The fourth series of discourses (chs.
while forming part of the general picture of the restoration, is separated by its character from the rest of the book, and reveals the priestly interests of Ezekiel. It gives (1) an elaborate picture of the future temple based apparently on the temple of Solomon; (2) a description of the altar and offerings; 13) the functions of the priest : ( 1) the territorial distribution of the tribes and boundaries of the land.
There are two features of Ezekiel's prophecies that are of special significance: (1) the visions, and (2) the descriptions of the temple cult. The former marks the beginning of that tendency in Jewish thought that led to the production of the extensive apocalyptic literature (q.v.), chiefly between the second century B.C. and the second century A.D. (See CHERUB; APOCRYPHA.) The latter stands midway between the Deuterono mic code and the final priestly legislation, for which it paves the way. Ezekiel's pro gramme and general notions of the functions and privileges of the priest were followed largely in the so-called Holiness Code (Lev. xvii.-xxvi.), though the latter represents an even more ad vanced ritualistic standpoint. A notable differ ence, however, between Deuteronomy and Ezekiel is that, whereas according to the former all Levites are priests, according to Ezekiel only the Zadokites are recognized, while in the still later Holiness Code only descendants of Aaron are regarded as priests. Again, as regards festive seasons, Deuteronomy mentions three great festi vals—Passo•er. Weeks, and Booths—whereas Eze kiel omits the second, but adds a special ceremony of purification for the first days of the first and seventh months, and the Holiness Code has in addition to the three given in Deuteronomy, the Feast of Trumpets (the post-exilic New Year's Day) and the Day of Atonement.
The direction thus given by Ezekiel to the elaboration of the cult was followed in succeed ing generations. It is his spirit which pervades the perfected Priestly Code, and in a significant sense it is Ezekiel who may be denominated the forerunner of post-exilic Judaism, which centres around the temporary cult and ceremonial minu tia. This constitutes his main claim to an immor tal position in Hebrew history. In moral sublim ity and in eloquence he is surpassed by Isaiah and others, in profundity of feeling and unalloyed pa triotism by Jeremiah ; but it is Ezekiel who, draw ing from the past with its tribulations and final catastrophe the lesson that the future restoration and the future happiness of the people depend upon their observance of Jehovah's decrees, re gards it as the most important task of the leaders to determine in the most minute way exactly what Jehovah has commanded, exactly how He is to he worshiped, and then to spare no efforts in the endeavor to have these regulations carried out. Salvation rests upon the temple cult, the con stitution of a legitimatized priesthood, and upon the strict obedience of the people in observing the Sabbath and festivals, in paying tithes, bring ing sacrifices, and observing, all such laws as are placed before them by the authority given to their religious leaders—the priests. Consult the commentaries, particularly Smend, Keil, David son, Bertholet, 'Foy, and Krlitsehmar: also (W on]. Der Prophet Ezechiel gcsehildert (Heidel berg, 1882). and nos Buell des Prophelen lize eltiel (Leipzig. ISSI) ; D. H. Miller, Ezechicl Studien (Vienna, 1894).