Third, in chapter 6 it is demonstrated that an intertextual interpretation between the two texts is possible through the means of the thematic similarities. The similarities are as follows: sin and judgment, grace and salvation, the Holy Spirit, the unity, the Messiah / Christ, the sanctuary / temple (church). At the same time, the intertextual interpretation contributes to seeing clearly what was faint or overlooked in Ezekiel 37
The study of Christianity should be started with proper exegesis and understanding of the Bible, which is inspired by God. Among the various conventions in studying the Bible, one should especially consider the relationship between the Old Testament and the New Testament. This is because the sixty-six books of the canon provide the fullest literary context in which every passage should be understood. Thus the basic principle of the reformed biblical interpretation, "Scripture is its own expositor" (Scriptura sui ipsius interpres) has been advocated. But despite of having this premise of Biblical hermeneutics, there has been a slow progression in the studies of intertextuality between the Old and New Testaments. Definite attempts at interpreting the Old Testament in the context of the whole Bible have been rare.
The purpose of this study is to provoke the interest and to provide an argument for the intertextual interpretation between the Old Testament and the New Testament, in an attempt to contribute to the Korean church. More specifically, the Old Testament needs to be interpreted in light of the context of the New Testament. In order to accomplish this goal, an intertextual interpretation of Ezekiel 37 based on the intertextuality with Ephesians 2 is realized.
In chapter 2, the meaning of Ezekiel 37 is briefly examined against the context of the entire book of Ezekiel. In particular, by looking at the historical background and literary structure of Ezekiel, one is able to identify the leading message of Ezekiel 37, namely that God will restore Israel from the desperate situation of her exile.
In Chapter 3, Jewish documents that appear to quote Ezekiel 37 are studied: the Dead Sea Scrolls (fragments of 4Q385, 4Q386, and 4Q388) and pseudepigrapha (4 Maccabees 18:17; The Lives of the Prophets 3:12). These Jewish documents actually borrowed language or images from the canon, but Ezekiel 37 was normally employed as a mere tool to reflect the authors' contemporary interest. Therefore they (the authors) created a different meaning from Ezekiel 37; consequently there was no intertextuality found with Ezekiel 37.
In chapters 4-6, Ephesians 2 is examined. In an effort to establish intertextuality between Ezekiel 37 and Ephesians 2, the study focuses on seeking out verbal, structural, and thematic parallels. First, in chapter 4 the similarities of words at the semantic level as well as in the ostensible level are investigated. In addition, not only the Masoretic text but the Septuagint is also examined. Consequently, the similarities of the following key words are found: רוּחַ and πνεῦμα, חיה and ζάω/ζωή/συζωοποιέω, קרב and προσάγω/(συνάπτω)/προσαγωγή, ἁρμονία and συναρμολογέω, הרג and νεκρός, תִּקְוָה and ἐλπίς, אֶחָד and εἷς, שְׁנַיִם and δύο/ἀμφότεροι, מֶלֶךְ/נָשִׂיא and ἄρχων, חָטָא and ἁμαρτάνω/ἁμαρτία, מִשְׁפָּט and πρόσταγμα/νόμος, בְּרִית and διαθήκη, שָׁלוֹם and εἰρήνη, מִשְׁכָּן and κατασκήνωσις/κατοικητήριον.
Second, in chapter 5 the structural similarity was investigated. The meaning of the text is transmitted through the structure as well as the word. Ezekiel 37 is divided into two paragraphs (vv. 1-14, 15-28). The first paragraph consists of the vision of the dry bones (vv. 1-10) and its interpretation (vv. 11-14). Through this division, Israel's dark past and present is contrasted with a bright future. The second paragraph is composed of the sign-action with the two pieces of wood (vv. 15-17) and its corresponding interpretation (vv. 18-28). This division implies that in the future, the LORD will unite the divided kingdom of Israel. Ephesians 2 also consists of two paragraphs (vv. 1-10, vv. 11-22). The first paragraph describes the change from the past state of sinners to the current state of saints. The second paragraph expresses that the hostility between Jew and Gentile Christians was removed through the cross.