By John F. Kutsko
With the destruction of the Jerusalem Temple and the exile of participants of the Israelite neighborhood to the land of its enemies, whose gods have been represented as divine statues, the prophet Ezekiel confronted a problem: the right way to reply to the enemies' name callings that Israel's God was once absent, while the foreigners' gods self-evidently have been current. therefore, to invite the query, "Where is God" was once to stand a number of complicated and tangled difficulties. How is God to be represented? How is Yahweh to be differentiated from different deities? what's Yahweh's dating to Israel in exile?
Kutsko units out to respond to those questions in the subject of divine presence and lack, relatively because it pertains to the kabod theology in Ezekiel. He exhibits that God's absence turns into, for Ezekiel, a controversy for his presence and gear, whereas the presence of idols indicated their absence and impotence. Ezekiel extends this proposition right into a corollary: God's presence isn't consigned to sanctuary, for God is a sanctuary. during this regard, absence from the Temple is a message of judgment and the precursor to a message of recovery. If God can develop into a sanctuary, his presence in exile turns into a message of victory even over imperial powers. This conceptualization of Yahweh, then, finally ends up defining the ability and place of Israel's God in distinctively common phrases. during this contribution, the booklet of Ezekiel performs a valuable and formerly unappreciated function within the improvement of Israelite theology, and monotheism particularly.
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Additional info for Between Heaven and Earth: Divine Presence and Absence in the Book of Ezekiel
23 includes vv. 1–27. However, some verses are cited as additions (4b, 7b, 8, 9b, 10b, 12–14a, 18, 21, 23abb, 25b, 26); the result produces a passage with metric features that W. Zimmerli displays and describes as “an exalted narrative style, which sometimes approximates closely a ﬁrm metric rhythm, but then slips back again into a freer movement” (Ezekiel 1 [trans. R. E. Clements; Hermeneia; Philadelphia: Fortress, 1979] 481). He analyzes the unit 23:28–49 as follows: vv. 28–30 are a weak summary of previous material; vv.
Porter, like Machinist, considers also the means by which royal inscriptions reached contemporary audiences, especially building inscriptions, which were buried in the foundation of municipal buildings. She offers some suggestions. Perhaps the content of texts composed by scribes would circulate among the administrative elite. Furthermore, there is evidence that copies of 74. B. N. Porter, Images, Power, and Politics: Figurative Aspects of Esarhaddon’s Babylonian Policy (Philadelphia: American Philosophical Society, 1993).
First, it is plain that the destruction of Judah posed the urgent question: Why? Four times Ezekiel quotes the people’s charge that God’s way was not just (18:25, 29; 33:17, 20). ” Second, the prophet’s setting raised another question: Where is God? The deity’s city and sanctuary were facing, or already had experienced, destruction. Had he abandoned them for good? Could Yahweh be worshiped on foreign soil? ” (Ps 137:4). Indeed, Ezekiel must have taken this question quite personally, when he, a priest, was deprived of the tools of his trade.