Ezekiel 40:1
In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month--in the fourteenth year after Jerusalem had been struck down--on that very day the hand of the LORD was upon me, and He took me there.
In the twenty-fifth year of our exile
This phrase marks a significant period in the Babylonian captivity of the Israelites, which began in 597 BC with the first deportation. The twenty-fifth year would place this vision around 573 BC. The exile was a time of deep reflection and transformation for the Jewish people, as they were removed from their homeland and temple, which was central to their worship and identity.

at the beginning of the year
The beginning of the year likely refers to the month of Nisan in the Hebrew calendar, which is significant as it marks the start of the religious year. This time is associated with the Passover, a festival commemorating the Israelites' deliverance from Egypt, symbolizing hope and renewal.

on the tenth day of the month
The tenth day of Nisan is notable in Jewish tradition as the day when the Passover lamb was selected, as described in Exodus 12:3. This connection underscores themes of redemption and deliverance, which are central to Ezekiel's visions of restoration.

in the fourteenth year after Jerusalem had been struck down
This reference to the destruction of Jerusalem in 586 BC by the Babylonians serves as a reminder of the judgment that befell the city due to the people's unfaithfulness. The fourteen-year gap highlights a period of mourning and reflection, setting the stage for Ezekiel's vision of hope and restoration.

on that very day
The specificity of "that very day" emphasizes the importance and divine timing of the vision. It suggests that God's revelations are precise and purposeful, aligning with significant dates in Israel's history to convey deeper meanings.

the hand of the LORD was upon me
This phrase indicates divine inspiration and empowerment. Throughout the book of Ezekiel, the "hand of the LORD" signifies God's direct intervention and guidance, enabling the prophet to receive and communicate His messages.

and He took me there
God's transportation of Ezekiel in visions is a recurring theme, illustrating the prophet's role as a mediator between God and His people. This journey is not just physical but spiritual, as Ezekiel is shown the future restoration of the temple, symbolizing God's enduring presence and faithfulness to His covenant.

Persons / Places / Events
1. Ezekiel
A prophet and priest, Ezekiel is the central figure receiving visions from God. His ministry occurs during the Babylonian exile.

2. The Exile
Refers to the Babylonian captivity of the Israelites, a significant period of judgment and reflection for the nation of Israel.

3. The City
This refers to Jerusalem, which had been captured and destroyed by the Babylonians fourteen years prior to this vision.

4. The Hand of the LORD
A phrase indicating divine intervention and guidance, showing that Ezekiel's vision is directly from God.

5. The Vision
This chapter begins a detailed vision of a new temple, symbolizing hope and restoration for Israel.
Teaching Points
God's Timing is Perfect
The vision comes at a specific time, showing that God’s plans unfold according to His perfect timing. Trust in God's timing in your own life, even when circumstances seem bleak.

Hope in Exile
Even in the midst of judgment and exile, God provides a vision of hope and restoration. In difficult times, focus on the hope and promises God has given.

Divine Guidance
The "hand of the LORD" upon Ezekiel signifies divine guidance. Seek God's guidance in your daily life through prayer and scripture.

Restoration and Renewal
The vision of a new temple symbolizes spiritual renewal. Reflect on areas in your life that need restoration and seek God’s transformative power.
Bible Study Questions
1. How does the timing of Ezekiel's vision (25th year of exile) relate to the concept of Jubilee, and what does this signify for the Israelites?

2. In what ways can we see God's hand guiding us today, similar to how He guided Ezekiel?

3. How does the vision of a new temple in Ezekiel 40 inspire hope for restoration in your personal life or community?

4. Compare the vision in Ezekiel 40 with the description of the new Jerusalem in Revelation 21. What similarities and differences do you notice, and what do they teach us about God's ultimate plan?

5. Reflect on a time when you felt "in exile" or distant from God. How did you experience His restoration and renewal during that period?
Connections to Other Scriptures
Leviticus 25
The concept of the Jubilee year, which occurs every 50 years, is a time of restoration and freedom. Ezekiel's vision comes in the 25th year of exile, symbolizing a midpoint of hope and future restoration.

2 Kings 25
Describes the fall of Jerusalem, providing historical context for the exile and the significance of Ezekiel's vision of restoration.

Revelation 21
The vision of a new Jerusalem in Revelation parallels Ezekiel's vision, both symbolizing God's ultimate plan for restoration and dwelling with His people.
Vision of the New TempleJ.D. Davies Ezekiel 40:1-4
People
Ezekiel, Levi, Levites, Zadok
Places
Jerusalem
Topics
Beginning, Bringeth, Captivity, Conquered, Exile, Fall, Fifth, Fourteenth, Month, Prisoners, Removal, Selfsame, Self-same, Smitten, Struck, Tenth, Thither, Town, Twentieth, Twenty, Twenty-fifth
Dictionary of Bible Themes
Ezekiel 40:1

     1265   hand of God
     7372   hands, laying on
     7400   New Year, the

Ezekiel 40:1-43:27

     7468   temple, rebuilding

Ezekiel 40:1-4

     1431   prophecy, OT methods

Ezekiel 40:1-49

     5207   architecture

Library
The Parts of the City. Sion. The Upper City: which was on the North Part.
There is one who asserts Jerusalem to stand on seven hills; but whether upon a reason more light, or more obscure, is not easy to say. "The whale showed Jonah (saith he) the Temple of the Lord, as it is said, 'I went down to the bottom of the mountains': whence we learn that Jerusalem was seated upon seven mountains." One may sooner almost prove the thing itself, than approve of his argument. Let him enjoy his argument to himself; we must fetch the situation elsewhere. "The city itself (saith Josephus)
John Lightfoot—From the Talmud and Hebraica

Jesus Tempted in the Wilderness.
^A Matt. IV. 1-11; ^B Mark I. 12, 13; ^C Luke IV. 1-13. ^c 1 And Jesus, full of the Holy Spirit, returned from the Jordan, ^b 12 And straightway the Spirit driveth him forth ^c and ^a 1 Then [Just after his baptism, with the glow of the descended Spirit still upon him, and the commending voice of the Father still ringing in his ears, Jesus is rushed into the suffering of temptation. Thus abrupt and violent are the changes of life. The spiritually exalted may expect these sharp contrasts. After being
J. W. McGarvey—The Four-Fold Gospel

The Millennium in Relation to Israel.
"And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In that same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land" (Gen. 15:17, 18). Here the two great periods of Israel's history was made known to Abram in figure. The vision of the smoking furnace and the burning lamp intimated that the history of Abraham's descendants was to be a checkered one. It was a prophecy in
Arthur W. Pink—The Redeemer's Return

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665
John Bunyan—The Works of John Bunyan Volumes 1-3

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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