Featured image for 'Ezekiel' Witnessed in the Canonical Column’ showing Genesis 37 and Isaiah 26 as its witnessing chapters.

The Canonical Column, Book 26: Ezekiel

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We continue our journey through the Canonical Column with the twenty-sixth book of the biblical canon—Ezekiel. For those of you who are unfamiliar with the mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual-witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.1 For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which provides the foundational context for the insights explored in this post.2

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).3 In the case of Ezekiel, its two witnesses are Genesis 37 and Isaiah 26. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Ezekiel. To this end, each has been divinely embedded with textual allusions to specific passages within Ezekiel and intentionally sequenced as the twenty-sixth chapter in its branch of the framework, reflecting Ezekiel’s ordinal position as the twenty-sixth book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Ezekiel are firmly established.

Contents hide
1 The book of Ezekiel
1.1 Authorship & Dating
2 Ezekiel’s witnessing chapters in the Canonical Column
2.1 Context of Genesis 37
2.2 Genesis 37 -> Ezekiel
2.3 Context of Isaiah 26
2.4 Isaiah 26 -> Ezekiel
3 Group Chat
4 Conclusion: The Canonical Column affirms the canonicity and ordinal placement of Ezekiel as the twenty-sixth book of the biblical canon.
Table of Contents anchor
Image of the Golden Candlestick, with the central shaft shaped as a column. The six branches of the Canonical Column are labeled in capital letters. Beginning from the outermost branch on the right and moving leftward: The Circumcision, First Isaiah, Old Testament, New Testament, Second Isaiah, An Holy Priesthood. These three pairs of branches are separated by the central column (labeled "Jesus Christ")--who is the spirit of prophecy.
The Canonical Column with its six branches labeled.

Summary of the Canonical Column

The Canonical Column is a divinely designed structural framework and prophetic network embedded within Scripture that bears witness to the organization of the biblical canon itself. Patterned after the menorah (Exod. 25:31–40), it comprises six branches arranged as three pairs. The innermost pair—the inner branches—represents the Old and New Testaments. Distinct from these are the four scaffolding branches: The Circumcision (Genesis 12–50) and An Holy Priesthood (Leviticus), and First Isaiah (Isaiah 1–39) and Second Isaiah (Isaiah 40–66). Each scaffolding pair contains 39 chapters in its “former” branch and 27 chapters in its “latter” branch, corresponding to the 39 books of the Old Testament and 27 books of the New Testament. In each case, the former branch functions as a figurative type of the Old Testament (The Circumcision, First Isaiah), while the latter branch functions as a figurative type of the New Testament (An Holy Priesthood, Second Isaiah). Every book of the Bible is confirmed by two witnessing chapters—one from the “Law” pair of branches (The Circumcision or An Holy Priesthood) and one from the “Prophets” pair of branches (First Isaiah or Second Isaiah)—each bearing divinely embedded textual allusions and echoes to the content of the biblical book occupying the same ordinal position in the canonical sequence. For example, the two witnessing chapters of the book of Ezekiel are Genesis 37 and Isaiah 25—each being the twenty-sixth chapter of its respective branch—reflecting Ezekiel’s ordained placement as the twenty-sixth book of the Old Testament and Bible. For more detail, see the Introduction to the Canonical Column and the reference look-up table.

The book of Ezekiel

The book of Ezekiel is among the most enigmatic and visionary works in all of Scripture. Written by a prophet-priest living in exile during the Babylonian captivity, it combines vivid symbolism, apocalyptic imagery, and exacting detail—offering a unique window into the mind of God and the heavenly realm. From the opening vision of the four living creatures and the wheels within wheels, to the valley of dry bones, to the meticulously described future temple, Ezekiel stands apart as a book rich in mystery, order, and divine drama.

More than any other prophetic book, Ezekiel emphasizes the glory of the Lord—both in its departure from the polluted temple and its eventual return in eschatological splendor. The prophet functions not merely as a messenger, but as a symbolic participant in his prophecies: lying on his side for days, eating defiled bread, shaving his head with a sword, or remaining mute for years until God opens his mouth again. Through these dramatic signs, Ezekiel becomes a living parable—embodying God’s judgment, grief, and hope for restoration.

Thematically, the book can be divided into three major movements:

  1. Judgment upon Jerusalem and the house of Israel (chapters 1–24),
  2. Oracles against the nations (chapters 25–32), and
  3. Promises of restoration and renewal (chapters 33–48).

This structure not only reflects the internal logic of Ezekiel’s message, but also mirrors the broader biblical narrative of sin, judgment, and redemption. In particular, the latter chapters—with their vision of national resurrection, restored land, a new temple, and the return of divine glory—prefigure the future kingdom of God.

In the sections that follow, we will explore how Genesis 37 and Isaiah 26 serve as dual witnesses to this profound book, each offering its own prophetic foreshadowing and textual resonance.

Authorship & Dating

The book of Ezekiel identifies its author as Ezekiel, the son of Buzi, a priest of the lineage of Levi (Ezek. 1:3). Unlike many of the other prophetic books, Ezekiel offers a remarkably specific and consistent timeline, with numerous date markers that anchor the text firmly within the historical context of the Babylonian exile. Ezekiel’s prophetic ministry began “in the fifth year of King Jehoiachin’s captivity” (Ezek. 1:2)—corresponding to approximately 593 BC—and continued for at least twenty-two years, with his final dated oracle occurring in 571 BC (Ezek. 29:17).

As both priest and prophet, Ezekiel occupies a unique position within the biblical narrative. Though exiled to Babylon during the second deportation (in 597 BC), he was granted astonishing visions of God’s glory and the heavenly realm—visions that often surpass in detail and intensity those of any other prophet. His background as a priest likely influenced his strong emphasis on ritual purity, temple structure, and divine holiness, all of which permeate the latter chapters of the book.

Scholars—both ancient and modern—have generally affirmed Ezekiel’s authorship due to the book’s strong internal consistency, cohesive structure, and first-person narrative. While a few critical voices have attempted to argue for later editorial activity or redaction, the sheer unity of the text—both in vocabulary and theological vision—argues powerfully for a single author writing under divine inspiration.

Ezekiel’s witnessing chapters in the Canonical Column

Within the Canonical Column, the book of Ezekiel is structurally witnessed by Genesis 37 and Isaiah 26. At first glance, this pairing may seem unexpected: Genesis 37 recounts the dreams and betrayal of Joseph, while Isaiah 26 is a prophetic song celebrating resurrection, deliverance, and divine justice. Yet both chapters contain layered allusions and verbal echoes that prophetically foreshadow the themes, images, and message of Ezekiel. Together, they bear witness that the book of Ezekiel is no arbitrary compilation of visions—but a divinely inspired prophetic record of judgment, restoration, and the glory of the Lord, foreordained before the foundation of the world to occupy its rightful place as the twenty-sixth book of the biblical canon.

As with every book attested by the Canonical Column, the two witnessing chapters of Ezekiel have been intentionally designed and precisely positioned within their respective branches of the framework to bear dual witness to the book’s canonicity—each appearing as the twenty-sixth chapter in its respective branch of the Canonical Column. By their dual witness, the book of Ezekiel is established as the twenty-sixth book of the divinely sanctioned biblical canon.4

Featured image for 'Ezekiel' Witnessed in the Canonical Column’ showing Genesis 37 and Isaiah 26 as its witnessing chapters.
The two witnessing chapters of the book of Ezekiel in the Canonical Column are Genesis 37 and Isaiah 26. Both of these chapters appear as the twenty-sixth chapter of their respective branch of the framework–reflecting Ezekiel’s ordinal placement as the twenty-sixth book of the Old Testament and the Bible.

Context of Genesis 37

Genesis 37 marks the beginning of the Joseph narrative, a sweeping story that will span the remainder of the book of Genesis. As the firstborn son of Jacob’s beloved wife Rachel, Joseph is favored above his brothers—a favoritism symbolized by the coat of many colors his father gives him. But this favoritism breeds resentment. The chapter centers on Joseph’s dreams of future exaltation, which only deepen his brothers’ jealousy. Moved by hatred, they conspire against him, eventually casting him into a pit and selling him into slavery. Meanwhile, they deceive their father Jacob into believing that Joseph has been killed by a wild beast.

The chapter is rich with themes of division, betrayal, suffering, and hidden providence. Though Joseph is seemingly lost, the chapter sets into motion the divine plan that will lead to both his exaltation and the salvation of his family. This pattern—suffering before glory, exile before restoration—lies at the heart of Joseph’s story and foreshadows the later national experience of Israel itself.

Genesis 37 -> Ezekiel

Within the Canonical Column, the placement of Genesis 37 as the twenty-sixth chapter of The Circumcision (Gen. 12–50) is no accident. Though best known for introducing the saga of Joseph, the chapter contains prophetic seeds and structural motifs that mirror the division, exile, symbolic acts, and eventual restoration found in the book of Ezekiel—the twenty-sixth book of the biblical canon. The dreams of future glory, the violent tearing of Joseph’s robe, the casting into the pit, and the shedding of innocent blood all foreshadow the national trauma of Israel’s exile, while subtly anticipating the glory that follows suffering.

Even the chapter’s structure resembles that of Ezekiel’s prophetic narrative: it opens with visions, transitions through a symbolic enactment of judgment, and ends with Jacob mourning, believing his son to be dead. These narrative beats echo Ezekiel’s own symbolic actions, messages of judgment, and the mournful state of a nation that appears, like Joseph, to be lost—yet will ultimately be restored.

The comparative table below highlights just a few of the most striking textual and thematic allusions between Genesis 37 and Ezekiel (with detailed commentary provided in the footnotes).

Genesis 37Ezekiel
Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.5 (Genesis 37:3)And say, Thus saith the Lord GOD; A great eagle with great wings, longwinged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar: (Ezekiel 17:3)
And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him. And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.6 (Genesis 37:4–5)Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end: (Ezekiel 35:5)
And his brethren envied him; but his father observed the saying.7 (Genesis 37:11)Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee. (Ezekiel 35:11)
And his brethren went to feed their father’s flock in Shechem. . . . And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.8 (Genesis 37:12; 25)And the word of the LORD came unto me, saying, Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? (Ezekiel 34:1–2)
And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I. And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.9 (Genesis 37:13–14)And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord GOD. (Ezekiel 2:3–4)
And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?10 (Genesis 37:15)My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them. (Ezekiel 34:6)
And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks. And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.11 (Genesis 37:16–17)Because thou hast said, These two nations and these two countries shall be mine, and we will possess it; whereas the LORD was there: (Ezekiel 35:10)
And they took him, and cast him into a pit: and the pit was empty, there was no water in it. . . . Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.12 (Genesis 37:24; 28)The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt. (Ezekiel 19:4)
And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?13 (Genesis 37:26)For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; (Ezekiel 24:7)
Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.14 (Genesis 37:28)Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, (Ezekiel 37:12–13)
And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.15 (Genesis 37:33)And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered. (Ezekiel 34:5)

Context of Isaiah 26

Isaiah 26 is a psalm-like prophecy embedded within a larger section of Isaiah often referred to as the “Isaiah Apocalypse” (chapters 24–27). This passage envisions a future day when God’s people will be delivered, the wicked will be judged, and the earth itself will be transformed. The chapter opens with a declaration: “In that day shall this song be sung in the land of Judah”—a song of salvation, celebrating the strength of God’s city and the peace of the righteous.

Yet woven into the celebratory tone is a somber undercurrent. The people acknowledge that God’s judgments are in the earth, that His hand is lifted high, and that only the righteous will survive the indignation to come. At the center of the chapter is a powerful resurrection promise: “Thy dead men shall live, together with my dead body shall they arise… the earth shall cast out the dead” (Isa. 26:19). This anticipates the national resurrection imagery of Ezekiel 37, where the scattered bones of Israel are brought back to life by the breath of God.

The chapter concludes with a vivid eschatological warning: a call for God’s people to hide themselves in their chambers for a brief moment until divine wrath has passed (Isa. 26:20–21). This imagery mirrors Ezekiel’s role as a prophet of both judgment and protection—a watchman called to warn the wicked while also marking out those who will be spared.

Isaiah 26 -> Ezekiel

Within the Canonical Column, the placement of Isaiah 26 as the twenty-sixth chapter of The Prophets (Isaiah 1–66) is no accident. While framed as a triumphant song of deliverance, the chapter contains embedded images, phrases, and prophetic rhythms that mirror the central themes of the book of Ezekiel—resurrection, divine judgment, national restoration, and the return of God’s glory. Its verses oscillate between sorrow and hope, wrath and refuge—mirroring the emotional and theological architecture of Ezekiel’s prophetic message.

The motifs of death and revival, concealment and unveiling, and the shaking of the earth under divine judgment all echo major movements in Ezekiel’s narrative arc. The famous declaration that “thy dead men shall live” (Isa. 26:19) stands as a clear prophetic precursor to Ezekiel’s valley of dry bones (Ezek. 37), just as the instruction to enter into thy chambers… until the indignation be overpast (Isa. 26:20) echoes the sealed preservation of the remnant during Ezekiel’s visions of destruction.

The comparative table below documents just a few of what I consider the most striking prophetic parallels and textual allusions between Isaiah 26 and Ezekiel (with explanatory notes provided in the footnotes).

Isaiah 26Ezekiel
In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks.16 (Isaiah 26:1)And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not. (Ezekiel 33:32)
Open ye the gates, that the righteous nation which keepeth the truth may enter in.17 (Isaiah 26:2)But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD: They shall enter into my sanctuary, and they shall come near to my table, to minister unto me, and they shall keep my charge, And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within. (Ezekiel 44:15-17)
For he bringeth down them that dwell on high: the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust.18 (Isaiah 26:5)And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that was inhabited of seafaring men, the renown city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord GOD; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living. (Ezekiel 26:17-20)
LORD, when thy hand is lifted up, they will not see: . . . .19 (Isaiah 26:11a)And say unto them, Thus saith the Lord GOD; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am the LORD your God. (Ezekiel 20:5; cf. 20:6, 20:15, 20:23, 20:28)
: . . . but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them.20 (Isaiah 26:11b)Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee. (Ezekiel 35:11)
They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.21 (Isaiah 26:14)Behold, therefore I will stretch out mine hand upon thee, and will deliver thee for a spoil to the heathen; and I will cut thee off from the people, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I am the LORD. . . . Unto the men of the east with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the nations. (Ezekiel 25:7, 10)
Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.22 (Isaiah 26:19)Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves. (Ezekiel 37:12-13)
Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.23 (Isaiah 26:20)After he brought me through the entry, which was at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was a place on the two sides westward. (Ezekiel 46:19)

Group Chat

In the previous installment of this series, I introduced a phenomenon I refer to as “Group Chat”—a unique form of three-way allusion in which a passage from a biblical book is simultaneously echoed by both of its witnessing chapters within the Canonical Column. The table below highlights two such examples of this phenomenon at work in the case of Ezekiel—showcasing how Genesis 37 and Isaiah 26 join in prophetic dialogue with the book of Ezekiel through shared vocabulary, imagery, and conceptual structure. (Explanations and commentary are provided in the footnotes.)

Genesis 37Isaiah 26Ezekiel
And his brethren envied him; but his father observed the saying. (Genesis 37:11)LORD, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them. (Isaiah 26:11)Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee.24 (Ezekiel 35:11)
Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt. (Genesis 37:28)Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. (Isaiah 26:19)Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves.25 (Ezekiel 37:12-13)

Parallels such as these clearly reflect an internal order and symmetry that could not have arisen by chance. The probability that both witnessing chapters for the book of Ezekiel would independently contain distinct prophetic imagery—envy, resurrection, exile, restoration—that aligns so precisely with the content of Ezekiel itself is astronomically low. These patterns are not coincidental. They are the fingerprints of divine authorship. The cumulative weight of evidence attesting to the existence of the Canonical Column is overwhelming—and ultimately, irrefutable.

Conclusion: The Canonical Column affirms the canonicity and ordinal placement of Ezekiel as the twenty-sixth book of the biblical canon.

The canonicity of the book of Ezekiel is affirmed by its two witnessing chapters within the Canonical Column: Genesis 37 and Isaiah 26. These two chapters have been deliberately structured and sequenced as the twenty-sixth chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Ezekiel–the twenty-sixth book of the Old Testament and the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Ezekiel, which was ordained before the foundation of the world to become the twenty-sixth book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Ezekiel are established by the Canonical Column–being witnessed by both the Law & the Prophets.

  1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
  2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
  3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
  4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval.  ↩︎
  5. In Genesis 37:3, Joseph is given a ‘coat of many colours,’ marking him as the favored son. Within the Canonical Column, this visually distinctive image functions as an allusion to Ezekiel 17:3, where a ‘great eagle… full of feathers, which had divers colours’ is introduced in a parable. ↩︎
  6. In Genesis 37:4–5, we are told that Joseph’s brothers hated him and were unable to speak peaceably to him. Within the Canonical Column, this functions as a fairly obvious allusion to Ezekiel 35:5, where Edom is condemned for harboring ‘perpetual hatred’ toward his brother Israel. ↩︎
  7. In Genesis 37:11, Joseph’s brothers envy him for his dreams, while Jacob observes quietly. Within the Canonical Column, this functions as a direct allusion to Ezekiel 35:11, where God declares judgment against Edom for his ‘envy’ against his brother Israel. Both verses use the term ‘envy’ explicitly to describe hostility toward the elect. ↩︎
  8. In Genesis 37:12, Joseph’s brothers—who were shepherds by occupation (cf. Gen. 46:32; 47:3)—go to “feed their father’s flock in Shechem.” Yet in verse 25, rather than tending the flock, they “sat down to eat bread,” feeding themselves instead. Within the Canonical Column, this narrative irony serves as a striking allusion to Ezekiel 34:2, where God condemns the “shepherds of Israel” for feeding themselves while neglecting the flock. ↩︎
  9. In Genesis 37:13–14, Israel sends Joseph to “see whether it be well with thy brethren,” and Joseph answers, “Here am I.” Within the Canonical Column, this functions as an allusion to Ezekiel’s divine call and commission in Ezekiel 2:3–4, where God says, “I send thee to the children of Israel, to a rebellious nation… they are impudent children.” Both passages involve a prophetic sending to one’s own brethren, marked by rejection and hostility. Joseph, like Ezekiel, is obedient to the charge—foreshadowing the faithful prophet’s burden and ultimately anticipating Christ Himself. The certainty of the allusion is reinforced by the nearly identical response and parallel language of the called in both passages (e.g. “Here am I”). ↩︎
  10. In Genesis 37:15, Joseph is found “wandering in the field” by a stranger, who asks, “What seekest thou?”—a moment that underscores Joseph’s role as one who seeks the lost. Within the Canonical Column, this contrasts pointedly with Ezekiel 34:6, where God laments that His sheep have wandered and that “none did search or seek after them.” The parallel is both structural and thematic: Joseph represents the faithful shepherd who seeks, while Ezekiel portrays a nation abandoned by its leaders—highlighting why God Himself must step in to seek the lost. ↩︎
  11. In Genesis 37:16–17, Joseph declares “I seek my brethren” and is told they have gone to Dothan—a name which in Hebrew is believed to mean “two wells” or “two camps.” Within the Canonical Column, this name functions as a symbolic marker of division, foreshadowing the later split of Israel into two kingdoms. Accordingly, this verse is likely intended to be an allusion to Ezekiel 35:10, where Edom arrogantly declares, “These two nations and these two countries shall be mine.” ↩︎
  12. In Genesis 37:24, Joseph is cast into a pit, then sold and taken into Egypt (v. 28). Within the Canonical Column, this sequence finds a direct and vivid echo in Ezekiel 19:4, where a young lion is “taken in their pit” and “brought… unto the land of Egypt.” The allusion is both linguistic and narrative—each passage recounts the fall of a chosen figure, seized by others and carried into exile through the imagery of the pit. This parallel confirms the deliberate alignment of Genesis 37 as a prophetic shadow of Ezekiel. ↩︎
  13. In Genesis 37:26, Judah poses a rhetorical question to his brothers: “What profit is it if we slay our brother, and conceal his blood?”—framing the act of covering blood as part of a guilty transaction. Within the Canonical Column, this functions as an allusion to the indictment in Ezekiel 24:7, where God condemns Jerusalem for shedding blood “upon the top of a rock,” refusing “to cover it with dust.” ↩︎
  14. In Genesis 37:28, Joseph is “lifted up out of the pit” he was cast into by his brothers by foreign merchants and carried into Egypt—a symbolic descent that will lead to national deliverance. Within the Canonical Column, this functions as an allegorical portrayal of the corporate resurrection described in Ezekiel 37:12–13, where God promises to open his people’s graves and cause them to come up out of them. ↩︎
  15. In Genesis 37:33, Jacob assumes the worst when shown Joseph’s coat: “An evil beast hath devoured him… he is without doubt rent in pieces.” Within the Canonical Column, this functions as an allusion to Ezekiel 34:5, where God declares that His scattered people “became meat to all the beasts of the field” because there was no shepherd. ↩︎
  16. Isaiah 26:1 opens with the declaration: “In that day shall this song be sung in the land of Judah”—setting the stage for the rest of the chapter, which is framed as a prophetic song. Within the Canonical Column, this serves as a clever allusion to Ezekiel 33:32, where the LORD compares the prophet Ezekiel himself to “a very lovely song” sung by one with a pleasant voice. Remarkably, Ezekiel is the only prophet in Scripture whom God metaphorically describes as a song. Thus, by echoing this rare image in its opening line, Isaiah 26 subtly signals its role as a figurative type of the book of Ezekiel. It’s as if God is prompting us to associate this chapter with Ezekiel from the outset—and by invoking the metaphor here, is effectively saying: “In that day shall Ezekiel be sung in the land of Judah.” ↩︎
  17. Isaiah 26:2 calls for the gates to be opened for ‘the righteous nation which keepeth the truth.’ Within the Canonical Column, this functions as an allusion to Ezekiel 44:15–17, where the sons of Zadok—those who kept the charge of God’s sanctuary—are permitted to enter His sanctuary and minister before Him. The emphasis on covenantal faithfulness as the basis for access mirrors the criteria for entry in Isaiah’s vision. ↩︎
  18. Isaiah 26:5 proclaims that the LORD will bring down ‘the lofty city’ and lay it low to the dust. Within the Canonical Column, this functions as an obvious allusion to Ezekiel 26:17–20, which describes the fall of Tyre—a city renowned for its pride and maritime power—as it is brought down to “the low parts of the earth” and covered by great waters. Both passages describe the humiliation of proud cities brought low by divine judgment. ↩︎
  19. Isaiah 26:11 begins, ‘LORD, when thy hand is lifted up, they will not see.’ Within the Canonical Column, this alludes to Ezekiel 20:5 and related verses (vv. 6, 15, 23, 28), where God repeatedly says He ‘lifted up mine hand’ in covenantal oath to the house of Israel. ↩︎
  20. Isaiah 26:11 continues, ‘but they shall see, and be ashamed for their envy at the people.’ Within the Canonical Column, this forms an allusion to Ezekiel 35:11, where God promises to judge Edom ‘according to thine envy… against them.’ Both verses describe God exposing and avenging long-held envy toward His people as part of His redemptive justice. ↩︎
  21. Isaiah 26:14 declares of the wicked, ‘They are dead, they shall not live… thou hast visited and destroyed them, and made all their memory to perish.’ Within the Canonical Column, this functions as an allusion to Ezekiel 25:7 and 25:10, where God promises to destroy Ammon and make them no longer remembered among the nations. Both passages emphasize total judgment and the erasure of covenant-hostile nations from memory. ↩︎
  22. Isaiah 26:19 promises resurrection: ‘Thy dead men shall live… the earth shall cast out the dead.’ Within the Canonical Column, this is an unmistakable allusion to Ezekiel 37:12–13, where God declares, ‘I will open your graves… and bring you into the land of Israel.’ Both verses speak of national resurrection—Israel being raised from exile and death into restored covenant life. ↩︎
  23. Isaiah 26:20 urges God’s people to enter their chambers and shut the doors until the indignation is past. Within the Canonical Column, this evokes Ezekiel 46:19, which describes the entry to the holy chambers of the priests. Both passages describe a place of seclusion and holiness prepared for the faithful remnant amid divine wrath. ↩︎
  24. Genesis 37:11 states that Joseph’s brothers envied him, while his father observed the saying. Isaiah 26:11 echoes the same theme, declaring that the envious will eventually see God’s hand and be ashamed. Both of these verses function within the Canonical Column as allusions to Ezekiel 35:11, which declares that God will respond to Edom’s envy and hatred against his brother Israel by making Himself known in judgment. ↩︎
  25. Genesis 37:28 records Joseph being “lifted up out of the pit” and sold into Egypt—a symbolic death and resurrection that prefigures both Israel’s exile and ultimate restoration. Isaiah 26:19 gives poetic voice to the same vision: “Thy dead men shall live… the earth shall cast out the dead.” Both of these verses function within the Canonical Column as blatantly obvious allusions to Ezekiel 37:12–13, which in direct prophetic terms, declares: “I will open your graves… and bring you into the land of Israel,” promising national resurrection. ↩︎

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