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Journal articles on the topic 'Prophet ezekiel'

Author: Grafiati

Published: 11 December 2022

Last updated: 25 January 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Allen, Leslie C. "Ezekiel: The Prophet and His Message (review)." Hebrew Studies 31, no. 1 (1990): 190–92. http://dx.doi.org/10.1353/hbr.1990.0002.

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12

Barre, Michael L. "Ezekiel: The Prophet and His Message. Ralph W. Klein." Journal of Religion 70, no. 1 (January 1990): 87. http://dx.doi.org/10.1086/488277.

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13

Haran, Menahem. "Ezekiel, P, and the Priestly School." Vetus Testamentum 58, no. 2 (2008): 211–18. http://dx.doi.org/10.1163/156853308x265954.

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AbstractSeeing that Ezekiel, with his law code of chaps. xl-xlviii, is connected with P in many characteristics, while, at the same time, they contradict each other in almost any tangible aspect, it is the author's contention that the two are independent manifestation of the same school, of which P is its authentic expression whereas Ezekiel is its loose and later extension. It is out of the question to argue, as was done recently, that Ezekiel saw P and modified it at will. The relationship between P and Ezekiel comprises two aspects, the first of which is the common literary language they share, which in itself calls for explanation. The lack of agreement between the two is the second aspect demanding an explanation, but only if it is assumed that, when formulating his code, Ezekiel had direct access to P. Since Ezekiel used the priestly style as his own, he should have acquired it, after the practice of the Ancient Near East, over the course of many years of training, beginning in childhood and ending up in maturity. This implies that Ezekiel received his training in Jerusalem, while upon his arrival in Babylonia he was already a qualified priestly scribe, and it was there that he became a prophet. It is a vexed question whether the P scrolls were obtainable at all in Tel Abib by the river Chebar.

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14

Strong, John T. "After Ezekiel: Essays on the Reception of a Difficult Prophet." Biblical Interpretation 20, no. 4-5 (October 1, 2012): 500–502. http://dx.doi.org/10.1163/156851512x618650.

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15

Odell, Margaret. "The Particle and the Prophet: Observations on Ezekiel II 6." Vetus Testamentum 48, no. 3 (1998): 425–32. http://dx.doi.org/10.1163/1568533982722405.

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16

Ackerman, Susan. "AMarzēaḥin Ezekiel 8:7–13?" Harvard Theological Review 82, no. 3 (July 1989): 267–82. http://dx.doi.org/10.1017/s0017816000016205.

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In 592bce, at the midpoint between the two Babylonian invasions of 597bceand 587bce, Ezekiel, who was exiled to Babylon after the first invasion, finds himself transported back to Jerusalem in a divine vision (Ezekiel 8–11). In the first part of this vision, Ezekiel 8, Ezekiel sees Jerusalem in a state of religious collapse, as God shows the prophet four strange cultic abominations: the image of jealousy (8:3–6), elders burning incense in a room of reliefs (8:7–13), women wailing over Tammuz (8:14–15), and men worshiping the sun (8:16–18). Of these four cultic abominations, the character of the last two, the mourning over Tammuz and the worship of the sun, is clear. Less certain is the nature of the first cultic abomination, the image of jealousy. Still, there has recently emerged in the literature a consensus that the image (semel) in question is anʾăšērâ, the wooden cult object associated with the goddess Asherah. However, there has been no agreement among scholars concerning the cult act referred to in Ezek 8:7–13, where elders burn incense in a room of reliefs.

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17

Crouch, C. L. "Ezekiel’s immobility and the meaning of ‘the house of Judah’ in Ezekiel 4." Journal for the Study of the Old Testament 44, no. 1 (August 20, 2019): 182–97. http://dx.doi.org/10.1177/0309089218778591.

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Ezekiel 4.4-6 recounts a sign-act in which the prophet is instructed to lie first on his left side and then on his right, to symbolise the עון‎ of the house of Israel and the עון‎ of the house of Judah. The interpretive crux of the passage concerns the identification of ‘the house of Israel’ and ‘the house of Judah’, usually understood as either the northern and southern kingdoms or as interchangeable terms for the same entity. This article challenges the assumptions about Israel and Judah which underlie these interpretations, re-examining the terms’ use in the immediate and wider contexts in order to argue that the condemnation of the house of Judah in 4.6 extends a sign-act originally concerned only with the inhabitants of Jerusalem to the inhabitants of the country as a whole. The interpretation explains the specifications of ‘left’ and ‘right’ and the significance of the 40 years allotted to Judah, as well as enabling a consistent meaning for the key term עון‎.

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18

Umeanolue, IL. "Prophet Ezekiel on Individual Responsibility: Implications for Nation Building in Nigeria." AFRREV IJAH: An International Journal of Arts and Humanities 3, no. 4 (November 27, 2014): 80. http://dx.doi.org/10.4314/ijah.v3i4.7.

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19

Alexander, Hieromonk. "THE IMAGE AND GLORY OF GOD IN JACOB OF SERUG'S HOMILY, «ON THAT CHARIOT THAT EZEKIEL THE PROPHET SAW»." Scrinium 3, no. 1 (March 30, 2007): 180–212. http://dx.doi.org/10.1163/18177565-90000154.

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Jacob of Serug († 521) is, after Ephrem of Nisibis, the most beloved of theologian poets among the Syriac-speaking Christians of the East. Until recently, though, he was not well known in Western Christian circles and, when discussed at all, was usually associated with Severus of Antioch and Philoxenus of Mabbug as part of a triad of the most important, early sixth-century «Monophysites» theologians. This article seeks rather to examine one of Jacob's works, the long verse homily on Ezekiel's chariot vision, against the background of those traditions common in particular to Eastern Christianity and looking to their origins in the Judaism of the Second Temple. The homily conjoins three biblical texts: Genesis 1:26; Ezekiel 1:26, 28; and Phillipians 2:6. Its point is simple and fully in accord with, especially, pre-Nicene Christianity: the one who appeared to Moses and the prophets is the same one who was born of Mary Theotokos. While making this point, however, Jacob draws on — and occasionally opposes and criticizes — originally Second Temple Jewish traditions around the figure of Adam, mystical ascent to the divine throne, and the object of that ascent, the vision of the glorious form of God. He is thus a witness to the currency of these traditions in Christian circles, perhaps especially among the monks. His answer is the Eucharist. In the divine liturgy, he argues, everything that the prophet saw is present, and the one whom the ancients longed to go up to heaven to see, the one who rides on the throne of the cherubim, is present to the Christian in the bread and wine of communio

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20

Cook, Christopher C. H. "Psychiatry in scripture: sacred texts and psychopathology." Psychiatrist 36, no. 6 (June 2012): 225–29. http://dx.doi.org/10.1192/pb.bp.111.036418.

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SummaryThe engagement of psychiatry with religion is increasingly important for better understanding of the ways in which religious people find resources to cope with mental disorder. An example of how a more critical and constructive engagement might be achieved is found in the psychiatric literature on sacred texts. Articles which engage with the alleged psychopathology of the 6th-century BC Hebrew prophet Ezekiel are examined as an example of this and proposals are made for a more critical yet sensitive and constructive future debate.

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21

Wacholder, Ben Zion, and Steven Bowman. "Ezechielus the Dramatist and Ezekiel the Prophet: Is the Mysterious ζῷον in the Ἐξαγωγή a Phoenix?" Harvard Theological Review 78, no. 3-4 (October 1985): 253–77. http://dx.doi.org/10.1017/s0017816000012396.

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The TextThe last sixteen lines of the remnants of theExagōgēby the playwright Ezechielus depict the appearance of a wondrous and mysteriousζῷον. Since the fifth or sixth century, exegetes, with the singular exception of Israel Abrahams (see below, notes 33 and 56) have identified this wondrous creature with the mythical phoenix. This paper argues, however, that theζῷονin theExagōgēis a huge eagle that serves as a metaphor for God, drawn from Exod 19:4 and from chaps. 1 and 17 of the book of Ezekiel.

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22

Damsma, Alinda. "From Son of Man to Son of Adam—the Prophet Ezekiel in Targum Jonathan." Aramaic Studies 15, no. 1 (2017): 23–43. http://dx.doi.org/10.1163/17455227-01501001.

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The ubiquitous vocative expression ‮בן־אדם‬‎ (literally ‘son of man’) in the Book of Ezekiel seems to underscore the prophet’s status as a mere mortal. In contrast to the other ancient versions, Targum Jonathan to the Prophets interprets the word ‮אדם‬‎ as a proper noun, and renders the phrase accordingly as ‮בר אדם‬‎ ‘son of Adam’. This translation runs counter to the Targum’s conventional practice of rendering ‮בן־אדם‬‎ with ‮בר אנש(א)‬‎. In the absence of a satisfactory grammatical explanation for the divergent rendering, this article examines the possibility that the Targumist’s eschewal of ‮בר אנשא‬‎ was motivated by doctrinal concerns. On the strength of the findings it is argued that ‮בר אדם‬‎ was a clever and subtle alternative for ‮בר אנשא‬‎ because, depending on the context, the latter phrase could evoke associations with the Danielic Son of Man figure and the Son of Man Christology.

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23

Llewelyn, Stephen, Istvan Haag, and Jack Tsonis. "Ezekiel 16 and its use of Allegory and the Disclosure-of-Abomination Formula." Vetus Testamentum 62, no. 2 (2012): 198–210. http://dx.doi.org/10.1163/156853312x632375.

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Abstract Ezek 16 and 23 have been subjected recently to much critical review, especially from feminist scholars. The present article acknowledges their work but seeks to take the discussion back to a formal analysis of the image of the adulterous wife, with a special focus on Ezek 16 and its use of the ‘disclosure of abomination’ formula. The use of this formula locates the oracle within the legal register but framed in terms of a unilateral covenant. The effect of such a formula and its employment is to silence the woman and give only the accuser/judge a voice. But the use of the formula is figurative and plays to the larger allegorical function of the oracle which, it is argued, places the prophet towards the literate end of the oracy/literacy continuum.

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24

CAPES, DAVID B. "Intertextual Echoes in the Matthean Baptismal Narrative." Bulletin for Biblical Research 9, no. 1 (January 1, 1999): 37–49. http://dx.doi.org/10.2307/26422228.

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Abstract Matthew's story of Jesus' baptism provides evidence of an "Immanuel" ("God with us") Christology. In particular the first evangelist redacts Mark's account and envisages Jesus as an apocalyptic prophet according to the order of Ezekiel. Moreover, the opening of the heavens and descent of the Spirit echo Isaiah 63–64 and portray Jesus as God's answer to the petition longing for his presence and redemption. The dove image appears to have two intertextual functions: (1) to construe Jesus' baptism as the end of judgment and the beginning of new creation through the recollection of Noah's deliverance, and (2) to signal Jesus' role as sufferer through a lesserknown image of the dove as a symbol for God's suffering people.

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CAPES, DAVID B. "Intertextual Echoes in the Matthean Baptismal Narrative." Bulletin for Biblical Research 9, no. 1 (January 1, 1999): 37–49. http://dx.doi.org/10.5325/bullbiblrese.9.1.0037.

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Abstract Matthew's story of Jesus' baptism provides evidence of an "Immanuel" ("God with us") Christology. In particular the first evangelist redacts Mark's account and envisages Jesus as an apocalyptic prophet according to the order of Ezekiel. Moreover, the opening of the heavens and descent of the Spirit echo Isaiah 63–64 and portray Jesus as God's answer to the petition longing for his presence and redemption. The dove image appears to have two intertextual functions: (1) to construe Jesus' baptism as the end of judgment and the beginning of new creation through the recollection of Noah's deliverance, and (2) to signal Jesus' role as sufferer through a lesserknown image of the dove as a symbol for God's suffering people.

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26

Martiyani, Iman Krisdayanti Halawa, and Firman Panjaitan. "Teologi Mistik Pengharapan Bagi Sebuah Restorasi." KAMASEAN: Jurnal Teologi Kristen 2, no. 2 (December 22, 2021): 14–25. http://dx.doi.org/10.34307/kamasean.v2i2.45.

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Mystical Theology of Hope for a Restoration: The Interpretation of Ezekiel 37: 1-14. Various problems in the world have made humans live in suffering, especially when facing a pandemic which is still ongoing today. Humans need strength and certainty to face these difficult times in order to rise from adversity and experience restoration that is able to bring life into hope. This article examines efforts to cultivate hope theologically by describing a mystical theological view of hope in Ezekiel 37: 1-14. By using qualitative methods, especially through the approach of textual interpretation that examines the text to find the core of the news, the main message is found in the view of the mystical theology of the hope of the Prophet Ezekiel regarding the picture of Israel's recovery in exile, through Ezekiel's vision of the condition of dry bones scattered in the valley. The final findings of this article reveal that restoration from God is both a physical and a spiritual one that is represented by the act of God's Spirit awakening the dry bones. This event contains a bright hope for Israel, and for humans who believe, that life will be restored as long as humans are willing to keep themselves faithful as God's people. Abstrak: Teologi Mistik Pengharapan bagi Sebuah Restorasi: Tafsir Yehezkiel 37:1-14. Berbagai persoalan di dunia telah menjadikan manusia hidup di dalam penderitaan, terkhusus ketika menghadapi pandemi yang masih berlangsung saat sekarang. Manusia membutuhkan kekuatan dan kepastian untuk menghadapi masa-masa sulit ini guna bangkit dari keterpurukan penderitaan dan mengalami restorasi yang mampu mengantar kehidupan ke dalam pengharapan. Artikel ini mengupas upaya menumbuhkan pengharapan secara teologis dengan menjabarkan sebuah pandangan teologi mistik pengharapan dalam Yehezkiel 37:1-14. Dengan menggunakan metode kualitatif, khususnya melalui pendekatan tafsir tekstual yang meneliti teks untuk menemukan inti berita, ditemukan pesan utama dalam pandangan teologi mistik pengharapan Nabi Yehezkiel mengenai gambaran pemulihan Israel dalam pembuangan, melalui penglihatan Yehezkiel terhadap kondisi tulang-tulang kering yang berserakan di lembah. Temuan akhir dari artikel ini mengungkapkan bahwa pemulihan dari Allah merupakan pemulihan fisik dan sekaligus spiritual yang digambarkan melalui tindakan Roh Allah yang membangkitan tulang-tulang kering. Peristiwa ini berisi harapan yang cerah bagi Israel, dan manusia yang percaya, bahwa akan membuat pulih lagi kehidupan asalkan manusia mau tetap menjaga diri untuk setia sebagai umat kepunyaan Allah.

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Strine, C. A. "After Ezekiel: Essays on the Reception of a Difficult Prophet. Edited by PAUL M. JOYCE and ANDREW MEIN." Journal of Theological Studies 62, no. 2 (September 15, 2011): 674–76. http://dx.doi.org/10.1093/jts/flr136.

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28

Ganzel, Tova. "“The Rabbis Sought to Withdraw the Book of Ezekiel”: The Rabbinic Re-Authorization of the Book of Ezekiel." Journal of Ancient Judaism 11, no. 2 (October 29, 2020): 251–70. http://dx.doi.org/10.30965/21967954-12340009.

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Abstract Several Babylonian talmudic sources call for the withdrawal of the book of Ezekiel from circulation. This article examines the development of this tradition and demonstrates how later rabbis integrated early texts in its creation and also used exegetical means to address the contradictions between Ezekiel’s stipulations and pentateuchal law. Another area of concern was Ezekiel’s prophetic status: some rabbinic texts granted Ezekiel the power of a lawgiver; others framed him as transmitting Mosaic traditions; and still others lowered Ezekiel’s prophetic status.

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Watts, John D. W. "Book Review: Joseph and his Family: A Literary Study, Ezekiel: The Prophet and his Message, Daniel in his Time, Jonah: A Psycho-Religious Approach to the Prophet." Review & Expositor 89, no. 4 (December 1992): 572–73. http://dx.doi.org/10.1177/003463739208900419.

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30

Piela, Marek. "Co można zrobić ze strachu?" Między Oryginałem a Przekładem 26, no. 48 (June 15, 2020): 87–108. http://dx.doi.org/10.12797/moap.26.2020.48.05.

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What One Can Do in Fear – A Symptomatic Escape into Literalness Proper interpretation of the expression used in Ezekiel 7:17; 21:12 is difficult, as the variety of meanings expressed the translations indicates. One of the obstacles to understanding these verses is a euphemism used by the prophet, namely mayim, literally “water”, here “urine”. Polish translators, in their desire to hide the coarse sense of the source text from a reader, replace the original non-verbal sign (involuntary urination as a symptom of terror) with milder symptoms of fear, or render the Hebrew euphemism literally as “water” what makes their translation incomprehensible. Translations into English and German clearly convey the coarse sense of the Hebrew expression, but not all of them seem to be acceptable in terms of a style. I suggest the expression zmoczą się ze strachu “they will wet themselves in fear” as the best Polish equivalent of the Hebrew euphemism.

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31

Jędrzejewski, Sylwester. "Eschatologiczna perspektywa biblijnego święta Sukkot." Ruch Biblijny i Liturgiczny 61, no. 3 (September 30, 2008): 205. http://dx.doi.org/10.21906/rbl.361.

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Sukkot is a festival that occurs in autumn and finishes the agricultural cycle of holidays in the Old Testament. It reflects divine care of his own people. In the eschatological texts of the Old Testament, the term “Sukkot” refers to a new, changed reality. Prophet Ezekiel recognizes only two holidays in eschatological times: Pesach and Sukkot. Zechariah leaves only one term “Sukkot” and connects it with a general concept of the conversion of all nations to God in Jerusalem. Jesus gives the eschatological significance to the meaning of Sukkot when he refers to himself in the texts of the New Testament (Mt 17: 1–8; 21: 1–9; 33–34; Mk 9: 2–8). In theological sense Jesus becomes “sukka” – “the shelter.” Eschatological meaning of Sukkot fulfills itself in a gift of salvation in Jesus and through Jesus. He becomes the climax of salvation. Jesus is the eschatological, ritual and theological meaning of shelter, water and light.

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32

Miller, David, and Gary T. Manning. "Echoes of a Prophet: The Use of Ezekiel in the Gospel of John and in Literature of the Second Temple Period." Journal of Biblical Literature 124, no. 2 (July 1, 2005): 368. http://dx.doi.org/10.2307/30041022.

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33

Holt, Else K. "Profeterne som litterære personae." Dansk Teologisk Tidsskrift 78, no. 1 (February 10, 2015): 45–61. http://dx.doi.org/10.7146/dtt.v78i1.105738.

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The interest within early historical-critical exegesis for the religiouspersonality of the Old Testament Prophets has changed within parts of recent exegesis to a quest for the presentation of the prophets as literary personae. This article presents the early approach to the prophets, introduces the concept of persona from a literary and anthropological perspective as a literary strategy and a “mask” and divine mouthpiece, and connects it with the genre of ancient biography. These approaches are applied to the prophetic book of Ezekiel suggesting that this book be considered not as historiography but as a theological-literary presentation of its message through the life and acts of the literary persona of Ezekiel. The article ends with considerations of Old Testament communication of normativity through prophetic narrative.

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Ganzel, Tova. "The Descriptions of the Restoration of Israel in Ezekiel." Vetus Testamentum 60, no. 2 (2010): 197–211. http://dx.doi.org/10.1163/156853310x489098.

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AbstractThis article focuses on the descriptions of Israel’s restoration scattered throughout the book of Ezekiel against the background of traditional prophetic portrayals of national redemption. This investigation aims to analyze the various unique motifs found in the restoration prophecies and their function in each particular occurrence. Consideration of these prophecies demonstrates a literary progression within the book of Ezekiel, and also reflects the uniqueness of Ezekiel’s descriptions of the restoration of Israel.

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van den Herik, Hans, and Klaas Spronk. "Ezekiel as a Surrealist Author: 20^th Century Art as a Key to a 6^th Century BC Prophet." Scandinavian Journal of the Old Testament 36, no. 2 (July 3, 2022): 296–305. http://dx.doi.org/10.1080/09018328.2022.2114191.

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Ganie, Mukhtar Ahmad, and Dr Shubhra Tripathi. "African Motherhood: A Panic History in The Bluest Eye and Beloved." SMART MOVES JOURNAL IJELLH 9, no. 8 (August 28, 2021): 9–24. http://dx.doi.org/10.24113/ijellh.v9i8.11148.

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Mother is a bonus bestowed upon humanity by Almighty Allah as she can claim all the calamities for her children to make them safe. The importance of mother as suggested by Prophet Mohammad (PBUH) If I (PBUH) would have been in prayer (Salat) and she (Mother) had called me, I (PBUH) would have left my prayer to listen to her first and then I would have completed my prayer. Here it shows the essence of mother, as she is the source for a man to claim the heaven. Nissim Ezekiel in one of his poems says, ‘Thank God! Scorpion picked on me and spared my children’ this shows that she can suffer the pain of poison to make safety of her children possible. African motherhood is a paradigm for mothers all over the world. These black mothers have suffered sexual abuse during the period of slavery to save their wards. They worked very hard and even sometimes murdered their children to save them from slavery and sexual assault from the rich white masters. Same thing can be seen in the novels of this study. This research paper will explore the circumstances that compelled mothers to sacrifice their wards and suffer the pangs for whole life. Importance of motherhood will be explored here.

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Damsma, Alinda. "The Merkabah as a Substitute for Messianism in Targum Ezekiel?" Vetus Testamentum 62, no. 4 (2012): 515–33. http://dx.doi.org/10.1163/156853312x645290.

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Abstract This article questions the theory that Targum Ezekiel holds a distinctive position within the corpus of Targum Jonathan to the Prophets with regard to Messianism. According to the hitherto unchallenged studies by Samson Levey, Targum Ezekiel is proof that Merkabah mysticism functioned as a substitute for Messianism after the cataclysm of 70 CE. This theological shift was supposedly instigated by R. Yoḥanan b. Zakkai at a time when messianic speculations had become doctrinally too dangerous. However, the present study shows that the lack of Messianism already goes back to the Hebrew Vorlage itself. A thorough examination of Targum Ezekiel’s translational strategy reveals further that the targumist in fact had a keen eye for the actual meaning of the few messianic references. On the strength of these and other findings it is argued that Targum Ezekiel’s approach to Messianism is not at odds with the rest of the corpus.

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Yoder, Tyler R. "Ezekiel 29:3 and Its Ancient Near Eastern Context." Vetus Testamentum 63, no. 3 (2013): 486–96. http://dx.doi.org/10.1163/15685330-12341121.

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Abstract The chief aim of this essay is to posit a well-known Mesopotamian royal and divine epithet, ušumgallu “great dragon,” as the source behind Ezekiel’s enigmatic description of Pharaoh in 29.3, hattannīn haggādôl, “the great dragon.” This relationship sheds new light and meaning on an old problem: why does Ezekiel refer to Pharaoh as a dragon? Rather than viewing this prophetic expression as a pejorative, the cognate evidence argues for the converse by rooting it in an enduring tradition of regal titles. Replicating Akkadian ušumgallu (Sumerian UŠUM.GAL) as efficiently as possible and drawing upon Israelite cosmological history (viz. Gen. 1.21a), Ezekiel feigned including Pharaoh within a venerable, long line of Mesopotamian kings and deities to receive this title. Instead, and as is characteristic of Ezekiel’s rhetoric, he upended the putative associations of the “great dragon,” thereby exposing its true subordinate position under the hegemony of YHWH.

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Lipton, Diana. "Early mourning? Petitionary versus posthumous ritual in Ezekiel xxiv." Vetus Testamentum 56, no. 2 (2006): 185–202. http://dx.doi.org/10.1163/156853306776907502.

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AbstractEzekiel xxiv 15-24 contains God's perplexing announcement that the prophet's wife is about to die but that he must not mourn her. This prohibition against mourning is almost invariably interpreted as God's attempt to limit Ezekiel's response, ritual and perhaps also emotional, to his wife's death, foreshadowing Israel's reaction following the destruction of the temple. Yet it is difficult to see how, and more importantly why, God hoped to restrict conventional, posthumous mourning either for the prophet's wife or for the temple. Ez. xxiv 15–24 differs significantly from Jer. xvi 1–18, where posthumous mourning is restricted for reasons that are made clear, but has striking parallels to II Sam. xii 13–23, where the mourning described is not posthumous but rather petitionary. Petitionary mourning rituals are undertaken before a death or disaster in the hope of averting it. The prohibition against mourning in Ez. xxiv 15–24 may be read as a divine attempt to block prophetic intercession (cf. perhaps Ez. iii 25–27). God is determined to destroy the temple and prohibits Ezekiel and, by extension, Israel, from undertaking petitionary mourning rituals that might have persuaded Him to change His mind.

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Mein, Andrew. "Ezekiel's Awkward God: Atheism, Idolatry and theVia Negativa." Scottish Journal of Theology 66, no. 3 (July 16, 2013): 261–77. http://dx.doi.org/10.1017/s0036930613000124.

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AbstractCan a biblical text be idolatrous? Ezekiel's God has always been theologically awkward and difficult to handle. For early Jewish and Christian readers of the book the most troublesome (and indeed dangerous) parts of the text were the prophet's initial vision of the divine glory and its subsequent reappearances. Voltaire was perplexed and revolted by God's command that Ezekiel eat bread cooked with dung.1For some twentieth-century Protestant commentators, Ezekiel's God is altogether too concerned with ritual at the expense of ethics.2But for contemporary readers it is the unrelenting harshness, violence and especially masculinity of Ezekiel'sYhwhwhich proves most problematic. My aim in this article is to examine some of the theological implications of this divine awkwardness. In what follows I will attempt three things. First, I will offer a brief examination of the problems Ezekiel's God poses and a few recent Christian responses. Second, I will outline Roland Boer's proposal that Ezekiel 20 (along with 16 and 23) tends towards a kind of ‘anti-Yahwism’ or ‘protest atheism’: a vision of God so appalling as to be impossible to accept. Finally, I will explore the value for theological interpretation of taking seriously such an apparently unpromising conclusion, and suggest that the apophatic tradition may provide resources for embracing such radical negativity within scripture.

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Kelle, Brad E. "After Ezekiel: Essays on the Reception of a Difficult Prophet. Edited by Paul M.Joyce and AndrewMein. LHBOTS 535. New York: T&T Clark, 2011. Pp. xvi + 282. $130.00." Religious Studies Review 39, no. 2 (June 2013): 102. http://dx.doi.org/10.1111/rsr.12033_11.

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Stell, Elizabeth. "Beyond Oral and Written Prophecy." Dead Sea Discoveries 29, no. 3 (November 10, 2022): 410–37. http://dx.doi.org/10.1163/15685179-02903007.

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Abstract This article examines performance as part of the prophetic and revelatory in ancient Jewish literature. The body of the article centres on the so-called “prophetic actions” within the biblical corpus. Scholarship’s use of this category has highlighted nonverbal performance as a part of prophecy but raises questions regarding the efficacy of these varied actions as well as their distinction from written or spoken prophecy. Here I reapply J.L. Austin’s speech act theory to further examine their function. Isaiah 20:1–6 and Jeremiah 51:59–64, my central case studies, demonstrate not only the variety among these performances but also how interwoven they are with prophetic biography, writing, and speech. Exploring such phenomena through this more flexible lens further illuminates the continued significance of performance and prophecy in the Second Temple period, which the article demonstrates using 11QPsalmsa and the Exagoge of Ezekiel.

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Hiebel, Janina M. "Hope in Exile: In Conversation with Ezekiel." Religions 10, no. 8 (August 14, 2019): 476. http://dx.doi.org/10.3390/rel10080476.

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The question of hope in dark times, though topical, is not new. The Babylonian Exile (597/587–539 BCE) is commonly recognised as perhaps the most profound, yet also most fruitful crisis in biblical (Old Testament) times. It involved the total breakdown of all religious and political structures and institutions that previously had provided meaning and protection, yet it led to significant theological progress, laying the foundations for both Judaism and Christianity. Today the metaphor of exile is sometimes used with reference to the present; however, the connection is usually not further explored. This article examines a biblical exilic voice, the book of Ezekiel, which offers an initial prophetic response to the theological, political and identity crisis of the early Babylonian Exile. While resisting both optimism and despair, Ezekiel arrives at an original, if peculiar, imagination of hope, founded solely on theological conviction. The article outlines this process by discussing select texts of the book as examples, and opens it up to conversation with the present. The logic of Ezekiel’s theocentric hope is bound to ultimately remain foreign to modern thinking. However, while it cannot be directly transferred into our times, the article aims to demonstrate that theological reflection on Ezekiel still yields valuable and transferable impulses for thought.

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CURTIS, BYRON G. "Calvin: Interpreter of the Prophets." Unio Cum Christo 3, no. 2 (October 1, 2017): 37. http://dx.doi.org/10.35285/ucc3.2.2017.art2.

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Abstract: This article explores the hermeneutical principles behind John Calvin’s commentaries and lectures on Isaiah (1550/1559), Hosea (1557), the Minor Prophets (1559), Daniel (1561), Jeremiah (1563), and Ezekiel 1–20 (posthumous, 1565). Calvin is not the founder of historical-grammatical exegesis, the precursor of the historical-critical method, or a literalist. He crystallizes earlier medieval practices with his expanded sensus literalis. His use of history, grammar, allegory, anagogy, and analogy receive attention, as do the sources of Calvin’s historical and chronological errors. Calvin takes ancient Israel’s return from exile, Christ’s death and resurrection, and the church’s present condition as embraced within the literal sense of the prophetic word. This inclusiveness allures us as Calvin’s pastoral passion comes out and the prophetic word addresses us.

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Zahn, Molly M. "Prophecy Rewritten: Use of Scriptural Traditions in 4QPseudo-Ezekiel." Journal of Ancient Judaism 5, no. 3 (May 14, 2014): 335–67. http://dx.doi.org/10.30965/21967954-00503004.

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Despite the amount of attention and study given to “rewritten scripture” and related phenomena in recent years, a number of texts that appear to employ rewriting have not been fully analyzed from this perspective, including 4QPseudo-Ezekiel. This study provides a detailed examination of the ways 4QPseudo-Ezekiel interacts with known versions of scripture and integrates the results of that examination into the larger conversation surrounding the various forms and purposes of rewriting in Second Temple Judaism. The evidence suggests that the goals and functions of scriptural reuse in 4QPseudo-Ezekiel closely resemble those of “rewritten scripture” texts like the Temple Scroll and Jubilees. At the same time, connections between the text and ideology of 4QPseudo-Ezekiel and that of versions of what became the biblical book of Ezekiel highlight the importance of joining study of “rewritten scripture” with study of the textual development of books of the Hebrew Bible.

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Warren, Nathanael. "Tenure and Grant in Ezekiel’s Paradise (47:13-48:29)." Vetus Testamentum 63, no. 2 (2013): 323–34. http://dx.doi.org/10.1163/15685330-12341114.

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Abstract The temple building program described in Ezekiel chapters 40-48 culminates in a description of paradisiacal national borders and internal tribal allotments in 47:13-48:29. David H. Engelhard was the first to tentatively identify the form of this pericope to be Ezekiel’s prophetic adaptation of the classical ancient Near Eastern royal grant. While this identification is a step in the right direction, I argue that 47:13-48:29 more closely follows the form of grants concerned with the tenure of temple lands, offerings, and sinecures surrounding the establishment or reinstitution of a temple cult. Unlike the classical grants of land in which the focus was on the gift of land, in 47:13-48:29 the focus is on the proper tenure of the temple. Thus Ezekiel’s particular description of land in these chapters serves to establish in a concrete manner the interrelationship between people, priests, prince, land, and temple in paradise.

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Conway-Jones, Ann. "After Ezekiel: Essays on the Reception of a Difficult Prophet edited by Paul M.Joyce and AndrewMein (eds.), T&T Clark, 2011 (ISBN 978-0-567-53369-2), xvi + 282 pp., hb £70." Reviews in Religion & Theology 20, no. 2 (March 2013): 254–56. http://dx.doi.org/10.1111/rirt.12098.

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Salvador-González, José María. "Porta clausa es, virgo. Exegeses on Ezekiel’s Porta clausa by some Latin Church Fathers and Theologians between the 6th and the 12th Centuries." Cauriensia. Revista anual de Ciencias Eclesiásticas 17 (December 19, 2022): 511–37. http://dx.doi.org/10.17398/2340-4256.17.511.

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This paper is limited to highlight a selection of exegetical comments through which, from the 6th century until the 12th, many Latin Church Fathers and theologians deciphered the eastern shut door of the temple (porta clausa) revealed by Yahweh to Ezekiel in a prophetic vision. This short study's select set of comments is complemented by a plentiful series of similar comments stated by other Greek-Eastern Church Fathers from the Late Antiquity to the Middle Ages, the last series not discussed here. This considerable corpus of Greek-Eastern and Latin exegeses constitutes a solid centuries-old dogmatic tradition, according to which this Ezekiel's porta clausa is unanimously interpreted by all those Christian authors as a double complementary Mariological and Christological metaphor.

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Kelly, Will. "Book Review: Two Prophets and their Ministries: Kathleen M. Rochester, Prophetic Ministry in Jeremiah and Ezekiel." Expository Times 125, no. 5 (January 16, 2014): 258. http://dx.doi.org/10.1177/0014524613494639l.

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Kasher, Rimon. "Haggai and Ezekiel: The Complicated Relations between the Two Prophets." Vetus Testamentum 59, no. 4 (2009): 556–82. http://dx.doi.org/10.1163/156853309x445016.

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AbstractThe issue of a possible link between Haggai and Ezekiel (the prophets and the books) was raised in the recent years by several scholars. Among them are P. D. Hanson (1975), C. Stuhlmueller (1988), A. Laato (1992), and S. S. Tuell (2003). In this article we will examine some of the main arguments. It is our conclusion, based on a careful examination of the arguments, that only a few are valid. Yet we can show that both Haggai and Ezekiel share some prominent components of their world views. Both seem to belong to a millennial movement (based on a anthropological definition); both based their concepts upon theocentricity, and both deal seriously with the question of God's status. Their solutions are however quite different, due to their own experience and the difference in political and social situations.

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