US Peace to Prosperity Plan

The US peace plan is beginning to be unveiled.  Jared Kushner, who is President Trump’s senior advisor and son-in-law, presented Peace to Prosperity at the workshop in Manama, Bahrain on June 26, 2019.   The plan is “a new vision for the Palestinian people and the broader Middle East.”  Kushner suggests that there are four common goals for all who attended the workshop.

1.       Peace, security, and prosperity for Palestinians, Israelis, and everyone else throughout the world

2.       Freedom to worship without persecution

3.       People to live together with dignity and respect

4.       Create better lives for their children and future generations

Peace to Prosperity is a vision,

to empower the Palestinian people to build a prosperous and vibrant Palestinian society. It consists of three initiatives that will support distinct pillars of the Palestinian society: the economy, the people, and the government. With the potential to facilitate more than $50 billion in new investment over ten years, Peace to Prosperity represents the most ambitious and comprehensive international effort for the Palestinian people to date. It has the ability to fundamentally transform the West Bank and Gaza and to open a new chapter in Palestinian history—one defined, not by adversity and loss, but by freedom and dignity (Forward to Peace and Prosperity).

The plan has three initiatives: 1) unleash the economic potential of the Palestinians; 2) empower Palestinian people to realize their ambitions; and 3) chancing Palestinian governance, improving the public sector’s ability to serve its citizens and enable private-sector growth.

I hope to present a few reflections on Peace to Prosperity in the next few days.  For a link to a video of Jared Kushner’s presentation click here. For a 40 page pdf document on Peace to Prosperity click here. 

Jerusalem, Israel 2018 Trip

Jerusalem, Israel 2018 Trip

Christians and Persons of Goodwill (Gaudium et Spes)

Click for Podcast

Gaudium Et Spes: Church in the Modern World

Gaudium Et Spes

Nikki Haley at Western Wall in Jerusalem

Nikki Haley at the Western Wall June 26 2019  (photo credit: OREN BEN HAKON/ YISRAEL HAYOM)

Nikki Haley, who is former US Ambassador to the UN and a strong supporter of Israel visited the Western Wall on Wednesday.

French Imam visits Knesset.

French Iman Chalghoumi visits Jewish Knesset on Wednesday.

Pentecost: Updated

This reflection is a summary of the blogs posted from Ascension Sunday until Pentecost Sunday.  All the above examples are expressions of the human person to rise above the noise and confusion of earthly and mundane life.  This begins with a “sacred action” or what is also called sacrifice.  This is central to the Christian faith, which confesses that Christ offered himself through the Baptism in the Jordan leading to his ministry and death after which he “arose from the dead, and ascended into heaven,” and the out pouring of the Holy Spirit.  There is something sacred, ethereal, spiritual, and heavenly to our encounter with the Divine, but there is also something that renews, restores, and revives upon the earth and throughout the mundane world.  God’s will is done on earth as in heaven (Mt 6:10). The community partakes in the sacred act of praise (Heb 13:15) and a sacred act of sharing with those in need (v. 16).  The Church, in Christ, becomes a sign and instrument of communion with God and unity among all peoples (Lumen Gentium 1).  Uniqueness about Pentecost is when the Holy Spirit comes, the lips, hearts, and minds of those present are lifted, praise, and speak of the glorified one (Acts 2:11, 24, 32-35), but their limbs are spread out and they share their spiritual fruits and earthly goods with one another (vv. 42-45). 

Baptism of Jesus in the Jordan (Artist: He Qi) 

Pentecost (Artist: He Qi)

Daniel and the Ascending Son of Man

Sun Burst in the Clouds over the Mediterranean Sea

Sun Setting behind the Clouds over the Mediterranean Sea

Ascending Rainbow behind the Cloud 

The Book of Daniel contains stories, dreams, visions, interpretations, and prophecies centered on the Hebrew prophet named Daniel and his friends.  The work is considered apocalyptic literature that is highly symbolic.  The narrative of the book is set within Babylon during the 6^th century B.C.E.   However, many of the events described in the visions refer to the state of affairs and incidents in the 2^nd century B.C.E.  Thus, the book has been dated to the 6^th century, 2^nd century, or as a kind of hybrid from both centuries.  The story’s narrative takes place following the United Kingdom of Israel under King David, and the subsequent division and exiles of the tribes of Israel.  In this context, the narrative describes the rise of four kingdoms (chaps. 2 and 7).  Although the God of heaven has given the kingdom to the gentile rulers, things begin as a kind of golden age and then gradually decline until they are annihilated when struck by a stone cut from a mountain without human hands, and in those days God of heaven sets up a kingdom that will stand forever (chap. 2).  Daniel later records a dream of visions in his head that describe four beasts coming out of the sea (chap. 7).  He finally sees in his visions,

I saw one like a Son of Man (כְּבַ֥ר אֱנָ֖שׁ)[1]

coming with the clouds of heaven.

And he came to the Ancient One

and was presented (קרב) before him.

To him was given dominion

and glory and kingship,

that all peoples, nations, and languages

should serve him. ^[2]

The meaning and interpretation of the “Son of Man” is problematic.  It is based on the Hebrew phrase כְּבַ֥ר אֱנָ֖שׁ, “one like a ‘Son of Man’” that is sometimes simply translated as one like a “human” or “human being.”[3]  The identity of the “Son of Man” has been discussed since ancient times.  There have been three basic interpretations: 1) an early Jewish interpretation saw the “Son of Man” as an individual figure who is the anointed or chosen one—that is, the Messiah; an early Christian interpretation saw this as a reference to Christ and to his second coming; 2) a collective symbol that represents the entire Jewish people; and 3) an individual that represents not the Messiah, but rather a heavenly angelic being.^[4]

Perhaps a helpful way to understand the “Son of Man” in relation to the four beasts in Daniel is to compare them with the creation account in Genesis where God is gradually creating space, order, vegetation, sea monsters, living creatures, and finally אָדָם, man (humankind) in his own image; God then rested on the seventh day after “the heavens and the earth were finished,” with all their hosts, וְכָל־צְבָאָֽם; and God blessed it and hallowed it (Gen 2:1).[5] 

In Daniel, the four beasts are described as four kings that shall arise out of the earth (Dan 7:17).  The first beast was like a lion, the second a bear, third like a leopard, and the fourth was terrifying and frightful (vv. 4-8).  The fourth beast is interpreted as a fourth kingdom that will arise from the earth, different from all other kingdoms, and shall devour all the earth (v. 23).  These kingdoms have been interpreted at least in two ways.  The first view understands the kingdoms as the empires of Babylon, then the Medo-Persian, then the Greco-Seleucid, and finally the Roman Empire.[6]  The second view argues that the kingdoms are the empires of Babylon, the Medes, the Persians, and finally the Greeks.[7]

Regardless of which view one favors, both agree that the first beast refers to Babylon.  Thus, the following should accommodate both interpretations.  The religious backgrounds of Daniel are clearly behind the narrative.  King Nebuchadnezzar of Babylon brings an end to the kingdom of Judah and brings back some of the vessels from the temple of Jerusalem (Dan 1:1-2).  The king is told that the God of heaven has given him the kingdom (2:36-38), after which the king worships Daniel and confesses the God of Daniel (2:46-47).  However, eventually Nebuchadnezzar will set up a golden image of himself and then order all “peoples, nations, and languages” to worship his image (3:1-7).  All comply except Shadrach, Meshach, and Abednego, whom the king punishes by casting them into a furnace of blazing fire (vv. 8-23).  Fortunately, they are vindicated with the presence of a mysterious figure who was likened to “a son of [the] gods,” לְבַר־אֱלָהִֽין (vv. 24-30; esp. v. 25).  Unfortunately for Nebuchadnezzar, he is humbled for his error of judgment; he is driven away from society and wanders about like an animal until he acknowledges the sovereignty of the Most High (4:1-33).  After this is over, Nebuchadnezzar lifts his eyes to heaven and his knowledge returns to him, and he blesses and praises the King of heaven (vv. 34-37). 

Things will quickly change with King Belshazzar who celebrated a great feast in which he took vessels of gold and silver, which had been taken from the Jerusalem temple by Nebuchadnezzar; Belshazzar uses them to drink wine and praise the gods of gold, silver, bronze, timber, and stone (5:1-4).  However, the writing was on the wall.  Like Nebuchadnezzar, he is rebuked and eventually the kingdom will be taken from him (vv. 5-30).  

During the rule of King Darius, the king’s administrators and satraps attempt and succeed in having Daniel accused, arrested and then thrown into a lion’s den because three times a day Daniel would face Jerusalem to pray, praise, and seek mercy before God (6:1-11).  Although he is thrown into the lion’s den (vv. 16-18), Daniel is rescued through an angel, after which King Darius is relieved with gladness, has Daniel removed and his accusers thrown into the lion’s den, and then encourages all peoples and nations of every language to honor the God of Daniel (vv. 19-28).

These events help set the stage for what follows in chapter 7 where Daniel receives visions of the four beasts, the Ancient of Days, judgment, the arrogant horn, the death of the fourth beast, and the Son of Man.[8]  The four beasts represent four kings (or kingdoms) that will arise from the earth in a kind of sequence as the dominant world power one after another (v. 17), after which the holy ones will receive the kingdom forever (v. 18).  There is a slight variation later in the chapter that states, “the greatness of the kingdoms under the whole heaven shall be given to the people of the holy ones of the Most High” (v. 27).

How does the Son of Man fit into the sequence of kingdoms?  The answer appears earlier in the same chapter in verses 13-14 where the vision describes the Son of Man who ascended to the Ancient of Days and was presented before him, and to him was given the kingship so that all peoples, nations, tongues, and tribes might serve him.  Although the four prior kingdoms arise from the earth, the one like the Son of Man ascends to the Ancient of Days. 

It should be noted that the saying, the “Son of Man was presented (קרב) before the Ancient of Days” (Dan 7:13), has another interpretation.  The Hebrew word קרב translated as “presented,” can also mean to offer sacrifice.[9]  Margaret Baker goes as far to say that it is “the technical term for making a temple offering, and so the Man was ‘offered’ to the Ancient of Days.”^[10]  Questions arise such as who did the offering?  Did the Son of Man offer himself? Was it someone else who made the offering?  This becomes more complicated when we realize that the interpretation of the Son of Man reveals that he also represents the people of God (vv. 18, 27).  Is it the people of God who are making the offering?  Or is it the Son of Man who is offering up the people of God? 

Also, is it possible that the ascension of the Son of Man also represents the lifting up of the people?  It may well be the case.  We saw above that before Elijah was taken into heaven, he offered up an acceptable sacrifice that represented the twelve tribes of Israel.  We also saw above that when David ascended up to Mount Zion with the Ark of the Covenant, he was accompanied by all of Israel. 

There are several passages in the New Testament that echo this parallel between the Son of Man and the people.  One of the most notable examples is found in John’s Gospel where Jesus is identified with the Son of Man (chap. 12).  In particular, Jesus says, “when I am lifted up from the earth…I will draw all people to myself” (Jn 12:32).[11]  According to First Peter, Christ suffered for sins once and for all in order to bring the people to God (1 Pet 3:18).  Through the mercy of God, the people have been raised up with Christ and seated with him in the heavens (Eph 2:4-6).  It is the mystery of God’s will to gather up all things in him, both things in heaven and things on earth (1:10).  Finally, those who share in the “flesh” and “blood” of the Son of Man (Jn 6:53-56), also share in the ascending Son of Man (vv. 62-63).  In chapter 17, Jesus prays that those who believe in him might all be one as the Father and Son are one (v. 21), and that they might be with him (v. 24). 

This last section was rather long, but its summary will be brief.  The book of Daniel describes the rise of four kingdoms (chaps. 2 and 7).  Daniel understands that the God of heaven has given the kingdom to the gentile rulers.  Although things begin as a kind of golden age, they gradually decline until they are annihilated when struck by a stone cut from a mountain without human hands; in those days the God of heaven sets up a kingdom that will stand forever (chap. 2).  Daniel later records a dream of visions in his head that describe four beasts coming out of the sea (chap. 7).  These beasts represent the four kingdoms in chapter 2.  The fourth beast, representing the fourth kingdom, represents all that is hostile toward God, God’s people, and God’s covenant.  In the end, the beast is destroyed.  Daniel also sees one like a Son of Man ascending over death and destruction up to the Ancient of Days.  This ascension dimension is not a mere burnt offering; rather it is human, personal, and communal.  All of the people of God will be a living sacrifice presented and acceptable to God.

---

[1] I capitalized Son of Man for emphasis. LFL.

^[2] The Holy Bible: New Revised Standard Version (Nashville: Thomas Nelson Publishers, 1989), Da 7:13–14.  Ed. LFL.

[3] The NRSV has “human being,” the NASB “Son of Man,” the ESV and NIV have “son of man.” LFL.

^[4] John Joseph Collins and Adela Yarbro Collins, Daniel: A Commentary on the Book of Daniel (ed. Frank Moore Cross; Hermeneia—a Critical and Historical Commentary on the Bible; Minneapolis, MN: Fortress Press, 1993), 306-310.

[5] See Neh 9:6; Ps 33:6; Isa 45:12; 40:26; 34:2.

[6] For example, John Phillips, Exploring the Book of Daniel (Grand Rapids: Kregel, 2004), 116. *

[7] See NJBC, 411; Samuel Rolles Driver, The Book of Daniel: with Introduction and Notes (London: C. J. Clay and Sons, 1900), 94-95.*  For arguments in favor of this view, see Robert J. M. Gurney, “The Four Kingdoms of Daniel 2 and 7,” Themelios: Volume 2, No. 2, 1977 (1977): 39.*

[8] The text uses the term חזה (vision) eight times, once as a noun (7:1), and seven times as a peal participle (vv. 2, 4, 6, 7, 9, 11 (2x), 13).

[9] BDB 1111.2. 

^[10] Margaret Barker, Temple Mysticism: An Introduction (London: SPCK, 2011), 150.

[11] Some ancient versions have “all things.”

All of Israel, Firstfruits, and Ascending the Holy Mountain

Mount Zion, with Dormition Abbey on Top (Summer 2017)

Mount Zion in the Center (picture taken from Mount of Olives) Summer 2017 

Ezekiel, All of Israel, the Firstfruits, and the Holy Mountain

Ezekiel’s prophetic ministry took place in Babylon between 593-571 B.C.E. where he lived with his wife in exile.  He was the son of a priest (Ezek 1:3).  He was most likely one of the earliest citizens from the Jerusalem exile to Babylon after Nebuchadnezzar captured the city for the first time in 598 B.C.E.  Being from a priestly family, he most likely received an excellent education, which included the Torah.^[1]  Although not much is known about his life, he possessed extensive knowledge of the Jewish Temple in Jerusalem and its practices.  Among the Hebrew prophets, his thought was influenced by temple symbolism.^[2]  His thought also contains the hope of a future restoration of Israel and the Jerusalem Temple (chaps. 40-48).  The temple that is described by Ezekiel is around 562,000 square feet (42:16-20), which is larger than the present raised temple mount (on which the Dome of the Rock resides), but not more than the entire mount.[3]  It is the most detailed description of the Temple and its rites and practices, which include a complex variety of sacrifices.

However, there is another passage that provides a much simpler description of sacrifice.  It is found among chapters 1-24 of Ezekiel, which is comprised of “oracles of doom” and prophetic warnings of the imminent judgment that would eventually befall Jerusalem in 587 B.C.E.^[4]  Following the words of encouragement of a new heart and new spirit (11:20), the establishment of an everlasting covenant (16:60), and the planting of a fruitful tree on the mountain height of Israel, there is also this remarkable promise from Ezekiel 20:40-41:

On my holy mountain, the mountain height of Israel, says the Lord God, there all the house of Israel, all of them, shall serve me in the land; there I will accept them, and there I will require your contributions and the choicest of your gifts, with all your sacred things. ⁴¹ As a pleasing odor I will accept you, when I bring you out from the peoples, and gather you out of the countries where you have been scattered; and I will manifest my holiness among you in the sight of the nations.^[5]

וְשָׁ֞ם אֶדְר֣וֹשׁ אֶת־תְּרוּמֹֽתֵיכֶ֗ם וְאֶת־רֵאשִׁ֛ית מַשְׂאוֹתֵיכֶ֖ם בְּכָל־קָדְשֵׁיכֶֽם׃^[6]

וְתַמָן אַתבַע יָת אַפרָשוּתְכֹון וְיָת רֵיש אָצְוָתְכֹון בְכָל קוּדשֵיכֹון׃^[7]

ἐκεῖ ἐπισκέψομαι τὰς ἀπαρχὰς ὑμῶν καὶ τὰς ἀπαρχὰς τῶν ἀφορισμῶν ὑμῶν ἐν πᾶσιν τοῖς ἁγιάσμασιν ὑμῶν^[8]

et ibi quæram primitias vestras, et initium decimarum vestrarum, in omnibus sanctificationibus vestris.^[9]

Several things should be noted: 1) “All the house of Israel” will be gathered on the holy mountain.  Contrast this with the partial fulfillment in the 6^th century B.C.E. when only two tribes (along with the Levites) returned to build the second temple.  Thus, the return from exile in the Second Temple Period did not fulfill the promise envisioned in Ezekiel’s passage.[10]  2) The term יַעַבְדֻ֜ (ya‘abdu) “they shall serve” has implications of priestly worship (Num 4:26; Ex 3:12; 4:23; 7:16).  3) The verbal expression “I will require” (אֶדְר֣וֹש) literally means, “I will seek.”[11]  The Lord will seek, תְּרוּמָה, “oblations,” “offerings,” “gifts lifted up.” The Lord will seek רֵאשִׁ֛ית; LXX: ἀπαρχή, Vulgate: prīmitiae), “first,” or “first-fruits” of the מַשְׂאֵת, “elevation,” “lifting up,” “gift.”    The Lord will seek all their קָדְשֵׁי, “holy things,” “holiness,” “sacredness.”[12]  All of Israel themselves will be acceptable with a pleasing odor; and the LORD will consecrate his holiness to the sight of all nations (v. 41).

The Holy Mountain and the Early Church’s Interpretation

There are other passages in the Hebrew Scriptures that point out the importance of the holy mountain.  In the Psalms, the mountain is Mount Zion in Jerusalem where Israel worshiped the LORD (Ps 99:9; 48:1-14).  Among the Hebrew prophets, the future holds a hope for Zion.  In the last days, the mountain of the LORD’s house shall be established as the highest mountain and people and nations shall stream to it (Mic 4:1; Isa 2:2).  Following the outpouring of the Spirit (Joel 2:28d), the LORD will dwell in Zion, which is his holy mountain (3:17).  The holy mountain will be an abode of righteousness (Jer 31:23).  The Israelites will be brought to the holy mountain from the nations as an offering (Isa 66:20).  Foreigners will join themselves to the LORD, and on the holy mountain, they will be made joyful in his house of prayer, for his house shall be called a house of prayer for all peoples (56:6-7).  The people will not hurt or destroy on the holy mountain; the earth will be full of the knowledge of the LORD as waters cover the sea (11:9; see also Zep 3:9-13; Ezek 34:11-31).  In the early history of Christianity, the holy mountain was interpreted literally and allegorically. 

Allegorical Sense

In an allegorical sense, the mountain has been understood as the church.  Not surprisingly, this interpretation was found among the school of Alexandria which is known for its allegorical interpretation.  For Clement of Alexandria, the holy mountain is the church lifted up above the clouds (Paed. 1.9.84).^[13]  For Cyril of Alexandria, the holy mountain/Mount Zion is also the church.^[14]  This type of interpretation can even be found from Saint Augustine who held the view that the mountain of God is Christ; the church is Christ’s body; thus, the church itself is the mountain (Serm. 45).[15]  In all fairness to Clement, Theodore, and Augustine, the association of the church with Zion goes back to the New Testament.  Hebrews refers to Mount Zion as the heavenly Jerusalem and the church of the firstborn (Heb 12:22-24; see also Gal 4:26).  However, not all the early church fathers express this allegorical view as we shall see. 

Literal Sense

There is also a literal interpretation.  In fact, some of the fathers understood the holy mountain as an actual mountain in Jerusalem.  In the 4^th century C.E., Theodore of Mopsuestia understood the mountain as Mount Zion in Jerusalem.^[16]  In a slightly different perspective, Justin Martyr associated the holy mountain with Jerusalem in the future millennium (Dial. 81).^[17]  The view of Theodore and Justin is Jewish in nature.  This view was also held during Second Temple Judaism.  In the future, Mount Zion will be sanctified in the new creation for the sanctification of the earth (Jub. 4.26).^[18] Rabbi Malbim, in his commentary, speaks of the gifts to come at the time of redemption on the holy mountain of Mount Marom (מרום) of Israel.[19]

The Holy Mountain and the Woman with Twelve Stars

The significance of Mount Zion is also associated with the remnant of the twelve tribes.  It began with the remnant of Judah and later included all of Israel.  Shortly before the destruction of the First Temple, Isaiah the prophet spoke of a remnant of the house of Judah that would again take root downward, and bear fruit upward from Mount Zion (Isa 37:31-32; 2 Kgs 19:20-31).  There is no consensus among scholars on when this rebirth takes place.  On the one hand, for example, according to Gary Smith, “this text has nothing to do with a remnant of later (Babylonian) exiles returning to the land of Judah, it describes the survivors who stay in Jerusalem.”^[20]  On the other hand, Hans Wildberger argues that “this regaining of strength in the locale around Jerusalem and on Mount Zion,” indicates that, “it is postexilic.”^[21]  What seems more certain is that the remnant associated with Mount Zion is described as only coming from Judah.  However, the link between the remnant with all the house of Israel and Mount Zion does appear later in the Second Temple Period (Judith 9:11-14).  This is even true during the last century of that period when the Jewish Temple was destroyed.  In Revelation, the visionary sees the Lamb standing on Mount Zion with 144,000 who are singing a new song (Rev 14:1-3), which represents all the twelve tribes of Israel (7:1-7), though the author also envisions a great multitude that no one could count from all peoples, nations, tongues, and tribes standing before the Lamb (7:9-10).  Elsewhere in the Jewish Apocalypse of Ezra, there is the vision of a great multitude on Mount Zion praising the Lord with song with the Son of God (2 Esr 2:42-48), which appears to be from the nations (1:24; 2:10-14).  Surprisingly, the passage from 2:42-48 does not explicitly mention the tribes of Israel.  One reason is as follows.  Peter Tomson has argued that this is a Christian portion of 4 Ezra that is disingenuous to Judaism.^[22]  This kind of distancing of the church from Judaism and earthly Jerusalem is found, for example, in Melito of Sardis (Pascha 45).^[23]  If the section of the Jewish Apocalypse of Ezra (often referred to as 5 Ezra)[24] is the work of a Christian author whose intention was to remove the concept of a remnant of Israel on Mount Zion, the Hebrew Scriptures and the New Testament itself have the precedence for the remnant of Israel having their rightful place.  Furthermore, the vision of “a great multitude on Mount Zion” can be read in a way that understands Israel as a part of the great multitude (2 Esr 12:46-48; 14:27-35).     

Summary on Ezekiel 20:40-41

Ezekiel 20:40-41 provides the prophet’s unique description of worship on Mount Zion.  It involves all of Israel ascending the mountain and the offering up of firstfruits.  On the holy mountain, Israel will serve the LORD in some future-eschatological period through the return and restoration of the twelve tribes of Israel.  It is not hard to imagine the offering up of something like the firstfruits of bread and wine in the Eucharist in all holiness along with the worshipers themselves who become pleasing and acceptable, offering a song of praise.  It is the LORD who will sanctify his holiness, grant new hearts, an everlasting covenant, and a new song.  

---

^[1] Lawrence Boadt, “Ezekiel, Book of,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 711.

^[2] H. L. Ellison, “Ezekiel,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 353–354.

[3] Today, the present raised portion of the temple mount on which the Dome of the Rock is situated is around 254,000 square feet.  The overall mount is around 1.4 million square feet.  Ezekiel envisioned Jerusalem as a holy city with a circumference just over 5 miles (48:35). 

^[4] Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 368.

^[5] The Holy Bible: New Revised Standard Version (Nashville: Thomas Nelson Publishers, 1989), Eze 20:40–41.

^[6] Biblia Hebraica Stuttgartensia: With Werkgroep Informatica, Vrije Universiteit Morphology; Bible. O.T. Hebrew. Werkgroep Informatica, Vrije Universiteit. (Logos Bible Software, 2006), Eze 20:40.

^[7] Comprehensive Aramaic Lexicon, Targum Jonathan to the Prophets (Hebrew Union College, 2005), Eze 20:40.

^[8] Septuaginta: With Morphology (Stuttgart: Deutsche Bibelgesellschaft, 1996), Eze 20:40.

^[9] Biblia Sacra Juxta Vulgatam Clementinam. (Ed. electronica.; Bellingham, WA: Logos Bible Software, 2005), Eze 20:40.

[10] Perhaps something like Revelation 14:1-5 envisions the fulfillment of Ezekiel 20.  

[11] BDB 205.1.

[12] TWOT 1990a.

^[13] Clement of Alexandria, Christ the Educator (trans. P. Simon Wood; vol. 23; The Fathers of the Church; Washington, DC: The Catholic University of America Press, 1954), 75: “Yes, O Educator, shepherd us to Thy holy mountain, the Church, which is lifted up above the clouds, touching the heavens.”

^[14] Cyril of Alexandria, Commentary on the Twelve Prophets (ed. Thomas P. Halton; trans. Robert C. Hill; vol. 116; The Fathers of the Church; Washington, DC: The Catholic University of America Press, 2008), 141–142: “Now, the inspired Scripture refers by Mount Zion to the church: it is really lofty and a true lookout, and holy as well, especially since it is the house and city of the all-holy God.”

[15] The Works of Saint Augustine: Part III – Sermons (Vol.2; trans. E. Hill; ed. J.E. Rotelle; New York: New City Press), 254. *

^[16] Theodore of Mopsuestia, Commentary on the Twelve Prophets (ed. Thomas P. Halton; trans. Robert C. Hill; vol. 108; The Fathers of the Church; Washington, DC: The Catholic University of America Press, 2004), 124.

^[17] Thomas B. Falls with Justin Martyr, The First Apology, The Second Apology, Dialogue with Trypho, Exhortation to the Greeks, Discourse to the Greeks, The Monarchy or The Rule of God (vol. 6; The Fathers of the Church; Washington, DC: The Catholic University of America Press, 1948), 277–278.

^[18] James H. Charlesworth, The Old Testament Pseudepigrapha and the New Testament: Expansions of the “Old Testament” and Legends, Wisdom, and Philosophical Literature, Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works (vol. 2; New Haven;  London: Yale University Press, 1985), 63: “For the Lord has four (sacred) places upon the earth: the garden of Eden and the mountain of the East and this mountain which you are upon today, Mount Sinai, and Mount Zion, which will be sanctified in the new creation for the sanctification of the earth. On account of this the earth will be sanctified from all sin and from pollution throughout eternal generations.”

[19] Rabbi Meir Leibush ben Yehiel Michel Wisser, Commentery on Ezekiel 20:40 (1845-1870).  Online Source: https://www.sefaria.org/Malbim_on_Ezekiel.20.40?lang=bi&p2=&lang2=bi.  Accessed March 21, 2018. 

^[20] Gary V. Smith, Isaiah 1–39 (ed. E. Ray Clendenen; The New American Commentary; Nashville: B & H Publishing Group, 2007), 629.

^[21] Hans Wildberger, A Continental Commentary: Isaiah 28-39 (Minneapolis, MN: Fortress Press, 2002), 430.

^[22] Peter Tomson, “If This Be from Heaven...”: Jesus and the New Testament Authors in Their Relationship to Judaism (Sheffield: Sheffield Academic Press, 2001), 368: Tomson argues, “Of importance to the basic inquiry of this book is the fact that the Christian portion of 4 Ezra unmistakably contains a disinheriting of the Jews, precisely on the basis of the destruction of their city (1:33–2:14; 2:33–48). In its final Christian form, the book plays the heavenly Jerusalem off against the destroyed, Jewish Jerusalem. Images are used that are related to the Revelation of John, including the multitude that no one can count (4 Ezra 2:42; Rev. 7:9). Of interest is, of course, whether the disinheriting is John’s intention as well. In all events this is not the case with the original Jewish Ezra apocalypse, which counts on the preservation of Israel through the remnant that repents and keeps the commandments (7:45; 12:46–48; 14:34). The result of the Christian reworking is a double estrangement: not only does the heavenly Jerusalem become exclusively Christian in contrast to Judaism, but also Ezra’s words of comfort to those grieving for Jerusalem are annexed.”

^[23] Melito of Sardis, On Pascha: With the Fragments of Melito and Other Material Related to the Quartodecimans (ed. John Behr; trans. Alistair Stewart-Sykes; Popular Patristics Series, Number 20; Crestwood, NY: St Vladimir’s Seminary Press, 2001), 48: “The Jerusalem below was of value, now it is worthless because of the heavenly Jerusalem” (Melito, Pascha 45).

[24] For a helpful discussion on 5 Ezra, see David Arthur deSilva, Introducing the Apocrypha: Message, Context, and Significance (Grand Rapids, MI: Baker Academic, 2002), 347–349.