“The Lord is her Name?” Possible Translations of Ezekiel 48:35
Ezekiel 48:35, WLC
סביב שמנה עשר אלף ושם־העיר מיום יהוה ׀ שמה
סָבִ֕יב שְׁמֹנָ֥ה עָשָׂ֖ר אָ֑לֶף וְשֵׁם־הָעִ֥יר מִיֹּ֖ום יְהוָ֥ה ׀ שָֽׁמָּה׃
Prophetic Themes
Ezekiel, like much of the prophetic literature, ends by illuminating the glory of YHWH. In the final chapter of the book, YHWH blesses His people with portions of land and brings them back into His holy presence. The final two Hebrew words of chapter 48 could have one of several meanings, each being a name given to the holy city in which YHWH establishes His people. The ambiguity of these words demonstrates a wholeness of YHWH’s blessing for His people in a way that exactness could not, making the words a fitting end to a complex and rewarding text.
Before diving into the possible meanings of the words, it is necessary to take up some underlying themes of Ezekiel. Ezekiel’s visions, though not always referring directly to individuals who are deliberately committing sins, reflect an understanding that the sanctity of God’s temple is compromised after the removal of key Zadokite priests (Sweeney 142). When those who bore the name “people of YHWH” came out of the holy land, they literally carried the name of YHWH to vanity (see Ezekiel 36:10). This people would need be purified as silver before being able to draw near to YHWH (22:22; cf. Zechariah 1:3, Isaiah 48:10). Through the process of purification, it is YHWH’s goal to bless and establish His people that they may attain the true happiness of oneness with Him and eschew the fleeting pleasures which they so long pursue. Each of the possible meanings of the final two words of the text point to this fact.
Interpretations
The first interpretation to review is “Her name is YHWH.” This interpretation appears to reflect the giving of one’s name in marriage. In Ezekiel, as in many prophetic texts, YHWH is the groom and His people are the bride. This marriage relationship is perhaps no better portrayed in the Book of Ezekiel than in the allegory in chapter 16. In it, Jerusalem is portrayed as a baby girl abandoned the day of her birth and looked on with pity by none. YHWH, however, declares that she live–so she does. He raises her and marries her, but she eventually abandons Him for other lovers. As those who left the nation of Israel bore the Name of YHWH and carried His holiness to vanity, so Jerusalem, abandoning the only One who did not abandon her, profaned the holy Name which she was given in her marriage to YHWH. In spite of this profanation, however, Ezekiel 48 ends with a reminder that God’s people are still privileged to bare His Name. His grace is revealed in His giving to a wicked and adulterous nation the highest blessing: the Name of The Lord.
Another interpretation of the words renders the text “YHWH has established her.” This definition appears the most apt at complimenting the message of Ezekiel 48. Chapter 48 shows YHWH giving portions of land to His people, demonstrating that He is again establishing them in His holy land. The text reads, “It shall be an allotment from them from the allotment of [YHWH’s] land” (48:12). YHWH’s consummate goodness are highlighted in this allotment from His own land, for He establishes in His holy place an undeserving nation. YHWH’s goodness is also revealed through this interpretation in that He wants His people to be established forever, never selling or exchanging any portion of the land that is holy to YHWH (48:14). His blessing, then, is eternal. The closing of the chapter discusses the measurements for gates that are to enclose the holy city. Once the final measurements are given, creating an image of the gates closing around the city, the city is named, creating an image of YHWH embracing His people (48:35). These beautiful images show that YHWH’s establishing His people is not solely a giving of land or of material goods, but a giving of Himself to hold and protect His people. His loving embrace is His people’s establishment, for none can ever be established outside of the blessing of YHWH. In this way, the oneness with YHWH that is portrayed in the marriage imagery of the aforementioned interpretation comes through in this establishment interpretation, showing an unity in the different meanings in that they each reflect the glory of YHWH.
Finally, a third interpretation renders the Hebrew name of the holy city “YHWH is there.” This translation best conveys the utter unity in the message of Ezekiel. As the Psalmist wrote, if I ascend up to heaven, if I make my bed in Sheol, if I dwell in the remotest part of the sea, You are there (Psalm 139:8–9). Even as the people of Jerusalem leave for other lands and seek after idols; even as the people of Israel profane the holy Name; even as they each trade eternal blessing for transient pleasure; YHWH is with them. His guiding hand tested them in the furnace of affliction to open their eyes to their wrong doing. As through prayer Elisha’s servant had his eyes opened to see the fleet of flaming chariots and horses of the army of YHWH (2 Kings 7), so through affliction the people’s eyes were opened to see the wickedness of their ways. YHWH’s afflicting His people is thus the highest blessing that such an unrighteous nation could possibly receive, for it brings them into oneness with YHWH. Not only in seasons of affliction, but also in the season of fruitful blessing, YHWH is with His people, for it is written of the holy land which they are promised, “the sanctuary of the LORD shall be in its midst” (48:10).
The ending of Ezekiel shows that YHWH is always with His people. He blesses them with a holy portion of His land, thus establishing them a place on earth, and with that land comes the very name of YHWH. The two Hebrew words that close the book make a wholeness with the remainder of the text that reflects the oneness of YHWH and His people. As YHWH embraces His people, enclosing them in His holy city, so the final words of Ezekiel enclose the book and unify the text through a single purpose of proclaiming YHWH’s glory.
Work Cited
Marvin A. Sweeny, The Prophetic Literature, ed. Gene M. Tucker, Interpreting Biblical Texts (Nashville: Abingdon Press, 2005).