Tag: YHWH

Posted in Exposition

‘AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15

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EZEKIEL’S CALL TO BE A PROPHET – 2:1- 3:15

BACKGROUND

In chapter one Ezekiel has a vision of YHWH (Yahweh – the Lord) coming from the direction of the north in a storm cloud, borne along by a strange chariot composed of four living creatures and with wheels which travelled in all directions at once. Above the living creatures is a crystal dome upon which he sees YHWH in human form sitting upon a throne, surrounded by a brightness resembling a rainbow. Overcome by this sight of ‘the glory of YHWH’ Ezekiel falls upon his face and hears a voice speaking to him.

In 2:1- 3:15 Ezekiel reports the speech in which YHWH calls him to be a prophet, authorised to speak on YHWH’s behalf. The speech divides into five sections, all of which are introduced with the formula ‘and he said to me.’

2:1-2 ‘And he said to me‘- Ezekiel is commanded to stand.

Ezekiel receives a direct command from YHWH to stand on his feet; signifying a readiness to receive the message that the Lord is about to communicate to him. YHWH addresses him as ‘son of man’ (son of Adam; son of a human). ‘Son of’ denotes membership of a particular class; e.g. ‘prophet’s son’ in Amos 7:14. In Ezekiel this form of address is used only by YHWH and is a key phrase in the book. Referring to Ezekiel as ‘mortal’ or ‘human being’ emphasizes his weakness and insignificance in light of the glory and majesty of YHWH that he is witnessing in the vision.

When YHWH speaks to him Ezekiel is set upon his feet by the ‘spirit.’ This again emphasizes Ezekiel’s weakness, he can do nothing apart from the power of God. In the call narrative the spirit lifts and set him on his feet (2:2), a hand holds out the scroll (2:9) and the Lord feeds him the scroll (3:2). Ezekiel’s only action, if one might call it that, is to eat the scroll (3:3). The Spirit entering into Ezekiel symbolizes divine transformation and empowerment, preparing him for the task ahead. As a prophet he will have to rely totally upon the Lord.

2:3-10 ‘And he said to me‘ – Ezekiel is sent to rebellious Israel.

God commissions Ezekiel as a prophet to the rebellious ‘sons of Israel.’ Although Ezekiel’s ministry would be to the people from Judah who were with him in exile yet throughout the book he often addresses Israel as a whole (the other tribes had already been exiled for more than 120 years) and characterizes them as rebellious. This is a reminder that misfortune befalls them because they have failed YHWH, not because YHWH has failed them.

The fact of YHWH’s displeasure is driven home by use of the word ‘nation’ (gôyim), also used for the heathen, pagan Gentile nations around (Ex 9:24; 34:10; Ezek 5:6-8). God does not say here that they are his people, in fact, in 3:11 he just refers to them as Ezekiel’s people (‘thy people’).

‘They and their fathers have transgressed against me…’ (2:3). Israel’s rebellious attitude can be traced back a long way. It was a characteristic their ancestors and could thus be almost viewed as hereditary. It is to these impudent (hard of face, obstinate) and stiffhearted (hard hearted) people that YHWH is sending Ezekiel. He is to tell them ‘Thus saith the Lord God’ (2:4). This messenger formula is another key phrase in the book. The messages that Ezekiel delivers do not originate in his own mind but are directly from YHWH, delivered via Ezekiel acting as a conduit.

Since the people are rebellious they may refuse to listen to what Ezekiel says but whether or not they heed the message they ‘shall know that there hath been a prophet among them’ (2:5). That which Ezekiel predicts will come to pass.

Ezekiel is not to be afraid of these people who are characterized by harshness but is to be courageous in the face of opposition. The briers, thorns and scorpions (2:6) are usually viewed as describing the challenging and hostile environment in which Ezekiel will carry out his prophetic ministry (since the first two are plants it is likely that ‘scorpion’ also refers to a thorny plant, e.g. 1 Kgs 12:11). Ezekiel will be rejected and humiliated by the people. On the other hand, the idea may be that Ezekiel will be metaphorically surrounded by briers, thorns and scorpions, which will serve to protect him from the hostility of his fellow countrymen. Ezekiel is commanded to speak the Lord’s words boldly, regardless of whether the reaction is positive or negative (2:7).

In 2:8 Ezekiel is rather strangely exhorted not to be ‘rebellious like that rebellious house.’ Israel has been called ‘rebellious’ in vv. 5, 6 and 7 and now in v. 8 there is repetition of the word ‘rebellious.’ The focus is therefore on Israel’s rebelliousness; it is because of this that Ezekiel is being sent to them as a prophet. Ezekiel, however, is not to be like them, he is to open his mouth and eat whatever YHWH gives him. This command to eat is repeated in 3:1. Ezekiel at this stage has no idea what he is to eat.

In 2:9-10 Ezekiel sees a hand hold out a scroll which is then spread out before him so that he can glance at it. He notices that the writing covers both back and front of the scroll and that it contains ‘lamentations and mourning and woe.’ It would seem that the message written on it is one of judgement.

3:1-3 ‘And he said to me‘ - Ezekiel is commanded to eat the scroll.

YHWH repeats the command to Ezekiel to eat whatever he finds; that turns out to be the scroll, an inedible object. Fortunately for Ezekiel, he did not have to eat a physical scroll, this was happening in his trance-like state. Even at this point Ezekiel does not protest, in fact, he does not speak at all throughout the entire inaugural vision. Exercising unconditional obedience, he receives and consumes the scroll, symbolizing the word of God. He thus fills his ‘belly’ and ‘bowels’ (his innermost being) with it. The act of eating is also symbolic; it emphasizes the need for Ezekiel to fully digest, assimilate and comprehend YHWH’s message before sharing it with others.

Ezekiel reports that the scroll tastes as sweet as honey. The prophet Jeremiah (15:16) also reported that (metaphorically) feeding upon God’s word brought him joy: ‘Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.’ (See also Psa 19:10)

3:4-9 ‘And he said to me‘ - Ezekiel is formally commissioned as YHWH’s prophet to Israel.

Ezekiel is now commissioned to go and deliver God’s words to the house (family) of Israel. He is not to speak his own thoughts but to convey the divine message faithfully and accurately. His Israelite audience speaks the same language as him so communication ought to be fairly easy. The message, however, will meet with resistance and rejection. This is emphasized with a comparison. Were YHWH to send Ezekiel to many foreign nations which speak an unintelligible language (like the Babylonian overlords/invaders) they would readily receive the message, in contrast to rebellious Israel, who will reject it.

Unlike the other prophets Ezekiel is not sent with a message of hope that would enable Israel to repent and avoid judgement. He just has to deliver God’s words verbatim in spite of the fact that there will be no response. YHWH already knows (3:7) that the message will be rejected. Israel does not heed YHWH so they certainly will not heed Ezekiel. The success of Ezekiel’s ministry will not be measured by results but by his obedience in proclaiming what YHWH tells him to say.

Verses 8 and 9 return to the thought of Israel’s hardness already mentioned in 2:4. Israel is tough but YHWH will make Ezekiel equally tough. Verse 8 says he will be tough-browed; i.e. brazen (see Jer 3:3). Similarly in v. 9 Ezekiel’s brow will be like an adamant (unbreakable material) harder than flint; i.e. diamond (see Jer 17:1). Again Ezekiel is told not to be afraid and again Israel is described as a ‘rebellious house.’

3:10-11 ‘And he said to me‘ - Ezekiel is commanded to go to his fellow exiles

These verses sum up Ezekiel’s task. When Ezekiel hears all the words that the Lord will speak to him he is to lay them to heart and go and announce them to the exiles (‘them of the captivity’). All the other prophets of YHWH lived in the land of Israel and prophesied to the people there but Ezekiel is commissioned to directly address his fellow exiles; both he and they have been deported along with King Jehoiachin c. 597 BCE (1:2) and are now on foreign soil, far from the land of Israel. The message he has for them does not originate with him but comes from the Lord: ‘Thus saith the Lord God.’

3:12-15 Ezekiel describes his departure from YHWH’s presence and his arrival at Tel-Abib.

Ezekiel describes how that, still in his prophetic trance and experiencing the vision of God, the wind (or the Spirit of God) metaphorically (not physically, see 8:3; 11:1, 24) levitates and teleports him to Tel-Abib. That Ezekiel was still experiencing the vision is clear from his report that he heard the great rumbling sound (of an earthquake) and that the noise he heard was from the wings of the living creatures, the wheels, and the overall movement associated with the divine presence (3:13). The great rumbling sound which he hears symbolises the powerful presence of God. The declaration, “Blessed be the glory of the Lord from its place,” expresses praise for God’s majestic and glorious presence. Possibly it was sung by the cherubim.

Ezekiel describes his state of mind while he is carried away as ‘bitter.’ At what we are not told. He may have been bitter at the adamance of Israel or bitter because he has been called to be God’s spokesman to the people, with no likelihood of them paying attention to his message. In spite of his internal struggles he feels the strength of the Lord’s hand upon him, providing divine empowerment for his prophetic mission, . Jeremiah (Jer 15:17) seems to have have had a similar melancholy reaction to the grievous message he would announce.

Back in Tel-Abib (3:15) with the exiles Ezekiel says that he ‘sat where they sat.’ Sitting among them is a demonstration of Ezekiel’s identification with the people to whom he is sent, sharing in their experiences and challenges. Apparently he is so shocked and overwhelmed by the vision that he sits in stunned silence for seven days.

SUMMATION

In this section of the call narrative (2:1-3:15), Ezekiel receives a divine commission and is made aware of the difficulty of the task ahead. However, he receives assurance of God’s protection and empowerment. The stage is now set for Ezekiel’s prophetic ministry to the rebellious house of Israel.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

Posted in Exposition

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

Posted on by writtenexposition

Ezekiel’s vision of the glory of the Lord is one of the most famous passages in the Bible. It is an elaborate, powerful and awe-inspiring description of God’s presence and majesty. Here is a summary of the key elements of the vision:

SUMMARY

The vision begins with Ezekiel seeing a great storm coming from the north. The storm is accompanied by lightning, thunder, and a brilliant light. In the centre of this light, Ezekiel sees what appears to be four living creatures. Each creature has four faces and four wings. Their legs are straight, and their feet resemble those of a calf. Their faces represent different aspects of creation: a human face, a lion face, an ox face, and an eagle face. These living creatures move with incredible speed and coordination, and their wings touch one another as they move.

The vision continues with Ezekiel seeing wheels, described as ‘terrifying’ (1:18), beside the living creatures. The wheels are covered in eyes and travel along with the living creatures, following their movements without turning.

Above the heads of the living creatures, Ezekiel sees a firmament (dome) that resembles a crystal expanse. Above it is a throne-like structure that appears like sapphire, and upon the throne is a figure that looks like a man. This figure shines with a brilliant light and is surrounded by a radiance that resembles a rainbow.

The vision concludes with Ezekiel understanding that this extraordinary sight represents the glory of the Lord.

COMMENTS

From verse four Ezekiel attempts to describe what he sees. The opening words are ‘And I saw.’ The expression occurs again in vv. 15 and 27.

He observes a whirlwind, symbolizing a powerful and dynamic force, coming from the north. Jeremiah also spoke of God’s judgement as a whirlwind (23:19; 25:32). In the ancient Near East there was a notion that the gods dwelt in the north. Ancient Canaanites (e.g. Hurrians, Hittites) believed that Baal lived at Mount Zaphon (zaphon became the Hebrew word for northward, the direction ‘north’). The Babylonians also believed that the gods resided in the north. Isa 14:13 refers to this belief by the nations. In Job 26:7; 37:22 the north is viewed as the opposite of earth; perhaps suggesting heaven as God’s home.

Israelites associated ‘the north’ with threats from hostile forces like Assyria and Babylonia. Ezekiel later prophesies that the final invasion of Israel before complete restoration will come from the north (38:6,15). From Ezekiel’s perspective, it is also the direction from which the Babylonian army will invade Judah.

The whirlwind is accompanied by a great cloud with blazing fire that seems to be consuming itself. In the Bible theophanies (appearances of God) are often described in terms of an atmospheric storm (Ex 19:16-18; Deut 33:2; Judg 5:4; Job 38:1; 40:6; Psa 18:7–15; 29:3–9; 50:3; 97:1-5; 104:3; Isa 29:6; Jer 23:19; Nah 1:3; Hab 3:8-15; Zech 9:14).

The cloud contains a fire, of which Ezekiel says ‘and a brightness about it.’ This is repeated in 1:27. The same word is used in Dan 12:3 of the brightness of heaven. The brightness and radiance of the fire are ‘like’ amber, which suggests a golden, glowing colour. The LXX and Vulgate translate ‘amber’ as ‘electrum’ – a shiny metal compounded of four parts gold and one silver (white gold). The only biblical occurrences of the word are in Ezekiel 1:4, 27; 8:2.

The storm, cloud and fire are symbols of wrath which together communicate the idea of the awe-inspiring presence and majesty of God.

Notice that Ezekiel avoids speaking of Yahweh in tangible terms. He describes God in the language of simile, using the terms ‘like’, ‘as’, ‘appearance’ or ‘likeness’ (1;4, 5, 13,16, 22, 24, 26, 27). Yahweh is indescribable, thus Ezekiel uses these words meaning ‘as it were’.

Within the whirlwind and fire, Ezekiel sees the ‘likeness’ of four living creatures (ḥayyāh -wild animals, as opposed to domestic animals). Verses 5b-14 give a description of these creatures. They have a human-like appearance, which probably implies that they possess intelligence and understanding. Each of them has (one head with) four faces, and four wings. Obviously supernatural beings, they are identified as cherubim in Ezek 10:1-22.

Ezekiel notes that their legs are straight, resembling the legs of a calf. Probably each creature has just one leg (Heb: ‘a straight foot’) with a hoof like a calf’s hoof, but, since Ezekiel says they were humanoid (presumably one head, human hands), he may mean that they have two legs each. Their hooves have a sparkling appearance, reminiscent of burnished bronze. The legs are described as ‘straight’. Some interpret this as meaning that the legs are parallel, others that they have no knee joints by which to bend their legs. This would imply that they never sit or lie down; they are constantly on the move.

1:10 describes the faces in some detail.

Lion – fearsome beast – Num 23:24; 24:9; Judg 14:18; 2 Sam 1:23.

Eagle – magnificent bird – Deut 28:49; 2 Sam 1:23; Job 39:27-30; Jer 48:40; Lam 4:19.

Ox – prized domestic animal – Ex 21:35- 22:15; Job 21:10; Prov 14:4.

Man – rules over over the animal kingdom – Gen 1:28; Psa 8:6-8.

From Ezekiel’s viewpoint (the south) coming towards him from the north was the human face at the front, the eagle face behind, the lion face to the right, the ox face to the left. In Ezekiel 10:14 the ox face has been changed to the face of a cherub and is called ‘the first face’.

In 1:8-9 and again in 1:11-12 their wings and movement are described. The four beings are connected to each other by two wings, thus forming a square. Two expressions are used in 1:9 and again in 1:12 to describe their movement:

a) ‘they turned not when they went’ and

b) ‘they went every one straight forward’.

Later, in v.24, Ezekiel describes the noise of the wings.

There are four wheels, representing mobility, under the four creatures. Each has the appearance of a wheel spinning within a wheel. They are described in vv. 15-21. The high rims (rings , v.18) are full of eyes – symbolizing the Lord’s omniscience (2 Chron 16:9; Zech 4:10, cp Rev 4:6, 8).

1:19-21 The wheels and the creatures move together as directed by the spirit. In 1:4 rûaḥ (wind, mind, breath, spirit) is translated ‘wind’, but in v.12 it is generally read as ‘spirit’. ‘The spirit of the living creature was in the wheels’ is usually interpreted as referring to the divine spirit. The LXX and Vulgate, however, render it ‘the spirit of life’, i.e. the life-giving spirit of the Lord. It may be, however, that Ezekiel just means that propulsion comes from the wind created by the whirling of the wheels. Ezek 10:13 says: ‘As for the wheels, they were called in my hearing the whirling wheels.’ (ESV). The cherubim look straight ahead, not up, as they move along.

Verse 22 introduces the firmament (dome, broad expanse, platform) above the heads of the four creatures (‘living creature’ – collective noun in the singular, see v.16 ‘the four had one likeness’). The best known use of this word ‘firmament’ is in Gen 1:6 where it is used of the heavens in the description of the second day of creation.

Although the passage primarily focuses on the visual aspects of Ezekiel’s vision we learn that his revelatory experience contained audio as well (1:24, 25, 28). In connection with the platform being borne by the creature Ezekiel mentions the great noise made by the wings (v.24). It is like ‘the noise of many waters’, ‘the sound of the Almighty’, and ‘the tumult of an army’. Ezekiel not only hears the noise of the wings below the expanse but also when the creatures let down their wings and stand still he hears a voice (or noise, sound) coming from above it; from the throne of the Lord.

The throne seems to be made of sapphire, which is blue in colour (see also 10:1). Elsewhere Micaiah the son of Imlah (1 Kgs 22:19) and Isaiah (Isa 6:1) saw Yahweh sitting on a throne. Above the throne Ezekiel sees a human figure. This is the appearance of the kabod (glory, lit. weight) of Yahweh in human form (1:28).

From the loins up (in everyday speech we would probably say: ‘from the waist’) this figure has the colour of amber and from that area downward the appearance of fire. The complete figure is enshrouded by a brightness that shines like a rainbow. Light is the overwhelming feature of the Lord’s presence since all the main parts of the vision (creatures, wheels, firmament, throne) are described in terms of fire and colour. The following colours are mentioned:

  • amber -1:4, 27
  • burnished brass (polished bronze) – 1:7
  • the colour of a beryl – 1:16
  • the colour of the terrible (awe-inspiring) crystal i.e. ice, frost – 1:22
  • the appearance of sapphire – 1:26

The vision began with a storm (1:4), in v. 28 the mention of a rainbow suggests that the vision is now over. Ezekiel is overwhelmed by the experience and reacts by falling on his face. He then hears a voice speaking to him.

SUMMATION

The function of this first vision in the book of Ezekiel is to validate Ezekiel’s claim to be a prophet of the Lord. His experience of the theophany / encounter with the kabod of the Lord establishes his prophetic authority. The vision proves that Ezekiel is not like the other Israelite exiles in Babylon. He sees and hear things that they cannot see or hear and must therefore act as a messenger of God’s word to them. The splendour of the glory of the Lord serves as a powerful affirmation of Ezekiel’s prophetic commission and will motivate and give him confidence to proclaim God’s messages to the people.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

‘AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15

EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

Posted in General

NATHAN : PROBABLY THE MOST INFLUENTIAL PROPHET MOST PEOPLE HAVE NEVER HEARD OF

Posted on by writtenexposition

Although it was still seven months to the coronation of King Charles III at the time of publication, the British tabloid newspaper Daily Mail printed ‘An A to Z guide to the Coronation’ by Claudia Connell on Saturday, October 15, 2022. The following was listed under N:

Nathan the Prophet

Perhaps not the most familiar of prophets but next May he’s going to be name-checked by the Archbishop of Canterbury in front of millions of TV viewers around the world. During the anointing of the King, the Archbishop will recall ‘as Solomon was anointed King by Zadok the Priest and Nathan the Prophet.’

Who was Nathan the prophet and what was his legacy?

INTRODUCTION

Nathan the Prophet is a biblical character who was active in the political and religious life of Israel during the reign of King David c. 1000 BCE. He is the second of two prominent prophets in the Books of Samuel each of whom had a strong influence on King David. These two prophets lived during a period of great social, political and religious change; Samuel, who preceded Nathan, identified more with the earlier way of life, Nathan with the latest developments.

In the years leading up to 1000 BCE there was a growing trend in the Ancient Near East away from loose tribal confederacies towards the centralisation of political power. This produced a gradual change from a pastoral, nomadic existence to a more settled urban way of life, with the economy based on agriculture rather than herding. Territory (where one lived) rather than tribe (who one was) began to take precedence. Monarchy, rather than chiefdom, became the political norm. In spite of the inevitable loss of freedom and additional expense involved the Israelites desired this type of arrangement. Ignoring warnings by Samuel (1 Sam 8:11-18) they insisted that they too wanted government by a king – a system that had already been adopted by Edom (1 Chron 1:43) and Ammon (1 Sam 12:12). Samuel eventually succumbed to pressure (1 Sam 12:1) and reluctantly anointed Saul as the first king of Israel. Later he also anointed David (1 Sam 16:13), the second king.

Nathan the prophet had a close relationship with David and was considered one of his most trusted advisors. He is connected with several important events in David’s reign, including the confrontation with David over his affair with Bathsheba and the anointing of Solomon as David’s successor.

2 Samuel 7:1-29 & 1 Chron 17:1-27 A ‘HOUSE’ FOR GOD AND A ‘HOUSE’ FOR DAVID.

Nathan’s role in these chapters is significant for he delivers a message from God to King David regarding the building of the Jerusalem temple.

Having built a ‘house’ (palace) for himself in Jerusalem David expressed to Nathan his desire to build a ‘house’ (temple) for Yahweh. Nathan, rather presumptuously and without consulting Yahweh, told David to go ahead with the building project. However, Yahweh spoke to Nathan and instructed him to tell David that he would not build the temple, but that his son would do that. Nathan mediated this message to David, emphasizing that it was God’s plan and that David should not be discouraged since God would establish a ‘house’ (dynasty) for David. His offspring would reign over Israel and, by implication, the kingdom would last forever. Christians view this as a prophecy of the coming of Jesus Christ, who would be a descendant of David and establish an eternal kingdom.

2 Samuel 12:1-25 NATHAN, DAVID, BATHSHEBA AND URIAH

In 2 Samuel chapter 12, the prophet Nathan again plays a crucial role in delivering a message from God, this time to confront King David about his sin with Bathsheba and the murder of her husband Uriah.

The story of David, Bathsheba, Uriah, and Nathan in 2 Samuel 11 is a complex and interesting narrative that highlights themes of power, lust, betrayal, and repentance. It concerns King David’s sexual liaison with Bathsheba, the wife of Uriah, one of David’s elite soldiers. It also details the role of Nathan the prophet, who is sent by God to confront David with his sin and call him to repentance.

David is described as staying behind in Jerusalem while his army goes out to battle. From his rooftop, he sees Bathsheba bathing and is overcome with lust for her. He sends for her and sleeps with her, even though she is married to Uriah, who is away fighting in the war against the Ammonites.

When Bathsheba becomes pregnant and send word to David, he tries to cover up his sin by bringing Uriah back from the front lines and encouraging him to go home and sleep with his wife. Uriah refuses to go to his house, saying that it would be unfair to enjoy home comforts while his fellow soldiers are still at war. David then sends Uriah back to the battlefield with a letter to Joab, the commanding officer of the army, instructing him to put Uriah in the front lines of battle and then withdraw so that Uriah will be killed. Uriah dies as planned, and David then takes Bathsheba as his wife.

Displeased with David’s actions YHWH sends Nathan the prophet to confront him. Nathan approaches David with a parable about a rich man who had taken a poor man’s only lamb, which the poor man loved and cared for like a daughter. In spite of the fact that he had many animals of his own, the rich man slaughtered the poor man’s lamb in order to feed a visitor. Outraged by the rich man’s actions David declares that he deserves to die for his cruelty. At this point, Nathan reveals that the rich man in the parable is David, who had committed a much greater injustice by taking Bathsheba (another man’s wife) and killing her husband.

Convicted by Nathan’s words David confesses his sin, acknowledging his guilt before God. Nathan tells David that God has forgiven him but warns him that there will be consequences for his actions, including the death of the child that Bathsheba is carrying. In addition, members of David’s own family would rebel against him and try to oust him as king.

The story of David, Bathsheba, Uriah, and Nathan is a cautionary tale about the dangers of power and lust, and the importance of accountability and repentance. It highlights the role of the prophet as a messenger of God speaking truth to the wealthy and influential and calling for justice and righteousness. It also underscores the idea that powerful leaders are not above the law and that all actions have consequences, both for the individual and for those around them.

1 Kgs 1:1-46; 4:5 SOLOMONS’S ACCESSION NARRATIVE

Nathan played a significant role in the succession of Solomon as king of Israel after David. As had been prophesied following David’s sin with Bathsheba, much strife and conflict took place within David’s family. David had many sons, and there seemed to be no clear line of succession. Adonijah, one of the sons, assumed that he was next in the line of succession and took steps to appoint himself co-regent with David, who was then in old age.

Nathan, however, intervened to ensure that Yahweh’s plan for the throne of Israel was fulfilled. He advised Bathsheba to go to David and remind him of a promise made to her that her son, Solomon, would succeed him on the throne (1 Kings 1:11-14). Nathan also supported Bathsheba’s claim by approaching David and confirming that Solomon was indeed the one to succeed him. Thus, through Nathan’s intervention, Solomon was anointed as king with David’s blessing, ensuring a relatively peaceful and orderly transition of power.

1 Chron 29:29 & 2 Chron 9:29 THE BOOK OF NATHAN THE PROPHET

The Book of Nathan the Prophet is mentioned in both 1 Chronicles 29:29 and 2 Chronicles 9:29. These verses suggest that Nathan wrote a historical account of King David’s reign, and that this account was preserved as a written record and was a source available to the compiler(s) of the Books of Kings and Chronicles. Material from it may also have been used in the Books of Samuel.

The mention of the Book of Nathan the Prophet in these verses reminds us that other texts and traditions existed as part of the religious and cultural landscape of ancient Israel, but did not become part of the biblical canon and have not survived.

2 Chron 29:25 NATHAN ASSISTED DAVID IN THE ORGANIZATION OF PUBLIC WORSHIP

2 Chronicles 29:25 describes the actions of Hezekiah, the thirteenth king of Judah, as he restores the worship practices of the temple in Jerusalem. The verse states:

‘And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets.’

From this verse we learn that temple worship traditions and instructions handed down by earlier generations, in this case from David, Gad, and Nathan, were observed for centuries. Three hundred years after their institution Hezekiah honoured these traditions and instructions; ensuring the continuity of religious practices for which Nathan the prophet had been partly responsible.

SUMMATION

Nathan the Prophet played an important role in the lives of two kings and in the development of Israelite religion and literature. He was important as a prophet of Yahweh and for his good interpersonal, political and organisational skills. He is credited with having prophesied to David about the future of his dynasty and the construction of the temple in Jerusalem. He also confronted David about his affair with Bathsheba and helped to facilitate the succession of David’s son, Solomon, to the throne.

In addition to his role as an advisor to the king, it seems that Nathan was also a writer and historian. According to 1 Chronicles 29:29 and 2 Chronicles 9:29, he wrote a history of the reigns of David and Solomon, called the ‘Book of Nathan the Prophet’.

Overall, Nathan’s historical significance lies in his role as a key figure in the history of ancient Israel. As prophet and counsellor to kings he played an important role in the political and religious affairs of the Israelites, and his writings and prophecies helped to shape their religious and cultural identity.

BIBLIOGRAPHIES

1) GENERAL BIBLIOGRAPHY

BOOKS

Alter, R. (2009). The David Story: A Translation with Commentary of 1 and 2 Samuel. W. W. Norton & Company.

Alter, R. (2013). Ancient Israel : the Former Prophets : Joshua, Judges, Samuel and Kings : a Translation with Commentary. New York: W.W. Norton & Company.

Anderson, A. A. (1989). 2 Samuel. Paternoster.

‌Auld, A. G. (2011). I & II Samuel : a Commentary. Louisville, Ky.: Westminster John Knox Press.

‌Baretz, J. (2015). The Bible on Location. U of Nebraska Press.

Barron, R. (2017). 2 Samuel. Grand Rapids, Michigan: Brazos Press, A Division Of Baker Publishing Group.

‌Brenner, A (1994). A Feminist Companion to Samuel and Kings. Sheffield: Sheffield Academic Press.

Beal, L. W. (2014). 1 & 2 Kings. InterVarsity Press.

Brueggemann, W. (2000). 1 & 2 Kings. Grand Rapids, Mich.: W.B. Eerdmans.

‌Brueggemann, W. (2012). First and Second Samuel. Louisville, Kentucky: John Knox Press.

Cartledge, T.W. (2001). 1 & 2 Samuel. Macon, Ga.: Smyth & Helwys Pub.

Chisholm, R.B. (2013). 1 and 2 Samuel. Grand Rapids, MI: Baker Books.

Franke, J. R. and Oden, T. C. (2014). Joshua, Judges, Ruth, 1-2 Samuel. InterVarsity Press.

Fox, E. (2014). The Early Prophets : Joshua, Judges, Samuel, and Kings : a New Translation with Introductions, Commentary, and Notes. New York: Schocken Books.

Galil, G. Levwinson-Gilboa, E. Maeir, A. M. and Kahn, D. (2012). The Ancient Near East in the 12th-10th centuries BCE : Culture and History : proceedings of the international conference, held at the University of Haifa, 2-5 May, 2010. Münster: Ugarit-Verlag.

Gordon, R.P. (1984). 1 & 2 Samuel. Sheffield: JSOT.

‌Huffmon, H. B. (2008). A Tale of the Prophet and the Courtier: A Responsive Reading of the Nathan Texts. In S. Dolansky (Ed.), Sacred History, Sacred Literature: Essays on Ancient Israel, the Bible, and Religion in Honor of R. E. Friedman on His Sixtieth Birthday (pp. 33–42). Penn State University Press.

Japhet, S. (2009). Kingship. In The Ideology of the Book of Chronicles and Its Place in Biblical Thought  (pp. 308–383). Penn State University Press.

Jones, G.H. (1990). The Nathan Narratives. Sheffield: Jsot Press.

Laffey, A. L. (1988). An Introduction to the Old Testament : a Feminist Perspective. Philadelphia: Fortress Press.

‌Lamb, D.T. (2021). 1–2 Kings. Zondervan Academic.

Lipinski, E. (2020). JERUSALEM IN THE BRONZE AGE AND IRON AGE I. In A History of the Kingdom of Jerusalem and Judah (Vol. 287, pp. 7–26). Peeters Publishers.

McKenzie, S. L. (2000). King David : a Biography. New York: Oxford University Press.

‌McShane, A. (1990). Lessons for Leaders. John Ritchie Ltd. Kilmarnock

McShane, A. (2002). I & II Kings. John Ritchie Ltd. Kilmarnock

MacLeod, F. (2016). 1 & 2 Kings: A Devotional Look at the Kings of Israel and Judah. Createspace Independent Publishing Platform.

Mann, T. W. (2011). 2 Samuel. In The Book of the Former Prophets (1st ed., pp. 171–242). The Lutterworth Press.

‌Nelson, C. M. (1982). 1 & 2 Kings, Interpretation : a Bible Commentary for Teaching and Preaching, Old Testament. Atlanta: John Knox Press.

Newsome, J.D. (1982). 1 Samuel, 2 Samuel. Atlanta (Ga.): Knox Pr.

Peters, F. E. (1985). Holy Land, Holy City. In Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims, and Prophets from the Days of Abraham to the Beginnings of Modern Times (pp. 3–41). Princeton University Press.

Petroelje, S.L. (2012). Discover 2 Samuel. Faith Alive Christian Resources

Rosenberg, J. (1986). King and Kin : Political Allegory in the Hebrew Bible. Bloomington: Indiana University Press.

‌Rossier, H.L. (2015). Meditations on 1 Kings. Irving Risch.

Rossier, H.L. (2015). Meditations on 2 Samuel. Irving Risch.

Segal, A. F. (2012). No Peace in the Royal Family. In Sinning in the Hebrew Bible: How The Worst Stories Speak for Its Truth (pp. 180–221). Columbia University Press.

Taylor, W. M. (1875). David, King of Israel: His Life and its Lessons, New York: Harper & Brothers

Willis, J. T., Graham P. M., Marrs, R. R. and Mckenzie, S. L. (1999). Worship and the Hebrew Bible : Essays in Honour of John T. Willis. Sheffield, England: Sheffield Academic Press.

Witherington, B. (2014). Courting the Prophets: Prophets and the Early Monarchy. In Jesus the Seer: The Progress of Prophecy (pp. 62–103). 1517 Media.

Woodhouse, J. and Hughes, R.K. (2015). 2 Samuel : Your Kingdom Come. Wheaton, Illinois: Crossway.

‌JOURNAL ARTICLES

Bishop, E. F. F. (1935). Why ‘Son of David’?. The Expository Times, 47(1), pp.21–25.

Bodner, K. (2001). Nathan: Prophet, Politician and Novelist? Journal for the Study of the Old Testament, 26(1), pp.43–54.

Bosworth, D. A. (2006). Evaluating King David: Old Problems and Recent Scholarship. CBQ, 68(2), pp. 191–210.

Bowman, J. (1989). David, Jesus Son of David and Son of Man. Ancient Near Eastern Studies, 27(0), pp.1–22.

Brown, R. M. (1984). The Nathan Syndrome: Stories with a Moral Intention. Religion & Literature, 16 (1), pp. 49–59.

Haran, M. (1999). The Books of the Chronicles ‘of the Kings of Judah’ and ‘of the Kings of Israel’: What Sort of Books were they?. Vetus Testamentum, 49(2), pp.156–164.

Harper, W. R. (1904). Constructive Studies in the Prophetic Element in the Old Testament. IV. Prophecy and Prophetism during the Davidic Period. The Biblical World, 24(1), pp. 47–58.

Harrington, D. J. (1991). ‘Jesus, the Son of David, the Son of Abraham …’; Christology and Second Temple Judaism. Irish Theological Quarterly, 57(3), pp.185–195.

Kalimi, I. (2016). Reexamining 2 Samuel 10-12: Redaction History versus Compositional Unity. CBQ, 78(1), pp. 24–46.

Kingsbury, J.D. (1976). The Title ‘Son of David’ in Matthew’s Gospel. Journal of Biblical Literature, 95(4), p.591.

Levin, Y. (2006). Jesus, ‘Son of God’ and ‘Son of David’: The ‘Adoption’ of Jesus into the Davidic Line. Journal for the Study of the New Testament, 28(4), pp.415–442.

Pagani, S. (2017). « Roi ou serviteur » ? La tentation du Prophète, ou le choix d’un modèle. Archives de Sciences Sociales Des Religions, 62(178), pp.43–68.

Reich, K.H. (2003). Teaching Genesis: A Present‐Day Approach Inspired by the Prophet Nathan. Zygon®, 38(3), pp .633–641.

Smith, S.H. (1996). The Function of the Son of David Tradition in Mark’s Gospel. New Testament Studies, 42(4), pp.523–539.

Van der Bergh, R. H. (2008) Deadly Traits: A Narratological Analysis of Character in 2 Samuel 11. Old Testament Essays, 21, pp.180-192.

Wantaate, F. (2019), Nathan as a Courageous Follower: An Inner Texture Analysis of 2 Samuel:1-14, American Journal of Biblical Theology, Vol. 19 (10)

2) BIBLIOGRAPHY FOR 2 Samuel 7:1-29 & 1 Chron 17:1-27 A ‘HOUSE’ FOR GOD AND A ‘HOUSE’ FOR DAVID.

BOOKS

Avioz, M. (2006). Nathan’s Oracle (2 Samuel 7) and its Interpreters. Bern ; Oxford: Peter Lang.

Eslinger, L. (1994). House of God or House of David. Sheffield Academic Press.

Janthial, D. (2013). L’oracle de Nathan et l’unité du livre d’Isaïe. Berlin: Walter de Gruyter.

Knoppers G. N. (2007). ‘Changing History: Nathan’s Oracle and the Structure of the Davidic Monarchy in Chronicles’, In M. Bar-Asher et al (eds), Shai le-Sara Japhet: Studies in the Bible, its Exegesis and its Language, (pp. 99-123). Jerusalem: The Bialik Institute

MacDonald, N. (2015). Covenant and Election in Exilic and Post-Exilic Judaism. Tübingen, Germany, Mohr Siebeck.

Schniedewind, W.M. (1999). Society and the Promise to David : the Reception History of 2 Samuel 7:1-17. New York: Oxford University Press.

JOURNAL ARTICLES

Avioz, M. (2004). Nathan’s Prophecy in II Sam 7 and in I Chr 17: Text, Context, and Meaning. Zeitschrift für die Alttestamentliche Wissenschaft, 116(4). pp. 542-554

Avioz, M. (2006). Josephus’ Retelling of Nathan’s Oracle (2 Samuel 7). Scandinavian Journal of the Old Testament, 20(1), pp. 9–17.

‌Cudworth, T.D. (2016). Yahweh’s Promise to David in the Books of Kings. Vetus Testamentum, 66(2), pp.194–216.

Johnston, G. H. (2011). The Nature of the Davidic Covenant in the Light of Intertextual Analysis. A Paper Presented to the Old Testament Narrative Literature Study Group National Meeting of the Evangelical Theological Society: San Francisco.

Knoppers, G. N. (1996). Ancient Near Eastern Royal Grants and the Davidic Covenant: A Parallel? Journal of the American Oriental Society, 116(4), pp. 670–697.

Kruse, H. (1985). David’s Covenant. Vetus Testamentum, 35(2), pp. 139–164.

Mroczek, E. (2015). How Not to Build a Temple: Jacob, David, and the Unbuilt Ideal in Ancient Judaism. Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period, 46(4/5), pp. 512–546.

Phillips, A. (1966). The Interpretation of 2 Samuel xii 5-6. Vetus Testamentum, 16 (2), pp.242–244.

Sergi, O. (2010). The Composition of Nathan’s Oracle to David (2 Samuel 7:1–17) as a Reflection of Royal Judahite Ideology. Journal of Biblical Literature, 129(2), pp. 261–279.

Ttsevat, M. (1963). STUDIES IN THE BOOK OF SAMUEL: III The Steadfast House: What Was David Promised in II Sam. 7:11b—16? Hebrew Union College Annual, 34, 71–82.

Tsevat, M. (1965). The House of David in Nathan’s Prophecy. Biblica, 46(3), pp. 353–356.

Tsumura, D. T. (2010). Tense and Aspect of Hebrew Verbs in 2 Samuel 7:8-16—from the Point of View of Discourse Grammar. Vetus Testamentum, 60 (4), pp. 641–654.

Zimran, Y. (2014). “The Covenant Made with David”: The King and the Kingdom in 2 Chronicles 21. Vetus Testamentum, 64 (2), pp. 305–325.

‌3) BIBLIOGRAPGY FOR 2 Samuel 12:1-25 NATHAN, DAVID, BATHSHEBA AND URIAH

BOOKS

Afoakwah, J. D. (2015). The Nathan-David confrontation (2 Sam 12:1-15a) : a Slap in the Face of the Deuteronomistic Hero? New York: Peter Lang Edition.

Boda, M.J. (2021). A Severe Mercy : Sin and Its Remedy in the Old Testament. University Park, PA: Penn State University Press.

Karras, R. M. (2021). I Have Sinned Against the Lord: Sex and Penitence. In Thou Art the Man: The Masculinity of David in the Christian and Jewish Middle Ages (pp. 101–135). University of Pennsylvania Press.

McLaughlin, J. L. (2021). ‘Collateral Damage: Divine Punishment of Others for David’s Sins in 2 Samuel.’ In J. L. McLaughlin & C. Carvalho (Eds.), God and Gods in the Deuteronomistic History (pp. 143–159). Catholic University of America Press.

Koenig, S. M. (2018). Bathsheba Survives. University of South Carolina Press.

Mohammed, K. (2015). David in the Muslim tradition : the Bathsheba affair. Lanham, Maryland: Lexington Books.

Salisbury, J.E. (2001). Encyclopedia of Women in the Ancient World. Santa Barbara, Calif.: Abc-Clio.

‌The (2019). LIFE Women of the Bible. Time.

Widmer, M. (2015). David: Repentant Sinner, Priestly Intercessor, and Yhwh’s Change of Mind (2 Samuel 24). In Standing in the Breach: An Old Testament Theology and Spirituality of Intercessory Prayer (Vol. 13, pp. 224–250). Penn State University

JOURNAL ARTICLES

Abasili, A. I. (2011). Was it Rape? The David and Bathsheba Pericope Re-examined. Vetus Testamentum, 61(1), pp.1–15.

Berger, Y. (2009). Ruth and the David—Bathsheba Story: Allusions and Contrasts. Journal for the Study of the Old Testament, 33(4), pp. 433–452.

Berman, J. (2013). Double Meaning in the Parable of the Poor Man’s Ewe (2 Sam 12:1–4). Journal of Hebrew Scriptures, Vol. 13. Article 14.

Buford, M. A. (2009). The Nathan Factor: The Art of Speaking Truth to Power. Journal of Biblical Perspectives in Leadership, 2(2), 95-113.

Cohen, H.H. (1965). David and Bathsheba. Journal of the American Academy of Religion, XXXIII(2), pp.142–148.

Daube, D. (1982). Nathan’s Parable. Novum Testamentum, 24(3), 275–288.

Dorn, L. O. (1999). Untranslatable Features in the David and Bathsheba Story (2 Samuel 11–12). The Bible Translator, 50(4), pp. 406–411.

Firth, D. (2008). David and Uriah (With an Occasional Appearance by Uriah’s Wife) – Reading and Re-Reading 2 Samuel 11. 21. Old Testament Essays, 20/2, pp. 310-328

Garsiel, M. (1993). The Story of David and Bathsheba: A Different Approach. CBQ, 55(2), pp. 244–262

Jacobs, J. (2013). The Death of David’s Son by Bathsheba (II Sam 12:13-25): A Narrative in Context. Vetus Testamentum, 63(4), pp. 566–576.

Lasine, S. (1984). Melodrama as Parable: The Story of the Poor Man’s Ewe-Lamb and the Unmasking of David’s Topsy-Turvy Emotions. Research affiliated with Wichita State University

‌Létourneau, A. (2018). Beauty, Bath and Beyond: Framing Bathsheba as a Royal Fantasy in 2 Sam 11,1-5. Scandinavian Journal of the Old Testament, 32(1), pp.72–91.

Nicol G. G. (1998) David, Abigail and Bathsheba, Nabal and Uriah: Transformations within a Triangle, Scandinavian Journal of the Old Testament, 12 (1), pp. 130-145.

Schipper, J. (2007). Did David Overinterpret Nathan’s Parable in 2 Samuel 12:1-6? Journal of Biblical Literature, 126(2), pp. 383–391.

Van der Bergh, R. H. (2008). Is Bathsheba Guilty? The Septuagint’s Perspective. Journal for Semitics 17, no. 1 182-193.

4) BIBLIOGRAPHY FOR 1 Kgs 1:1-46; 4:5 SOLOMONS’S ACCESSION NARRATIVE

BOOKS

Finkelstein, I. and Silberman, N. A. (2007). David and Solomon. Simon and Schuster.

‌Kalimi, I. (2018). Writing and Rewriting the Story of Solomon in Ancient Israel. Cambridge University Press.

Miller, V. (2019). A King and a Fool?: The Succession Narrative as a Satire. Leiden, The Netherlands, Brill.

JOURNAL ARTICLES

Ball, E. (1977). The Co-Regency of David and Solomon (1 Kings I). Vetus Testamentum, 27(3), pp.268–279.

Frolov, S. (2002). Succession Narrative: A “Document” or a Phantom? Journal of Biblical Literature, 121(1), 81–104.

Langlamet, F. (1982). DAVID, FILS DE JESSÉ: UNE ÉDITION PRÉDEUTÉRONOMISTE DE L’« HISTOIRE DE LA SUCCESSION ». Revue Biblique (1946-), 89(1), pp. 5–47.

Willis, J., Pleffer, A., & Llewelyn, S. (2011). Conversation in the Succession Narrative of Solomon. Vetus Testamentum, 61(1), pp. 133–147.

Posted in Exposition

OUTLINE OF THE BOOK OF EZEKIEL

Posted on by writtenexposition

The precise dates given throughout the book of Ezekiel show that his prophecies centred on a specific major event in the history of Judah, that is, the Fall of Jerusalem in 587 BCE. The book therefore divides into two main sections: prophecies relating to the ten years leading up to the Fall of Jerusalem ( chapters 1-32) and prophecies relating to time after the Fall of Jerusalem (chapters 33-48).

The material is arranged in five blocks:

PART 1 – EZEKIEL’S CALL TO THE PROPHETIC MINISTRY – CHAPTERS 1-3

1:1-3 – Introduction and superscription

1:4-28 – Vision of the glory of YHWH

2:1 – 3:27 – Ezekiel’s Commission

PART 2 – ORACLES OF WARNING TO ISRAEL AND JUDAH – CHAPTERS 4-24

4:1-5:4 – The siege of Jerusalem portrayed in symbolic acts

5:5 – 17 – A prophetic sermon directed against Jerusalem

6:1 – 7: 27 – A prophecy of judgement on the land of Israel

8:1 – 11:25 – A vision of God’s glory leaving the Temple

12:1 – 14:23 – False Prophets

15:1-8 – Jerusalem as a useless charred vine

16:1-63 – Jerusalem as Yahweh’s adulterous wife

17:1-24 – The allegory of two eagles and a vine

18:1-32 – Individual responsibility

19: 1-14 – A lament over the rulers of Israel

20: 1-49 – A review of Israel’s history

21:1-32 – The sword of destruction

22:1- 31 – Sinful Jerusalem

23:1-49 – Two unfaithful sisters

24:1-14 – Sayings on the cooking pot

24:15-27 – The death of Ezekiel’s wife

PART 3 – ORACLES AGAINST THE SURROUNDING NATIONS – CHAPTERS 25-32

25:1-7 – Against Ammon

25:8-11 – Against Moab

25:12-14 – Against Edom

25:15-17 – Against the Philistines

26:1 – 28: 19 – Against Tyre

28:20 -26 – Against Sidon

29:1 – 32:16 – Against Egypt

PART 4 – A MESSAGE OF HOPE AND RESTORATION -CHAPTERS 33-39

33:1-20 – The prophet as watchman

33:21-22 – News of the Fall of Jerusalem

33:23-29 – Prophecy against those who remained in Jerusalem

33:30-33 – God addresses Ezekiel: a prophet whose predictions had been fulfilled

34:1-31 – The false shepherds of Israel and the true shepherd

35:1-15 – Oracle against Edom

36:1-38 – Renewal promised to Israel

37:1 -14 – The valley of dry bones

37: 15-28 – Two sticks – reunification

38:1-39:29 – Oracle against Gog of Magog

PART 5 – THE NEW ISRAEL – CHAPTERS 40-48

40:1 – 43:12 – The vision of a new temple

43:13 – 46:24 – The worship in the new temple

47:1-12 – The life-giving river

47:13-48:35 – The Land and the City

Posted in Exposition

THE AARONIC BLESSING

Posted on by writtenexposition


‘The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace.’ Numbers 6:24-26

INTRODUCTION

Recently I attended a wedding service during which the officiating minister delivered the Aaronic Blessing. I was intrigued by this pronouncement, in a 21st century CE Christian setting, of a liturgical blessing from the ancient Israelite cult. I therefore decided to look more closely at the scriptural occurrence of this benediction and seek to determine the original circumstances and meaning behind its use?

HISTORICAL BACKGROUND

The Aaronic Blessing appears in the book of Numbers which is the fourth of the first five books of the Old Testament (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). These books are often referred to collectively as the Pentateuch, or as the Torah (law or instruction). The Aaronic blessing comes at the end of a large chunk of religious legislation extending from Leviticus 1:1 – Numbers 6: 27.

This cycle of instructions is mainly concerned with the holiness of YHWH (the Lord) and with the holiness of the Israelites as his chosen people. YHWH had revealed himself to the Israelites as their national god, had brought them out of slavery in Egypt (the Exodus) and had made a covenant with them at Sinai by which they obligated themselves to worship him exclusively. He had also delivered to Moses blueprints for the construction and erection of a portable shrine (known as the Tabernacle) dedicated to YHWH worship and had given detailed instructions for an associated cult (set of religious practices). The latter involved the institution of a priesthood and a sacrificial system. All of this had been successfully implemented as instructed by the time the book of Numbers opens.

At that point the Israelites are preparing to leave Sinai and travel through the wilderness to the Promised Land. Just as the community is about to set out on the journey Moses delivers instructions, specifically to the Aaronite priests, about a blessing. It draws attention to the good things that lie in store for YHWH’s covenant people; those who live their lives in accordance with his revealed word.

THE CONCEPT OF BLESSING

‘Bless’ and ‘blessing’ are common words in the Old Testament and in the culture of the time the concept carried various shades of meaning.

1. Blessing functioned as part of an everyday greeting similar to our modern ‘Hello!’ (see Ruth 2:4; Psa 129:8).

2. Blessing was regarded as having almost magical power to bestow future fertility, prosperity and security (see Gen 27:30-38).

3. Blessing often had God as the object and in these instances it conveyed gratitude and thanksgiving on the part of human beings (see Gen 24:27; Ex 18:10; Ruth 4:14; 1 Sam 25:32-33; 2 Sam 18:28; 1 Kgs 1:48; 5:7; 8:15, 56; 1 Chron 16:36; 2 Chron 2:12; 6:4 and various psalms e.g. Psa 28:6; 31:21). The emphasis is on God as the recipient of praise for blessings already received rather than as the giver of future blessings.

4. ‘Blessed’ was used to describe the situation of one who had already received good things, e.g. Psa 1:1

5. Blessing was used as part of religious worship as petition for the favour of the deity and perhaps also, in the case of the Aaronic Blessing, as a prayer for protection through death (e.g. the Ketef Hinnom amulets – see below).

Hagee (2012, p.27) comments:

‘When God blesses man it is to bestow good health, abundant success, and prosperity, both materially and spiritually. When man blesses God, it is presented in the forms of thanksgiving, reverence, obedience, praise and worship. When a man blesses his fellow believer, he recites the Priestly Blessing of Numbers 6:22-27…’

It is useful to note the important difference in emphasis between blessings already received and those wished for the future. One produces a beatitude, the other a benediction. The Aaronic Blessing is a benediction.

AN ANCIENT BENEDICTION

In 1979 two tiny silver scrolls were found during the excavation of a tomb at Ketef Hinnom near Jerusalem. Since they contain an abbreviation of this priestly blessing in miniature script it is generally thought that these were worn as amulets by the person buried there (possibly a priest). Dating from about the end of the seventh century BCE, these tiny silver sheets are now the oldest written portions of the Hebrew Bible in known existence, predating the Dead Sea Scrolls by three or four centuries.

THE STRUCTURE OF THE  PASSAGE

Following immediately upon the block of legislation dealing with Israel’s holiness, particularly that in Num 5-6 about holiness in the camp, comes this benediction which expresses a wish for the ideal situation; a state of harmony, security and prosperity for the Israelites, brought about by holiness.

6:22-23. The introduction to the blessing.

6:24-26 The wording of the blessing.

6: 27 The conclusion to the blessing.

THE INTRODUCTION TO THE AARONIC BLESSING

‘And the LORD spoke unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them‘  Num 6:22-23

This introductory section emphasizes that the Lord himself initiated this blessing. YHWH (the Lord) is the author, Moses is the messenger and Aaron and his descendants are the mediators of the blessing. The revelation by YHWH to Moses specifies the blessing as part of a religious ritual that is to be invoked only by priests. These are weighty words that not just anyone can speak casually.

Deuteronomy makes it clear that blessing was one of the main functions of the Levitical priestly office (see also 1 Chron 23:23):

‘At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.’  Deut 10:8

‘And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and by their word shall every controversy and every stroke be tried:’ Deut 21:5

In Numbers 6, however, the message is even more specific: only the Aaronite priests can invoke this priestly blessing. The mediation of the blessing was a specific duty which was exclusive to a single group of priests authorised by YHWH.

We are not told when this blessing was first pronounced by Aaron but it may have been some time earlier when the priests began to exercise their ministry just after the inauguration of the Tabernacle and the priesthood. According to Lev 9:22:

‘And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings.’

What Aaron said on that occasion is not divulged nor is there mention of the lifting of the hand in Num 6, but perhaps the wording of that first blessing matched what is recorded here in Numbers 6:24-26.

The particle ‘thus’ (translated ‘on this wise’ in the KJV) specifies that the blessing must be given exactly in the form and wording prescribed by YHWH.

THE WORDING OF THE AARONIC BLESSING

‘The LORD bless thee, and keep thee:
The LORD make his face shine upon thee, and be gracious unto thee:
The LORD lift up his countenance upon thee, and give thee peace.’

This formal request to God for the granting of prosperity, fertility and success to the Israelites consists of three lines each having two clauses and containing two verbs.

bless         keep

shine         be gracious

lift              give

The verbs call for six related actions on the part of YHWH in order that this favourable situation for his people might be achieved.

YHWH appears as the first word in each line and is therefore explicitly the subject of the first clause in each line. He is also implicitly the subject of the second clause in each line. The placement of YHWH at the beginning of each line is for emphasis, as grammatically the threefold repetition is unnecessary. This stresses that although the benediction is spoken by the priests it is the Lord who issues the blessing. This rules out the possibility that blessing can come from another source e.g. the priests or false deities.

Some equate the threefold mention of ‘the Lord’ with the Holy Trinity (Father, Psa 110:1; Jesus, Rom 10:9; Holy Spirit, 2 Cor 3:17) and link the Aaronic Blessing with the Apostolic Benediction ‘The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.’ in 2 Cor 13:14.

Scholars see great literary accomplishment in the Hebrew. Each of the three lines is longer than the one before thus, it is thought, illustrating the increasing flow of God’s blessings. In the original the lines have 3, 5 and 7 words which is a regular sequence of odd numbers. The number of consonants in the lines is 15, 20 and 25 which is a sequence by five. The number of syllables is 12, 14 and 16.

The pronouns throughout the blessing are singular. The KJV clearly shows that they are second person singular by the use of  ‘thee’, e.g. ‘The Lord bless thee and keep thee’. Although singular, and therefore referring to each individual Israelite, this is a collective singular similar to that in the Ten Commandments (Ex 20:2-17: Deut 5:6-21), e.g ‘Thou shalt, thou shalt not’, so the import is wide.

Although one could hardly describe the relationship between YHWH and his Old Testament worshippers as intimate yet the use of second person singular pronouns emphasizes that it was personal. By blessing individuals YHWH blessed the people as a whole, by blessing the people as a whole (collective sense) he blessed individuals.

There is some discussion as to whether the blessing contains six petitions or three. The general opinion seems to be that there are three. That assumes that the verbs are in pairs. The first clause of each line is a call for YHWH to act towards the Israelites, the second clause has to do with his activity on their behalf in response to that call.

The last part of each line can be taken as expanding or explaining the request in the first part (i.e. it is epexegetical).

Some suggest that the Lord blesses by keeping (protecting), the Lord makes his face to shine by being gracious and that he lifts up his countenance thereby giving peace.

The last part of each line may be regarded as giving the consequent action of God to the request in the first part, i.e. it is the result.

The verbs in the Aaronic Blessing

BLESS

bāraḵ: to bless, kneel, salute, greet. Its derived meaning is to bless someone or something.

Blessing in the Old Testament had little to do with spirituality but more to do with material benefits. The first biblical mention of blessing in Gen 1:28 shows that it has to do with productivity (offspring), prosperity, empowerment and personal physical security. Deuteronomy 28:1-14  (which is also in the second person singular) gives a list of blessings that an obedient worshipper of YHWH might expect to receive:

28:3 Blessed shalt thou be in the city, and blessed shalt thou be in the field.

28:4 Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.

28:5 Blessed shall be thy basket and thy store.

28:6 Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.

28:7 The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.

28:8 The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.

28:11 And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD swore unto thy fathers to give thee.

28:12 The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.

28:13 And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath;…

KEEP

šāmar: to watch, to keep, to preserve, to guard, to be careful, to watch over.

This word is used of men guarding, protecting or tending (e.g Gen 2:15; Isa 21:11-12) and of YHWH keeping covenant (e.g. 1Kgs 8:23-25). This request in the Aaronic Benediction is for protection by YHWH against any force, human or spiritual, that would disrupt or destroy the blessing once received by his people.

Psalm 121, in which šāmar occurs several times, is a meditation on YHWH’s vigilance (‘neither slumber nor sleep’) and his preservation of his people. He is a divine security guard.

I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the LORD, which made heaven and earth. He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep. The LORD is thy keeper: the LORD is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The LORD shall preserve thee from all evil: he shall preserve thy soul. The LORD shall preserve thy going out and thy coming in from this time forth, and even forevermore.

SHINE

’ôr: to give light, to shine, to become light, make bright

Examples: Jonathan’s eyes brightened 1 Sam 14:27, 29; and Ezra 9:8 ‘that God may brighten our eyes’.

‘May YHWH make his face to shine in your direction’

This anthropomorphism which attributes human features to God indicates that God makes his presence known but the imagery of his face shining means much more. God is not only near but also friendly and his attitude is benevolent. He will give a positive and favourable reception. See also Psa 31:16; Psa 80:3, 7, 19.

Note: The opposite imagery of the shining face is that of hiding the face (e.g. Deut 31:18) which speaks of rejection.

Psalm 67, which is based on the Aaronic Blessing, is a meditation on ‘bless’ (vv. 1, 6, 7) but also includes the expression ’cause his face to shine upon us’ in v.1.

BE GRACIOUS

ḥānan: to be gracious toward, to favour, to have mercy on.

The idea here is that of God showing favour to his people. This is usually thought of as the action of a superior towards an inferior. There is not the distinction between grace and mercy that we have in the New Testament. The Septuagint (Greek Old Testament) translates ‘be gracious’ as ‘show mercy’. The prayer is that God might deal with his people in mercy, grace and deliverance from afflictions. Perhaps forgiveness of sins would be included as one of God’s gracious actions; judgement tempered with mercy.

At Sinai YHWH had revealed himself as ‘merciful and gracious’ but also held out the possibility of judgement:

And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

Unlike the above quotation from Exod 34:6-7 there is no mention of judgement in in the Aaronic blessing.

LIFT

nāśā’: to lift, to carry, to take away.

The ‘lifting up of the countenance toward’ literally ‘turn his face towards’ suggests that God is looking at and therefore paying attention to his people, smiling upon them with pleasure and affection.

GIVE

śiym: to put, to set, or to place, to appoint, to bring, to call, to put, to change, to charge, to commit, to consider, to convey, to determine.

The petition ends with a request for the Lord to grant šālôm (peace). ‘Peace’ does not just mean the absence of war but also carries the thought of unity, harmony, well-being, health, prosperity,wholeness, security and salvation.

THE CONCLUSION OF THE AARONIC BLESSING

And they shall put my name upon the children of Israel; and I will bless them. Num 6:27

Following the words of the Aaronic Blessing comes verse 27 which continues the instructions for blessing given by YHWH to Moses in vv. 22-23. The Septuagint places verse 27 at the end of verse 23. The verse concludes the section on the Aaronic Blessing and gives an insight into how it was viewd by the Lord.

‘and they shall put my name upon the children of Israel;‘ Does this refer to a further separate ritual that is not described here or back to the invocation of the Aaronic Blessing? Given that details of a different ritual are not supplied it seems most likely that YHWH regarded the invocation of the blessing by the Aaronite priests as a figurative act of putting his name upon the people.

As a ritual act the recitation of the Aaronic Blessing expressed the divine name (being and character) of the covenant-making and covenant-keeping God and reminded the Israelites that they belonged him.

The divine name reminded them of who he is – his character.

The divine name reminded them of what he had done – his works.

The divine name reminded them of what he had promised- his covenant.

As worshippers of an awe-inspiring, holy God they had to be holy as well. The pronouncement of the benediction did not provide an easy magic shortcut to blessing. They had to worship the Lord, obey him and walk in his ways, then blessing would follow. Whenever the blessing was asked for such people it would definitely be granted.

The blessing had to be requested by the Aaronite priests but it was not caused by them. The Lord alone could bless.

SUMMATION

As Christians today we can enjoy the principle enshrined in the Aaronic Blessing: that the Lord who has saved us and brought us into a relationship with himself can sustain us on our journey of life with blessings which are unmerited but graciously bestowed. It is our responsibility, as those who belong to him, to live holy lives.

‘But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.’ Mat 6:33

BIBLIOGRAPHY

BOOKS

Bailey, L. R., 2005. Leviticus-Numbers, Macon, GA: Smyth & Helwys

Bush, G., 1858. Notes, Critical and Practical, on the Book of Numbers: Designed as a General Help to Biblical Reading and Instruction, New York: Ivison & Whinney

Duguid, I. M. and Hughes, K. R., 2006. Numbers: God’s Presence in the Wilderness. Wheaton, IL: Crossway Books.

Hagee J., 2012. The Power of the Prophetic Blessing, Brentwood, TH: Worthy Publishing

Martin, G. and Anders, M., 2002. Exodus, Leviticus, Numbers. Nashville, Tenn: Broadman & Holman.

North, G., 1996. Sanctions and Dominion: An Economic Commentary on Numbers, Tyler, TX: Inst for Christian Economics

Pitkänen, P., 2018. A Commentary on Numbers: Narrative Ritual and Colonialism. New York: Routledge

Swete, H. B., 1909, The Old Testament in Greek According to the Septuagint, Cambridge University Press

Rushdoony, J. R., 2006. Numbers, Vallecito, CA: Chalcedon/Ross House Books

van Kooten, G. H., 2007. The Revelation of the Name YHWH to Moses: Perspectives from Judaism, the Pagan Graeco-Roman World, and Early Christianity, Leiden: Brill.

JOURNAL ARTICLES

Cocco, F., 2007, La sonrisa de Dios. Los verbos de la bendición de Num 6,24-26, available at

https://www.academia.edu/9648468/La_sonrisa_de_Dios_Los_verbos_de_la_bendici%C3%B3n_de_Num_6_24_26

Cohen, C., 1993, The Biblical Priestly Blessing (Num. 6:24-26) in the Light of Akkadian Parallels, Tel Aviv, Vol. 20, No. 2, pp. 228-238

Fishbane, M., 1983, Form and Reformulation of the Biblical Priestly Blessing, Journal of the American Oriental Society, Vol. 103, No. 1, pp. 115–121.

Isaak, M. A., 1995, Literary Structure and Theology of the Patriarchal Narratives: The Three-fold Blessing, Direction Magazine, Vol. 24. No. 2 pp. 65-74

Martens, E., 2009, Intertext Messaging: Echoes of the Aaronic Blessing (Numbers 6:24-26), Direction Magazine, Vol. 38, No. 2, pp. 163-178

Miller, P. D., 1975. The Blessing of God, Interpretation: A Journal of Bible and Theology, Vol. 29, No.3, pp.240-251

Ozolins, K., 2021. Artifact in Focus: The Ketef Hinnom Amulets, Ink Magazine, Issue 9, pp. 12-14

Yardeni, A., 1991. ‘Remarks on the Priestly Blessing on Two Ancient Amulets from Jerusalem.’ Vetus Testamentum, Vol. 41, No. 2, pp. 176–185