Ezekiel 37:13
Then you, My people, will know that I am the LORD, when I open your graves and bring you up from them.
Then you will know
This phrase emphasizes the certainty and assurance of God's revelation to His people. The Hebrew word for "know" is "yada," which implies an intimate, experiential knowledge rather than mere intellectual understanding. In the context of Ezekiel, this knowledge is not just about recognizing God's power but experiencing His faithfulness and sovereignty firsthand. Historically, the Israelites were in exile, and this promise of knowing God through His acts of restoration would have been a profound source of hope and encouragement.

that I am the LORD
The phrase "I am the LORD" is a declaration of God's identity and authority. The Hebrew name for God here is "YHWH," often rendered as "LORD" in English translations. This name is deeply significant, representing God's eternal, self-existent nature and His covenant relationship with Israel. Throughout the Old Testament, God reveals Himself as "YHWH" to affirm His unchanging faithfulness and His role as the sovereign ruler over all creation. In the context of Ezekiel, this declaration reassures the exiled Israelites of God's unbroken covenant and His ultimate control over their destiny.

when I open your graves
This phrase is a powerful metaphor for resurrection and restoration. The imagery of opening graves signifies God's ability to bring life from death, hope from despair. In the Hebrew context, graves represent the finality of death and the hopelessness of exile. By promising to open graves, God is assuring His people of a future restoration that defies human limitations. This act is not just physical but spiritual, symbolizing the renewal of the nation and the revival of their covenant relationship with God.

and bring you up from them
The action of bringing up from the graves further emphasizes God's power to redeem and restore. The Hebrew verb "alah" means to ascend or rise, indicating a movement from a lower to a higher state. This reflects the transformative power of God's intervention, lifting His people from the depths of despair to a place of renewed life and purpose. Historically, this promise would have resonated deeply with the exiled Israelites, offering them a vision of hope and a future return to their homeland.

O My people
This phrase underscores the personal and covenantal relationship between God and Israel. By addressing them as "My people," God reaffirms His commitment and love for them despite their current circumstances. The possessive pronoun "My" highlights the special status of Israel as God's chosen people, set apart for His purposes. In the broader biblical narrative, this relationship is central to God's redemptive plan, ultimately fulfilled in the New Testament through Jesus Christ, who extends this covenant relationship to all believers.

Persons / Places / Events
1. Ezekiel
A prophet of God who ministered to the Israelites during their Babylonian exile. He is the one receiving and conveying God's message in this passage.

2. The LORD (Yahweh)
The covenant name of God, emphasizing His eternal existence and faithfulness to His promises. He is the one performing the action of opening graves and bringing people up.

3. The Israelites
Referred to as "My people," they are the primary audience of this prophecy. They are in exile and experiencing a form of spiritual and national death.

4. The Valley of Dry Bones
The vision preceding this verse, where Ezekiel sees a valley full of dry bones, symbolizing the spiritual and national death of Israel.

5. Babylonian Exile
The historical context of this prophecy, where the Israelites were taken captive and removed from their homeland, feeling cut off and hopeless.
Teaching Points
God's Sovereignty and Power
God demonstrates His ultimate authority over life and death, affirming His power to restore and redeem His people.

Hope in Despair
Even in the darkest situations, God promises restoration and life. Believers can trust in God's ability to bring life to seemingly hopeless circumstances.

Spiritual Resurrection
This passage foreshadows the spiritual resurrection believers experience through faith in Christ, moving from death in sin to life in the Spirit.

Covenant Faithfulness
God's actions are rooted in His covenant promises. He remains faithful to His people, even when they are unfaithful.

Recognition of God
The ultimate purpose of God's actions is that His people will know Him as the LORD. Our lives should reflect a growing knowledge and relationship with God.
Bible Study Questions
1. How does the imagery of opening graves in Ezekiel 37:13 relate to the concept of spiritual renewal in the New Testament?

2. In what ways can we see God's faithfulness to His promises in our own lives, similar to His promise to Israel in this passage?

3. How does the hope of resurrection in Ezekiel 37:13 encourage us in times of personal or communal despair?

4. What are some practical ways we can cultivate a deeper recognition of God as the LORD in our daily lives?

5. How can the vision of dry bones coming to life inspire us to pray for spiritual revival in our communities and churches?
Connections to Other Scriptures
John 11:25-26
Jesus speaks of being the resurrection and the life, connecting the physical resurrection in Ezekiel to the spiritual resurrection through Christ.

Romans 8:11
Paul speaks of the Spirit who raised Jesus from the dead dwelling in believers, paralleling the life-giving Spirit in Ezekiel's vision.

1 Corinthians 15:52
The resurrection at the last trumpet, connecting the physical resurrection of Israel to the future resurrection of believers.
A Moral ResurrectionJ. Gill.Ezekiel 37:1-14
Can These Bones LiveT. P. Forsyth, D. D.Ezekiel 37:1-14
Ezekiel's VisionR. Watson.Ezekiel 37:1-14
Faith Refers All Possibility to GodC. G. Macgregor.Ezekiel 37:1-14
Lessons from the Valley of VisionT. D. Anderson, B. A.Ezekiel 37:1-14
The Restoration and Conversion of the JewsEzekiel 37:1-14
The Valley of Dry BonesSermons by the Monday ClubEzekiel 37:1-14
The Valley of Dry Bones and the True PreacherHomilistEzekiel 37:1-14
The Valley of the DeadG. S. Barrett, B. A.Ezekiel 37:1-14
The Vision of a True RevivalUrijah R. Thomas.Ezekiel 37:1-14
The Vision of Dry BonesD. Moore, M. A.Ezekiel 37:1-14
The Vision of Dry BonesJ.D. Davies Ezekiel 37:1-14
The Vision of the Dry BonesCanon Liddon.Ezekiel 37:1-14
Despair Denounced and Grace GlorifiedEzekiel 37:11-13
Soul ResurrectionHomilistEzekiel 37:11-13
The Divine RestorerJ.R. Thomson Ezekiel 37:11-14
People
Azariah, David, Ezekiel, Hosea, Israelites, Jacob, Joseph, Meshach
Places
Jerusalem
Topics
Bring, Bringing, Caused, Dead, Graves, Making, O, Open, Opened, Opening, Raise, Resting-places
Dictionary of Bible Themes
Ezekiel 37:1-14

     3290   Holy Spirit, life-giver
     8145   renewal, people of God

Ezekiel 37:4-14

     4804   breath

Ezekiel 37:9-14

     3120   Holy Spirit, descriptions

Ezekiel 37:11-14

     7259   promised land, later history

Ezekiel 37:11-23

     7135   Israel, people of God

Ezekiel 37:13-14

     1235   God, the LORD
     8105   assurance, basis of

Library
The Dry Bones and the Spirit of Life
1. The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, 2. And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. 3. And He said unto me, Son of man, can these bones live? And I answered, O Lord God, Thou knowest. 4. Again He said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. 5. Thus
Alexander Maclaren—Expositions of Holy Scripture

Come from the Four Winds, O Breath!
"Thou wilt say unto me, Prophesy unto the wind, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live."--Ezekiel 37:9. ACCORDING to some commentators, this vision in the valley of dry bones may refer to three forms of resurrection. Holy Scripture is so marvellously full of meaning, that one interpretation seldom exhausts its message to us. The chapter before us is an excellent example of this fact; and supplies
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

1879-1880. Experiences among Indians --Picnic in the Bush --Distribution of Testaments --"Till He Come" --"A Home and a Hearty Welcome. "
Experiences among Indians--Picnic in the Bush--Distribution of Testaments--"Till He come"--"A Home and a hearty Welcome." Once more in Canada, Miss Macpherson records experience of an unusual kind:-- "In one of the large villages we visited, an all-day prayer-meeting was held from 9 A.M. to 9 P.M., which proved a season of rich blessing. We found openings for mission work all around, farmers and their families willing to gather and sit any length of time with Bible and hymn-book in hand. We feel
Clara M. S. Lowe—God's Answers

The Shepherd of Our Souls.
"I am the good Shepherd: the good Shepherd giveth His life for the sheep."--John x. 11. Our Lord here appropriates to Himself the title under which He had been foretold by the Prophets. "David My servant shall be king over them," says Almighty God by the mouth of Ezekiel: "and they all shall have one Shepherd." And in the book of Zechariah, "Awake, O sword, against My Shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered."
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Covenant of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go
Thomas Watson—A Body of Divinity

The Struggler;
CONTAINING THE CHRONOLOGICAL ORDER IN WHICH MR. BUNYAN'S BOOKS WERE PUBLISHED, AND THE NUMBER OF EDITIONS THEY PASSED THROUGH DURING HIS LIFE. THIRTY REASONS WHY CHRISTIAN PEOPLE SHOULD PROMOTE THEIR CIRCULATION, AND THE STRUGGLER FOR THE PRESERVATION OF THESE LABOURS.--PUBLISHED IN 1691. BY CHARLES DOE, ONE OF MR. BUNYAN'S PERSONAL FRIENDS. A CATALOGUE-TABLE OF MR. BUNYAN'S BOOKS. AND THEIR SUCCESSION IN PUBLISHING, MOST ACCORDING TO HIS OWN RECKONING. Note.--Those that are in Italic letter are
John Bunyan—The Works of John Bunyan Volumes 1-3

Let us Now Examine the Conditions under which a Revelation May be Expected To...
2. Let us now examine the conditions under which a revelation may be expected to be given to the original recipients. It may be observed in the first place that a revelation must possess some distinctive character. Even, if it should turn out that there is no such thing in reality at all, at least the notion which we form in our minds must possess such points of difference as to distinguish it from all other notions. It appears needful to bear this in mind, obvious though it is, because there
Samuel John Jerram—Thoughts on a Revelation

The Disciple, -- Master, Some People Say that the Comfort and Joy that Believers Experience...
The Disciple,--Master, some people say that the comfort and joy that believers experience are simply the outcome of their own thoughts and ideas. Is this true? The Master,--1. That comfort and abiding peace which believers have within themselves is due to My presence in their hearts, and to the life-giving influence of the fullness of the Holy Spirit. As for those who say that this spiritual joy is the result only of the thoughts of the heart, they are like a foolish man who was blind from his birth,
Sadhu Sundar Singh—At The Master's Feet

How Shall the Soul Make Use of Christ, as the Life, which is under the Prevailing Power of Unbelief and Infidelity.
That we may help to give some clearing to a poor soul in this case, we shall, 1. See what are the several steps and degrees of this distemper. 2. Consider what the causes hereof are. 3. Shew how Christ is life to a soul in such a case; and, 4. Give some directions how a soul in that case should make use of Christ as the Life, to the end it may be delivered therefrom. And, first, There are many several steps to, and degrees of this distemper. We shall mention a few; as, 1. When they cannot come
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying
Alfred Edersheim—The Life and Times of Jesus the Messiah

Palestine Eighteen Centuries Ago
Eighteen and a half centuries ago, and the land which now lies desolate--its bare, grey hills looking into ill-tilled or neglected valleys, its timber cut down, its olive- and vine-clad terraces crumbled into dust, its villages stricken with poverty and squalor, its thoroughfares insecure and deserted, its native population well-nigh gone, and with them its industry, wealth, and strength--presented a scene of beauty, richness, and busy life almost unsurpassed in the then known world. The Rabbis never
Alfred Edersheim—Sketches of Jewish Social Life

How to Make Use of Christ as the Truth, that we May Get Our Case and Condition Cleared up to Us.
The believer is oft complaining of darkness concerning his case and condition, so as he cannot tell what to say of himself, or what judgment to pass on himself, and he knoweth not how to win to a distinct and clear discovery of his state and condition. Now, it is truth alone, and the Truth, that can satisfy them as to this. The question then is, how they shall make use of, and apply themselves to this truth, to the end they may get the truth of their condition discovered to them. But first let us
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Prayer.
A man may pray night and day, and yet deceive himself; but no man can be assured of his sincerity who does not pray. Prayer is faith passing into act; a union of the will and the intellect realising in an intellectual act. It is the whole man that prays. Less than this is wishing, or lip-work; a charm or a mummery. PRAY ALWAYS, says the apostle: that is, have the habit of prayer, turning your thoughts into acts by connecting them with the idea of the redeeming God, and even so reconverting your
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

The Person and Work of the Holy Spirit as Revealed in his Names.
At least twenty-five different names are used in the Old and New Testaments in speaking of the Holy Spirit. There is the deepest significance in these names. By the careful study of them, we find a wonderful revelation of the Person and work of the Holy Spirit. I. The Spirit. The simplest name by which the Holy Spirit is mentioned in the Bible is that which stands at the head of this paragraph--"The Spirit." This name is also used as the basis of other names, so we begin our study with this.
R. A. Torrey—The Person and Work of The Holy Spirit

Meditations of the Blessed State of the Regenerate Man after Death.
This estate has three degrees:--1st, From the day of death to the resurrection; 2d, From the resurrection to the pronouncing of the sentence; 3d, After the sentence, which lasts eternally. As soon as ever the regenerate man hath yielded up his soul to Christ, the holy angels take her into their custody, and immediately carry her into heaven (Luke xvi. 22), and there present her before Christ, where she is crowned with a crown of righteousness and glory; not which she hath deserved by her good works,
Lewis Bayly—The Practice of Piety

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Greeks Seek Jesus. He Foretells that He Shall Draw all Men unto Him.
(in the Temple. Tuesday, April 4, a.d. 30.) ^D John XII. 20-50. ^d 20 Now there were certain Greeks among those that went up to worship at the feast [The language indicates that they were Greek converts to Judaism, such as were called proselytes of the gate. It is also noted that as Gentiles came from the east at the beginning of Jesus' life, so they also came from the west at the close of his ministry]: 21 these therefore came to Philip, who was of Bethsaida of Galilee [See p. 111. They were possibly
J. W. McGarvey—The Four-Fold Gospel

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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