Relevant bibliographies by topics / Prophet ezekiel

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Prophet ezekiel'

Author: Grafiati
Published: 11 December 2022
Last updated: 25 January 2023

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Journal articles on the topic "Prophet ezekiel"

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Kohn, Risa Levitt. "Ezekiel At the Turn of the Century." Currents in Biblical Research 2, no. 1 (October 2003): 9–31. http://dx.doi.org/10.1177/1476993x0300200102.

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Recent scholarship has helped illuminate historical circumstances sur rounding the Israelite Exile. As a result, the book of Ezekiel has gained renewed interest. As a prophet of the Exile, Ezekiel is recognized as an important and liminal figure in the evolution of Israelite theology. In the 1994 volume of Currents, Pfisterer Darr surveyed the state of the field of Ezekiel studies. The present article identifies and examines several emerg ing trends in Ezekiel scholarship since the publication of Pfisterer Darr's study, including literary relations in Ezekiel, the psychology of the prophet, Ezekiel's sign-acts, adulterous Jerusalem (Ezek. 16; 23), corporate and indi vidual responsibility (Ezek. 18), and recent scholarship on Ezek. 40-48.
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ULRICH, DEAN. "Dissonant Prophecy in Ezekiel 26 and 29." Bulletin for Biblical Research 10, no. 1 (January 1, 2000): 121–41. http://dx.doi.org/10.2307/26422195.

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Abstract Ezek 26:1–21 and 29:17–21 present a formidable challenge to the deuteronomic criterion for a true prophet. In the former passage Ezekiel predicted that Nebuchadnezzar's army would conquer Tyre and plunder its wealth. In the latter passage, written 16 years later, Ezekiel admitted that Nebuchadnezzar's army obtained no plunder from its campaign against Tyre. He issued a corrective prophecy that promised Egyptian booty as a consolation. For the most part scholarship has considered the historical problem the key to the first prophecy. Whereas some interpreters appeal to multiple historical fulfillments, others allow the evidence to impugn Ezekiel's integrity. By appealing to the function of mythological imagery in Ezekiel's oracles against the nations, this article proposes an alternate approach to the impasse.
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ULRICH, DEAN. "Dissonant Prophecy in Ezekiel 26 and 29." Bulletin for Biblical Research 10, no. 1 (January 1, 2000): 121–41. http://dx.doi.org/10.5325/bullbiblrese.10.1.0121.

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Abstract Ezek 26:1–21 and 29:17–21 present a formidable challenge to the deuteronomic criterion for a true prophet. In the former passage Ezekiel predicted that Nebuchadnezzar's army would conquer Tyre and plunder its wealth. In the latter passage, written 16 years later, Ezekiel admitted that Nebuchadnezzar's army obtained no plunder from its campaign against Tyre. He issued a corrective prophecy that promised Egyptian booty as a consolation. For the most part scholarship has considered the historical problem the key to the first prophecy. Whereas some interpreters appeal to multiple historical fulfillments, others allow the evidence to impugn Ezekiel's integrity. By appealing to the function of mythological imagery in Ezekiel's oracles against the nations, this article proposes an alternate approach to the impasse.
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Stein, George. "The voices that Ezekiel hears." British Journal of Psychiatry 196, no. 2 (February 2010): 101. http://dx.doi.org/10.1192/bjp.196.2.101.

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Like any prophet, Ezekiel hears the voice of God and it is his prophetic task to relay God's message onto the people. He hears the voice of God more often (93 times) than any other prophet, and the way God addresses him as ‘son of man’ or ‘mortal’ is also unique. Ezekiel experiences a variety of other auditory phenomena, including command hallucinations which are not described in any other prophet, 3:3 ‘He said to me; mortal eat this scroll that I give to you and fill your stomach with it. Then I ate it; and in my mouth it was as sweet as honey.’
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Phinney, D. Nathan. "The Prophetic Objection in Ezekiel iv 14 and its Relation to Ezekiel's Call." Vetus Testamentum 55, no. 1 (2005): 75–88. http://dx.doi.org/10.1163/1568533053713613.

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AbstractW. Zimmerli has argued persuasively that Ezekiel iv 12-15 is a secondary addition to the series of sign acts found in iv 1-v 4, maintaining that the text was attached in its current location because of its affinity with the sign act that immediately precedes. In Ezekiel iv 12-15, Ezekiel protests Yahweh's instruction to prepare food using human excrement, a protest to which Yahweh responds in a conciliatory way. This paper accepts Zimmerli's analysis that the passage is secondary and seeks to offer an explanation for the voiced prophetic objection, heretofore not seen in the book. In short, it argues that this voiced objection functions to fill a void left in the call narrative of Ezekiel (i 1-iii 15), a void which needed to be filled for the prophet to be seen as legitimate. Further, it concludes that this addition stems from the hand of the prophet him-self and that it was added, in great part, for the purpose of asserting his legitimacy.
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McKeating, H. "Ezekiel the 'Prophet Like Moses'?" Journal for the Study of the Old Testament 19, no. 61 (March 1994): 97–109. http://dx.doi.org/10.1177/030908929401906108.

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Whitley, John B. "The Literary Expansion of Ezekiel's “Two Sticks” Sign Act (Ezekiel 37:15–28)." Harvard Theological Review 108, no. 2 (April 2015): 307–24. http://dx.doi.org/10.1017/s0017816015000188.

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In Ezek 37:15–28 the prophet Ezekiel is instructed to inscribe two “sticks” (Hebrew ), one for Judah and one for Joseph, and to unite them in a visual display meant to signify God's intention to reunite the former kingdoms of Judah and Israel. This intended meaning is made clear in the accompanying oracle (vv. 21–28), which explicitly proclaims this interpretation of the act. This form of prophetic announcement, in which a conspicuous action is followed by an oracle that is, in part or in whole, an interpretation of it, is often referred to as a symbolic action, or “sign act.” Whereas other sign acts in the Hebrew Bible strive for a simple and clear relationship between the act and the prophecy that they introduce, this one is more complex, both in its form and in the hermeneutical relationship between the act and its interpretation.
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Tsoi, A. K. "THE VISION OF THE PROPHET EZEKIEL IN QUMRAN LITERATURE." Juvenis Scientia, no. 6 (2019): 28–31. http://dx.doi.org/10.32415/jscientia.2019.06.06.

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The article deals with the adaptation of the vision of the prophet Ezekiel in the literature of Qumran, namely, in two texts of a liturgical nature - “4QBerakhot” and “The Songs of the Sabbath Sacrifice”. Quotes and allusions to the book of Ezekiel are used in these works for mental prayer movement into the heavenly halls of God and their visualization. These works support the tradition of interpreting the vision of Ezekiel, which formed in the Old Testament apocryphal literature - the image from the first chapter of the book of Ezekiel develops through the continuation of the objectification of certain parts of the vision to worship them, or their subsequent animation as participants in the “The Angelic Liturgy”. The purpose of the study is to reveal the peculiarities of biblical exegesis during the Second Temple period by the example of interpreting the vision of the prophet Ezekiel. The subject of the research is Qumran literature.
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Hals, Ronald M., Walther Zimmerli, and James D. Martin. "Ezekiel 2: A Commentary on the Book of the Prophet Ezekiel, Chapters 25-48." Journal of Biblical Literature 105, no. 2 (June 1986): 321. http://dx.doi.org/10.2307/3260410.

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Myers, Jacob D. "Obscure preaching: Postmodern homiletical insights from Ezekiel the prophet." Review & Expositor 111, no. 4 (November 2014): 401–10. http://dx.doi.org/10.1177/0034637314562379.

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Dissertations / Theses on the topic "Prophet ezekiel"

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Rochester, Kathleen Margaret. "Prophetic ministry in Jeremiah and Ezekiel." Thesis, Durham University, 2009. http://etheses.dur.ac.uk/1355/.

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This study seeks to make a contribution to the understanding of Old Testament prophetic ministry by offering a close comparison of selected texts from two different, yet related, prophetic books: Jeremiah and Ezekiel. The approach is canonical, based on the received text. Texts on key areas of prophetic ministry are examined exegetically then compared. These relate to the prophet's call (J er 1: 1-19, Ezek 1-3), worker images for prophetic ministry (assayer Jer 6:27-30, potter modelled on Yahweh's work in Jer 18:1-12, and watchman Ezek 33:1-20), the prophet's relationship with the temple (Jer 7:1-15, Ezek 8-11) and assessment of deviant prophets (Jer 23:9-32, Ezek 13). Although each of these prophets remembers an experienced call and is sent out as Yahweh's messenger, their styles of communication are strikingly different. It is the contention of this thesis that a serious acceptance of the settings given in each book provides interpretive clues regarding the reasons for these differences. In Jeremiah, where his people are still in the land with the temple present, Yahweh is perceived as close and the communication between Yahweh and prophet is characterised by intimate dialogue. Jeremiah's communication to the people is focused on Yahweh's spoken word, the medium of proximity. Where Ezekiel and his people are conscious of distance from their temple and land, Yahweh is also presumed to be distant. Communication between Yahweh and Ezekiel is more distant, Ezekiel is often spectator rather than participant. His communication to the people is more visual and more distant. Jeremiah's call for the people to 'turn' back to listen to and obey suggests that a break has not fully developed; Ezekiel's call to respect the 'holiness' of Yahweh suggests that the relationship must begin again from a more distant point before drawing close to a place of intimacy. Comparing two such significantly different prophets gives a range of fruitful insights into the relationship between prophetic ministry and local context.
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Kemp, Joel B. "ACase for Identity: The Book of Ezekiel, Juridical Diction and Judahite Identity." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107366.

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Thesis advisor: David S. Vanderhooft
The consistent presence of juridical diction, legal metaphors, and courtroom imagery reveals that Ezekiel 1-33 is set within a precise juridical framework. In this study, I argued that focusing upon these legal elements has two primary benefits for our understanding of the book. First, the juridical framework provides greater clarity and coherence to some passages within Ezekiel 1-33. Second, the book (especially Ezekiel 16) uses its legal elements to articulate a version of Judahite identity under Neo-Babylonian hegemony. To connect these legal elements to identity development, I used some insights from the works of Erik Erikson and Urie Bronfenbrenner (the “EB Model”). According to my analysis, Ezekiel 16 equates the legal status of the city with Judahite identity in order to prove that the experiences of Neo-Babylonian domination did not nullify or rescind the legal agreement (ברית) between the deity and Judahites. Rather, the punishment this chapter describes demonstrates the continuing validity of the contract and the version of Judahite identity that is rooted in it. Consequently, the Judahites’ acceptance of the legal appropriateness of Neo-Babylonian domination is the sine qua non for remaining in the legal relationship that defines Judahite identity
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Langley, Andrew P. "'They shall know that I am Yahweh' : the vindication of Yahweh in Ezekiel's Oracles against the Nations." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:a1b086c1-5305-455b-9c2e-45023f7c2c1d.

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This study examines the theological purpose of the oracles against the nations in the book of Ezekiel (Ezek. 25-32). Through detailed exegesis, this thesis contends that the recognition formula, 'they shall know that I am Yahweh', is the vehicle for this theological purpose since it is fundamentally a statement of the vindication of Yahweh. Having specified in chapter 1 that the primary thesis is supported by two further theses, 'the recognition formula illuminates Yahweh's wrath and his mercy', and 'the recognition formula invites a human response', the work begins with a review of recent Ezekiel research in general that includes a background sketch delineating the context and authorship of the book. Possible original settings of oracles against nations are discussed, as well as a survey of topical scholarly output. A review of work undertaken on the recognition formula continues the preliminary discussion. In chapter 2, the basic form of the saying is defined and this allows the phrases that have expansions or are related by close resemblance to be categorised. The study proceeds with a consideration of the formula found elsewhere in the Hebrew Bible. Chapter 3 examines the formula as it appears in Ezekiel outside the oracles against the nations, paying particular attention to the formula's expansions. In chapter 4, detailed exegesis begins with the oracles against Israel's Palestinian neighbours. It is suggested that Ezekiel uses language for its potential to remind the people of their own culpability and the possibility is mooted that Ezekiel is projecting the guilt and punishment of Israel onto the nations. Chapter 5 contends that Ezekiel's illustrations are aimed at alleviating the exiles' concern about the future by helping them appreciate a bifurcated reality of the unseen present, and that the purpose of the oracles against the nations may be perceived when the relationship between divine wrath and divine mercy is understood to be elucidated by the above theses concerning the recognition formula.
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Ortega, Christopher E. "Postcolonial approaches to the Hebrew Bible| Witchcraft accusations and gendered language in Ezekiel and other polemical prophetic texts." Thesis, California State University, Long Beach, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1603104.

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Postcolonial theory, while often reserved for analysis of modern political conditions, is often overlooked in biblical studies. The purpose of this thesis is to employ postcolonial analysis to the book of Ezekiel and demonstrate its value in biblical studies. Postcolonialism critiques national origin myths as political propaganda; seeks to retrieve the voices of those suppressed by hegemony; explores the power relations involved in ethnic and religious representation and authority; and examines how gender is used in hegemonic discourse. This study begins with an interrogation of the imperial politics behind several biblical national origin myths. A polyphony of contrapuntal voices are retrieved through archaeological, textual, and comparative evidence, demonstrating a plurality of Israelite religions for both the popular, illiterate, agrarian majority, as well as for officially state-sanctioned religions of the literate, urban, male elite. Finally, portions of the book of Ezekiel, a byproduct of imperialism itself, are analyzed for its use of gendered and sexualized language in continued polyphonic conflicts over religious representation and authority during a period of imperial crisis.

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Chao, Kuo Shiung, and 趙國雄. "The Meanings and Interpretations of Prophetic Symbolic Acts in Ezekiel 4:1-5:4." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/3sm795.

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碩士
基督教台灣浸會神學院
基督教神學研究所
103
In this thesis, there were four prophetic symbolic acts, in Ezekiel 4:1-5:4, Ezekiel had performed in Babylon. The destination of perform had focused on the fallng of Jerusalem, that had three stages in a process: siege, destruction and exile. But it all in textual world, the study explores the text of Ezekiel 4:1-5:4 through three major approches: the literary, the conventional and the nonverbal communication. All three of these approches will lead the researcher to interprete sharper. The study will use prophetic symbolic acts in Ezekiel 4:1-5:4 as samples to explore the literary features, techniques, methods of Hebrew narrative. The narrative reveals that the text, because of its creative use of formulas and chiastic patterns, produces a dramatic status change of Jerusalem by Ezekiel’s performance. On the other hand, the study is to enhance our understanding of the Hebrew idioms, full of metaphor, such understanding will have some very important implications for how the prophets used certain items of conventional meaning particular to their culture in the construction of their symbolic acts. Furthermore, this study tends to reveal aspects for nonverbal communication by “performative language” in J. L. Austin “Speech-act Theory” and “prophetic discourse, narrative discourse, prescriptive discourse” of Biblical hermenneutics by Paul Ricoeur. Thus, the researcher will observe how these prophetic symbolic acts were performed by Ezekiel in the exile circumstance. Moreover, the transformation of YHWH’s punishment to the people of Jerusalem shows that “the Covenant relationship” is the key for destruction of Jerusalem. After all, the researcher need to know the “implied author” rather than any “historical author”. Therefore, prophetic symbolic acts in Ezekiel 4:1-5:4 emphasizeon convenant responsibility, the Convenant will be mutable and susceptible to change if Israel does not fulfill her responsibility.
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Ruckhaus, Keith Raymond. "An evaluation of the nature and role of the `glory of the Lord' in Ezekiel 1-24." Diss., 2005. http://hdl.handle.net/10500/1483.

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This thesis evaluates the nature and role of `the glory of the Lord,' hwhy-dwbk, in Ezekiel 1-24. The introductory chapter will present the relevance of the topic as well as purview the scope of the thesis and the structure of its presentation. Chapter two lays an interpretive foundation for the glory pericope within a central theme in the book of Ezekiel. The intended impact on the exilic audience is discerned through examining the characteristic features of the hwhy-dwbk in Chapter 3. Chapter four identifies three functions of the hwhy-dwbk . A final function of the hwhy-dwbk is explored in its relationship to `the son of adam' in chapter five. A summary of the hypothesis is provided in chapter 6 along with a conclusion.
Biblical and Ancient studies
M. A. (Old Testament)
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Pos, Vladimír. "Vize merkavy a její reflexe v rabínském judaismu." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-320814.

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Thesis with title The Vision of Merkabah and its Reflexion in Rabbinical Judaism deals with jewish's mysticism. The work has point evidence, that jewish's mysticism starts yet in early medieval times. During centuries extends further and its line achieves until today's time. It compares most old mysticism texts with their occurrence at a later literature. It focus on mystical groups and theirs incidence. The work attends to difference mystic of jewish in different geographical regions in course of time. Keywords Ezekiel, prophets, mysticism, kabbalah, merkabah, sefirot, God
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McKenzie, Tracy. "Harlotry and History." Doctoral thesis, 2018. http://hdl.handle.net/21.11130/00-1735-0000-0003-C17F-5.

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Beer, Leilani. "The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a." Thesis, 2021. http://hdl.handle.net/10500/27842.

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Bibliography: leaves 289-298
Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a.
Old Testament and Ancient Near Eastern Studies
D. Phil. (Old Testament)
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Books on the topic "Prophet ezekiel"

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1931-, Hill Robert C., ed. Commentaries on the prophets: Commentary on the prophet Ezekiel. Brookline, Mass: Holy Cross Orthodox Press, 2006.

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Ezekiel: The prophet and his message. Columbia, S.C: University of South Carolina Press, 1988.

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The book of the prophet Ezekiel. London: J.M. Dent, 1989.

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Gregory. Homilies on the book of the Prophet Ezekiel. 2nd ed. Etna, Calif: Center for Traditionalist Orthodox Studies, 2008.

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Jacobson, Howard. The Exagoge of Ezekiel. Cambridge: Cambridge University Press, 2009.

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Seeking Ezekiel: Text and psychology. University Park, Pa: Pennsylvania State University Press, 1993.

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J, Hoppe Leslie, ed. A new heart: A commentary on the book of Ezekiel. Grand Rapids: Eerdmans, 1991.

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Ezekiel, Zadokite priest and visionary prophet of the Exile. Claremont, CA: Institute for Antiquity and Christianity, 2001.

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After Ezekiel: Essays on the reception of a difficult prophet. New York: T & T Clark, 2011.

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1805-1874, Fairbairn Patrick, Findlay William, Crerar Thomas, and Manson Sinclair, eds. The book of the prophet Ezekiel: Theologically and homiletically expounded. New York: Charles Scribner, 1986.

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Book chapters on the topic "Prophet ezekiel"

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Klapheck, Elisa. "Ezekiel: The Prophet of Return (1942)." In Margarete Susman - Religious-Political Essays on Judaism, 99–116. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-89474-0_6.

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Boadt, Lawrence. "Ezekiel." In The Hebrew Prophets, 137–52. New York: Palgrave Macmillan US, 1998. http://dx.doi.org/10.1007/978-1-137-05169-1_11.

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Kohn, Risa Levitt. "Paul M. Joyce And Andrew Mein (Eds.), After Ezekiel: Essays On The Reception Of A Difficult Prophet." In Perspectives on Hebrew Scriptures IX, edited by Ehud Ben Zvi and Christophe Nihan, 748–50. Piscataway, NJ, USA: Gorgias Press, 2014. http://dx.doi.org/10.31826/9781463235635-075.

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Golitzin, Alexander. "The Image And Glory Of God In Jacob Of Serugís Homily, "On That Chariot That Ezekiel The Prophet Saw"." In The Theophaneia School, edited by Andrei Orlov, 180–212. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463216313-013.

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"Ezekiel." In The Making of the Last Prophet, 145–46. University of South Carolina Press, 2022. http://dx.doi.org/10.2307/j.ctv31jm8gf.15.

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Davis, Ellen F. "Ezekiel." In Opening Israel's Scriptures, 299–311. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190260545.003.0031.

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Ezekiel’s prophecy was a major factor in the centuries-long transformation of Israel’s national religion into two vibrant global faiths. Ezekiel is the most theocentric of biblical writers; his biography and personal voice are eclipsed by divine oracles and vision reports, with only the sparest narrative frame. With shocking displays of “antilanguage,” including the grotesque metaphor of Israel as a faithless wife and imagery that evokes the shaming of war victims, Ezekiel seeks to strip Israel of self-destructive pride and refocus attention on YHWH, not Babylonia. The final chapters rise to a modulated hopefulness, through visions of the people’s resurrection and the reordering of sacred space. Later Ezekiel’s restoration vision would inspire the prophet Haggai’s successful campaign to rebuild the temple, providing the groundwork for a new consolidation of Jewish religious practice around the temple and the high priest.
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"The Trembling of the Prophet." In Ezekiel 1, 276–78. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctvb936f9.15.

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"The Prophet and the Worshippers of Idols." In Ezekiel 1, 300–309. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctvb936f9.19.

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"Ezekiel as a Priest in Exile." In The Elusive Prophet, 199–213. BRILL, 2001. http://dx.doi.org/10.1163/9789004496255_014.

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Cook, Stephen L. "Ezekiel and the Priestly Traditions." In The Oxford Handbook of Ezekiel, C4.P1—C4.N14. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190634513.013.4.

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Abstract Ezekiel’s book interacts with several Israelite priestly traditions. It draws, as well, on literary presentations of priestly and quasi-priestly activity. It relies particularly on the traditions of a Jerusalem priesthood known as the Zadokites but is also in conversation with the thinking and theology of other key priestly lineages, specifically Aaronides and Levites. The overview begins by outlining the major priestly tradition complexes with which Ezekiel’s book dialogs: that found in E, Hosea, Deuteronomy, and Jeremiah; that found in the Priestly Torah material (PT) and the latter sections of Isaiah; and that found in the Holiness Stratum (HS) material and in Ezekiel itself. The essay then turns to specific examples of how Ezekiel’s book relates to preceding priestly tradition. The book models its presentation of the prophet and his actions based on priestly traits of Elijah and Elisha in the Deuteronomistic History. It has its own Zadokite emphas Cook, Stephen L. “Chapter 1 holiness as a life-force, a perspective comparable to that in the Elijah and Elisha legends. So too, Ezekiel has its own perspective on the centrality of YHWH’s land in covenantal dynamics, a perspective differing from that of other priesthoods. Further, in contrast to alternative priestly positions, Ezekiel maintains a view of God’s holiness permeating God’s land. Finally, while the Aaronide theology of PT and Isaiah emphasizes God’s promises to the ancestors, Ezekiel, like Deuteronomy, downplays the ancestral traditions.
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