S. Michael Wilcox I ess or self-righteousness stand in the of the earth." thods by which the Abrahamic cove:he earth" can be fulfilled. The best world is in our own family, ward, and enges given to any ward involve nonless active members, troubled youth, I'hese are found in every ward and ures provide excellent models of efies of the earth with the blessings of life. If we search them, these truths nt will truly become a book for our

CHAPTER SEVENTEEN

The Waters Which Make Glad the City of God: The Water Motif of Ezekiel 47:1-12 Fred E. Woods Brigham Young University

This paper focuses on the meaning of the water motif of Ezekiel 47:1-12. I will begin by giving you my own translation of this passage.' "1. And he brought me to the entrance of the temple, and behold water went out from under the threshold of the temple eastward, for the front of the temple was facing eastward. And water descended underneath on the right side of the temple, south of the altar. "2. And he brought me out through the north gate round the outside to the outside gate which faces east and the water trickled from the right side. "3. And the man came out to the east with the measuring line in his hand and he measured a thousand cubits more and allowed me to pass through the water up to the ankles. "4. And he measured a thousand cubits more and allowed me to pass through the water up to the knees. And he measured a thousand cubits more and he let me pass through water up to the loins. "5. And he measured a thousand cubits more a river which I could no longer pass through, for the water had raised, water to swim in, and a river which could no longer be passed through. "6. And he said to me: Have you seen, Son of mani" And he brought me back to the bank of the river. "7. When I came back, there were on the bank of the river many trees on each side. "8. And he said to me: These waters go out to the eastern region and flow down into the Arabah and come to the sea, into the bitter, salty waters and the waters will become fresh. "9. And it will be that all living creatures which swarm there where the streams reach will live. And the fish will be very numerous because 281

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these waters reach there, and they will be healed and where the river reaches, everything will live. "10. And fishermen will stand by it; from En-gedi until En-eglaim nets will be spread out to dry. Of many kinds will its fish be, like the fish of the great sea, very numerous. "11. But its swamps and its marshes will not be healed; they will be used for salt.' "12. And by the river upon its banks grow every kind of tree for food. And their leaves do not wither, nor does their fruit cease and it will bear new fruit according to its months because their water flows out of the temple and their fruit is used for food and their leaves for healing." The waters that flowfrom the temple have both literal and figurative meaning. The meaning is literal in the physical sense of the waters' renewing and fructifying effects on the land. In the figurative sense they symbolize first the restoration of Israel as a land and a people, eventually including the entire earth. At the same time, they are figurative for the voice, presence, power, and pedagogy ofJehovah, which flows down from heaven as revelation to renew and sanctify man. Ezekiel uses the imagery of trees as a symbol of mankind. Just as the waters cause the trees to grow, so hearkening to the voice ofJehovah causes mankind to grow. Thus the relationship between God and man is symbolized by the water-tree motif. Perhaps the Garden of Eden was the genesis of this motif. Just as those Edenic waters flowed through the Garden, so shall water flow from the temple to renew the earth to its paradisiacal state. At that millennial day Jehovah's voice will also flow to all mankind who will then say, "There is a river, the streams thereof shall make glad the city of God." (Ps. 46:4.)

Historical Geography of Dead Sea Region It is important to describe the desolate region around the Dead Sea accurately to allow full appreciation of the miraculous fructifying and healing effects of the temple waters. The Dead Sea is located in an area known as the Arabah or the sea of Arabah. (Deut. 3:17; 4:49.) In Hebrew the word carabhah is used to describe a remote desert region.' Certainly that word is an understatement when applied to the forbidding wasteland of the Arabah. The biblical geographer George Adam Smith writes: "Perhaps there is no region of our earth where

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ey will be healed and where the river d by it; from En-gedi until En-eglaim f many kinds will its fish be, like the

.ous. marshes will not be healed; they will ts banks grow every kind of tree for :her, nor does their fruit cease and it Its months because their water flows is used for food and their leaves for

temple have both literal and figurative in the physical sense of the waters' on the land. In the figurative sense :ion of Israel as a land and a people, arth. At the same time, they are figiwer, and pedagogy of Jehovah, which relation to renew and sanctify man. s as a symbol of mankind. Just as the .0 hearkening to the voice of Jehovah Ie relationship between God and man

notif,

was the genesis of this motif. Just as ugh the Garden, so shall water flow arth to its paradisiacal state. At that ill also flow to all mankind who will streams thereof shall make glad the

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Nature and History have more cruelly conspired, where so tragic a drama has obtained so awful a theatre."! This desolate area encompasses the deep depression of the Jordan Rift from the Sea of Galilee to the Gulf of Akabah. The Dead Sea lies not only at the lowest elevation of this great depression but also, in fact, at the lowest land area on the surface of the earth, dropping to 1,275 feet below sea level." About the Dead Sea itself, George Adam Smith commented, "The history of the Dead Sea opens with Sodom and Gomorrah, and may be said to close with the Massacre of Masada."? It is surprising to learn in Genesis 13:10 that this desolate land known as the Arabah was once a very fertile area. The verbal root of Arabah, c-r-b, can mean "to be sweet" or "pleasing.?" Genesis 13:10 indicates that it was pleasing to the eyes of Lot: "And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord.?? Yet the Lord sent fire and sulphur to utterly destroy Sodom and Gomorrah and its inhabitants (Gen. 19:24-25, 28.) as a punishment for their grievous sins. (Gen. 18:20; 19:13.) This desolate condition is not to remain. Ezekiel states, "And the desolate land will be tilled, whereas it lay desolate in the sight of all that passed by. And they shall say, This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited." (Ezek. 36:34-35.)10Hence, in the geographic history of the Dead Sea region it begins as a well-watered garden, is then destroyed by fire and sulphur as a consequence of sin, and will be restored to its Edenic state. The extent of Ezekiel's awareness of these things is revealed in that portion of his writing under investigation here.

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Ezekiel's Understanding of Dead Sea Symbolism

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fle desolate region around the Dead ~ciation of the miraculous fructifying waters. The Dead Sea is located in he sea of Arabah. (Deut. 3:17; 4:49.) ~ used to describe a remote desert understatement when applied to the ah. The biblical geographer George ere is no region of our earth where

Ezekiel, a priest (Ezek. 1:3), would have been familiar with passages from the Pentateuch concerning the consequences of sin against Jehovah that befall lands and peoples. One such passage explained the curses that would fall upon the Israelites as a consequence for breaching their covenants with the Lord: "And the Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven." (Deut. 29:20.) It is likely that Ezekiel perceived the fate of Sodom and Gomorrah as

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a type for rebellious Israel. Another passage that reflects the geographic cursing of Israel as a result of broken covenants is found in Deuteronomy: "And that the whole land thereof is [sulphur], and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the [destruction] of Sodom, and Gomorrah." (Deut, 29:23.) Ezekiel was familiar with the figurative usage of Sodom and Gomorrah as symbols of both wickedness and desolation. The Lord compares the wickedness of Jerusalem to that of Sodom: "As I live, saith the Lord God, [your sister Sodom] hath not done, she nor her daughters, as thou hast done, thou and thy daughters." (Ezek. 16:48.) The Lord consequently declares to Jerusalem that "I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant." (Ezek. 16:59.) Yet he promises, "I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant." (Ezek. 16:60.) Among these covenants was the promise that the land that lay desolate would once again become like the Garden of Eden. (Ezek. 36:34-35.) Ezekiel's priestly background and his writings speak of his knowledge of the literal and figurative nature of this desolate region. He understood that when his people kept the Lord's commandments the land would become fertile and the people would prosper. Ezekiel's prophecy using the water motif signals the commencement of the Edenic day of restoration.

The Garden of Eden The etymology of the Hebrew word Eden is uncertain. It may be related to the Sumerian word edinu, which denotes either "wilderness" or "flatland."!' The Septuagint interpreted the word from the root of the Hebrew verb cdn, "to delight," and thus translated the "garden of Eden" as "the garden of delight." This interpretation was the basis for the traditional view of the Garden of Eden as paradise." Eden is cited as a location or a condition fourteen times in the Old Testament. It is used six times both in Genesis and in Ezekiel and once each in Joel and Isaiah." Nicholas Wyatt notes that the references after the book of Genesis are given after the scattering of Israel, indicating that these prophets use Eden to suggest the notion of a return to a restored condition or an Edenic land.> Ezekiel uses the word Eden as many times as the book of Genesis does. This usage gives preliminary support to the proposal that the

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passage that reflects the geographic iken covenants is found in Deuterthereof is [sulphur], and salt, and reth, nor any grass groweth therein, td Gomorrah." (Deut. 29:23.) figurative usage of Sodom and Goless and desolation. The Lord com! to that of Sodom: "As I live, saith lath not done, she nor her daughters, iughters." (Ezek. 16:48.) The Lord 1 that "I will even deal with thee as I the oath in breaking the covenant." [ will remember my covenant with .I will establish unto thee an everaongthese covenants was the promwould once again become like the

md his writings speak of his knowlnature of this desolate region. He ept the Lord's commandments the e people would prosper. Ezekiel's nals the commencement of the Ed-

Lof Eden

word Eden is uncertain. It may be which denotes either "wilderness" -rpreted the word from the root of and thus translated the "garden of 'his interpretation was the basis for of Eden as paradise." condition fourteen times in the Old ith in Genesis and in Ezekiel and las Wyatt notes that the references n after the scattering of Israel, inen to suggest the notion of a return c Iand.> many times as the book of Genesis r support to the proposal that the

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water motif of Ezekiel is based upon the Garden of Eden theme. That prototype reference in Genesis 2:8-10 states: "And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. "And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also. in the midst of the garden, and the tree of knowledge of good and evil. "And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads." The source of this river may have been the underground waters known in biblical Hebrew as tehom, which is translated as the "deep." These waters symbolize both life-giving power and the chaotic waters of destruction that existed before the Creation. These waters are first mentioned in Genesis 1:2: "And the earth was without form, and void; and darkness was upon the face of the [tehom]. And the Spirit of God moved upon the face of the waters." In his Near Eastern studies of temple typology, John Lundquist states that "the temple is ?ft~n associated with the waters of life which flow from a spnng within the building itself.... The reason such springs exist in temples is that they were perceived as the primeval waters of creation.':" The waters that issue forth from the threshold of Ezekiel's temple appear to represent the waters of creation. Herbert May states, "Si~ce it was not fed by tributaries, it must have been the deep [tehom] which was the source of the river of life which flowed from beneath the threshold of Ezekiel's temple.l'v I suggest the tehom is not only the source for the river in the Garden of Eden but may also be the source of the waters that flow from Ezekiel's temple.

Figurative Meaning of Water in Ezekiel's Motif Ezekiel 47:1 provides the basis for the figurative meaning of the temple waters: "Afterward he brought me again unto the door of the house; and behold, waters issued out from under the threshold of the house eastward." The Hebrew word translated "threshold" is miptan. It is mentioned eight times in the Old Testament. Five of the eight instances are in the book of Ezekiel. (See Ezek. 9:3; 10:4, 18; 46:2; 47:1.) From Ezekiel 9:3 and 10:4 we learn that the glory of the Lord appeared first where the cherubim protected the ark of the covenant and then extended to the threshold of the temple. The miptan (threshold) is thus the place where the presence ofJehovah is first experienced

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by the person entering the temple. When Joseph Smith dedicated the first latter-day tempJe in Kirtland, he prayed to God that "all people who shall enter upon the threshold of the Lord's house may feel thy power." (D&C 109:13.) The water that issues forth from Jehovah's presence thus represents the podium of his power, glory, and divine attributes, suggesting figurative implications for Ezekiel's water motif. Ezekiel 47:12 emphasizes that these waters have fructifying and special healing power because the "waters ... issued out of the sanctuary." This water embodies Jehovah's power and his divine attributes because it flows from the podium of his power. Several passages from the Old Testament support this concept. Among these is Jeremiah 2:13, wherein the Lord declares: "For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water." A similar passage from Isaiah states, "Therefore with joy shall ye draw water out of the wells of salvation." (Isa. 12:3.) The psalmist adds in reference to the Lord, "with thee is the fountain of life." (Ps. 36:9.) These references iIIustrate a clear understanding and use of water by Old Testament prophets as a figurative symbol of Jehovah's power and presence. Ezekiel also symbolically describes Jehovah's voice in terms of water. In his first vision he describes the voice of the Almighty as the sound of great waters. (Ezek. 1:24.) In his last vision he states that "his voice was like a noise of many waters." (Ezek. 43:2.) That is the same extended vision in which Ezekiel saw the waters flowing from the temple. Clearly the waters that flowfrom Jehovah's presence symbolize his voice and might. The psalmist writes this beautiful passage: "The voice of the Lord is upon the waters: the God of glory thundereth: the Lord is upon many waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty." (Ps. 29:3-4.) As a whole these passages indicate that the waters that flow from Ezekiel's temple figuratively represent Jehovah and his various divine attributes.

Ezekiel's Use of the Edenic Garden and Trees Ezekiel referred to Eden far more often than any other prophet. That in itself suggests that the Edenic theme influences much of his writing. In her dissertation entitled "Garden As a Symbol of Sacred

Fred E. Woods

, When Joseph Smith dedicated the he prayed to God that "all people ~ of the Lord's house may feel thy Jehovah's presence thus reprey, and divine attributes, suggesting water motif. Ezekiel 47:12 emphafying and special healing power be)f the sanctuary." This water emine attributes because it flows from im

I

~ Testament support this concept. ierein the Lord declares: "For my :hey have forsaken me the fountain out cisterns, broken cisterns, that age from Isaiah states, "Therefore the wells of salvation." (Isa. 12:3.) he Lord, "with thee is the fountain :es illustrate a clear understanding ~ prophets as a figurative symbol of

:ribes Jehovah's voice in terms of es the voice of the Almighty as the l.) In his last vision he states that r waters." (Ezek. 43:2.) That is the ekiel saw the waters flowing from flow from Jehovah's presence sym.lmist writes this beautiful passage: raters: the God of glory thundereth: ~ voice of the Lord is powerful; the t" (Ps. 29:3-4.) As a whole these hat flow from Ezekiel's temple fig) various divine attributes.

enic Garden and Trees

iore often than any other prophet. enic theme influences much of his :l "Garden As a Symbol of Sacred

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Space," Susan Carol Walter Lau helps us understand Ezekiel's use of the garden and of the trees in Eden. Ezekiel first uses the imagery of Eden in his prophecy of doom against Tyre and its king. (See Ezek. 28.) Lau proposes that Ezekiel uses the king of Tyre as a type of Adam." The king, like Adam, had been blessed to be living in a place that is likened to Eden. Ezekiel 28:13 states: "Thou hast been in Eden the garden of God." But like Adam, the king of Tyre was forced to withdraw from the garden as a consequence of sin: "Thou hast sinned: therefore I will cast thee as profane out of the mountain of God." (Ezek. 28:16; compare Gen. 3:17, 23.) Interestingly, the sanctuary of Eden appears to be located in the holy mountain of God. Ezekiel 28:14 and 16 are the only verses in the entire Old Testament that allude to the Garden of Eden being on a holy mountain. Lau suggests that "this probably reflects some 'Zion theology' on Ezekiel's part, which seeks in some way to identify the original Garden with Mt. Zion in Ierusalem.?> In fact, Mircea Eliade views the Garden of Eden as the prototype of later temples in Israel as well as of other Near Eastern cultures." If we view the temple of Ezekiel with that concept in mind, we can see there is a correlation with water. Just as there was water flowing to the east to provide life for the Garden of Eden, so also waters flow to the east to re-create a garden of God.20

The Water-Tree Motif The second series of references to Eden in the book of Ezekiel appears four times in chapter 31. (See vv. 8-9, 16, 18.) Each time the trees of Eden are the salient feature, and in every case they symbolize kings and kingdoms. Ezekiel uses a great cedar in Lebanon as a symbol for Pharaoh and the kingdoms of Assyria and Egypt. It is revealing to compare Ezekiel's characterization of Pharaoh as a great tree with Daniel's figurative use of King Nebuchadnezzar as a mighty tree. (Dan. 4:10-26.) Each of these trees was the largest in its location, and both were brought down low. (Ezek. 31:10-13; Dan. 4:10-12, 23-25.) Ezekiel uses this same motif in describing the king of Tyre. (Ezek. 28.) In all three of these cases, the rulers were brought down because they were lifted up in the pride of their hearts. (Compare Ezek. 28:17; 31:10-11 with Dan. 4:22, 27.) Ezekiel 31:4 notes that it was water that made these trees mighty.

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In specific reference to the kingdoms of Assyria and Egypt as well as to Pharaoh this verse states, "The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field." The trees that were lifted up did not understand the source of their greatness and so, eventually, they fell. Ezekiel's lesson is clear. The water represents the power of Jehovah. These foreign people would not acknowledge Jehovah as their creator and their sustainer of life. Therefore, once they accomplished his divine purpose, they were left to themselves and died. Ezekiel also uses the water-tree motif to refer to Israel. In Ezekiel 15 Jerusalem and her inhabitants are referred to as a useless vine tree that will be burned. In Ezekiel 19:10 Israel is likened unto a vine that is "planted by the waters: she was fruitful and full ofbranches by reason of many waters." Ezekiel 19:11-12 instructs us that Israel too was lifted up in pride and is therefore cast down to the ground, where her fruit dried up. Ezekiel 19:13 states concerning Israel: "And now she is planted in the wilderness, in a dry and thirsty ground." The result is that there is "no strong rod to be a scepter to rule." (Ezek. 19:14.) Walter Zimmerli views this vine as the Davidic house, which has had its royal roots transplanted into a desolate garden through the exile." They, like the foreign kings and kingdoms, also forgot that it was the water (Jehovah) that made them fruitful. In Ezekiel 17:22-24 we read of a high tree that is made low and also of a low tree that will be exalted. As in the case of Ezekiel 31:19, this tree seems to represent the kingdom of Israel. Ezekiel continues his water-tree motif as a symbol of the relationship between God and man in Ezekiel 47:1-12. There are numerous trees on both sides of the river of water: "And by the river upon its banks grow every kind of tree for food. And their leaves do not wither, nor does their fruit cease and it will bear new fruit according to its months because their water flows out of the temple and their fruit is used for food and their leaves for healing." (Ezek. 47:12.) The water spoken of here is both literal and figurative. The fruit trees, I suggest, are not only fruit trees but are a figure of righteous men who produce good works that will heal the nations. Speaking messianically, Isaiah uses this symbolism when he refers to men as potential "trees of righteousness." (Isa. 61:3.)22 In the book of Revelation we see the same water-tree motif used

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nns of Assyria and Egypt as well as e waters made him great, the deep running round about his plants, and le trees of the field." The trees that he source of their greatness and so, son is clear. The water represents dgn people would not acknowledge r sustainer of life. Therefore, once )ose, they were left to themselves

fe motif to refer to Israel. In Ezekiel te referred to as a useless vine tree lO Israel is likened unto a vine that ruitful and full of branches by reason .2 instructs us that Israel too was ast down to the ground, where her s concerning Israel: "And now she lry and thirsty ground." The result Ie a scepter to rule." (Ezek. 19:14.) ; the Davidic house, which has had lesolate garden through the exile." ngdoms, also forgot that it was the uitful. If a high tree that is made low and ed. As in the case of Ezekiel 31:1~ kingdom of Israel. ~e motif as a symbol of the relationkiel 47:1-12. There are numerous water: "And by the river upon its iod, And their leaves do not wither, rill bear new fruit according to its out of the temple and their fruit is iealing." (Ezek. 47:12.) The water ~urative. The fruit trees, I suggest, ure of righteous men who produce Ins. Speaking messianically, Isaiah ers to men as potential "trees of

~e the same water-tree motif used

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by John the Revelator. John appears to have been highly influenced by Ezekiel's writings." The water motif of Ezekiel serves as a bridge between the waters of Eden and the pure river in the book of Revelation that restores again paradise.> The influence of Ezekiel on John culminates in Revelation 22:1-3: "And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him." The similarity between John and Ezekiel is clear. In both Revelation and Ezekiel waters flow from the throne of God to create a river that causes trees to flourish. From these trees comes the healing of nations. I suggest that this healing of nations is accomplished by righteous men (represented by the trees) who share the knowledge of the gospel (in the Millennium) and thus plant anew the seedlings of potentially righteous men, bearers of good works. (See Jacob 5:74.)25 Joseph Fielding Smith stated, "The gospel will be taught far more intensely and with greater power during the millennium, until all the inhabitants of the earth shall embrace it."26 The water-tree relationship may indeed have its origin in the Garden of Eden. George Widengren suggests there is a "connection between water and tree, between temple basin and sacred grove, which clearly reflects the Water of Life and Tree of Life in paradise [or Garden of Eden].':" In Genesis 2:9 we learn that from the ground of the Garden of Eden "made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. "28 It is imperative that we remember that the gardener who planted and watered these trees was, in fact, the Lord. He is the same gardener who, in a figurative sense, plants trees (men) besides Ezekiel's waters. These waters symbolize Jehovah and produce fruit (works) and leaves (power) to heal (save a nation), both physically and spiritually. The figurative message, then, is that Jehovah places man in a position to drink from his divine knowledge and thereby men can strengthen themselves and others. The symbolic description of the relationship between God and man replete in Ezekiel's motif appears in various passages in the Old Testament. Jeremiah 17:7-8 reads, "Blessed is the man that trusteth in

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the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit." The psalmist remarks concerning the man who does not walk in the ways of the ungodly, "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatever he doeth will prosper." (Ps. 1:3.)29 Psalms 92:12-13 states: "The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God." The psalmist also informs us that the house of the Lord had its beams laid in the waters of creation; so too, Ezekiel's temple. (Ps. 104:3; Ezek. 47:1.) Perhaps Ezekiel, like Isaiah, looked forward to the day when men would turn again to the living water of Jehovah and become "trees of righteousness" (Isa, 61:3) and when "the trees of the field [would] clap their hands." (Isa. 55:12.)

Further Attestation of Israel's Restoration in Ezekiel The consistent theme concerning the restoration of Israel as a land and as a people is richly demonstrated in the book of Ezekiel. The following selected passages serve to support this point. In relation to this restored condition the Lord declares the following: "And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing." And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the Lord." (Ezek, 34:26-27.) Note, too, Ezekiel 36:25, where the Lord states, "Then will I sprinkle clean water upon you, and ye shall be clean." The Lord then tells Israel that he will give her a new heart and spirit. (Ezek. 36:2627.) Israel is told her trees will be multiplied and her cities will be rebuilt. (Ezek. 36:30, 33.) The people in her borders will say, "This land that was desolate is become like the garden of Eden." (Ezek. 36:35.) In Ezekiel 37, Ezekiel is shown in vision a valley of dry bones. This vision implies a dual symbolism of the restoration of Israel and her inhabitants in both a temporal and spiritual way. In verse 12 the Lord says, "I will open your graves, and cause you to come up out of

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your graves, and bring you into the land of Israel. "31 The last nine chapters of Ezekiel, 40-48, contain a vision focusing on the construction of a latter-day temple and the theme of restoration.>

s. For he shall be as a tree planted It her roots by the river, and shall leaf shall be green; and shall not neither shall cease from yielding .ning the man who does not walk shall be like a tree planted by the tis fruit in his season; his leaf also doeth will prosper." (Ps. 1:3.)29 :eous shall flourish like the palm .ebanon. Those that be planted in I in the courts of our God." The lise of the Lord had its beams laid tekiel's temple. (Ps, 104:3; Ezek. looked forward to the day when rter ofJehovah and become "trees en "the trees of the field [would]

Comparative Passages to Ezekiel 47:1-12 Two other Old Testament authors refer to precisely the same event that Ezekiel describes in Ezekiel 47:1-12. Joel and Zechariah verify Ezekiel's theme and at the same time shed additional light on the motif. Joel 3:18 states, HAnd it shall come to pass in that day, that the mountains shall drop> down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim."> Contrasting Ezekiel's motif with this verse, we learn that whereas Ezekiel speaks of but one large river, Joel notes that all the river beds in Judah will be full of water. The word for fountain here is cyan. The word denotes a fresh underground source, which may be related to the tehom, or deep. The book ofJoel reflects the same theme as the book of Ezekiel concerning the restoration of Israel as a people and the renewing of the land. Joel 2:3 informs us that the land will become again like the "garden of Eden," but not before a traumatic desolation takes place. This desolation is described in Joel 1:9-12, 20, where the people are cut off from the temple, the land laid waste, and the rivers dried up. Yet we find in Joel 2:21-22 that the Lord tells Israel: "Fear not, 0 Land; be glad and rejoice: for the Lord will do great things. Be not afraid ... for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength." Joel 2:23 states, "Rejoice in the Lord your God: for he hath given you the former rain."> This passage is equally convincing evidence that the land will be renewed and the people will be restored and come to a knowledge of the source of their fruitful condition. The other passages that refer directly to Ezekiel's water motif are Zechariah 13:1 and 14:8. Zechariah 13:1 states: "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness." The word here translated as "fountain" is maqor, which is a fountain or underwater spring; this word means the same thing as yan in Joel 3:18. Zechariah 14:8 sheds additional light on the reference to fountain in Zechariah 13:1. The passage states, HAnd it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the

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~ the restoration of Israel as a land ited in the book of Ezekiel. The support this point. In relation to lares the following: Ices round about my hill a blessing; ~ down in his season; there shall le of the field shall yield her fruit, Ie, and they shall be safe in their ord," (Ezek. 34:26-27.) ~ the Lord states, "Then will I 'e shall be clean." The Lord then w heart and spirit. (Ezek. 36:26multiplied and her cities will be Ie in her borders will say, "This ke the garden of Eden." (Ezek. I

in vision a valley of dry bones. 1 of the restoration of Israel and id spiritual way. In verse 12 the and cause you to come up out of

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former sea, and half of them toward the hinder sea: in summer and in winter shall it be."> The fountain seems to be caused by a great earthquake that takes place when the Lord stands upon the mount of Olives. (Zech. 14:4-5.) That this water is literal can be supported by the Prophet Joseph Smith's prophecy: "Judah must return, Jerusalem must be rebuilt, and the temple, and water come out from under the temple, and the waters of the Dead Sea be healed ... before the Son of Man will make His appearance.":" This fountain beneath the temple will turn into a river flowing to the east and the west. (Zech, 14:1.) This reference illuminates Ezekiel 47:1-12. It seems that the river in Ezekiel's vision flows not only to the Dead Sea but also to the Mediterranean Sea. The extension of the waters of this river, which go beyond Israel's boundaries, and the additional directional flow may be interpreted here in a figurative sense to symbolize not only the restoration of all the land of Israel but the entire earth as well. It is important to recognize that the word for "river" used in Ezekiel 47:4-12 is nahal. The word nahal is a key word in this chapter. In Ezekiel 47:13-14,22-23 we learn that when the waters issued forth, the tribes of Israel as well as non-Israelite people receive an inheritance on the earth. The word for "inheritance" is nahalah. Both nahal and nahalah come from the Hebrew root n-h-l, meaning to "possess" or to "inherit."> The author appears to be using a deliberate play on words. By this means he indicates that when the river comes forth, so will the fruitful inheritance. One scholar suggested, "The return of paradise, apparently at present limited to Palestine, is of its very nature a universal event embracing the whole world. So we may take it for granted without further demonstration that Palestine is a part that stands for the whole."> The tenth article of faith states, "the earth will be renewed and receive its paradisiacal glory." Elder Bruce R. McConkie interpreted this phrase to mean that the earth "will return to the edenic terrestrial state which existed when the Lord God finished the creative enterprise.t'< The earth will be transfigured to its Edenic state. (D&C 63:21.) Speaking of that edenic day, Isaiah 35:6-7 states, "In the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes." Elder McConkie then adds: "We do not doubt that this is temporal, for the deserts of this old earth, in its fallen and barren state, shall

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I the hinder sea: in summer and in

seems to be caused by a great he Lord stands upon the mount of ater is literal can be supported by cy: "Judah must return, Jerusalem rd water come out from under the I Sea be healed ... before the Son ~ This fountain beneath the temple e east and the west. (Zech. 14:1.) 47:1-12. It seems that the river in he Dead Sea but also to the Medihe waters of this river, which go additional directional flow may be rse to symbolize not only the resthe entire earth as well. :he word for "river" used in Ezekiel .is a key word in this chapter. In rat when the waters issued forth, aelite people receive an inheritance tance" is nahalah. Both nahal and at n-h-l, meaning to "possess" or r to be using a deliberate play on hat when the river comes forth, so cholar suggested, "The return of ed to Palestine, is of its very nature hole world. So we may take it for tion that Palestine is a part that article of faith states, "the earth radisiacal glory." Elder Bruce R. ) mean that the earth "will return xisted when the Lord God finished I will be transfigured to its Edenic t edenic day, Isaiah 35:6-7 states, ik out, and streams in the desert. :a pool,and the thirsty land springs IS, where each lay, shall be grass l

do not doubt that this is temporal, its fallen and barren state, shall

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become the gardens and flowering fields of the new earth in the millennial day. But it is also spiritual, for the latter-day revelations says: 'And in the barren deserts there shall come forth pools of living water; and the parched ground shall no longer be a thirsty land.' In that day all Israel shall drink from streams of living water, streams that flow direct from the great Fountain Head, streams filled with the words of eternal life of which men may drink and never thirst more.?" In that day of transfiguration, the righteous will receive their inheritance upon the paradisiacal earth. (D&C 63:20.) A universal renewal of the earth appears to have its origin in the' waters of the Garden of Eden. In Genesis 2:10-14 we read of the river of Eden, which divided into four different rivers and flowed in four different directions. Lau explains that there have been many attempts to try to specify the literal historical and geographical designations of these four rivers with little success." She prefers to consider these rivers in a symbolic way. Lau states, "If we pursue this line of thinking, the rivers might be seen as representing the four directions of geographical space.t'< With respect to these four rivers Gerhard von Rad suggests that "the number 'four' circumscribes the entire world.''« Additional contextual evidence from Zechariah suggests that this universal application is plausible. Zechariah 14:8-9 informs us that "in that day, [when] living waters shall go out from Jerusalem.... the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one." This passage lends credence to the idea of a universal renewal of the earth because the Lord is said to be reigning not just over the land of Israel but over the entire globe. Modern-day revelation also informs us that when Christ appears to usher in the Millennium, "he shall stand upon the mount of Olivet. ... And he shall utter his voice ... and his voice shall be heard among all people. And it shall be a voice as the voice of many waters." (D&C 133:20-22.) These references shed additional light on Ezekiel's water motif in helping us to understand that the restoration can be applied to the land and people of all the earth. In its renewed condition all the earth and its inhabitants are flooded with the knowledge of the Lord. In Jeremiah 31:34 the Lord declares that in the millennial day, "They shall all know me, from the least of them unto the greatest." Isaiah 11:9 states, "The earth shall be full of the knowledge of the Lord, as the waters cover the sea." Habakkuk 2:14 states, "For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea."

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Joseph Smith commented on the kind of knowledge in the Millennium when he stated that the Lord would "turn to them a pure language, and the earth will be filled with sacred knowledge, as the waters cover the great deep.":" Joseph Fielding Smith stated, "If the knowledge of the Lord covers the earth as the waters do the sea, then it must be universally received.?"

Conclusion The Garden of Eden served as the foundation for Ezekiel's water motif. The term "waters" has both a literal and a figurative use. The prophecies used here will find literal fulfillment as life-giving water, indeed, flows from Jehovah's temple in the last days. But there will also be a fulfillment of the symbolic aspect as Israel and then eventually all the earth and its inhabitants are renewed through the life-giving powers of their millennial King. Specificexamples of the relationship between God and man verified the proposal that the water motif of Ezekiel was both figurative and literal for the restoration of Israel. It further symbolized the renewal of the land. Thus, water represents the commencement of the millennial day when the earth will be full of the knowledge of the Lord. For the present, these living waters bear witness of their Creator, who is Jehovah, even the Lord Jesus Christ. As he told the woman of Samaria, "Whosoever drinketh of the water that I shall give him shall never thirst." (John 4:14.) At the Feast of Tabemacles the Lord also declared, "If any man thirst, let him come unto me and drink. He that believeth on me ... out of his belly shall flow rivers of living water." (John 7:3738.) Jehovah promises yesterday, today, and forever that "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring." (Isa. 44:3.) The invitation is clear: "Every one that thirsteth, come ye to the waters." (Isa. 55:1.)47 As we draw water from the Source of , salvation, who is Christ, we willconcur with the psalmist, who declared, "There is a river, the streams whereof ... make glad the city of God." (Ps.46:4.)

NOTES

1. Except for Ezekiel 47:1-12, all other biblical references in this paper cite the King James Version unless otherwise indicated.

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ld of knowledge in the Millennium d "turn to them a pure language, ed knowledge, as the waters cover rnith stated, "If the knowledge of aters do the sea, then it must be

ision I :he foundation for Ezekiel's water a literal and a figurative use. The al fulfillment as life-giving water, e in the last days. But there will spect as Israel and then eventually ~ renewed through the life-giving

ihip between God and man verified f Ezekiel was both figurative and t further symbolized the renewal :he commencement of the millen)f the knowledge of the Lord. For r witness of their Creator, who is As he told the woman of Samaria, that I shall give him shall never 'abernaclesthe Lord also declared, o me and drink. He that believeth Ivers of living water." (John 7:37-

lay, and forever that "I will pour loods upon the dry ground: I will ry blessing upon thine offspring." ~very one that thirsteth, come ye draw water from the Source of rr with the psalmist, who declared, of ... make glad the city of God."

:s

er biblical references in this paper cite ndicated.

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2. The Hebrew words translated "Son of man" are ben adam. This phrase is used to indicate one man or, collectively, all mankind. The phrase as used in Ezekiel 47:6 may indicate that the Lord is not talking only to Ezekiel but through Ezekiel to all the descendants of Father Adam. (See Even-Shoshan 1981:14.) 3. Eichrodt (1970:581) suggests that verse 11 is a gloss. He contends that this passage is used to justify the important industry of salt. May (1956:328) agrees that the scriptural passage is being used to justify exploiting the mineral salts of the Dead Sea. Zimmerli (1979: vol. 2:514) states, "The thoroughness of this transformation frightened a later writer who was aware of the possibility of the extraction of salt from the Dead Sea. So he added the observation that the swamps and pools of the sea ... 'keep their salt water for the extraction of salt.' " Thus we have a unanimous agreement from these authors, and I also concede that verse 11 was an addition to the text. 4. William Reed, in Interpreter's Dictionary of the Bible, 5 vols. (Nashville: Abingdon Press, 1982), 1:828-29. 5. George Adam Smith, Historical Geography of the Holy Land (London: Hodder and Stoughton, 1897), p. 499. 6. Yohanan Aharoni, The Land of theBible: A Historical Geography, trans. A. F. Rainey (Philadelphia: Westminster Press, 1979), p. 21. 7. Smith, Historical Geography, p. 499. 8. Brown, Driver, and Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1951), p. 787, for discussion concerning this root. 9. The phrase "the garden of the Lord" implies that it is like the Garden of Eden. See Genesis 2:8, which states that the Lord planted a garden in Eden. 10. Isaiah 51:3 further clarifies this understanding: "For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody." 11. Brevard S. Childs, "Eden, Garden of," in TM Interpreter's Dictionary of the Bible, 2:22-23. 12. Ibid., 2:22. 13. Even-Shoshan, A New Concordance, p. 835. 14. Nicolas Wyatt, "Interpreting the Creation and Fall Story in Genesis 2-3," Zeitscrijt fur dieAlttestamentliche Wissenschaft 93 (1981): 13. 15. John M. Lundquist, The Temple in Antiquity, ed. Truman G. Madsen (Salt Lake City: Bookcraft, 1984), p. 66. 16. Hebert G. May, "Some Cosmic Connotations of Mayim Rabbim, Many Waters," The Journal of Biblical Literature 74 (1955): 21. The Mishna (Parah III: 3) explains that the temple was built upon the tehom. 17. Susan C. W. Lau, "Garden As a Symbol of Sacred Space" (PhD. diss., University of Pittsburgh, 1981), pp. 200-201. 18. Ibid., p. 202. 19. Mircea Eliade, Patterns in Comparative Religion (New York: American Library, 1958), p. 282.

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20. The association of these waters with the east may reflect messianic overtones. 21. Walter Zimmerli, Ezekiel: A Commentary on theBook of theProphet Ezekiel, 2 vols. (Philadelphia: Fortress Press, 1979), 1:397-98. 22. Isaiah also used the image of the tree in a figurative sense when he spoke of the age of people in the Millennium. He prophesied that "the child shall die an hundred years old ... for as the days of a tree are the days of my people." (Isa. 65:20,22; see also D&C 101:30, which reiterates this same idea. 23. Out of sixty-five New Testament references from Ezekiel, forty-eight are mentioned in the book of Revelation. LaSor, Hubbard, and Bush, Old Testament Survey: The Message, Form, and Background of the Old Testament (Grand Rapids: William B. Eerdmans Publishing Co., 1985), p. 478. 24. Lau, "Garden," p. 207. 25. Righteous men are represented by the image of a tree in the following passages: in Zechariah 3 and 4 Joshua and Zerubbabel are likened unto two olive trees; in Revelation 11:3-4 two latter-day witnesses are likened unto olive trees; in D&C 77:15 these witnesses are identified as prophets sent to the Jewish nation in the day of restoration. Elder Bruce R. McConkie stated, "No doubt they will be members of the Council of the Twelve or of the First Presidency of the Church." (Doctrinal New Testament Commentary [Salt Lake City: Deseret Book Co., 1973], 3:510.) 26. Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. (Salt Lake City: Deseret Book Co., 1976), 3:64. 27. George Widengren, "Early Hebrew Myths and Their Interpretation," in Myth, Ritual and KingshiP, ed. S. H. Hooke (Oxford: Clarendon Press, 1953), p. 168. 28. For further understanding of the tree of knowledge and the tree of life, see Child's article, "Tree of Knowledge, Tree of Life" in Interpreter's Dictionary of the Bible, 4:695-97. 29. See also D&C 97:9, where this same motif is beautifully attested in modernday revelation. 30. The Hebrew word translated "blessing" is berakah. The Hebrew word for a pool of water is berekah. Both of these nouns are derived from the same Hebrew verbal root b-r-k, meaning "to bless" or "to kneel." This usage implies a connection between water and blessing. See Brown, Driver, and Briggs, Hebrew and English Lexicon, pp. 138-40, for complete references to these words. 31. The word "grave" here may also denote exile. Some view this in connection with the resurrection from the grave. Other scholars reject this notion and consider it a later addition. (May 1956:269.) I interpret this passage as both a literal and a spiritual restoration of the land and people of Israel. 32. The restoration theme of the land of Israel and her people is frequently attested in the book of Isaiah. (See, for example, Isa. 27:3; 30:25, 28; 35:6-7; 41:18.) 33. The Hebrew verbal root meaning to drop or drip is n-t-p. It is often used in a figurative sense to denote prophetic discourse or divine tutelage. See, for

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th the east may reflect messianic over-

!ntary on theBook of theProphet Ezekiel,

1:397-98. ee in a figurative sense when he spoke prophesied that "the child shall die an tree are the days of my people." (Isa. srates this same idea. eferences from Ezekiel, forty-eight are )r, Hubbard, and Bush, Old Testament 'li of the Old Testament (Grand Rapids: I, p. 478.

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the image of a tree in the following Zerubbabel are likened unto two olive vitnesses are likened unto olive trees; i as prophets sent to the Jewish nation VlcConkie stated, "No doubt they will of the First Presidency of the Church." t Lake City: Deseret Book Co., 1973],

.Salvation, comp. Bruce R. McConkie,

1976),3:64. Myths and Their Interpretation," in Ie (Oxford: Clarendon Press, 1953), p.

~

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tee of Life" in Interpreter's Dictionary motifis beautifullyattested in modern-

ling" is berakah. The Hebrew word for ms are derived from the same Hebrew meel." This usage implies a connection river, and Briggs, Hebrew and English ~s to these words. ote exile.Some view this in connection scholars reject this notion and consider ret this passage as both a literal and a of Israel. of Israel and her people is frequently ple, Isa. 27:3;30:25, 28; 35:6--7; 41:18.) o drop or drip is n-t-p. It is often used iiscourse or divine tutelage. See, for

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example, Amos 7:16 and especially Ezekiel 21:2. I suggest that Joel 3:18 implies this symbolic concept of divine instruction. 34. The milk that flows from the hills is not meant to be taken literally. It is probably a figurative reflection of Exodus 3:8, which refers to Israel as a land flowing with milk and honey. The wine dropping on the hills is probably also figurative. Both the elements of milk and wine are used as hyperbole to reflect the fertility of the land of Israel. 35. The Hebrew word for "former rain" is moreh, which is also the same word for "teacher." The verbal root of this noun is y- r-h, meaning to throw or shoot. In the 3.m.s. hiphil form yoreh, it means to give instruction or to give drink. (See, for example, Hosea 6:3; 10:12.) The noun torah is also constructed from this same root. (See Brown, Driver, and Briggs, Hebrew and English Lexicon, for a further discussion of the root y-r-h. The word "moderately" in the KJV may be a mistranslation. This word was translated from the Hebrew word tsedaqah, and means righteousness (Brown, Driver, and Briggs, Hebrew and English Lexicon, p. 842.) With the Hebrew preposition li attached to it, as in Joel 2:23 of the Hebrew Bible, the word could be translated "in regards to righteousness." This phrase combined with the Hebrew word moreh is hamoreh litsedaqah, which can be interpreted as the "teacher/early rain in regard to righteousness." This combination again suggests that water is used as an image of instruction or blessing. 36. The "former sea" can also be translated as the Eastern Sea and the Dead Sea (Brown, Driver, and Briggs, Hebrew-and EnglishLexicon, p. 870.) The "hinder sea" can also be translated Western Sea and refers to the Mediterranean Sea. (Brown, Driver, and Briggs, Hebrew and English Lexicon of the Old Testament, p. 30.) 37. Joseph Smith, Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith (Salt Lake City: Deseret Book Co., 1976), p. 286. 38. See Brown, Driver, and Briggs, Hebrew and English Lexicon, p.635-36. 39. Walter Eichrodt, Ezekiel: A Commentary (London: SCM Press Ltd., 1966), p.585. 40. Bruce R. McConkie, Mormon Doctrine, 2d ed. (Salt Lake City: Bookcraft, 1976), p. 494. 41. Bruce R. McConkie, TheMillennialMessiah (Salt Lake City: Deseret Book Co., 1982), p. 328. 42. Lau, "Garden," p. 161; however, Latter-day Saints should be aware that Joseph Smith did reveal that the location of the Garden of Eden was in Jackson County, Missouri. See Doctrines ofSalvation, 3:74; andJournalofDiscourses, 10:235; 11:336-37. 43. Lau, "Garden," p. 161. 44. Gerhard von Rad, Genesis: A Commentary (Philadelphia: Westminster Press, 1972), p. 79. 45. Joseph Smith, Teachings, p.93. 46. Joseph Fielding Smith, Doctrines, 3:65. 47. James Kugel in his book, The Idea of BiblicalPoetry, provides some illuminating information to this passage in Isaiah. He informs us that many times, as

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in Isaiah 55:1, the midrashist says that "the word water is used where it obviously means not water but something like Torah or Divine Learning.... We must therefore be careful to consider this other meaning of water whenever it appears in scripture; even here where actual water seems to fit the text, perhaps we ought to understand Torah." Latter-day Saints can find more credible evidence for this passage from Isaiah in the Book of Mormon. In 2 Nephi 9:50-51, Jacob interprets this verse as an invitation to "come unto the Holy One of Israel." In this way people are invited not only to come unto the Law but, more importantly, to come unto the Lawgiver, who is Christ.