An Exegetical study of

Ezek 37:1-14 ( The valley of dry bones)

Johnson Kuppayil

1. LITERARY ANALYSIS
1.1 Delimitation
The delimitation of the passage (37:1-14) can be justified based on the following arguments:
a) Presence of introduction and conclusion formulas
The passage begins with an introductory formula for a vision account. We have four
vision accounts (1:1-3:15; 8-11; 37:1-14; 40-48) in the book of Ezekiel. All these vision
accounts are introduced with the formula ‫ ( י ַד־י ְהוָה‬Hand of Yahweh1). The passage ends with a

formula of conclusion for a divine speech ‫( ֲא ִנ֧י י ְהוָ ֛ה דִּ בַּ ְ֥רתִּ י ְוע ִ ָ֖שׂיתִ י‬I ,Yahweh, have spoken and I
will do2). The recognition formula “You will know that I am Yahweh” which marks the
conclusion of the oracle is expanded in v.14 by two verbs ‫דִּ בַּ ְ֥רתִּ י ְוע ִ ָ֖שׂיתִ י‬. We also find in v.14 a
prophetic utterance formula3 ‫( נְאֻם־י ְהוָ ֽה‬utterance of Yahweh) which is normally used at the end
of an oracle. The passage that precedes (36:16-38) and that which follows (37:15-28) the
vision account of dry bones begins with an introductory formula for the reception of a divine
saying ‫ְהו֖ה אֵלַ ֥י‬
ָ ‫( ַוי ְִה֥י דְ בַר־י‬The word of Yahweh came to me) which is totally different from the
opening formula of 37:1. Therefore the formulas of introduction and conclusion clearly
detach the text from what precedes and what follows and thereby forms itself into a separate
literary unit.
b) Inclusio
The double occurrences of the word ‫ י ְהוָה‬in both v.1 and v.14 indicate an inclusio. The
same verb ‫ נוח‬is used to denote the placing of the prophet in the midst of the valley in v.1 as
well as the future placing of the people of Israel in their own land in v.14. It is reported in v.1
that the prophet is brought to the valley by the Spirit of Yahweh and it is the same Spirit of
Yahweh that is mentioned in v.14. Therefore the words ‫ רוּ ַח‬and ‫ נוח‬that appear in vv. 1 and 14
make an inclusio and thereby help us to determine the limits of our passage from vv. 1-14.

1 “The hand of Yahweh was upon me”. It has been a recurrent literary marker before a visionary
experience. (Cf. 1:3; 3:14; 3:22; 8:1; 33:22; 37:1; 40:1)
2 Similar occurrences of this formula can be found in 17:24; 22:14; 36:36
3Prophetic utterance formula labels a speech as the word of God (Cf. Nancy R.Bowen, Ezekiel,
Abingdon Old Testament Commentaries, Nashville, Abingdon Press, 2010, p. xii)
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 c) Change in literary style
The imperative form of the verb ‫נבא‬4 (prophesy) is used four times in the vision
account of dry bones. This explicit command to prophesy is absent in the preceding passage
(36:16-38) as well as in the symbolic action account in 37:15-28. The metaphors “graves” and
“bones” which are used for the whole house of Israel keep this passage independent of the
preceding and succeeding ones. The surprising question by Yahweh and prophet’s response to
it (v.3) makes it a dialogue compared to the monologue pattern, where only Yahweh speaks,
of the adjacent passages.
1.2 Unity of the passage
The unity of the passage is maintained in the model of image and interpretation.5 This
pattern of image and interpretation can be found elsewhere in the book of Ezekiel.6 Thus we
have the image of dry bones in the valley in vv.1-10 and the interpretation in vv.11-14. One
difficulty that we encounter with regard to the unity of the passage is the appearance of a new
image “graves” in vv.12-13. How to reconcile the “unburied bones” in the valley with the
“buried bones” in the graves? It could be argued that vv.1-11 and vv.12-14 do not come from
the same author. The hand of a redactor could be suspected here.7 But when we look into the
theme and the thematic vocabulary between vv.1-10 and vv.11-14, we can find close links
between them. Thematically, both the images of bones and graves give the impression of
lifelessness or death. But by the intervention of Yahweh the dry bones in the valley as well as
those who are in the graves are brought to life. Therefore both the images, bones and graves,
are united thematically on the one hand for what they signify (death) and on the other hand
for what is brought out from them (life).

4 vv. 4,9,12
5 Walther Zimmerli, Ezekiel 2 : A Commentary on the Book of the Prophet Ezekiel, Chapters 25-48,
(Trans. James D. Martin), Hermeneia, Philadelphia, Fortress, 1983, p. 257.
6The pattern of action or event followed by an interpretation can be found in 5:1-10 (symbolic action
vv.1-4 and interpretation in vv.5-10), 17:1-21 (allegory in vv.1-10 and interpretation in vv.11-21),
29:1-16 (mythical imagery in vv.1-8 and interpretation in vv.8-16). Cf. Lawrance Boadt, “The
dramatic structure of Ezekiel 37,1-14, The vision of the dry bones revived”, in Vincent Collado
Bertomeu (ed.), Palabra,Prodigio, Poesia,In memoriam P. Luis Alonso Schökel, S.J., Analecta Biblica
151, Roma, Pontificio Istituto Biblico, 2003, p. 193.
7Thomas Römer, “Les vivants et les ossements des morts dans la Bible Hébraïque”, in Jean- Marie
Durand, Thomas Römer and Jürg Hutzli (eds.), Les vivants et leurs morts, Orbis Biblicus et Orientalis
257, Fribourg, Academic Press, 2012, p. 184.
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 Lexically, we find that in vv.6,8,12,13 the same verb ‫ ( עלה‬go up, ascend) is used.8 We
also observe in vv.5,9,10,12 that the same verb ‫( בוא‬come) is used to denote the aspect of
“coming” of ַ‫( רוּח‬vv.5,9,10) and the “coming” to ‫( אֲדָ מָה‬land-v.12). Another significant verb
that helps to keep the unity of the passage (vv.1-14) is ‫( ידע‬know) which occurs in vv.
3,6,13,14. Except in v.3, in all other verses it is used in connection with the promise of a
divine action that will eventually lead to the recognition that “I am Yahweh”. Thus in this way
the unity of the whole passage (vv.1-14) is ensured.
1.3 Literary context
The whole book of Ezekiel can be roughly divided into four major sections: The
prophetic call of Ezekiel (1:1-3:27), Oracles of judgement against Israel (4:1-24:27), Oracles
of judgement against foreign nations (25:1-32:32) and the Oracles of restoration in favour of
Israel (33:1-48:35). The symbolic vision account of dry bones (37:1-14) is found in the
section of oracles concerning the restoration of Israel. The sequence of restoration passages
reaches its climax in ch.37 which is set in the model of a symbolic vision (vv.1-14) and
symbolic act (vv.15-28). The infusion of the spirit prior to the restoration of the people to their
land is already introduced in 36:26. The mention of garden of Eden in 36:35 indicates the
signs of restoration that connects well with the theme of restoration in ch.37. There is a
prominent theme that connects the vision account of dry bones to the rest of the passages
concerning the restoration of Israel. It’s nothing but the aspect of “bringing the people of
Israel into their own land”. The key word that helps us to understand this connection is the
verb ‫( בוא‬bring/come) and its usage in relation to ‫( אֲדָ מָה‬land).9 Therefore this vision is to be
understood in the context of restoration of Israel.
1.4 Historical context
In 598 BCE Babylonian army captured the city of Jerusalem and led most of its
educated and gifted citizens into exile (2 Kgs 24:1-7). In 586 BCE, after Jerusalem had
rebelled again, the Babylonians razed Jerusalem and its temple and deported a second wave
of citizens. Ezekiel was one among the first deportees in to exile. Ezekiel had to face the real
crisis in ancient Israel’s history. He witnessed the final destruction of Judah and its capital,
Jerusalem; the loss of independence in the promised land, exile of all the leading citizens to

8 In vv.6 and 8 it has the meaning of “mounting flesh over the bones” while in vv.12 and 13 it has the
sense of “ascending from the graves”.
9We find the concept of “bringing the people of Israel into their own land” expressed using the same
verb ‫ בוא‬in 34:13; 36:24; 37:12; 37:21
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Babylonia; and the tearing down of the temple and removal of the House of David from
kingship (2 Kings 25; Jeremiah 39–41, 52; Lamentations 1–5; 2 Chronicles 36).10
The exile was more than just a crisis of physical suffering and communal identity. It also
necessitated a crisis of faith. For those deportees forced to live in Babylon, the future seemed
a black hole into which the people were destined to disappear.
1.5 Date of the vision
There is no date given for the vision account of dry bones. However, we can make
certain assumptions regarding the date. The fall of Jerusalem is reported to have taken place
in 586 BCE according to 33:21. If any date is possible, it can be only after the fall of
Jerusalem. Because the impression that we get from 37:11 about the situation of the people is
utter ruin and terrible hopelessness. The powerful vision and its inspiring interpretation is
aimed at the those who have lost even the last ray of hope. The vision of dry bones is packed
with strong message of restoration. There is no question of restoration if there were no fall.
Therefore it would be better to guess that the vision occurred after 586 BCE. According to
Zimmerli it had a date once at its head, but it might have been set aside by an editor. It is
probable that this would have been a date between 33:21 and that of 40:1.11 That is to say it
might be between 586 BCE and 573 BCE.
1.6 Structure of the passage
The passage can be generally divided into two sections: vision account in vv.1-10 and
the interpretation of the vision in vv.11-14. The first section (vv.1-10) is intact by an inclusio
of double occurrences of ‫( מְא ֹד‬very) in v.2 and v.10. The fixed phrase (v.1a) “the hand of
Yahweh was upon me” serves as an introductory formula to the vision. The transportation of
the prophet by the Spirit of Yahweh to the valley, full of dry bones, where his visionary
experience takes place is described in v.1b-2. The key word that holds together 1b-2 is ‫ִבּ ְקעָה‬
(valley). We observe a change in the literary form from narration in vv.1-2 to a direct speech
in v.3. The conversation between Yahweh and prophet begins in v.3 followed by the command
to prophecy over the bones. The prophet is addressed thrice as “son of man” (vv.3,9,11). Each
of the addressing is followed by a command to prophesy. The command to prophesy over the
bones in vv.4-6, and to the breath in v.9 is actualised by its immediate fulfilment in vv.7-8
(reunification of the bones and reconstitution of the body) and in v.10 (breath brings life into

10Lawrence Boadt, “Book of Ezekiel”, in David Noel Freedman (ed.), The Anchor Bible Dictionary,
New York, Doubleday, 1992, Available at Olive tree bible software.
11 Zimmerli, Ezekiel 2, op.cit., p. 258.
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the reconstituted body) respectively. Thus we have vv.3-8 where prophet is addressed as “son
of man” followed by the command to prophesy over the bones and its fulfilment, vv.9-10 as
the second addressing and the command to prophesy to the breath and its fulfilment, and
finally vv.11-14 as the third addressing and the command to prophesy to the people. V.11a
gives as an interpretation about the dry bones. The lament of the people is introduced with a
change of pronoun “they” in v.11b. The use of the pronoun “they” in v.11b introduces the cry
of the people poetically. The change of image from bones to “graves” is observed in v.12,
which is followed by the promise of restoration to the land of Israel by Yahweh.
Thus we can construct the structure as follows:
vv.1-10 : Vision account of dry bones
vv.1a : Introductory formula
vv.1b-2 :Transportation of the prophet to the valley of dry bones
v.3 : Dialogue between Yahweh and prophet
vv.4-6 : Command to prophesy over the bones
vv.7-8 : Fulfilment of the prophecy: Reunification of bones and
reconstitution of the body
v.9 : Command to prophesy to the breath
v.10 : Fulfilment of the prophecy: Breath brings life to the
reconstituted body
vv.11-14 : Interpretation of the vision
v.11a : Yahweh interprets the vision
v.11b : Lament of the people
v.12-14 : Command to prophesy to the people about the promise
of restoration to the land of Israel
1.7 Translation12
1 The hand of Yahweh was upon me and he brought me out by the Spirit of Yahweh and he set

me down in the midst of the valley and it was full of bones.

2 And he caused me to pass back and forth and all around them; and behold they were very

many on the surface of the valley and behold they were very dry.
3 And he said to me, “Son of man, can these bones live?” And I said, “ My Lord Yahweh, you

know.”
4 And he said to me, “Prophesy over these bones, and say to them, “Dry bones, hear the word

of Yahweh.”
5 Thus says my Lord Yahweh to these bones, “Behold, I will cause breath to enter you and

you will live.

6 I will put sinews on you, and will cause flesh to come upon you, and will cover you with

skin and will put breath in you and you will live ; and you will know that I am Yahweh.”
7 So I prophesied as I was commanded. While I was prophesying, there was a sound, and

behold a rattling; and the bones came together, bone to its bone.
8 And I looked, and behold, sinews were on them, and flesh had come upon them and skin

covered them, but there was no breath in them.

12 The text used for the translation is Biblia Hebraica Stuttgartensia.

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9 Then he said to me, “Prophesy to the breath, prophesy, son of man, and say to the breath,
Thus says my Lord Yahweh: Come from the four winds, O breath, and breathe on these slain,
that they may live.”
10 So I prophesied as he had commanded me, and the breath entered into them, and they lived

and stood on their feet, an (very very) exceedingly great army.

11 Then he said to me, Son of man, these bones are the whole house of Israel; behold, they say,

“Our bones are dried up, our hope is lost, we have been cut off for ourselves.”
12 Therefore prophesy and say to them, “Thus says my Lord Yahweh, behold, I am going to

open your graves; I will cause you to come up from your graves, my people, and bring you to
the land of Israel.
13 And you will know that I am Yahweh, when I open your graves and cause you to come up

from your graves, my people.

14 And I will put my Spirit in you and you will live, and I will place you on your own land.

Then you will know that I ,Yahweh, have spoken and will do”, declaration of Yahweh.

1.7.1 Variations in translation

v.1: The LXX adds ἀνθρωπινων13 which is not found in MT.
v.3: The LXX adds ταῦτα14 which is not found in MT.
v.7: The LXX lacks ‫קוֹל‬15 (noise/sound).
v.10 The word ‫( ַחי ִל‬army) is translated as συναγωγὴ (gathering) in LXX. Thus MT reads
‫( ַ ֖חי ִל גּ ָ֥דוֹל מְא ֹד־מְאֹֽד‬exceedingly great army) and LXX reads συναγωγὴ πολλὴ σφόδρα
(exceedingly great gathering).
v. 12 The LXX lacks ‫( ַעמִּי‬my people) which is found in MT. Thus LXX reads “… behold I am
opening your graves and will bring you up out of your graves and bring you into the land of
Israel”
MT reads ‫ אֲדֹנָי י ְהוִה‬in vv.3,5,9,12 whereas LXX lacks ‫ אֲדֹנָי‬in those verses.

1.8 Analysis of the passage

The vision opens with a distinguishable formula “the hand of Yahweh was upon me”.
We find two parallel phrases “the hand of Yahweh” and “the Spirit of Yahweh” in v.1. The
latter appears only twice in the book of Ezekiel (11:5; 37:1) within the context of an imminent
prophecy. The word ‫ י ָד‬can mean not only “hand” but also “power, portion etc.”16 In the larger
context of the Old Testament, the metaphor “the hand of Yahweh” is used to demonstrate

13In this case LXX specifies that the bones are of humans. And thus LXX reads ὀστέων ἀνθρωινων
(human bones) “… and it was full of human bones”
14 LXX reads κύριε σὺ ἐπίστῃ ταῦτα (O Lord you know these things)
15 LXX reads ἐµὲ προφητεῦσαι καὶ ἰδοὺ σεισµός ( I prophesied, and behold a shaking)
16Cf. Ackroyd “‫ ”י ָד‬in G.Johannes Botterweck and Helmer Ringgren (eds.), Theological Dictionary of
the Old Testament, Vol. V, Grand Rapids, Eerdmans, 1989, pp. 400-426.
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Yahweh’s power either in a sense of judgement or redemption.17 But here, it is exclusively
used to introduce a vision which has the sense of redemption and restoration of the people
who are in the dejection of babylonian exile. The expressions “the hand of Yahweh” and “the
Spirit of Yahweh” clearly manifests the powerful intervention and protection of Yahweh as
well as the mediation of the Spirit in the transportation of the prophet into the valley of dry
bones. It is difficult to decide with certainty whether the prophet is having a bodily
transportation or an imaginary one similar to that of chapters 8ff and chapters 40ff.18
However, as the vision account progresses, the power of Yahweh and the involvement of the
Spirit is gradually being unfolded.
The word ַ ‫ רוּח‬has several nuances in the vision account of vv.1-14. The possible
meanings that we can have from the passage are: Spirit, breath and wind. There is a clear
wordplay of ‫ רוּ ַח‬in this passage. The words “Spirit” in vv. 1, 14 ; “breath” in vv. 5, 6, 8, 9, 10 ;
“wind” in v.9 all refer to one Hebrew term ‫רוּ ַח‬.
The place where the vision takes place is a valley whose location is not given. The
presence of a definite article in ‫( ַה ִבּ ְקעָה‬the valley) gives the sense of specificity about the
valley and therefore it could refer back to the valley already mentioned in 3:22.19 The earlier
mention of ‫ ַה ִבּ ְקעָה‬in 3:22-24 and in 8:4 occurs in the context of a revelation of God’s glory,
whereas in the vision account of 37:1-14 the word ‫( ַה ִבּ ְקעָה‬vv.1b-2) appears in connection with
the dry bones.20 The double occurrences of the three words, namely ‫ ִהנֵּה מְא ֹד‬21 ‫ ָסבִיב‬in v.2,
convey the condition of the bones in the valley and the intensity of prophet’s surprise or shock

17 For a few examples of judgement Cf. Ex 9:3, Deut 2:15, 1 Sam 5:6. and for redemption Cf. Josh
4:24, 1 Chr 21:13, Isa 66:14.
18 Zimmerli, Ezekiel 2, op.cit., p. 259.
19 Brian Tidiman, Le livre d’Ezechiel, Tome 2, Vaux-sur Seine, Edifac, 1987, p. 148.
20Cf. Leslie C Allen, Ezekiel 20-48, Word Biblical Commentary 29, Nashville, Thomas Nelson, 1990,
Available at Olive tree bible software.
21 There are 7 occurrences of ‫{ ִהנֵּה‬v.2(twice),5,7,8,11,12} in this vision account. Its occurrence in v.2
and v.11 has some similarities. In the vision part (vv.1-10) its first appearance in v.2 calls attention
towards “the dry bones in the valley.” In the same way, in the interpretation of the vision (vv.11-14) its
first occurrence introduces the lament of the people in v.11 which has the aspect of “dried bones.”
Therefore in both vv.2 and 11 ‫ ִהנֵּה‬describes a negative situation. After the initial description of a
negative situation, ‫ ִהנֵּה‬is employed to describe positive situations both in the vision (v.5,7,8) and its
interpretation (v.12). Thus we have, the promise of breath in v.5, coming together of bones in v.7,
coming up of sinews, flesh and skin in v.8, promise of opening the graves and bringing to the land of
Israel in v.12.
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at their sight. The prophet is addressed as ‫( בֶּן־אָדָ ם‬son of man22) at three crucial moments in
this vision and they are well connected. The first addressing happens in v.3 where the
question is asked regarding the possibility of life for the bones. In order to materialise this
possibility of life for the bones, the prophet is commanded to prophesy to breath in v.9 where
he is addressed for a second time as “son of man.” The final addressing occurs in v.11 where
Yahweh himself attests that the bones are the whole house of Israel. Thus we observe a
sequence in the use of the title “son of man” in relation to the bones in vv.3,9,11 starting from
the question about the possibility of life for the bones (v.3) followed by the prophecy to the
breath for its realisation (v.9) and ending with the interpretation of the bones (v.11). The
rhetoric question of Yahweh to the prophet “can these bones live?” and the latter’s response
“Lord Yahweh, you know” in v.3 is worth to be noted.23 The expected answer to the question
asked should be either yes or no. But it’s interesting to hear the reply of the prophet which is
neither yes nor no, rather it’s a prudent answer of ‘indifference’ or a sign of helplessness. The
same verb ‫( ידע‬know) is used in vv.3,6,13,14. If ‫ ידע‬in v.3 hints perplexity, skepticism or
helplessness, its use in vv. 6,13,14 leads to the assurance about the power of Yahweh. The
occurrences of this verb in vv. 6,13,14 are followed by the acts which can be performed only
by Yahweh. Neither human being nor any god except Yahweh can do them.24

22Yahweh addresses the prophet 93 times as “son of man” in the book of Ezekiel. NRSV translates it
as “mortal.”
Different interpretations could be given for “son of man.” It shows that the prophet sees himself as an
ordinary man,with no special privileges, even though he is God’s spokesman. It also shows the
solidarity of the prophet with the rest of his people, for he is not in any way special from his fellow
men just because he has been entrusted with the divine message. He considers himself as another
member of the Israelite community which God is addressing through him. (cf. James Gavin, Brian
McCarthy and Thomas McGovern (eds.), The Navarre Bible Major Prophets: Text and Commentaries,
Dublin, Four Courts Press, 2005, p. 592.)
23There are different understandings regarding prophet’s response of “You know” in v.3.
According to Zimmerli the response “you know” has two sides. Firstly, it’s the admission of the
powerlessness of man. Secondly it’s the expression of prophet’s knowledge that he is replying to the
God whose abilities are not curtailed by man’s lack of abilities (cf. Zimmerli, Ezekiel 2, op.cit.,p. 260).

According to Greenberg, “The prophet avoids encroaching on God’s freedom in his deferentially
evasive reply.” (Moshe Greenberg, Ezekiel 21-37: A New Translation with Introduction and
Commentary, Anchor Bible 22A, New York, Doubleday, 1997, p. 743.)

According to Block it gives us a clue to rule out any allusion of individual resurrection after dead in
the vision account of dry bones. He points out that regarding the question of resurrection : whether
there existed a belief of resurrection in exilic period, the response of the prophet in v. 3 “Lord you
know” suggests that such notions had not yet matured in Israel. (Daniel I. Block, The Book of Ezekiel
Chapters 25-48, The New International Commentary on the Old Testament, Grand Rapids, Eerdmans,
1998, p. 375.)
24The mighty acts like the transformation of dry bones into living beings (v.6), opening of graves and
bringing the people up from there (v.13) and the placing of the people back to their own land (v.14)
can be made possible only by the intervention of Yahweh.
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 One of the significant factors of this vision is the active participation of the prophet.
He is not a passive listener, but an active partaker in the revivification process of the dry
bones.25 A series of astonishing events takes place between vv.4-10. The unfolding of
Yahweh’s plan for the dry bones is announced in three stages. Firstly, there is an invitation to
the bones to hear the word of Yahweh in v.4 ; secondly, there is a promise of breath to have
life in v.5 ; and thirdly there is a detailed description of the whole revivification process26 in v.
6. Each of the three stages finds its parallel fulfilment27 in the following sequences such as vv.
4 = 7, vv.5 = 9-10, vv.6 = 8. An Ezekielian example of literary “halving” can be seen in vv.
4-10. The two halves (vv.4-8 and vv.9-10) are easily identifiable as separate oracles each with
its own prophetic formula and structure.28 They are two separate oracles because in the first
part the prophecy (vv.4-8) is addressed to the dry bones, whereas in the second part (vv.
9-10) it is addressed to the breath. Though they are two separate oracles, we cannot help
observing the glaring parallelism between them. Each part contains an introduction to the
divine speech ‫( וַיֹּ֣אמֶר ֵא ַ֔לי‬Then he said to me) in vv.4,9 as well as a messenger formula ‫֤כּ ֹה אָ ַמ ֙ר‬
‫( אֲד ָֹנ֣י י ְה ֔ ִוה‬Thus says my Lord Yahweh) in vv.5,9. It is also possible to point out the parallelism
based on the function of ‫ רוּ ַח‬being the mediation of life ‫ ִו ְחי ִיתֶ ם‬in vv.5,6 and ‫ ְויִחְיוּ‬or ‫ ַויִּחְי ֹוּ‬in vv.
9,10 respectively.
A close reading of the first part (vv.4-8) helps us to find out a parallel word pair
between ‫שׁמְעוּ‬
ִ (hear) in v.4 and ‫( קוֹל‬sound) in v.7. The command to prophesy to the dry bones
to hear the word of Yahweh in v.4 is fulfilled in v.7. What is to be noticed in vv.4,7 is the
readiness of the once astonished prophet (v.3) to prophesy to the dry bones and the readiness
of the dry bones to hear the word of Yahweh which results in the coming together of the
bones. The order followed in the reconstitution of the body as mentioned in v.6 (sinews-flesh-
skin) is described on the basis of a certain anatomical knowledge and suggests prophet’s
experience as a priest dissecting sacrificial animals.29 There is a significant difference in the

25 The active role of the prophet is evident from vv.4-10 where his prophecies find immediate results.
26Though the reunification of bones as such is not explicitly articulated in v.6, it is implicitly implied
that the bones be reunited so that the sinews, flesh, skin and breath may be acted upon thereafter.
27 We find the parallelism as follows:
Dry bones hear the word of Yahweh (v.4) = There was a sound… the bones came together (v.7).
I will cause breath to enter you and you will live (v.5) = O breath, breathe upon these slain that they
may live (v.9). … breath entered into them and they lived (v.10).
I will put sinews on you, and will cause flesh to come upon you, and will cover you with skin…(v.6) =
sinews were on them, and flesh had come upon them and skin covered them(v.8)
28 Block, The Book of Ezekiel Chapters 25-48, op.cit., p. 375.
29 Zimmerli, Ezekiel 2, op.cit., p. 260.
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initial promise of Yahweh and Ezekiel’s report of the vision. If we follow v.5 what is initially
promised by Yahweh is the infusion of ‫ רוּ ַח‬prior to mentioning of sinews, flesh and skin. But
in prophet’s account regarding the process of reconstitution of the body in vv.7-8 the promise
of ‫ רוּ ַח‬is not yet accomplished. The inevitability of ‫ רוּ ַח‬to have life is accentuated by means of
repetition in v.5 (I will cause breath to enter you and you will live) and in v.6 (I will put breath
in you and you will live). Its absence explicitly revealed in v.8 leads us to the second part (vv.
9-10) where the prophecy to the breath takes place which is followed by the great
transformation of dry bones into living beings.
The double occurrences of the words ‫( ִהנָּבֵא‬prophesy) and ַ ‫( הָרוּח‬the breath) in v.9
renders a sense of urgency. The breath is asked to come from four winds. The number “four”
accompanying “winds” has a meaning of encompassing all directions. “Four” often indicates
completeness and comprehensiveness.30 Therefore here the expression “four winds31” can
mean breath comes from all directions. The mystery around the bones is not revealed so far.
For the first time, we find in v.9 a replacement of ‫( ֶעצֶם‬bones) with ‫( הֲרוּגִים‬these slain). Thus
we are offered the first clue to guess about the identity of the bones in the vision and we may
be tempted to suppose them as those who were killed. The word ‫ הֲרוּגִים‬is deliberately used to
categorize the exiles as virtually ‘slain’, victims of Yahweh’s punishment for their sins.32 A
noteworthy transition which takes place in v.10 is underlined by the double occurrences of
‫( מְא ֹד‬very) to describe the immensity of the army, whereas the same word was used in the
same pattern in v.2 but to describe the disgusting situation of the bones in the valley.
The whole revivification process of the dry bones (vv.4-10) takes place in two steps.
As we have already seen firstly there is the reconstitution of the body and secondly the revival
of this still corpse by the ‫רוּ ַח‬. Intertextual links can be searched in the second creation account
in Gen 2:7 where the creation of man takes place in two stages; God formed man from the
dust of the ground and breathed into his nostrils the breath of life. As far as life is concerned
in the revivification process of the dry bones as well in the creation account of man there is
the element of “breath.” But the words used to denote the noun “breath” are not the same. The

30 Cf. P.P.Jenson, “‫”אַרבַּע‬

ְ in Willem A.VanGemeren (ed.), New International Dictionary of Old
Testament Theology and Exegesis, Grand Rapids, Zondervan, 1996, Available at Olive tree bible
software.
31The concept seems to have originated in Mesopotamia, where Akkadian sar erbetti “four winds /
cardinal points” is used identically (cf. Greenberg, Ezekiel 21-37, op.cit., p. 744.)
32Leslie C. Allen, “Structure, Tradition and Redaction in Ezekiel's Death Valley Vision," in Philip
R. Davies and David J. A. Clines (ed.), Among the Prophets:Language,Image and Structure in the
Prophetic Writings. Sheffield, JSOT Press, 1993, p.134.
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word used in Gen 2.7 is ‫שׁמָה‬
ָ ְ‫ נ‬and ַ‫ רוּח‬in Ezek.37:5,6,8,9,10,14. On the other hand the verb
used to denote “the act of breathing” is the same. The verb used is ‫ נפח‬followed by the
preposition ‫ ְבּ‬. It’s interesting to note that in the whole of book Genesis it appears only once in
ch.2:7 and in the vision account of dry bones also it appears only once (v. 9).
Neither the prophet nor the readers seems to have understood the reference of this
vision until Yahweh himself interprets it in v.11. We find here the literary technique of
focalisation.33 The occasion for the vision is the hopeless despair of the exiles mentioned in
v.11.34 The reappearance of the word ‫( ָה ֲעצ ָ֣מוֹת‬these bones) in v.11 suggests that it interprets
the preceding vision. According to Zimmerli v.11 has double function : it interprets the
imagery of the dry bones in the vision and at the same time it introduces the form of the
disputation in vv.11-14, in which God counters the people’s resignation with his word of
promise.35 The interpretation is given as ‫( ָה ֲעצָמוֹמ ָה ֵאלֶּה כָּל־בֵּית‬These bones are the whole house
of Israel). An observation can be made on this interpretation to avoid all attempts to consider
this vision as a reality truly happened. It is translated as These bones are the whole house of
Israel and not as These are the bones of the whole house of Israel. The word ‫ ָה ֲעצָמוֹמ‬is a noun
in absolute state (bones), not a noun in construct state (bones of). Therefore it must be
considered as an allegorical vision in which the whole house of Israel is compared to the
bones, and not as the bones belonging (sense - possessive) to the whole house of Israel.
Moreover, when we re-read v.4 based on the interpretation given in v.11 we come to know
that the dry bones are personified and they represent the exiles.36 The bones that came
together in v.7 presupposes that they were scattered and they represent the scattered people of
Yahweh because of the Babylonian exile. And this people are addressed as ‫( ַעמִּי‬my people) in
the salvation oracle (vv.12,13).
ֵ ‫ )יָב ְ֧שׁוּ ַעצ‬is a poetic tricolour
The lament of the people (‫ְמוֹת֛ינוּ וְאָב ְָד֥ה תִ ְקו ֵ ָ֖תנוּ נִגְ ַז ְ֥רנוּ לָ ֽנוּ‬
(2+2+2) that expresses pathos with -enu^ and -anu^ syllables as in 33:10.37 There are three
clauses in the lament of the people; our bones are dried up - our hope is lost - we have been

33 Cf. Sabine Van den Eynde, “Interpreting ‘Can these bones come back to life?’ in Ezekiel 37.3 : The
technique of hiding knowledge”, Old Testament Essays, 14/1 (2001), pp. 153-165.
34 John W. Wevers, Ezekiel, New Century Bible, London, Nelson, 1969, p. 277.
35 Zimmerli, Ezekiel 2, op.cit., p. 257.
36Paul. M. Joyce, Ezekiel: A Commentary, Library of Hebrew Bible/Old Testament Studies 482, New
York, T &T Clark, 2007, p. 208.
37Allen, Ezekiel 20-48, op.cit.,Available at Olive tree bible software.
A similar cry is given by the people in 33:10, “Our transgressions and our sins be upon us, and we pine
away in them, how the should we live?”
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cut off for ourselves38. And they are responded with three divine statements of consolation or
restoration in v.12 : I am going to open your graves - I will cause you to come up from your
graves - I will bring you to the land of Israel. The idea of bone which expresses one’s inner
vigour and vitality is found elsewhere in the Old Testament39; for example “A cheerful heart
is a good medicine, but a downcast spirit dries up the bones”(Prov.17:22). Therefore the
expression “our bones are dried up” could mean that the exilic jeopardy has totally ruined the
vigour and vitality of the people, and they see themselves doomed. It’s Yahweh who reports to
the prophet about the lament of the people. As a response to this lament, prophet is asked to
prophesy to the people in v.12. The salvation oracle in vv.12-14 may be considered as a
response to the lament in v.11 thanks to the connecting word ‫( ָלכֵן‬therefore) in the beginning
of v.12. Having said that, we need to underline that the prophet is not asked to say anything
about the vision of dry bones to the people. The first clause of the lament “our bones are dried
up” is answered exclusively to the prophet through the vision account of dry bones. Being
convinced of the power of Yahweh to do mighty acts during the vision account of dry bones,
the prophet, as commanded, prophesies to the people addressing the rest of the clauses in their
lament in v.12-14. The revivification of the dry bones (1-10) is a private assurance given to
the prophet prior to the public oracle of Yahweh to the people about the restoration to the
land of Israel. Thus in this way the hopelessness40 of the prophet as well as that of the people
is responded and addressed well.
The salvation oracle41 (vv.12-14) which is an antidote to the lament evokes a new
exodus. There are intertextual echoes from exodus tradition in this salvation oracle. The same
verb ‫ עלה‬is used in vv. 12,13 and Ex 3:8,17 to convey the meaning of “coming out from the

38 In all the three clauses, we find an expression of lamenting the hopeless fading, dying, being cut
down. It has be to understood in the background of the events of 722 , 597 and the final destruction in
587.(Cf. Zimmerli, Ezekiel 2, op.cit., p. 262.)
For a different interpretation of the third clause “we have been cut off for ourselves” cf. Saul M.
Olyan, “We are utterly cut off : Some possible nuances of ‫ נגזרנו לנו‬in Ezek 37:11”, CBQ 65 (2003), pp.
43-51.
Here Olyan argues that the expression ‫ נגזרנו לנו‬may suggest that exiled Judeans, like the dead, are no
longer the beneficiaries of Yahweh’s covenant loyalty, that they cannot hope in his faithfulness, and
they are forgotten by Yahweh and are unable to worship him. They will never return to their land.
39 Cf. Job.20.11; Ps.6:2
40 Hopelessness of the prophet is inferred from his response at v.3 (you know)
41 The elements of a salvation oracle are its reference to the future, mention of a radical change and
blessing. We find its parallel in vv. 12-14. The whole promise is future oriented, restoration of the
people to the land of Israel from the present dreadful situation (radical change), promise of life to a
dilapidated nation and to its people (blessing). (Cf. Gordon D. Fee, Douglas Stuart, How to Read the
Bible for All its Worth : A Guide to Understanding the Bible, Grand Rapids, Zondervan, 1993, pp.
195-196.
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graves/land of Egypt respectively.” The verb ‫ נתן‬is used in v.14 and Ex 6:4,8 which denotes
“put / give” {(I will put my spirit (Ezek.37:14) … to give them the land of Canaan (Ex 6:4),
… I will give it to you for a possession (Ex 6:8)} The verb ‫ בוא‬is used in v.12 and Ex 6:8;
14:16 which denotes “bring in to the land.” The phrase ‫ְהו֑ה‬
ָ ‫( וִ ֽידַ ע ֶ ְ֖תּם כִּ ֽי־ ֲא ִנ֣י י‬Then you will know
that I am Yahweh) is used also used in the exodus accounts which were led by Moses (cf. Ex
6:7; 10:2; 16:12). The intertextual links that we have seen between exodus and the salvation
oracle in vv.12-14 show us a movement oriented towards the land. As a response to the
lament we also observe a tripartite form of response in v.14 I will put my Spirit in you - you
will live, - I will place you on your own land.
We can make certain concluding remarks to the analysis of the passage as follows:
a) As mentioned elsewhere the same verb ‫( בוא‬come in) is used in to indicate the coming of
‫( רוּ ַח‬vv.5,9,10) to infuse life and it is also used in v.12 in relation to the land. Metaphorically,
the promise of returning to the land, as far as the people who are totally cut off are concerned,
is life itself. Though the restoration of Israel is not explicit in vv.1-10, it has certain
vocabularies that link to the vv.11-14 where the restoration is explicit. Thus we have the same
verb ‫ עלה‬in vv.6,8,12,13 which means “come up/raise”. Another notable verb is ‫ בוא‬in vv.
5,9,10,12 which means “bring.”
b) We observed two stages in the process of revivification of the dry bones. The absence of
‫ רוּח‬in that case was very explicit in v.8. In the oracle of salvation (vv.12-14) also we find two
stages (vv.12-13 and v.14). The absence of ‫ רוּ ַח‬is implicit in vv.12-13. And therefore there is
an explicit promise of ‫ רוּ ַח‬in v.14. The same verb ‫ נתן‬is used in v.6 and v.14 when it comes to
mean the infusing of ‫רוּ ַח‬.
b) The recognition formula “You will know that I am Yahweh” appears in vv. 6,13,14. In
every instance it comes after a proof saying. Wherever this formula appears, there is an
inclusion. For example the words ‫( נתן‬put, v.6), ‫( ִקב ְֽרוֹתֵ יכֶם‬your graves,v.13), ‫( י ְהוָה‬v.14) make
a perfect inclusion. It is usually used to close an oracle or introduced in connexion with some
divine revelation. This formula is an abbreviation of the wording used in Deuteronomic texts
to introduce the Covenant: “I am the Lord, your God, who brought you out of the land of
Egypt, out of the house of bondage” (Ex 20:2).42

42James Gavin, Brian McCarthy and Thomas McGovern (eds.), The Navarre Bible Major Prophets:
Text and Commentaries, Dublin, Four Courts Press, 2005, pp. 592-593.
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c) The promise of salvation is characterised by the opposition of death and life illustrated with
the images of dry bones, graves and the reviving spirit.43 The tension between death and life
is clear from the number of occurrences of the words ‫( ֶעצֶם‬bones) and ַ ‫רוּח‬. Both of them
appear ten times in the vision. But the ultimate victory goes with ַ ‫רוּח‬. The thread that runs
throughout is the death-life pattern. There is an upward movement from death and despair to
life and hope respectively. “The leitmotif of the vision, ‫ ויחיו‬/ ‫ וחייתם רוח‬breath, and you shall
live/and they lived, loudly proclaims Yahweh to be the creator of new life.”44 In all the three
prophecies, prophesy to the bones, breath and people, that the prophet makes the leitmotif is
repeated breath, and you shall live/and they lived (vv.5,6,9,10,14).
1.9 Theological Implications
One of the basic questions that arises from this vision account is regarding the
resurrection of the dead. Ezekiel’s primary purpose was not to teach a doctrine of the
resurrection. The main purpose of the vision was the restoration of Israel. However, the
resurrection of the humans beings was not totally a new idea. We have examples in I Kgs
17:17-24; 2 Kgs 4:18 -37; 13:20-21 where both Elijah and Elisha had been involved in the
resurrection of individuals who had died. “To be sure, these cases could be interpreted simply
as postmortem healings, inasmuch as the raised persons had recently died and their flesh was
certainly still on the bones.”45 There it cannot be truly compared to the vision where the bones
are very dry. “Although Judaism, at least since the third century BCE, recognised various
concepts of resurrection- that is, it had a variegated repertoire of ways of speaking about life
after death, both immediately after an individual’s death, or collectively, in the eschatological
future- it has not immediately recognised Ezekiel 37:1-14 as a reference to it.”46 A powerful
vision of this sort was inevitable for the prophet as well as for the people to believe that the
power of Yahweh could bring new life in the midst of an intimidating situation of total
destruction and the “cut off” experience from all that they had. The message of hope by
stressing the power of Yahweh who could replace the hopelessness of the death of the nation
with new life and restoration. It’s true that the scope of a bodily resurrection is dim in the Old

43Anja Klein, “Prophesy continued : Reflections on Inner Biblical Exegesis in the Book of Ezekiel”,
Vetus Testamentum 60(2010), p.574.
44 Allen, Ezekiel 20-48, Word Biblical Commentary 29, op.cit., Available at Olive tree bible software.
45Daniel I. Block, “Beyond the Grave: Ezekiel's Vision of Death and Afterlife”, Bulletin for Biblical
Research 2 (1992), p. 139.
46Johannes Tromp, “Can these Bones Live? Ezekiel 37:1-14 and Eschatological Resurrection”, in
Henk Jan de Jonce and Johannes Tromp (eds), The Book of Ezekiel and its Influence, Burlington,
Ashgate, 2007, p. 75.
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Testament, but never the hope of restoration. The impressive and inspiring message of
national restoration conveyed rhetorically is definitely aimed at sowing the seeds of hope
among the exiles. There is a conspicuous theological claim that resonates in the vision: “the
people has existed and can exist only by the action and grace of God. It was so for its birth; it
will be so for its rebirth”47

Johnson Kuppayil

47Jésus Asurmendi Ruiz, “Ezekiel”, in William R. Framer (ed), The International Bible Commentary,
Bangalore, TPI, 1998, p.1142.
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 BIBLIOGRAPHY
Dictionaries
BOTTERWECK, G Johanne. RINGGREN, Helmer (ed). Theological Dictionary of the Old Testament,
Vol. V, Grand Rapids, Eerdmans, 1989.

FREEDMAN, David Noel (ed.). The Anchor Bible Dictionary, New York, Doubleday, 1992.

VANGEMEREN, Willem A (ed). New International Dictionary of Old Testament Theology and
Exegesis, Grand Rapids, Zondervan, 1996.

Commentaries

ALLEN, Leslie C. Ezekiel 20-48, Word Biblical Commentary 29, Nashville, Thomas Nelson, 1990.

BLOCK, Daniel I. The Book of Ezekiel Chapters 25-48, The New International Commentary on the
Old Testament, Grand Rapids, Eerdmans, 1998.

BOWEN, Nancy R. Ezekiel, Abingdon Old Testament Commentaries, Nashville, Abindgdon Press,
2010.

GAVIN, James. MCCARTHY, Brian. MCGOVERN, Thomas (eds). The Navarre Bible Major
Prophets: Text and Commentaries, Dublin, Four Courts Press, 2005.

GREENBERG, Moshe. Ezekiel 21-37: A New Translation with Introduction and Commentary, Anchor
Bible 22A, New York, Doubleday, 1997.

JOYCE, Paul M. Ezekiel: A Commentary, Library of Hebrew Bible/Old Testament Studies 482, New
York, T &T Clark, 2007.

RUIZ, Jésus Asurmend. “Ezekiel”, in William R. Framer (ed), The International Bible Commentary,
Bangalore, TPI, 1998, pp.1114-1148.

WEVERS, John W. Ezekiel, New Century Bible, London, Nelson, 1969.

ZIMMERLI, Walther. Ezekiel 2 : A Commentary on the Book of the Prophet Ezekiel, Chapters 25-48,
(Trans. James D. Martin), Hermeneia, Philadelphia, Fortress, 1983.

Journals and books

ALLEN, Leslie C. “Structure, Tradition and Redaction in Ezekiel's Death Valley Vision," in Philip
R. Davies and David J. A. Clines (ed.), Among the Prophets:Language,Image and Structure in the
Prophetic Writings. Sheffield, JSOT Press, 1993, pp. 127-142.

BLOCK, Daniel I. “Beyond the Grave: Ezekiel's Vision of Death and Afterlife”, Bulletin for Biblical
Research 2 (1992), pp.113-141.

BOADT, Lawrance. “The dramatic structure of Ezekiel 37,1-14, The vision of the dry bones revived”,
in Vincent Collado Bertomeu (ed.), Palabra,Prodigio, Poesia,In memoriam P. Luis Alonso Schökel,
S.J., Analecta Biblica 151, Roma, Pontificio Istituto Biblico, 2003, pp. 191-205.

EYNDE, Sabine Van den. “Interpreting ‘Can these bones come back to life?’ in Ezekiel 37.3 : The
technique of hiding knowledge”, Old Testament Essays, 14/1 (2001), pp. 153-165.

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FEE, Gordon D. STUART Douglas. How to Read the Bible for All its Worth : A Guide to
Understanding the Bible, Grand Rapids, Zondervan, 1993.

KLEIN, Anja. “Prophesy continued : Reflections on Inner Biblical Exegesis in the Book of Ezekiel”,
Vetus Testamentum 60(2010), pp. 571-582.

OLYAN, Saul M. “We are utterly cut off : Some possible nuances of ‫ נגזרנו לנו‬in Ezek 37:11”, CBQ 65
(2003), pp.43-51.

RÖMER, Thomas. “Les vivants et les ossements des morts dans la Bible Hébraïque”, in Jean-Marie
Durand, Thomas Römer and Jürg Hutzli (eds.), Les vivants et leurs morts, Orbis Biblicus et Orientalis
257, Fribourg, Academic Press, 2012, pp.175-184.

TIDIMAN, Brian. Le livre d’Ezechiel, Tome 2, Vaux-sur Seine, Edifac, 1987.

TROMP, Johannes. “Can these Bones Live? Ezekiel 37:1-14 and Eschatological Resurrection”, in
Henk Jan de Jonce and Johannes Tromp (eds), The Book of Ezekiel and its Influence, Burlington,
Ashgate, 2007, pp. 61-78.

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