Ezekiel 37:26

Translation
King James Version
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
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KJV (with Strong's)
Moreover I will make H3772 a covenant H1285 of peace H7965 with them; it shall be an everlasting H5769 covenant H1285 with them: and I will place H5414 them, and multiply H7235 them, and will set H5414 my sanctuary H4720 in the midst H8432 of them for evermore H5769.
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Complete Jewish Bible
I will make a covenant of peace with them, an everlasting covenant. I will give to them, increase their numbers, and set my sanctuary among them forever.
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Berean Standard Bible
And I will make a covenant of peace with them; it will be an everlasting covenant. I will establish them and multiply them, and I will set My sanctuary among them forever.
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American Standard Version
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore.
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World English Bible Messianic
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will place them, and multiply them, and will set my sanctuary in their midst forever more.
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Geneva Bible (1599)
Moreouer, I will make a couenant of peace with them: it shall be an euerlasting couenant with them, and I wil place them, and multiply them, and wil set my Sanctuarie among them for euermore.
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Young's Literal Translation
And I have made to them a covenant of peace, A covenant age-during it is with them, And I have placed them, and multiplied them, And placed My sanctuary in their midst--to the age.
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See also
Isaiah 55:3Jeremiah 30:19Ezekiel 34:25Ezekiel 43:7Leviticus 26:11Leviticus 26:12Ezekiel 16:62
In the KJVVerse 21,424 of 31,102

Study This Verse

SUMMARY

Ezekiel 37:26 presents God's profound and unwavering promise of a future, comprehensive restoration for His people, Israel, following their spiritual and national revival. This pivotal verse details the establishment of an "everlasting covenant of peace," signifying a state of holistic well-being, security, and reconciliation. Central to this divine pledge is God's commitment to perpetually dwell among them through His sanctuary, ensuring their flourishing multiplication and sustained presence in their land, thereby fulfilling ancient covenantal blessings and securing an intimate, unbreakable bond that transcends all past failures.

CONTEXT

  • Literary Context: This verse serves as the climactic conclusion to Ezekiel 37, a chapter brimming with prophecies of hope and national renewal for exiled Israel. The chapter dramatically opens with the vision of the valley of dry bones, powerfully symbolizing the spiritual resurrection and national revitalization of a seemingly dead and disparate nation. This is followed by the symbolic act of the two sticks becoming one, representing the long-awaited reunification of the divided kingdoms of Judah and Israel under a single, righteous Davidic shepherd-king. Verses 24-25 elaborate on this unified people living securely in their land, obedient to God and their messianic ruler. Verse 26 then unveils the divine covenant that undergirds this restored state, emphasizing its eternal nature and God's perpetual, intimate presence. This promise of a permanent sanctuary among them seamlessly sets the stage for the detailed description of the new temple and its associated worship in the subsequent chapters of Ezekiel (Ezekiel 40-48), underscoring the foundational importance of divine presence in the restored kingdom.
  • Historical & Cultural Context: Ezekiel delivered his prophecies during the harrowing period of the Babylonian exile in the 6th century BCE. This was a time of profound national despair and spiritual despondency for the Jewish people, as Jerusalem lay in ruins, the sacred temple desecrated, and the population scattered across foreign lands. Such devastating circumstances led to deep questions about God's faithfulness, the permanence of His covenant promises, and Israel's very identity, as poignantly expressed in the laments of the exiles. The exiles yearned for a return to their homeland, the rebuilding of their sacred institutions, and the restoration of their national dignity. In this context of profound loss and uncertainty, Ezekiel's prophecies of a "covenant of peace" and God's promise to dwell among them offered radical, counter-cultural hope. The concept of a "sanctuary" was intrinsically linked to Israelite identity, representing God's tangible and accessible presence among His chosen people, a tradition deeply rooted in the Tabernacle and the Solomonic Temple. The promise of an "everlasting" covenant stood in stark contrast to Israel's historical pattern of covenant-breaking, highlighting God's immutable faithfulness and His ultimate redemptive purposes.
  • Key Themes: Ezekiel 37:26 powerfully articulates several core theological themes that resonate throughout the book of Ezekiel and the broader prophetic corpus. A primary theme is Divine Restoration, as God pledges to reverse the devastating effects of exile and judgment, bringing His people back to their land and to spiritual vitality, as vividly depicted in the vision of the dry bones coming to life. This restoration is secured by an Everlasting Covenant, emphasizing God's unwavering faithfulness and the permanence of His promises, a stark contrast to the conditional covenants broken by Israel's disobedience (e.g., the Sinai Covenant). The promise of a Covenant of Peace (Hebrew: bᵉrîṯ shālôwm) signifies not merely the cessation of hostilities but a comprehensive state of well-being, wholeness, and prosperity in their relationship with God and in their land, a concept also found in Isaiah's prophecies of peace. Crucially, the theme of Divine Presence is highlighted by the promise, "I will set my sanctuary in the midst of them for evermore," indicating a renewed, intimate, and perpetual fellowship with God, reminiscent of God's dwelling with Israel in the wilderness (e.g., Exodus 29:45). Finally, the promise to "place them, and multiply them" echoes the foundational Abrahamic Covenant (e.g., Genesis 12:2), reinforcing God's commitment to His original promises of land and abundant descendants.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Covenant (Hebrew, bᵉrîyth', H1285): Derived from a root meaning "to cut" (referencing the ancient practice of cutting animals and passing between the pieces to seal an agreement, as seen in Genesis 15), this term signifies a solemn, binding compact or alliance. In Ezekiel 37:26, it denotes a divinely initiated agreement, emphasizing God's sovereign commitment to His people. Its repetition underscores its central importance and enduring nature.
  • Peace (Hebrew, shâlôwm', H7965): Far exceeding a mere absence of conflict, shâlôwm encapsulates a holistic state of well-being, completeness, harmony, prosperity, and security. Within the context of a "covenant of peace," it denotes a restored, flourishing relationship with God, characterized by divine favor and comprehensive blessing, a profound contrast to the judgment and turmoil experienced during the exile.
  • Sanctuary (Hebrew, miqdâsh', H4720): This term refers to a consecrated, holy place, specifically designated for God's dwelling or presence. From the wilderness Tabernacle to the Jerusalem Temple, the sanctuary served as the focal point of Israel's worship and the tangible symbol of God's presence among His people. Its promise here signifies the restoration of intimate fellowship and the perpetual, indwelling presence of God among His purified people.

Verse Breakdown

  • "Moreover I will make a covenant of peace with them;": This opening declaration asserts God's sovereign initiative in establishing a new, profoundly beneficial relationship with His people. The "covenant of peace" signifies a comprehensive state of well-being, security, and reconciliation, overcoming the past brokenness and the judgment of exile. It is an act of divine grace, not a human achievement or earned reward.
  • "it shall be an everlasting covenant with them:": This phrase emphatically stresses the permanence and unbreakable nature of this new covenant. Unlike previous covenants that Israel's unfaithfulness had seemingly nullified, this one is secured by God's eternal faithfulness and unchanging character, guaranteeing its perpetual duration and the enduring security of His people.
  • "and I will place them, and multiply them,": This echoes the foundational, unconditional promises made to Abraham regarding the land and numerous descendants (e.g., Genesis 12:7 and Genesis 17:2). It signifies a definitive return from exile, re-establishment in their promised land, and a flourishing population, thereby reversing the desolation and diminishment experienced during the period of judgment.
  • "and will set my sanctuary in the midst of them for evermore.": This climactic promise signifies the ultimate restoration of intimate divine-human fellowship. God's "sanctuary" represents His dwelling presence, indicating that He will reside perpetually and centrally among His people. This permanent presence is the ultimate source and guarantee of the "peace" and "everlasting" nature of the covenant, ensuring unbroken communion, protection, and blessing.

Literary Devices

Ezekiel 37:26 masterfully employs several significant literary devices to convey its powerful message of hope and restoration. Repetition is prominently featured with the phrases "covenant... covenant" and "everlasting... for evermore." This serves to underscore the certainty, permanence, and central importance of God's unwavering commitment to His promises. The recurring phrase "I will" functions as a Divine Oracle, reinforcing God's sovereign initiative, unshakeable resolve, and absolute power to fulfill these declarations. The Symbolism of the "sanctuary" is profoundly significant, representing God's tangible, intimate, and accessible presence among His people, signaling a return to the ideal state of fellowship that was tragically disrupted by sin and exile. There is also an implicit Contrast drawn between the past history of Israel's broken covenants and the future "everlasting covenant," highlighting God's steadfast love and faithfulness despite human failure. Furthermore, the verse functions as a Climax to the preceding prophecies of the dry bones vision and the unified sticks, bringing together the themes of national revival and reunification under the overarching and ultimate promise of God's perpetual dwelling and unbreakable covenant faithfulness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 37:26 stands as a profound testament to God's unwavering faithfulness and His ultimate plan for the redemption and restoration of His people. The "covenant of peace" speaks to God's deep desire for holistic well-being and reconciliation, not merely an absence of conflict but a state of flourishing in His presence. This promise of an "everlasting covenant" underscores God's commitment to His promises, transcending human failure and historical setbacks, revealing a divine love that endures forever. It points to a future where divine presence is not merely occasional but perpetual, forming the very core of His people's identity and security. This vision of God dwelling in the midst of His people, multiplying them, and securing them in an eternal covenant of peace is a cornerstone of biblical eschatology, revealing God's ultimate purpose to establish His kingdom fully on earth, where His presence is the source of all life and blessing.

REFLECTION AND APPLICATION

Ezekiel 37:26 offers a profound wellspring of hope and assurance for believers today, regardless of their circumstances. It powerfully reminds us that God's faithfulness is not contingent upon our performance or worthiness, but is rooted in His unchanging character and eternal purposes. The promise of an "everlasting covenant of peace" speaks directly to the deep human longing for security, belonging, and wholeness—a longing that ultimately finds its complete fulfillment in God's presence. For those who feel scattered, broken, or despairing, this verse proclaims that God is supremely able to gather, restore, and establish a permanent dwelling among His people. It encourages us to trust implicitly in God's sovereign plan, even when present circumstances seem bleak or contradictory, knowing with certainty that His promises are "everlasting" and His presence is eternally guaranteed. Moreover, the promise to "place them, and multiply them" suggests a divine purpose for fruitfulness, growth, and establishment within the context of His covenant, inviting us to consider how we might bear spiritual fruit and contribute to the flourishing of His kingdom in our own lives and communities.

Questions for Reflection

  • How does the concept of an "everlasting covenant of peace" challenge or comfort your current understanding of God's relationship with humanity and with you personally?
  • In what tangible ways do you personally experience God's "sanctuary in the midst of you" today, and how does this divine presence bring peace, security, and purpose to your daily life?
  • Considering the promise to "place them, and multiply them," how might God be calling you to be fruitful, stable, and established in your current context for His glory and the advancement of His kingdom?

FAQ

What is the "covenant of peace" mentioned in Ezekiel 37:26?

Answer: The "covenant of peace" (Hebrew: bᵉrîyth shâlôwm) is a divine promise from God to His people, Israel, signifying a comprehensive state of well-being, wholeness, and security. It's far more than just the absence of conflict; it encompasses prosperity, harmony, reconciliation, and flourishing relationships—both with God and within the community. This covenant stands in stark contrast to the judgment and turmoil Israel experienced due to their unfaithfulness, promising a future of divine favor and uninterrupted blessing. This concept of a covenant of peace is also found in other prophetic books, such as Isaiah 54:10, highlighting its importance in God's redemptive plan.

How is this covenant "everlasting," especially given Israel's past failures and broken covenants?

Answer: The term "everlasting" (Hebrew: ʻôwlâm) emphasizes the permanent, unbreakable, and eternal nature of this covenant. Unlike previous covenants, such as the Mosaic Covenant, which were conditional upon Israel's obedience and often broken by their disobedience, this future covenant is secured by God's own immutable faithfulness and unchangeable character. It signifies that God's ultimate plan for His people will not be thwarted by human sin or failure but will be eternally established through His divine power and grace. This points forward to the New Covenant, which is also described as everlasting and unbreakable in Jeremiah 32:40.

What does it mean for God to "set my sanctuary in the midst of them for evermore"?

Answer: This powerful promise signifies the restoration of God's intimate, tangible, and perpetual dwelling among His people. The "sanctuary" (Hebrew: miqdâsh) represents the holy place where God's presence is uniquely manifested, from the Tabernacle in the wilderness to the Temple in Jerusalem. Its placement "in the midst of them for evermore" means that God will reside permanently and centrally among His people, ensuring unbroken communion, protection, and the continuous flow of His blessings. It speaks to the ultimate fulfillment of God's desire to be with His people, a theme that culminates in the New Testament vision of God dwelling with humanity in the New Jerusalem, where His presence is the ultimate sanctuary (e.g., Revelation 21:3 and Revelation 21:22).

CHRIST-CENTERED FULFILLMENT

Ezekiel 37:26 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ, who is the very embodiment of God's everlasting covenant of peace and the supreme dwelling place of God among humanity. The "covenant of peace" promised by Ezekiel is fully realized in the New Covenant, inaugurated through Christ's atoning sacrifice on the cross. He is our peace, breaking down the dividing wall of hostility between God and humanity, and between Jew and Gentile, creating one new humanity in Himself (Ephesians 2:14-16). Through His precious blood, a new and better covenant, truly "everlasting," was established (Hebrews 8:6-13; Hebrews 13:20), securing eternal reconciliation, forgiveness, and direct access to God for all who believe. Furthermore, the promise, "I will set my sanctuary in the midst of them for evermore," is fulfilled in multiple, interconnected layers through Christ. First, Jesus Himself is the true Temple, the ultimate place where God dwells among men in bodily form (John 1:14; John 2:19-21). Second, through the outpouring of the Holy Spirit, believers become living temples, with God's Spirit dwelling intimately within them (1 Corinthians 3:16; 2 Corinthians 6:16). The Church, as the body of Christ, collectively becomes the spiritual sanctuary where God's presence is manifested and His glory displayed to the world (Ephesians 2:21-22). Finally, this promise anticipates the glorious reality of the New Jerusalem, where God's ultimate sanctuary, His very presence, will be with His people for eternity, and there will be no need for a physical temple because the Lord God Almighty and the Lamb are its temple (Revelation 21:3; Revelation 21:22). Thus, the restoration, multiplication, and perpetual divine presence envisioned in Ezekiel 37:26 are perfectly achieved in Christ and extended to all who are united with Him, making us part of God's flourishing, Spirit-indwelt, and eternally secure people.

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Commentary on Ezekiel 37 verses 15–28

Here are more exceedingly great and precious promises made of the happy state of the Jews after their return to their own land; but they have a further reference to the kingdom of the Messiah and the glories of gospel-times.

I. It is here promised that Ephraim and Judah shall be happily united in brotherly love and mutual serviceableness; so that whereas, ever since the desertion of the ten tribes from the house of David under Jeroboam, there had been continual feuds and animosities between the two kingdoms of Israel and Judah, and it is to be feared there had been some clashings between them even in the land of their captivity (Ephraim upon all occasions envying Judah and Judah vexing Ephraim), now it should be no longer, but there should be a coalition between them, and, notwithstanding the old differences that had been between them, they should agree to love one another and to do one another all good offices. This is here illustrated by a sign. The prophet was to take two sticks, and write upon one, For Judah (including Benjamin, those of the children of Israel that were his companions), upon the other, For Joseph, including the rest of the tribes, Eze 37:16. These two sticks must be so framed as to fall into one in his hand, Eze 37:17. The people took notice of this, and desired him to tell them the meaning of it, for they knew he did not play with sticks for his diversion, as children do. Those that would know the meaning should ask the meaning of the word of God which they read and hear, and of the instituted signs by which spiritual and divine things are represented to us; the ministers' lips should keep the knowledge hereof and the people should ask it at their mouth, Mal 2:7. It is a necessary question for grown people, as well as children, to ask, What mean you by this service, by this sign? Exo 12:26. The meaning was that Judah and Israel should become one in the hand of God, Eze 37:19. 1. They shall be one, one nation, Eze 37:22. They shall have no separate interests, and, consequently, no divided affections. There shall be no mutual jealousies and animosities, no remembrance, no remains, of their former discord. But there shall be a perfect harmony between them, a good understanding one of another, a good disposition one to another, and a readiness to all good offices and services for one another's credit and comfort. They had been two sticks crossing and thwarting one another, nay, beating and bruising one another; but now they shall become one, supporting and strengthening one another. Vix unita fortior - Force added to force is proportionally more efficient. Behold, how good and how pleasant a thing it is to see Judah and Israel, that had long been at variance, now dwelling together in unity. Then they shall become acceptable to their God, amiable to their friends, and formidable to their enemies, Isa 11:13, Isa 11:14. 2. They shall be one in God's hand; by his power they shall be united, and, being by his hand brought together, his hand shall keep them together, so that they shall not fly off, to be separated again. They shall be one in his hand, for his glory shall be the centre of their unity and his grace the cement of it. In him, in a regard to him and in his service and worship, they shall unite, and so shall become one. Both sides shall agree to put themselves into his hand, and so they shall be one. Qui conveniunt in aliquo tertio inter se conveniunt - Those who agree in a third agree with each other. Note, Those are best united that are one in God's hand, whose union with each other results from their union with Christ and their communion with God through him, Eph 1:10. One in us, Joh 17:21. 3. They shall be one in their return out of captivity (Eze 37:21): I will take them from among the heathen, and gather them on every side, and bring them together incorporated into one body to their own land. They shall be one in their separation from the heathen with whom they had mingled themselves: they shall both agree to part from them, and take their affections off from them, and no longer to comply with their usages, and then they will soon agree to join together in walking according to the rule of God's word. Their having been joint-sufferers will contribute to this blessed comprehension, when they begin to come to themselves and to consider things. Put many pieces of metal together into the furnace, and, when they are melted, they will run all together. It was time for them to strengthen one another when their oppressors were so busy to weaken and ruin them all. Likewise their being joint-sharers in the favour of God, and the great and common deliverance wrought out for them all, should help to unite them. God's loving them all was a good reason why they should love one another. Times of common joy, as well as times of common suffering, should be healing loving times. 4. They shall all be the subjects of one king, and so they shall become one. The Jews, after their return, were under one government, and not divided as formerly. But this certainly looks further, to the kingdom of Christ; he is that one King in allegiance to whom all God's spiritual Israel shall cheerfully unite, and under whose protection they shall all be gathered. All believers unite in one Lord, one faith, and one baptism. And the uniting of Jews and Gentiles in the gospel church, their becoming one fold under Christ the one great Shepherd, is doubtless the union that is chiefly looked at in this prophecy. By Christ and partition-wall between them was taken down, and the enmity slain, and of them twain was made one new man, Eph 2:14, Eph 2:15.

II. It is here promised that the Jews shall by their captivity be cured of their inclination to idolatry; this shall be the happy fruit of that affliction, even the taking away of their sin (Eze 37:23): Neither shall they defile themselves any more with their idols, those detestable defiling things, no, nor with any of their former transgressions. Note, When one sin is sincerely parted with all sin is abandoned too, for he that hates sin, as sin, will hate all sin. And those that are cured of their spiritual idolatry, their inordinate affection to the world and the flesh, that no longer make a god of their money or their belly, have a happy blow given to the root of all their transgressions. Two ways God will take to cure them of their idolatry: - 1. By bringing them out of the way of temptation to it: "I will save them out of all their dwelling-places wherein they have sinned, because there they met with the occasion of sin and allurements to it." Note, It is our wisdom to avoid the places where we have been overcome by temptations to sin, not to remain in them, or return to them, but to save ourselves out of them, as we would out of infected places; see Zac 2:7; Rev 18:4. And it is a great mercy when God, in his providence, saves us out of the dwelling-places where we have sinned, and keeps us from harm by keeping us out of harm's way, in answer to our prayer, Lead us not into temptation, but deliver us from evil. 2. By changing the disposition of their mind: "I will cleanse them (Eze 37:28); that is, I will sanctify them, will work in them an aversion to the pollutions of sin and a complacency in the pleasures of holiness, and then you may be sure they will not defile themselves any more with their idols." Those whom God has cleansed he will keep clean.

III. It is here promised that they shall be the people of God, as their God, and the subjects and sheep of Christ their King and Shepherd. These promises we had before, and they are here repeated (Eze 37:23, Eze 37:24) for the encouragement of the faith of Israel: They shall be my people, to serve me, and I will be their God, to save them and to make them happy. David, my servant, shall be king over them, to fight their battles, to protect them from injury, and to rule them, and overrule all things that concern them for their good. He shall be their shepherd, to guide them and provide for them. Christ is this David, Israel's King of old; and those whom he subdues to himself, and makes willing in the day of his power, he makes to walk in his judgments and to keep his statutes.

IV. It is here promised that they shall dwell comfortably, Eze 37:25, Eze 37:26. They shall dwell in the land of Israel; for where else should Israelites dwell? And many things will concur to make their dwelling agreeable. 1. They shall have it by covenant; they shall come in again upon their old title, by virtue of the grant made unto Jacob, God's servant. As Christ was David, God's servant, so the church is Jacob, his servant too; and the members of the church shall come in for a share, as born in God's house. He will make a covenant of peace with them (Eze 37:26), and in pursuance of that covenant he will place them, and multiply them. Note, Temporal mercies are doubly sweet when they come from the promise of the covenant, and not merely from common providence. 2. They shall come to it by prescription: "It is the land wherein your fathers have dwelt, and for that reason you cannot but have a special kindness for it, which God will graciously gratify." It was the inheritance of their ancestors, and therefore shall be theirs. They are beloved for their fathers' sakes. 3. They shall have it entailed upon them and the heirs of their body, and shall have their families built up, so that it shall not be lost for want of heirs. They shall dwell therein all their time, and never be turned out of possession, and they shall leave it for an inheritance to their children and their children's children for ever, who shall enjoy it when they are gone, the prospect of which will be a satisfaction to them. 4. They shall live under a good government, which will contribute very much to the comfort of their lives: My servant David shall be their prince for ever. This can be no other than Christ, of whom it was said, when he was brought into the world, He shall reign over the house of Jacob for ever, Luk 1:33. Note, It is the unspeakable comfort of all Christ's faithful subjects that, as his kingdom is everlasting, so he is an everlasting King, he lives to reign for ever; and, as sure and as long as he lives and reigns, they shall live and reign also. 5. The charter by which they hold all their privileges is indefeasible. God's covenant with them shall be an everlasting covenant; so the covenant of grace is, for it secures to us an everlasting happiness.

V. It is here promised that God will dwell among them; and this will make them dwell comfortably indeed: I will set my sanctuary in the midst of them for evermore; my tabernacle also shall be with them, Eze 37:26, Eze 37:27. 1. They shall have the tokens of God's special presence with them and his gracious residence among them. God will in very deed dwell with them upon the earth, for where his sanctuary is he is; when they profaned his sanctuary he took it from them (Isa 64:11), but now that they are purified God will dwell with them again. 2. They shall have opportunity of conversing with God, of hearing from him, speaking to him, and so keeping up communion with him, which will be the comfort of their lives. 3. They shall have the means of grace. By the oracles of God in his tabernacle they shall be made wiser and better, and all their children shall be taught of the Lord. 4. Thus their covenant relation to God shall be improved and the bond of it strengthened: "I will be their God and they shall be my people, and they shall know it by having my sanctuary among them, and shall have the comfort of it."

VI. Both God and Israel shall have the honour of this among the heathen, Eze 37:26. "Now the heathen observe how Israel have profaned their own crown by their sins, and God has profaned it by his judgments; but then, when Israel is reformed and God has returned in mercy to them, the very heathen shall be made to know that the Lord sanctifies Israel, has a title to them and an interest in them more than other people, because his sanctuary is, and shall be, in the midst of them." Note, God designs the sanctification of those among whom he sets up his sanctuary. And blessed and holy are those who, enjoying the privileges of the sanctuary, give such proofs and evidences of their sanctification that the heathen may know it is no less than the almighty grace of God that sanctifies them. Such have God's sanctuary in the midst of them, the kingdom of God within them, in the principles of the spiritual life, and shall have it so for evermore in the enjoyments of an eternal life.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–28. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 15 and following) \"And the word of the Lord came to me, saying: And you, son of man, take for yourself one piece of wood and write on it 'Judah' and the children of Israel, his companions, and take another piece of wood and write on it 'Joseph, the wood of Ephraim,' and all the house of Israel, his companions. And join them one to another for yourself into one piece of wood; and they will be in unity in your hand. But when the children of your people speak to you, saying: Will you not tell us what these things mean to you? You shall speak to them: Thus says the Lord God: Behold, I will take the wood of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his associates; and I will join them with the wood of Judah, and make them one wood, and they shall be one in my hand. And the wood on which you have written shall be visible to their eyes. And you shall say to them: Thus says the Lord God: Behold, I will take the sons of Israel from among the nations to which they have gone, and I will gather them together from all sides, and bring them to their own land. And I will make them one nation in the land on the mountains of Israel, and one king shall be king over them all, and they shall have no more princes; And there will no longer be two nations, nor will they be divided into two kingdoms anymore; nor will they defile themselves anymore with their idols, and with abominations, and with all their iniquities, and I will save them from all their dwelling places, in which they have sinned, and I will cleanse them, and they will be my people, and I will be their God. And my servant David will be their king over them, and there will be one shepherd for all of them, they will walk in my judgments, and they will keep my commandments, and they will do them. And they shall dwell upon the land which I gave to my servant Jacob: wherein your fathers dwelt, and they shall dwell therein, they and their children, and their children's children, forever: and my servant David shall be their prince forever. And I will make a covenant of peace with them: it shall be an everlasting covenant with them, and I will establish them, and multiply them, and I will put my sanctuary in the midst of them forever. And my tabernacle will be among them, and I will be their God, and they will be my people. And the nations shall know that I am the Lord, the sanctifier of Israel, when my sanctification is in their midst forever. LXX: And the word of the Lord came to me, saying: And you, son of man, take for yourself one staff, and write on it Judah, and the children of Israel who are associated with him, and take another staff for yourself, and write on it Joseph, the staff of Ephraim, and all the children of Israel who are associated with him, and join them together for yourself into one staff, that they may be joined together, and they will be in your hand. And it shall come to pass, when the children of Israel shall speak unto thee, saying, Shew us what thou meanest by these? That thou shalt say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord GOD; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all. And they shall no longer be divided into two nations or two kingdoms, so that they will not defile themselves with their idols, their abominations, and all their transgressions. And I will deliver them from all their iniquities, in which they have sinned, and I will cleanse them, and they shall be my people, and I will be their God. And my servant David shall be their prince in their midst, and there shall be one shepherd for all of them, because they shall walk in my commandments and keep my statutes and do them. And they shall dwell in the land that I have given to my servant Jacob, where their fathers dwelt. And they shall dwell in it, they and their children, and their children's children, forever. And my servant David shall be their prince forever. And I will make with them a covenant of peace, an everlasting covenant. And I will give them and multiply them, and I will set my sanctuary in their midst forever. And my tabernacle shall be with them, and I will be their God, and they shall be my people. And the nations shall know that I am the Lord, who sanctify you, when my sanctuary is in their midst forever.\" The history of the Kings (3 Kings 12) tells that under Rehoboam, the son of Solomon, the twelve tribes were divided, and two, namely Judah and Benjamin, followed Rehoboam, who reigned in Jerusalem, and his kingdom was called Judah. But the other ten tribes, who said, \"We have no share in David, nor inheritance in the son of Jesse,\" submitted their necks and served Jeroboam, the son of Nebat from the tribe of Ephraim, who was the son of Joseph. They were mostly called by the ancient name Israel, and for a long time the kingdom of Judah and Israel had conflicts with each other, and obeyed their own kings (4 Kings 25). The first ten tribes were captured by the Assyrians, and after some time those called Judah were taken captive by the Chaldeans into Babylon, and the tribe of Judah was restored to the ancient land after seventy years. But the ten tribes called Israel still serve as captives in the mountains and cities of the Medes to this day (4 Kings 25). Therefore, the present prophecy from the mouth of the Lord promises that both kingdoms should be joined together, that is, the kingdom of Judah and the kingdom of Israel, and the Ephraim branch, which is descended from the line of Joseph, with the remaining tribes that are associated with it, should be removed, and joined to the branch of Judah, so that they are not called Judah and Israel, but are called Judah by one name: and under the figure of the prophet who precedes in the type of the Lord and Savior, they should hold not with two hands, but with one hand of Christ. For he says that he will assume the children of Israel from among the nations to which they were taken captive, and he will bring them back to the land and mountains of Israel, of which we read above. And one nation will be called, and it will be ruled by the authority of one king, so that they will no longer be polluted by idols and their abominations. But when they are freed from the seats of captivity, in which they have sinned, they must be cleansed of all vices and they will become the people of God, so that the Lord will be their God. And my servant David shall reign over them, says the Lord (Luke 1). And the Angel speaks about him in the Gospel, that he will reign over the house of Jacob, and his kingdom shall have no end. And his mercy shall be so great that he shall be called not only king, but also shepherd, because he softens the proud name of ruler with the name of shepherd. And after they have become one nation and have dwelt in the land of Israel and the mountains, they shall walk in all the judgments of the Lord and keep His commandments. And they shall dwell not in any other land, but in the land that He gave to His servant Jacob, where their fathers, Abraham, Isaac, and Jacob, and the rest of the saints, dwell. And not only they themselves shall dwell, but also their sons and grandsons, according to that saying of Virgil (Aeneid, Book IV).

And those who are born of them, and those who will be born from them, may they dwell not for a short time, but forever. But you want to know, he says, who this king and shepherd is? He is the one of whom I have spoken before, my servant David. Though he was in the form of God, he did not consider it robbery to be equal with God; but he emptied himself, taking the form of a servant, and became obedient to the Father even unto death, death on a cross (Philippians 2:6 seq.). And when they are under such a king, I will establish a covenant of peace with them. Not like in the Old Testament of battles and wars, but a covenant of peace that surpasses all understanding, of which the Savior speaks to the Apostles: 'Peace I leave with you, My peace I give to you' (John 14:27). And the prophet says: 'His dwelling place shall be in peace' (Psalm 76:2). When He establishes and strengthens them in the Church, so that they can say: 'He set my feet upon a rock' (Psalm 40:3), then they will multiply either in number of believers or in the increase of virtues. And I will give, he says, my sanctification, or sanctuary among them forever, which the Jews interpret as the temple, which was built under Zerubbabel. But how can this be fulfilled, which is said forever, when that temple which was built by Zerubbabel and later restored, was burned by Roman fire? All of these things are to be referred to the Church and to the times of the Savior, when his tabernacle was placed in the Church: where our God was made, and we became his people. And the progress of all is, that they may know that He Himself is the Lord, and He Himself sanctifies Israel, not according to the flesh, but according to the spirit: when His sanctification was made among the believers forever. And when the Lord rejected the tribe of Ephraim, and chose the tribe of Judah, and in the Psalms we read, in which it is written: And He rejected the tabernacle of Joseph, and He did not choose the tribe of Ephraim; but He chose the tribe of Judah (Psalm 78:67, 68), of which it is written: The prince shall not fail from Judah, nor the leader from his thighs, until He comes to whom it is reserved: and He shall be the expectation of the nations (Genesis 49:10). Truly, in the coming of the Lord and Savior, the two rods, as it is written in Hebrew, the two pieces of wood are joined together as a scepter, and in the baptism of Christ, they are separated and united: so that they may become one new man and one nation, no longer polluted by idols and abominations; but through the cleansing of the world, they may be the people of God, and Christ may reign over them, and they may dwell upon the gentle earth, the land of the living, which He had given to His servant Jacob, who supplanted the people of Israel in the womb of his mother. But if we wish, according to the prophecy of Hosea, which is directed almost entirely to the ten tribes, that is, to Joseph and Ephraim, and Samaria, and Israel, to understand the false knowledge of the name, and the various crowds of heretics, we will say this, that at the end of time when the fullness of the Gentiles has entered, and all Israel has been saved (Rom. XI), then even the adversaries of the people, who fought against the house of Judah and the confession of the Church, will surrender to the faith of the Church, and leaving behind all errors and the princes of this world who are destroyed, and their patriarchs who led them into the abyss of blasphemy, they will rise and abandon their idols and their abominations, which they themselves fabricated in their hearts, and they will pass from all their seats, in which they sinned, to the faith of the Church, and they will be cleansed, and they will be the people of Christ, and He will be their God: all of which I know more fully were said by the prophet Hosea. But if Judaizing Jews and Christians want to refer these things to a thousand years in the future, they are compelled by necessity to undertake all the things that those who are saved must do when they dwell in the land of Israel: to build Jerusalem, to construct the temple, to perform all the ceremonies of the Law, to observe the Sabbath, to accept circumcision, to eat and drink, and to consider an abundance of wealth as the highest bliss and ultimate value, even though the Apostle says: Food for the stomach and the stomach for food, but God will destroy both this and them (I Cor. VI, 13). However, just as in the type of the resurrection the higher prophetic discourse demonstrated the resurrection of the Jewish people, not carnal but spiritual, so this prophecy pertains not at all to the flesh but to the happiness of the soul, and to the faith of Christ, by which we are cleansed in baptism, whose kingdom is forever, so that we do not expect things to come which have already passed, and which we know to be happening every day.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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