By Daniel I. Block
To many readers the ebook of Ezekiel is a hopeless riddle. in spite of the fact that, if we take some time to check it, we find that regardless of the strangeness of the guy and his utterances this is often the main in actual fact prepared of the key prophetic books. And if we persist, we additionally become aware of that from a rhetorical point of view, this priestly prophet knew his viewers; he well-known in Judah's uprising opposed to YHWH the underlying reason behind the divine fury that led to the exile of his humans and the autumn of Jerusalem to the Babylonians in 586 BCE. notwithstanding, he additionally well-known that YHWH's judgment couldn't be the ultimate: his covenant is everlasting and irrevocable, and an afternoon of religious renewal and nationwide recovery is anticipated.
This is the second one of 2 volumes of Block's essays at the e-book of Ezekiel. The essays during this quantity discover the topic of Kingship in Ezekiel – either his review of Judah's historic kings and his desire for a restored Davidic King/Prince – and the mysterious visions referring to Gog's assault on restored Israel (Ezek 38–39) and in regards to the new temple (40–48). Block brings to endure many years of analysis of the ebook to open up clean insights at the old textual content.
This publication is a sequel to 'By the River Chebar: ancient, Literary, and Theological experiences within the e-book of Ezekiel'. just like the stories in that quantity, these awarded the following replicate the author's longstanding curiosity in Ezekiel, the fellow and his e-book. This assortment is prepared as follows: a common essay on Zion theology; 3 reviews relating to Ezekiel's conception of kingship and the Messiah; 3 essays at the Gog oracle (Ezek 38-39); and on Ezekiel's concluding imaginative and prescient (Ezek 40-48).
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Extra info for Beyond the River Chebar: Studies in Kingship and Eschatology in the Book of Ezekiel
22). Apparently this is a shorthand expression for the divine equivalent to the eagle’s action in bringing the sprig to the land of merchants and depositing it ()ׂשים ִ it in the city of traders (v. 60 Whatever the action, it contrasts sharply with the fate of the branch burned in 19:14. 61 The tree itself is an enigma. On the one hand, it is a stately cedar (א ֶרז ַא ִּדיר, ֶ v. 63 However, whereas Isa 11:1 creates an image of a stump that has been cut down (as an act of judgment, though because of the irrepressible life of the roots new shoots emerge from the stump), here the sprig is cut off by YHWH from the top, without any reference to judgment.
This tree is not to be associated with the “Tree of Life” in a paradisiac garden. Cf. Wallace, “Tree of Knowledge and Tree of Life,” 658. For studies on the tree as a symbol of an ordered world in the face of the threat of death in ancient Near Eastern written and visual sources see Winter, “Lebensbaum,” 57–88; Gowan, When Man Becomes God, 102–6. Cf. also Frese and Gray “Trees,” 27–28; more recently, Walton, Ancient Near Eastern Thought, 175–76. 67. Parpola, “Assyrian Tree of Life,” 167. Parpola finds confirmation of this conclusion in the observation that the king sometimes takes the place of the tree between the winged genies.
49, fig. d; Amiet, Art of the Ancient Near East, fig. 111; IBD 2:723. For further discussion of the ancient Near Eastern background to the imagery, see Block, Ezekiel 1–24, 600–1; Lang, Kein Aufstand, 97–98. 27. Cf. Jeremiah’s vague reference to Shallum being taken captive and dying in the land of his captors. 29 But even then Ezekiel plays loose and free with the historical record, especially with the origins and the end of his reign. Whereas 2 Kgs 23:34–35 credits his elevation to kingship to Pharaoh Neco, Ezekiel has the lioness taking the initiative.