Visit BetMDM Casino and check out the newest exclusive, The Price Is Right Fortune Pick. BetMDM and Game Stents remind you to play responsibly, 19 plus the wager, Ontario only, please play responsibly. If you have questions or concerns about your gambling or someone close to you, please contact a next Ontario at 1-866-531-2600 to speak to an advisor. Free of charge.
BetMDM operates pursuant to an operating agreement with iGaming Ontario. It's springtime, which means that Princeton University Press is having its annual 50% off spring sale. From May 4th through June 9th, you can get 50% off nearly every single print, ebook and audiobook from Princeton University Press. Just go to press.prinston.edu to get 50% off incredible books like Disneyland and the Rise of Automation and Beyond Belief.
Evidence shows what really works. There's so many fantastic books you can get an incredible deal on. Go to press.prinston.edu and use the code spring50. That's sp-r-i-n-g-50 at press.prinston.edu.
This sale only lasts for a month, so go and get some books. Welcome to the new books network. What is the function and meaning of the devote of the Lord in the Old Testament? And how is it integral to the book of Ezekiel especially?
Peter Debris takes a canonical and synchronic approach to these questions demonstrating that an Ezekiel devote is used almost exclusively as a hypostasis of the Lord. June 8th we speak with Peter Debris about his monograph, the Devode of the Lord in the Old Testament, with particular reference to the book of Ezekiel. You're listening to New Books and Biblical Studies, a channel of the New Books network, and I'm Michael Morales, your host. Peter Debris is assistant professor of Biblical Theology and Hermeneutics at Free University of Amsterdam.
He is also a scholar of Christian doctrine with Ephesus on John Owen. Peter, welcome to New Books and Biblical Studies. Yes, thank you. So Peter, tell us about yourself and what led you to study the book of Ezekiel?
Yes, I can tell you I was born in 1965, 6 in a family with the Lord, was free, that served, and my own heart was stitched by the power of the gospel when I was about 40 years old. The following years I felt more and more the urgency to become a creature of the gospel. So I started studying theology and also semitical languages, but I found it's very important that you could easily read the Bible in the original languages at the University of Utrecht. And after that I became a pastor in the National Reform Church of the Metals.
I can describe myself as confessing, reformed evangelical pastor at theologian, living the reformed confession of grace and salvation, not just for historical reasons, but because I can say it expresses my face by which I hope to live and to die. In 2000 for the National Church was united among others with the Lutheran Church, the Constitution was changed, and I state with the minority who wanted to continue the Reformed Church. I served as a pastor five congregations, and since 2005 I combined the partnership of a congregation with the post of lecture and the summary of the Continuity of the Reformed Church. But because of the illness of my life, I had to give it the combination of lecture and past I continued this just a lecture.
My wife passed away just a year ago, she was a real helper for me, so I learned her lost greatly, but it conferenced me that she's with the Lord now. Just before my wife passed away I started the new position. I'm a lecturer now for a foundation called piety and theology, and it gives conscious on academic level both for pastors but also for laypeople who are interested in the Bible and its message on academic level. The convention of this foundation is that theology is just more than just explaining what you believe, that is above all the thinking what has got revealed to us in its world.
Real theology is finally not around the face of the community that have God himself, which in whom we believe. With regard to mean dissertation, I did it on the supervision of a don't be a Brenner, a Jewish feminist scholar. That seems much strange and I came in touch with him by accident. I wanted to write a second doctoral dissertation, I wrote already a dissertation on John Cohen, so I was looking on internet and I found a professor Brenner teaching theology and Hebrew at university events then I wrote a mail to her thinking she was a man and she wrote it she made me back do you realize that I'm a Jew, a woman and a feminist scholar and I made back I didn't realize that but I could not object that she was a Jew because I say here is a Jew, I could not object that she was a woman but God created my little female but I also said I am an evangelical, a confession evangelical, I'm not wrestling with feministic theology.
She said let us make an appointment so I met her and I started to work with her and mathematically I feel logically I learned very much about it, we appreciated each other as persons very much and I can say when my thesis was at the end of the members the committee made a mark that I can't really pre-suppose the unity of the Old Testament or when you say it in the Jewish way to Tenech, I tell you that of course for Peter is an author not even John the Christian, she gave me full opportunity to be myself and at the same time I learned from her very mince on methodological and philosophical levels. Let about myself. So before turning to the book of Ezekiel, tell us about the term Cavote, what is its semantic range and why did you choose to pursue this topic? Well let me first start with why I choose to pursue this topic and then about the semantic range during my 30th theology and semantic languages and nutrition I was specially drawn to the book of Ezekiel, the social professor who taught it all special in a very passionate way round the commandment on it and that was one of the reasons the book attracted me.
Besides that Ezekiel is less well known than the other two great prophets, so that was also the reason I wanted to investigate this profit in a closer way and reading Ezekiel I was tricked by the combination of its message and structure. Before answering the question about the semantic range of Cavote, let me say something about that. The Cavote of glory of the Lord was refused to take Ezekiel although he was an exile in Babel. Ezekiel was a priest.
He was called when he was certain years old. Normally you start to preach then in the temple of Jerusalem but now in Babel that was a possible frame. But you can say that his calling as a prophet had a priestly character, a dedication of a priest took seven days and we see when Ezekiel is called offered second seven days the glory of the Lord is revealed anew to it. So his whole message has a priestly character.
We can say he was a priestly prophet in Ezekiel 8 to 11 the departure of the glory of the Lord from the temple is described and in the final vision of the return. What is the very concrete way in which the Cavote of glory of the Lord was described in Ezekiel. So I wanted to investigate the semantic range of Cavote in the whole Old Testament. That was what I first did to get a better side on the book of Ezekiel.
Etymologically Cavote comes from the meaning of the root to be heavy. However, the meaning of a word is determined by usage. Several dictionaries say that the meaning of being heavy must always be connected with the world but I don't think that that is always the case. But certainly when Cavote is used for humans we still have that notion of being heavy.
The Cavote of a person is connected with his possessions, with his power, with his mind. We can read not only of the Cavote of men but also of a city of a land and related to humans it is especially ascribed to princes and kings. And then we often see the combination of Cissei, throne and Cavote. And when we hear about the Cavote of the Lord it must suddenly have to do that to get the creation of heaven and earth that all things belongs to him.
And also in connection with the Lord we more than one see the connection of throne and Cavote, Cissei and Cavote in evil. Cavote as the meaning glory matches the power connected with possession with mighty acts. It can also have an ocean owner and that is the case when a connection with an atom. Only then it is an example that certain meanings only occur in relation to other words.
And now Cavote is giving honor or glory to God. Used for the Lord it can refer to with mighty acts but in Ezekiel not only in Ezekiel but especially in Ezekiel the glory of Cavote of the Lord is a kind of same independent manifestation of the Lord himself. In my dissertation I use the old status. You can say it is an old testament to the occasion for plurality in God.
For God dwells in heaven but his glory and his glory is in a certain sense of the Lord himself but his glory dwells in the temple in Jerusalem. But very concrete as a savvy independent manifestation of the Lord the Cavote of the Lord is described in Ezekiel. Always in connection with light radiance. Now as Cavote used in other places in the Bible like the Pentateuch or the Psalms.
Yeah as I said Cavote cannot only be used for God but also for humans. When it is used for humans most of the references you find in the Book of Prophets and also in the Psalms quite a number of the accused. Do not see the Cavote have to do with men but also with God connected with God you find the references of Cavote especially in the Pentateuch, exobesic members, Isaiah, Ezekiel and Psalms. There is also a close connection and you see that in the Psalms you see it in Isaiah between the Cavote of the Lord and the Cavote of Jerusalem the temple itself reveals.
But remarkable for Ezekiel is that he never uses the word Cavote for the temple for the land with just one exception only for the Lord. The one exception is the Pharaoh of Egypt but then it is a description of his pride. So remarkable for Ezekiel is not the number of references of Cavote for actually connected with the Lord the number of references in Isaiah is higher but remarkable for Ezekiel is that just with one exception Cavote is only used for the Lord and that is also remarkable when you compare it with the other books of the Bible that is only in Ezekiel. Peter, would you explain for our audience the significant function of Cavote in the Book of Ezekiel not only in terms of its meaning but the role of the Cavote of the Lord in the book's movement?
The Simmons of Cavote, the Airettes, had that. They are never used for the Lord in Ezekiel and only for the glory of the temple. So there is a very close connection, a little linguistically between Cavote and Lord in the Book of Ezekiel. The second thing I would mention is that I said you can speak about the Cavote of the Pope's status.
All the occurrences related to the Lord in Ezekiel and then just with one exception has that notion. The one exception is in Ezekiel 39. There it is to do with the glorious ex of God but all the other references we find in the visions of Ezekiel. The calling vision, Ezekiel 1 to 3, the vision of the departure of the glory of the Lord from the temple Ezekiel 8 to 11 and the final vision, the temple vision, Ezekiel 42, 48.
And in all this vision the glory has that character of the people's status or any independent manifestation of God. Ezekiel wasn't able and the city was not distracted. It was the first exile, the third going in exile in the King Yoyos. But the city was still in existence and the inhabitants of Jerusalem had a how the day will survive.
With the remarkable singing that the glory of God is revealed to a prophet in Babel. That makes clear and especially the further book of Ezekiel makes it clear there is no help or the existing Jerusalem and it's in heaven. But there is how for the ex of the night, the Lord reveals himself to them and he is not restricted to the land of Israel. That's also a message.
And then in the vision that Ezekiel is transported to the temple in Jerusalem, he sees all the inequities there, the events there, idolatry and how the glory of the Lord leaves the temple. And then the temple cannot stand the longer. It will certainly be destroyed before the temple is destroyed, the glory of the Lord has already departed from the temple. And then in the final vision we see the glory of the Lord comes back.
But it is all the work of the Lord beloved by the sins of the glory of the Lord. It is only because the Lord wants to uphold this whole day that is glory comes back, not because the people that deserve it. And that is emphasized by Ezekiel again and again. He has a very teacentric message.
He has been characterized as the Calvin of the Old Testament. And you can say together with Jeremiah, they don't neglect the cult to repentance, but much then because he falls on the fact that the Lord himself would repentance him. Ezekiel writes, he writes the Lord in your inward parts. Ezekiel says, he takes the stony heart from you and he gives you the heart of flesh.
And quite often then the word I is used without really linguistically necessary infirmal sentences again and again, the Hebrew word I and he is used for the Lord. Of the hundred sixty nine and two and zero of the word I, hundred sixty for the Lord. Also a sign of the authentic message of the book of Ezekiel. And the nine other times, three times for the father of G.D.
But it's again a sign of right and two times for the tithes. But then again, a sign of right and four times for the prophet. But then it's really necessary linguistically to do it with just one exception. When the prophet says in English, will you destroy all the remnant of vows of Israel?
Am I on the left? And then what I is used in a verbal sentence for the prophet, just do stress. Am I on the left? The language of the prophet.
The last kind of word I need used for the prophet, it is a sign for the people. A sign of judgment. In a sign next in the prophet makes clear that the people of Jerusalem will have to leave their cities, the city and so on. But we can say that the prophet is also the sign of hope for the exile.
There's an answer on his question whether the Lord has given it the remnant of his people. He received the promise that the Lord himself will be a little sanctuary or a sanctuary for a little time and in exile. And I think that the prophet himself is in a certain sense, which is method, that little sanctuary or sanctuary for a little time. A safer Ontario means more police and prosecutors making sure my car doesn't get stolen.
It means building new jails to keep criminals behind bars. And it means there's no need to worry when I play at the park. We're making every corner of Ontario safer to make all of Ontario safer. That's how we protect Ontario.
For all of us. Learn how at ontario.ca.ca. Paid for by the Government of Ontario. The first part of Israel is about all the message of judgment, not only judgment, but almost only judgment.
And then you have the prophecies against the surrounding people. And then the restoration of the people. And then in the second half you have promises, almost only prophecies of glaupt salvation, hope and restoration. What struck me is that you have three times the goal to repent in Ezekiel.
The last time in Ezekiel 33. And then from Ezekiel 34, the real restoration is described. And then you don't find longer the cold blue patterns, but it got himself realized as I don't think that we can draw the conclusion that the call to repentance must not go out, but finally the call to repentance stands under the great reality of God who works for his repentance. But at the same time, he must say the call in Ezekiel 33 to repent is so powerful for the Lord say he desires the repentance of the God and he also takes it out.
He swears by his own name. His own existence is involved. So you find the very potential to the independence. But when we see that the people repent, all the treasures that the Lord does it heal out.
What would you say is the central message of Ezekiel? I would say the central message of Ezekiel is the glory of the Lord himself. And that God glorifies himself in the people of Israel. That they convey from exile.
It cannot be explained from their possibilities. Then you have that force vision of Ezekiel outside the visions in which you have the glory of the Lord, framers fishing for the person now with the content of the Bible, the vision of the dead bones. That's the situation of Israel and the Lord makes them alive. What struck me when you read the final vision is that not the glory of the temple is emphasized.
We don't read about the silver of the temple, the gold of the temple, the precious stones of the temple. Just these functions emphasize and it's a holy instance. It has seven parts of growing holies, an out of the wall, an out of the church, an inner wall, an inner church, the porch, the holies and the holies of the house. And only the surface sizes are given, accepted the altar in the inner church, the table or altar in the house and the tables with the sacrifice is first law.
So all emphasis on the function of the temple and that the temple is the dwelling place of the holy one of Israel, not the glory of the building itself. And we don't find the high priest in the final vision of the temple of Ezekiel. There are all series about it, historical, critical series. But I think that it's real message is that this temple is set out in the temple.
No high priest is necessary now. The holy of holiness will never be ended by any man. And the altar in the holy seems to be more a table, table of chum verith. And it is not stated with so many words.
But when I'm right, that means that the house is only entered on the center side, not each day as was usually the temple of Solomon and in the tabernacle, but only on the center side. To emphasize the holiness of God. And the last words of Ezekiel are just an assembly of his message. The Lord is there.
The Lord is there. There's also a remarkable is that the temple is outside. The temple is more important than the city. And there is just the temple is not in the city, but outside the city in the midst of, just exactly the midst of the forest where is the temple and more in the south of the forest where is the city.
And when you ask the question as a question, how is this all fulfilled in the New Testament, I will first say that Jesus himself is the temple. I find the temple facing real life in Jesus himself. And then you can say that your testament has the same emphasis on holiness of the Old Testament that in the New Testament, there is because God has revealed in the flesh and emphasis on drawing me to God and freedom in drawing me to God. And that we increase Christ's emitter as believers in prayer about how he found this.
And then I can say in that sense, it surpasses what is evil. So fulfillment may always surpass what's strongest. It may never be left, but it may always be more. And also you can say that the Church of God is in the Church of God in which Jesus dwells by his spirit.
And we see the fulfillment of the vision of his evil. The final fulfillment, we find at the end of the New Testament. And then we see a city coming down from heaven. And then remarkable thing.
And again, a city without a temple. But in that city, the temple is still in their midst. But Jesus himself is there. So that's with me reading the Old Testament and the New Testament together.
At Al-Yabranan's new identity, the disciples couldn't read the Bible herself in that way. We see the spirit of that. So Peter, before letting you go, what else are you working on? Can you tell us about any projects?
No, I, but there was already published a book written by me in Dutch on the Old Testament service of sacrifice. He's equally a priestly prophet. I said, intensive with the final vision of Ezekiel. And then we see many relation with Exodus, but especially Leviticus.
So I read a book on an academic level concentrating on the five books of Moses, but also what in the whole Old Testament is written around the service of sacrifice. And having also a chapter on the New Testament, playing especially attention on Hebrews. Now I'm writing on a couple of other books, in a certain sense. Permanutees that also belong to my past lecture, have mutex.
And I'm writing a book on the cross-end New Testament that has to do with sacrifices that need some explanation. And I'm writing a more popular book on the application of redemption, the order of salvation, the death of years for a more popular book. And besides that, I'm preparing servants each week and preaching as a guest speaker in congregation proclaiming the gospel. That's my most important duty, all my academic life as I've seen that come based.
Peter, again, thank you for this fine study on Ezekiel and for being with us today. Thank you. Friends, you've been listening to new books and biblical studies, a channel of the New Books Network. Until next time, goodbye.