Hope in Exile: in Conversation with Ezekiel
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Ezekiel Chapter 21
Ezekiel Chapter 21 Chapter 21: Since the people did not seem to understand the parable of the devouring fire, Ezekiel now explains the impending judgment in terms of a sword. First, the lord is pictured as a warrior who says, “I the Lord have drawn forth my sword out of his sheath” (verse 5). Then the sword is sharpened to make a sore slaughter (verse 10), and directed toward Judah (verse 20). Finally, Ammon would likewise be slain by the sword (verses 28-32). (Verse 21), gives interesting insight into the Babylonian practice of divination. Three distinct ways for determining the will of the gods are mentioned. Casting arrows (much like our “drawing straws”), consulting images (directly or as mediums to departed spirits), and hepatoscopy, or the examination of the liver. In the last named practice, a sacrificial animal was slain, its liver was examined, and the particular shape and configuration was compared with a catalog of symptoms and predictions. The point is that no matter how much the Babylonian king foolishly uses his divination, the will of the one true God will be accomplished. In verses (21:1-7) The Word came. This is the sign of the sword against Jerusalem. God depicts His judgment in terms of a man unsheathing his polished sword for a deadly thrust. God is the swordsman (verses 3-4), but Babylon is His sword (verse 19). Ezekiel 21:1-2 "And the word of the LORD came unto me, saying," "Son of man, set thy face toward Jerusalem, and drop [thy word] toward the holy places, and prophesy against the land of Israel," This is the beginning of another prophecy. -
Zechariah 9–14 and the Continuation of Zechariah During the Ptolemaic Period
Journal of Hebrew Scriptures Volume 13, Article 9 DOI:10.5508/jhs.2013.v13.a9 Zechariah 9–14 and the Continuation of Zechariah during the Ptolemaic Period HERVÉ GONZALEZ Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada. ISSN 1203L1542 http://www.jhsonline.org and http://purl.org/jhs ZECHARIAH 9–14 AND THE CONTINUATION OF ZECHARIAH DURING THE PTOLEMAIC PERIOD HERVÉ GONZALEZ UNIVERSITY OF LAUSANNE INTRODUCTION This article seeks to identify the sociohistorical factors that led to the addition of chs. 9–14 to the book of Zechariah.1 It accepts the classical scholarly hypothesis that Zech 1–8 and Zech 9–14 are of different origins and Zech 9–14 is the latest section of the book.2 Despite a significant consensus on this !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 1 The article presents the preliminary results of a larger work currently underway at the University of Lausanne regarding war in Zech 9–14. I am grateful to my colleagues Julia Rhyder and Jan Rückl for their helpful comments on previous versions of this article. 2 Scholars usually assume that Zech 1–8 was complete when chs. 9–14 were added to the book of Zechariah, and I will assume the sameT see for instance E. Bosshard and R. G. Kratz, “Maleachi im Zwölfprophetenbuch,” BN 52 (1990), 27–46 (41–45)T O. H. -
Daniel 1. Who Was Daniel? the Name the Name Daniel Occurs Twice In
Daniel 1. Who was Daniel? The name The name Daniel occurs twice in the Book of Ezekiel. Ezek 14:14 says that even Noah, Daniel, and Job could not save a sinful country, but could only save themselves. Ezek 28:3 asks the king of Tyre, “are you wiser than Daniel?” In both cases, Daniel is regarded as a legendary wise and righteous man. The association with Noah and Job suggests that he lived a long time before Ezekiel. The protagonist of the Biblical Book of Daniel, however, is a younger contemporary of Ezekiel. It may be that he derived his name from the legendary hero, but he cannot be the same person. A figure called Dan’el is also known from texts found at Ugarit, in northern Syrian, dating to the second millennium BCE. He is the father of Aqhat, and is portrayed as judging the cause of the widow and the fatherless in the city gate. This story may help explain why the name Daniel is associated with wisdom and righteousness in the Hebrew Bible. The name means “God is my judge,” or “judge of God.” Daniel acquires a new identity, however, in the Book of Daniel. As found in the Hebrew Bible, the book consists of 12 chapters. The first six are stories about Daniel, who is portrayed as a youth deported from Jerusalem to Babylon, who rises to prominence at the Babylonian court. The second half of the book recounts a series of revelations that this Daniel received and were interpreted for him by an angel. -
Notes on Zechariah 202 1 Edition Dr
Notes on Zechariah 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. "Yahweh Remembers") was a common one among the Israelites, which identified at least 27 different individuals in the Old Testament, perhaps 30.1 It was an appropriate name for the writer of this book, because it explains that Yahweh remembers His chosen people, and His promises, and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16). Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine very early in life, in 536 B.C. with Zerubbabel and Joshua. Zechariah apparently survived Joshua, the high priest, since he became the head of his own division of priests in the days of Joiakim, the son of Joshua (Neh. 12:12, 16). Zechariah became a leading priest in the restoration community succeeding his grandfather (or ancestor), Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). Zechariah's father, Berechiah (1:1, 7), evidently never became prominent. -
Exploring Zechariah, Volume 2
EXPLORING ZECHARIAH, VOLUME 2 VOLUME ZECHARIAH, EXPLORING is second volume of Mark J. Boda’s two-volume set on Zechariah showcases a series of studies tracing the impact of earlier Hebrew Bible traditions on various passages and sections of the book of Zechariah, including 1:7–6:15; 1:1–6 and 7:1–8:23; and 9:1–14:21. e collection of these slightly revised previously published essays leads readers along the argument that Boda has been developing over the past decade. EXPLORING MARK J. BODA is Professor of Old Testament at McMaster Divinity College. He is the author of ten books, including e Book of Zechariah ZECHARIAH, (Eerdmans) and Haggai and Zechariah Research: A Bibliographic Survey (Deo), and editor of seventeen volumes. VOLUME 2 The Development and Role of Biblical Traditions in Zechariah Ancient Near East Monographs Monografías sobre el Antiguo Cercano Oriente Society of Biblical Literature Boda Centro de Estudios de Historia del Antiguo Oriente (UCA) Electronic open access edition (ISBN 978-0-88414-201-0) available at http://www.sbl-site.org/publications/Books_ANEmonographs.aspx Cover photo: Zev Radovan/BibleLandPictures.com Mark J. Boda Ancient Near East Monographs Monografías sobre el Antiguo Cercano Oriente Society of Biblical Literature Centro de Estudios de Historia del Antiguo Oriente (UCA) EXPLORING ZECHARIAH, VOLUME 2 ANCIENT NEAR EAST MONOGRAPHS Editors Alan Lenzi Juan Manuel Tebes Editorial Board Reinhard Achenbach C. L. Crouch Esther J. Hamori Chistopher B. Hays René Krüger Graciela Gestoso Singer Bruce Wells Number 17 EXPLORING ZECHARIAH, VOLUME 2 The Development and Role of Biblical Traditions in Zechariah by Mark J. -
Does Ezekiel 28:11–19 Affirm the Fall of Satan in Genesis 1:1–2 As Claimed in the Gap Theory?
VIEWPOINT || JOURNAL OF CREATION 32(3) 2018 Does Ezekiel 28:11–19 affirm the fall of Satan in Genesis 1:1–2 as claimed in the gap theory? Joel Tay and KeeFui Kon The gap theory claims that Ezekiel 28:11–19 and Isaiah 14:12–15 refer to the fall of Satan in the mineral Garden of Eden before Creation Week. This event is said to have occurred in between Genesis 1:1 and 1:2. Gap proponents are intimidated by secular geologists who claim that the earth is billions of years old. By inserting billions of years between Genesis 1:1 and 1:2, gap proponents assume that this allows them to reconcile Scripture with the idea of long ages. This paper demonstrates that the passage in Ezekiel 28 cannot relate to this supposed time gap even if the passage refers to the fall of Satan. If the text is understood as a reference to the fall of Satan, we would still be required to interpret the timing of Satan’s fall as an event that occurred after the sixth day of creation, and the final judgment of Satan is reserved for fire rather than water. We show that the gap theory is an extrabiblical and artificial construct that has been imposed upon the text of Genesis 1:1–2, and that Ezekiel 28 is actually problematic for the gap theory. ap theory claims that there was a previous earth that was 5. God destroyed the earth and everything in it with a Gcreated and then destroyed billions of years ago because worldwide Flood that produced the fossils and rock layers of the rebellion of Lucifer. -
Ezekiel 20:12-13 Ezekiel 20:20
The Berean: Daily Verse and Commentary for Ezekiel 20:12-13 (http://www.theberean.org) Ezekiel 20:12-13 (12) Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them. (13) But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. Ezekiel 20:20 (20) And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God. King James Version What caused one house (Judah) to retain its identity and the other (Israel) to lose it? God gives the answer—the Sabbath. Whedon's Commentary on the Bible (at verse 12) states, “The Sabbath was the visible sign to the Hebrews and to the world that they were his, and that he was theirs.” A sign identifies. An example is a burqa, the long, loose garment covering the whole body from head to feet, worn in public by many Muslim women. A woman wearing a burqa is an unmistakable sign that she is Allah's and that he is her god. It is a sign that separates and identifies. With these verses in chapter 20 of Ezekiel, God guarantees that if His people keep the Sabbath—the sign that signifies who they are and who they worship—that sign would assure their identity. -
Of Malachi Studies of the Old Testament's Ethical Dimensions
ABSTRACT The Moral World(s) of Malachi Studies of the Old Testament’s ethical dimensions have taken one of three approaches: descriptive, systematic, or formative. Descriptive approaches are concerned with the historical world, social context, and streams of tradition out of which OT texts developed and their diverse moral perspectives. Systematic approaches investigate principles and paradigms that encapsulate the unity of the OT and facilitate contemporary appropriation. Formative approaches embrace the diversity of the OT ethical witnesses and view texts as a means of shaping the moral imagination, fostering virtues, and forming character The major phase of this investigation pursues a descriptive analysis of the moral world of Malachi—an interesting case study because of its location near the end of the biblical history of Israel. A moral world analysis examines the moral materials within texts, symbols used to represent moral ideals, traditions that helped shape them, and the social world (political, economic, and physical) in which they are applied. This study contributes a development to this reading methodology through a categorical analysis of moral foundations, expectations, motives, and consequences. This moral world reading provides insight into questions such as what norms and traditions shaped the morals of Malachi’s community? What specific priorities, imperatives, and injunctions were deemed important? How did particular material, economic, and political interests shape moral decision-making? How did religious symbols bring together their view of the world and their social values? The moral world reading is facilitated by an exploration of Malachi’s social and symbolic worlds. Social science data and perspectives are brought together from an array of sources to present six important features of Malachi’s social world. -
A Commentary on the Book of Ezekiel by Pastor Galen L
A Commentary on the Book of Ezekiel By Pastor Galen L. Doughty Southside Christian Church December 2014 INTRODUCTION: This commentary is based upon my personal devotional notes and reflections on the Book of Ezekiel. It is intended to help you better understand some of the background and issues in Ezekiel’s prophecy. It is not a technical commentary designed for academic projects. This material is intended for use by members and friends of Southside Christian Church, especially our Life Group leaders to help you lead your group in a verse by verse study of Ezekiel. However, I do not include discussion questions in the commentary. That I leave up to you as a group leader. In the commentary there are occasional references to the original Hebrew words Ezekiel used in a particular passage. Those Hebrew words are always quoted in italics and are transliterated into English from the Hebrew. I go chapter by chapter in the commentary and sometimes individual verses are commented upon, sometimes it is several sentences and sometimes a whole paragraph. This commentary is based on the New International Version and all Scripture quotations are taken from that version of the Bible. Books of the Bible, Scripture references and quotes are also italicized. KEY HISTORICAL DATES IN THE TIMELINE OF EZEKIEL: King Jehoiachim of Judah becomes a Babylonian vassal, 605. Jehoiachim rebels against Nebuchadnezzar; he sends troops to raid and punish Jehoiachim, 602. Nebuchadnezzar deports some Jews to Babylon from Jerusalem including a young man named Daniel, 602. Jehoiachim dies and is replaced by his son Jehoiachin; he reigns three months, 598. -
God's Last Question to Man EZEKIEL 8
God’s Last Question to Man EZEKIEL 8 Testimony press publications PO Box 286 Tonasket WA USA www.testimonypress.org God’s Last Question to Man EZEKIEL 8 Ezekiel 8 is filled with original light that the Laodicean church has wandered away from, which has opened the door to many heresies coming into her midst. The basis of this study was put together by a pastor that did much research on this subject, and some of his sources of infor- mation came from ministers in the ‘20s and ‘30s. So this is not a new study, nor is it new light. It is original light that has been lost through years of deep apostasy and rejection of truth by the Church claiming to be the expositors of light. Those in high places in the Church have been so against this study that they have fired pastors from studying and sharing this light. So you see, there is a conspiracy to keep this truth from the people, so that we are left in darkness about this message. Testimony Vol. 5 p.212 “The day of God's vengeance is just upon us. The seal of God will be placed upon the foreheads of those only who sigh and cry for the abominations done.” In the 8th chapter of Ezekiel, we have 5 abominations that are listed. If you read carefully through Ezekiel 8 you will find that one does not receive the seal of the Living God unless you sigh and cry over all these abominations. How can we cry over something if we don’t even know what it is? In Ezekiel 8 there are a series of questions that God asks man. -
God's Purpose for Israel During the Tribulation
Scholars Crossing Article Archives Pre-Trib Research Center May 2009 God's Purpose for Israel During the Tribulation Thomas D. Ice Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/pretrib_arch Recommended Citation Ice, Thomas D., "God's Purpose for Israel During the Tribulation" (2009). Article Archives. 122. https://digitalcommons.liberty.edu/pretrib_arch/122 This Article is brought to you for free and open access by the Pre-Trib Research Center at Scholars Crossing. It has been accepted for inclusion in Article Archives by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. GOD’S PURPOSE FOR ISRAEL DURING THE TRIBULATION Tom’s Perspectives by Thomas Ice I recently engaged in a debate (May 26, 2006) against preterist Gary DeMar on the topic of “The Great Tribulation: Past or Future?” One of the points I made in favor of the tribulation as a future time was that one of the biblically defined purposes for that seven-year period, as it relates to Israel, did not occur in the first century. So just what is God’s purpose for Israel during the tribulation? PURGING OUT THE REBEL One of the major Divine purposes for the tribulation in relation to Israel is the conversion of the Jewish remnant to faith in Jesus as their Messiah. This will take place throughout the tribulation, but by the end of the seven-year period the entire number of the elect remnant will become converted to Jesus. That number is likely a third of the Jewish people as noted in Zechariah 13:9. -
UC Berkeley UC Berkeley Electronic Theses and Dissertations
UC Berkeley UC Berkeley Electronic Theses and Dissertations Title Men in Travail: Masculinity and the Problems of the Body in the Hebrew Prophets Permalink https://escholarship.org/uc/item/3153981r Author Graybill, Cristina Rhiannon Publication Date 2012 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California Men in Travail: Masculinity and the Problems of the Body in the Hebrew Prophets by Cristina Rhiannon Graybill A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Studies and the Designated Emphasis in Critical Theory in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Robert Alter, Chair Professor Daniel Boyarin Professor Chana Kronfeld Professor Celeste Langan Spring 2012 Copyright © 2012 Cristina Rhiannon Graybill, All Rights Reserved. Abstract Men in Travail: Masculinity and the Problems of the Body in the Hebrew Prophets by Cristina Rhiannon Graybill Doctor of Philosophy in Near Eastern Studies with the Designated Emphasis in Critical Theory University of California, Berkeley Professor Robert Alter, Chair This dissertation explores the representation of masculinity and the male body in the Hebrew prophets. Bringing together a close analysis of biblical prophetic texts with contemporary theoretical work on masculinity, embodiment, and prophecy, I argue that the male bodies of the Hebrew prophets subvert the normative representation of masculine embodiment in the biblical text. While the Hebrew Bible establishes a relatively rigid norm of hegemonic masculinity – emphasizing strength, military valor, beauty, and power over others in speech and action – the prophetic figures while clearly male, do not operate under these masculine constraints.