The Major Prophets, Part 2 Ezekiel and Daniel

Peter Paul Rubens. The Prophet Ezekiel (red and black pencil, gray watercolor on white paper), c. 1601-1602. Louvre Museum, Paris.

[This is Rubens’ sketch of Michelangelo’s Sistine Chapel “Ezekiel” fresco (c. 1508-1512)].

with

Dr. Bill Creasy

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The Major Prophets, Part 2 Ezekiel and Danie

Traditional Author: Ezekiel

Traditional Dates Written: 593-571 B.C.

Traditional Periods Covered: 593-571 B.C. Traditional Author: Daniel

Traditional Dates Written: 605-539 B.C.; 2nd century B.C.

Traditional Periods Covered: 605-539 B.C. General Introduction This general introduction to the Prophets first appeared in the syllabus for “The Major Prophets, Part 1.” The Hebrew Scriptures (or the Old Testament) feature three main characters: king, priest and prophet. Of course, God is to be Israel’s king: in the beginning, God makes an irrevocable covenant with Israel; he leads the Israelites out of Egypt in the Exodus; reaffirms the covenant at Mount Sinai; tests the Israelites throughout their 40-year wilderness experience; and finally, under Joshua’s leadership, moves them into the land of Canaan—the “Promised Land”—where they dislodge (to some degree) the indigenous people who live there: the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites (Judges 3: 5-6). With the death of Joshua and his generation, however, the Israelites quickly fall far from God, ignoring the covenant, intermarrying with the indigenous people, and serving their gods. A steep cycle of decline begins, and with each turn of the cycle, the nation spirals lower and lower, until by the end of the book of Judges, around 1050 B.C.: “There was no king in Israel [including God]; everyone did what was right in their own sight” (21: 25). With each cycle of decline God raises a “Judge.” In the book of Judges, we meet 13 Judges, but they are not judicial figures, they are military or political leaders (although Deborah—the only woman judge—serves both judicial and military functions). Theoretically, Judges were to emerge at a time of crisis, address the crisis, and then return to their ordinary lives as farmers and shepherds. But, of course, when people are given power (or take it), they are loath to give it up, so as time goes by the judges become more and more corrupt, clinging to power and position. By 1 Samuel the people are fed up with the corrupt judges, and they demand a king, “like all the other nations, to rule us” (8: 5).

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The King The people choose Saul, son of Kish, a Benjamite, to reign as Israel’s first king, 1050-1010 B.C. Although Saul looks like a king, he doesn’t have the heart of a king, and Saul fails miserably at the job, quickly descending into paranoia and madness, and opening the door for the dashing and heroic young David to replace him. With the death of Saul and his three sons—Jonathan, Abinadab and Malki-Shua—at the battle of Mount Gilboa, David steps through the door, reigning as king from 1010-970 B.C. Through brilliant (and sometimes brutal) political maneuvering and warfare, David forges a loose confederation of twelve tribes into a united monarchy, elevating them to a position of regional power. David is Israel’s ideal king: he is a magnificent warrior, a brilliant king and a profound man of God . . . but a deeply flawed man, as well, fully human in his loves and hates, his passions and desires, his foibles and failures. With David’s death, his son Solomon becomes king, and he reigns from 970-930 B.C. Solomon inherits David’s united monarchy, and Solomon overlays the monarchy with a brilliant administrative structure, for the most part ignoring tribal boundaries and loyalties. Through strategic alliances with other kings and tribal warlords, Solomon vertically integrates the entire economy of his day, controlling not only the food production center of Egypt, but the land and maritime distribution routes, as well. As a result, under Solomon’s reign Israel dominates the biblical world, generating enormous wealth in the process. But Solomon’s reign quickly produces internal conflict and incipient rebellion, as well. Due to the burdensome taxes imposed on his people and the hated practice of corvée (unpaid, conscripted labor), upon Solomon’s death civil war breaks out. Jeroboam, leader of the rebel forces, rallies the northern tribes against Solomon’s son Rehoboam, who leads the lone tribe of Judah, the house of David. The civil war is a disaster: the northern tribes become the nation of Israel, with its capital at Samaria, while the southern tribe of Judah becomes the nation of Judah, with its capital at Jerusalem. The civil war rages for nearly 80 years, fracturing the united monarchy into shards of splintered glass and inviting invasion from the surrounding nations and tribal peoples. With Solomon’s death, the united monarchy collapses. Nineteen kings will rule in the northern kingdom of Israel; twenty kings will rule in the southern kingdom of Judah. Here’s the list:

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Northern Kingdom of Israel Southern Kingdom of Judah 1. Jeroboam I (930-909) 1. Rehoboam (930-913) 2. Abijah (913-910) 2. Nadab (909-908) 3. Asa (910-869) 3. Baasha (908-886) 4. Elah (886-885) 5. Zimri (885-7 days) 6. Omri (885-874) 7. Ahab (874-853) 4. Jehoshaphat (869-848) 8. Ahaziah (853-852) 9. Joram (852-841) 5. Jehoram (848-841) 10. Jehu (841-814) 6. Ahaziah (841) 7. Athaliah (841-835) 11. Jehoahaz (814-798) 8. Joash (835-796) 12. Jehoash (798-782) 9. Amaziah (796-767) 13. Jeroboam II (782-753) 10. Uzziah (767-740) 14. Zechariah (753-752) 15. Shallum (752-1 month) 16. Menahem (752-742) 17. Pekahiah (742-740) 18. Pekah (740-732) 11. Jotham (740-735) 19. Hoshea (732-721) 12. Ahaz (735-715) 13. Hezekiah (715-686) 14. Manasseh (786-642) 15. Amon (642-640) 16. Josiah (640-609) 17. Jehoahaz (609-3 months) 18. Jehoiakim (609-598) 19. Jehoiachin (598-597) 20. Zedekiah (597-686) 1 & 2 Samuel, 1 & 2 Kings and 1 & 2 Chronicles tell the story of the kings of Israel and Judah, a tale that spans 1050-586 B.C., nearly half a millennium. It is a sprawling story that provides the historical and narrative context for the prophets, for all of the prophets live and work during the time of the kings. What they have to say has its immediate application during the prophets’ own time and place.

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The Priests God creates Israel’s priesthood during Israel’s wilderness years (1446-1406 B.C.) by appointing Moses’ older brother Aaron, as High Priest, and Aaron’s sons—Nadab, Abihu, Eleazar and Ithamar—as priests (Exodus 28: 1). The priesthood is then restricted to the patrilineal descendants of Aaron, scion of the tribe of Levi. By definition, a priest in Scripture speaks to God on behalf of the people, and he ministers to the people by offering sacrifices to God on their behalf: the burnt offering, grain offering, fellowship (or “peace”) offering, sin offering and guilt offering (Leviticus 1-5). Israel’s priests serve at the Tabernacle (1446-959 B.C.), Solomon’s Temple (959-586 B.C.) and the Second Temple (516 B.C.-A.D. 70) until the destruction of Jerusalem and the Second Temple in A.D. 70. Today in Judaism, priests [ּכֲֹהנִים, kohanim] continue in the Kohen families of rabbinical Judaism, although they have no official function in a synagogue. In Orthodox communities, however, it is customary to have a kohan read the first of three readings at daily synagogue services (on Mondays and Thursdays) and the first of seven readings on Shabbat, the Sabbath. A kohan may also be called upon in Orthodox services to offer the “priestly blessing” (the ברכת כהנים, birkat kohanim), head covered and hands held aloft in the “priestly blessing” gesture (like the Vulcan salutation given by Mr. Spock (Leonard Nimoy, the Jewish actor) in Star Trek, who copied it from an Orthodox rabbi!). In biblical Judaism, the priests enjoy high status among the people and their leaders, and they often work hand-in-hand with court officials to advance the king’s agenda. Given their status and position, however, priests easily became corrupt. Jeremiah, himself a priest as well as a prophet, excoriates the corrupt leaders and priests of his day, saying: “The prophets prophesy falsely, and the priests teach on their own authority; yet my people love it this way” (5: 31); “small and great alike, all are greedy for gain, prophet and priest, all practice fraud” (6: 13). And we read in Jeremiah that “the priest Pashhur, son of Immer, chief officer in the house of the Lord, heard Jeremiah prophesying . . . so he struck the prophet and put him in the stocks at the upper Gate of Benjamin in the house of the Lord” (20: 1-2). And, of course, in New Testament times Caiaphas the High Priest works hand-in-hand with the Roman authorities, having Jesus arrested, beaten, tried and handed over to Pontius Pilate, demanding that Jesus be crucified. More often than not, priests in the Hebrew Scriptures support the status quo, currying favor with the kings and their court officials. “Good” priests in Scripture are few and far between.

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The Prophets As a priest speaks to God on behalf of the people, the prophet speaks to the people on behalf of God. A prophet is necessarily confrontational, typically confronting both priests and kings. Prophets come in two types: oral prophets and writing prophets. Oral prophets like Elijah and Elisha are great prophets, but they don’t write a single word. Elijah, for example, confronts the corrupt king of Israel, Ahab; his vile, loathsome and despicable wife, Jezebel; and the army of prophets of Baal whom they employ. In the climax of the story, Elijah takes on four hundred prophets of Baal on Mount Carmel, taunting them as they call on Baal, and finally himself calling down fire from heaven and thunderously defeating them all . . . after which, Elijah butchers them! Elisha, too, makes enemies of kings, both foreign and domestic. Both are great prophets, but they are not writers. Of the writing prophets, we have sixteen: four major prophets and twelve minor prophets. Importantly, major prophets are not more important than minor prophets; major prophets are major because their books are long, while minor prophets are minor because their books are short. Major Prophets Minor Prophets Isaiah (66 chapters) Hosea (14 chapters) Jeremiah (52) Joel (4) Lamentations (5) Amos (9) Ezekiel (48) Obadiah (1) Daniel (12, or 14 in the Deutero-canon) Jonah (4)

Micah (7) Nahum (3) Habakkuk (3) Zephaniah (3) Haggai (2) Zechariah (14) Malachi (3) Lamentations is only five chapters long, but it is written by Jeremiah, so it is included with him. Daniel is a special case. The Jewish canon includes Daniel among the Ketuvim, the “Writings,” not among the Nevi-im, the “Prophets,” for Daniel is an altogether a different genre of composition. The book of Daniel was written sometime during the 2nd century B.C, although its story is set in Babylon during the Babylonian captivity, 605-539 B.C. Daniel is a young man of the royal house of David who is taken captive from Jerusalem to Babylon in 605 B.C., and he serves at the court of king Nebuchadnezzar. The story fits neatly into the apocalyptic genre, and it combines

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prophecy with “end-time” (or eschatological) visions. Daniel differs greatly from the other major and minor prophets, all of whom speak into their own historical context. The Christian canon of the Hebrew Scriptures moves Daniel from the Ketuvim to the Major Prophets—a companion to Isaiah, Jeremiah and Ezekiel—primarily because Daniel was an especially important book to Jesus, who identified closely with it, understanding himself to be the “Son of Man,” referenced in Daniel 7:

“As the visions during the night continued, I saw coming with the clouds of heaven One like a son of man. When he reached the Ancient of Days and was presented before him, He received dominion, splendor, and kingship; all nations, peoples and tongues will serve him. His dominion is an everlasting dominion that shall not pass away, his kingship, one that shall not be destroyed.”

(7: 13-14) In the Olivet Discourse—Jesus’ words on the “end times”—he alludes to Daniel, as well, saying:

“When you see the desolating abomination spoken of through Daniel the prophet [Daniel 9: 27; 11: 31; 12: 11] standing in the holy place (let the reader understand), then those in Judea must flee to the mountains, a person on the housetop must not go down to get things out of his house, a person in the field must not return to get his cloak. Woe to pregnant women and nursing mothers in those days. Pray that your flight not be in winter or on the Sabbath, for at that time there will be great tribulation, such as has not been since the beginning of the world until now, nor ever will be. And if those days had not been shortened, no one would be saved; but for the sake of the elect they will be shortened.”

(Matthew 24: 15-22) And finally, at Jesus’ trial before the Sanhedrin, the high priest cuts to the chase, demanding a clear answer from Jesus, saying: “I order you to tell us under oath before the living God whether you are the Messiah, the Son of God” (Matthew 26: 63). And Jesus replies, alluding directly to Daniel 7: 13-14—

“You have said so [su◊ ei‹maß]. But I tell you: From now on you will see ‘the Son of Man seated at the right hand of the Power’ and ‘coming on the clouds of heaven.’”

(Matthew 26: 64)

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That gets Jesus a death sentence. The book of Daniel plays a central role in Jesus’ self-identity, and consequently it goes on to play a central role in Christian apocalyptic or “end time” thinking. Thus, the Christian canon elevates Daniel to the status of a major prophet. Importantly, all prophets speak into their own historical context, addressing issues that are current in their own day. A prophet is emphatically NOT a fortune teller, someone who looks down the corridor of time and says: “I see Jesus coming; he’ll be born in Bethlehem 500 years from now!” A prophet always—100% of the time—speaks into his own historical context. That’s his job. When Moses is about to die in the book of Deuteronomy, he says to the Israelites:

“A prophet like me will the LORD, your God, raise up for you from among your own kindred; that is the one to whom you shall listen.”

(18: 15)

But how would the people know if a person claiming to be a prophet actually is one? Anyone can claim to be a prophet . . . and turn out to be a phony, a “false” prophet. So, Moses replies:

“If a prophet speaks in the name of the LORD but the word does not come true, it is a word the LORD did not speak. The prophet has spoken it presumptuously; do not fear him.”

(18: 22)

So, if what the prophet says doesn’t come true for another 500 years, how would the prophet’s audience know to believe him? Consequently, what the prophet says must come true within the lifetime of his audience, or shortly thereafter. Isaiah offers a perfect example. Isaiah operates as a prophet during the reigns of kings Uzziah, Jotham, Ahaz and Hezekiah; that is, 740-686 B.C. During the reign of Ahaz, king of Judah (735-715 B.C.), Israel in the north had formed an alliance with Aram (Syria) to their north. Together Aram and Israel seek to conquer Ahaz and the southern kingdom of Judah. It’s 735 B.C. (the beginning of his reign) and Ahaz is terrified, knowing that he cannot defeat the northern alliance. God sends Isaiah to tell Ahaz not to fear them, for Ahaz has a much bigger problem on his hands: the Assyrian Empire (northern Iraq of today) is on the rise, and they will obliterate both Aram and Israel . . . then they’ll come after Judah. Ahaz doesn’t believe Isaiah, so he demands a sign . . . and Isaiah gives him one:

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“Listen, house of David! Is it not enough that you weary human beings? Must you also weary my God? Therefore, the Lord himself will give you a sign, the young woman, pregnant and about to bear a son, shall name him Emmanuel. Curds and honey he will eat so that he may learn to reject evil and choose good; for before the child learns to reject evil and choose good, the land of those two kings whom you dread shall be deserted.” (7: 13-16)

Isaiah 7: 14 is traditionally translated: “Behold, a virgin shall conceive, and bear a son, and shall call his name Emmanuel” (KJV). And that’s how Matthew understands it when he writes of Jesus’ birth:

“All this took place to fulfill what the Lord had said through the prophet: ‘Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel,’ which means ‘God is with us.’”

(1: 22-23) The Hebrew word translated “virgin” is ַעְלָמה [al-mah’] and it merely means “young woman,” not necessarily a physiological “virgin” (although in Isaiah’s and Matthew’s day the two were nearly synonymous). But Isaiah is not looking 735 years down the corridor of time, predicting the birth of Jesus. He is speaking of his immediate future, when the sign he gave will be fulfilled. And it is fulfilled in the very next chapter of Isaiah:

“The LORD said to me: Take a large tablet, and inscribe on it with an ordinary stylus, ‘belonging to Maher-shalal-hash-baz,’ and call reliable witnesses for me, Uriah the priest, and Zechariah, son of Jeberechiah. Then I [Isaiah] went to the prophetess [Mrs. Isaiah] and she conceived and bore a son. The LORD said to me: Name him Maher-shalal-hash-baz, for before the child learns to say, ‘My father, my mother,’ the wealth of Damascus and the spoils of Samaria shall be carried off by the king of Assyria.” (8: 1-4)

So, Mrs. Isaiah (an ַעְלָמה al-mah’) gives birth to a son, and before that boy can say “Papa” or “Mama,” before he knows right from wrong (traditionally at 12 years old), Aram and Israel will not even exist. And sure enough, Assyria conquers both Aram and Israel in 722 B.C., 12 years after Maher-shalal-hash-baz is born. The child’s name is symbolic, by the way, meaning “quick spoils, speedy plunder,” exactly what Assyria gets from Aram and Israel. So, Isaiah’s prophecy in 7: 14 is literally fulfilled only one chapter later, in 8: 3. The early Christians understood that Isaiah’s prophecy in 7: 14 was literally fulfilled in 8: 3, but they read this fulfilled prophecy as foreshadowing an even greater fulfillment in their day. As the ַעְלָמה [al-mah’] (Mrs. Isaiah, the “young woman”) conceived and gave

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birth to a son in Isaiah, so in the manner of “stepped up parallelism,” does the Virgin Mary [parqevnoß, par-the’-nos, a physiological virgin] conceive and give birth to a son, Jesus. We see fulfilled prophecy in the Hebrew Scriptures foreshadowing events in the New Testament hundreds of times. So, Old Testament prophecy does not predict events in the New Testament; rather, fulfilled prophecy in the Old Testament foreshadows events in the New Testament. In the literary world, this foreshadowing is called “intertextuality,” and we’ll explore it in-depth in our two courses on the Major Prophets: Isaiah and Jeremiah; Ezekiel and Daniel. All of the writing prophets operate during the time of the kings, so it’s important to understand the historical context into which they write, if we’re to understand their books. Here are the prophets associated with their corresponding kings:

Northern Kingdom of Israel Southern Kingdom of Judah

1. Jeroboam I (930-909) 1. Rehoboam (930-913) 2. Abijah (913-910) 2. Nadab (909-908) 3. Asa (910-869) 3. Baasha (908-886) 4. Elah (886-885) 5. Zimri (885-7 days) 6. Omri (885-874) 7. Ahab (874-853) Elijah, Elisha (oral) 4. Jehoshaphat (869-848) 8. Ahaziah (853-852) Zedekiah 9. Joram (852-841) 5. Jehoram (848-841) 10. Jehu (841-814) 6. Ahaziah (841) 7. Athaliah (841-835) 11. Jehoahaz (814-798) 8. Joash (835-796) Jonah 12. Jehoash (798-782) 9. Amaziah (796-767) 13. Jeroboam II (782-753) Hosea 10. Uzziah (767-740) Amos 14. Zechariah (753-752) Micah Isaiah 15. Shallum (752-1 month) 16. Menahem (752-742) 17. Pekahiah (742-740) 18. Pekah (740-732) 11. Jotham (740-735) 19. Hoshea (732-721) 12. Ahaz (735-715) 13. Hezekiah (715-686) 14. Manasseh (786-642) Nahum 15. Amon (642-640) 16. Josiah (640-609) Zephaniah 17. Jehoahaz (609-3 months) Habakkuk 18. Jehoiakim (609-598) Jeremiah 19. Jehoiachin (598-597) Obadiah 20. Zedekiah (597-686) Daniel/Ezekiel Haggai Zechariah Malachi

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Ezekiel In “The Major Prophets, Part 1” we focused on Isaiah and Jeremiah; in this course, we’ll focus on Ezekiel and Daniel. Isaiah and Jeremiah both served as prophets, writing from Jerusalem: Isaiah from 740-686 B.C.; Jeremiah from 626-586 B.C. Ezekiel is among those taken captive to Babylon by Nebuchadnezzar in 597 B.C., and he serves as a prophet, writing from Babylon to the people in Jerusalem, 593-571 B.C. His written prophecies address judgment against Judah and Jerusalem (chapters 1-24); oracles against the nations (chapters 25-32); and visions of a renewed, eschatological Jerusalem (chapters 33-48). Within these prophecies, Ezekiel has six “visions,” visions that make us wonder what Ezekiel might have been smoking! Daniel The Christian Bible views Daniel as one of the four major prophets; the Hebrew (or Jewish) Bible, classifies Daniel among the Ketuvim, or the “Writings.” The book of Daniel consists of historical fiction, six vignettes of life at court (chapters 1-6), and four apocalyptic visions (chapters 7-12). Jesus was intimately familiar with Daniel, identifying himself as the “Son of Man,” referenced in Daniel 7, and he quotes Daniel in the apocalyptic Olivet Discourse of Matthew 24. The larger Greek canon includes three additional stories in the book of Daniel: the Song of the Three Holy Children; Susanna; and Bel and the Dragon; hence, in the Greek canon Daniel expands to 14 chapters, rather than 12 chapters as in the “common” canon. Although Daniel is set in the Babylonian court of Nebuchadnezzar and his “son” Belshazzar 605-539 B.C., it was written during the 2nd century B.C. and was a favorite among the apocalyptic movements of Jesus’ day: there are fragments from multiple copies of Daniel among the Dead Sea Scrolls of Qumran, for example.

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The Major Prophets, Part 2

Ezekiel and Daniel

Syllabus Week (January 27/28) Lesson#1:CalledtobeaProphet(1:1–3:27)

William Blake. The Whirlwind: Ezekiel’s Vision of the Cherubim and Eyed Wheels (pen and watercolor over graphite on paper), c. 1803-1805.

Museum of Fine Arts, Boston.

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We witnessed Isaiah’s call to be a prophet, a call to which Isaiah eagerly responded: “Here I am . . . send me!” (Isaiah 6: 8); and we witnessed Jeremiah’s call to be a prophet, a call from which Jeremiah shrank in horror: “Ah, Lord God! . . . I do not know how to speak. I am too young!” (Jeremiah 1: 6). It is difficult to find two prophets who differ more than Isaiah and Jeremiah. In Proto-Isaiah, Isaiah places Israel in the dock, with God as judge, speaking in a thunderous voice; in Deutero-Isaiah, we witness God speaking tenderly to Israel, gently announcing that her hard service in Babylon has ended; and in Trito-Isaiah, we see a marvelous vision unfold, a vision not only of a redeemed Israel, but of a redeemed humanity. Jeremiah on the other hand, speaks reluctantly, depressed and weeping at every turn . . . and desperately wanting to resign. While both Isaiah and Jeremiah may use extreme rhetoric to deliver their message, and may even accompany it with graphic visual aids (e.g., Jeremiah’s “linen belt” (13: 1-11) and the “yoke” (27: 2 – 28: 14)), Ezekiel is in a class all by himself: he lies bound in a public park for months on end, wearing a sign; he digs holes in the walls of a house; he takes flight on “visionary journeys” from Babylon to Jerusalem; he hears voices; he is obsessed with feces and blood; and he peppers his prophecy with extravagant pornographic imagery! If Isaiah is the “thundering prophet” and Jeremiah is the “weeping prophet,” Ezekiel is the “weird prophet”!

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Lesson#2:SignsandVisions(4:1–7:27)

Raphael. Ezekiel’s Vision (oil on panel), c. 1518. Palazzo Pitti, Florence.

Immediately after God appoints Ezekiel as a prophet, Ezekiel springs into action, not with thundering words or copious tears, but with street theater! Ezekiel draws a sketch of Jerusalem on a clay tablet, builds siege works around it, and then lies tied with ropes on his left side for 390 days, 24/7, flinging stones at his model and denouncing it! Then he turns on his right side, and does the same thing for another 40 days. Afterward, Ezekiel takes a sharp sword and shaves his head and face bald: a third of the hair he burns; a third he hacks to pieces with a sword; and a third he flings to the wind. Then he utters scathing denouncements against both Israel and Judah. I told you Ezekiel was weird! Assignment Ezekiel 1: 1 – 7: 27.

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Week 2 (February 3/4) Lesson #3: Exit: God (8: 1 – 11: 25)

Michelangelo. Ezekiel (pendentive fresco), c. 1508-1512. Sistine Chapel, Vatican City.

Sitting in his home in Babylon, Ezekiel has a vision of something like a man, whose upper half looks like polished bronze and whose lower half looks like fire. This strange figure grasps Ezekiel by the hair, snatches him up between earth and heaven and magically transports him to Jerusalem, where he has visions of abominable acts being committed by priests and elders in the temple. The acts are so disgusting that the pillar of cloud and fire that had accompanied the Israelites during the Exodus, that had rested above the ark of the covenant in the tabernacle, and that had filled the Holy of holies in Solomon’s temple, rises above the temple, moves to the temple’s threshold and disappears eastward, over the Mount of Olives and down toward Jericho. In disgust, God leaves Jerusalem.

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Lesson #4: Woe to Israel (12: 1 – 14: 23)

Hartman Schedel, “The Destruction of Jerusalem,” Nuremberg Chronicle (woodcuts by Michael Wolgemut), 1493. Anton Koberger, Nuremberg.

After Ezekiel’s vision of God leaving the temple in Jerusalem, Ezekiel is once again dropped back in Babylon where he denounces Judah and Jerusalem in dramatic street theater, first by digging a hole in the wall of his house and crawling through it late at night, dragging his meager possessions behind him in a sack, and then by eating stale bread and drinking water as he trembles violently! Afterward, Ezekiel fiercely denounces false prophets and witches, while calling down doom upon Jerusalem and her people.

AssignmentEzekiel8:1–14:23.

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Week 3 (February 10/11) Lesson #5: The Adulterous Wife (15: 1 – 17: 24)

“Allegory of the Adulterous Wife,” in Der Schatzbehalter oder Schrein der wahren Reichthuemer des heils und ewiger Seligkeit (hand-colored woodcut, fig. 67), 1491.

Anton Koberger, Nuremberg.

[This copy is in the Davidson Art Center at Wesleyan University, Middletown, CT.] Ezekiel highlights Judah’s unfaithfulness in a series of three parables (or allegories): the first, wood from a vine; second, an outrageously unfaithful wife; and third, two eagles.

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Lesson #6: Sin and Retribution (18: 1 – 20: 44)

Nicolas Poussin. Adoration of the Golden Calf (oil on canvas), c. 1634. National Gallery, London.

The three previous parables lead Ezekiel to reflect upon Israel’s guilt: first, by considering the popular proverb, “Parents eat sour grapes, but the children’s teeth are set on edge” (the very same parable used by Jeremiah in 31: 29); second, with the story of a mother lion and her cubs; and third, by tracing the history of Israel’s infidelity from the Exodus until Ezekiel’s day. Assignment Read: Ezekiel 15: 1 – 20: 44

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PRESIDENTS’ DAY

No classes on Monday/Tuesday, February 17/18, 2020

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ISRAEL TOUR

No Classes During February 23/24 – March 2/3, 2020

Sea of Galilee from the Mount of Beatitudes

Photography by Ana Maria Vargas

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Week 4 (March 9/10) Lesson #7: The Whore and Her Sister (21: 1 – 24: 27)

William Blake. The Death of the Wife of the Prophet Ezekiel (pen and black ink and wash over graphite on cream wove paper), c. 1785.

Philadelphia Museum of Art, Philadelphia. God commands Ezekiel to groan . . . and groan he does! And then Ezekiel “cries out” and “howls” over the destiny of Judah and Jerusalem; he “slaps his thigh” in grief and dread; and he “claps his hands” as God’s whirling sword destroys his people, pouring out fury and wrath upon them. Which leads Ezekiel to draw a vivid parable, one of God comparing Israel and Judah to two sisters, Oholah and Oholibah, daughters of the same father, both of whom have gone astray . . . in what is surely the most pornographic chapter in all of Scripture! The comparison ends with God stabbing deeply into Ezekiel’s heart to demonstrate the pain God feels at the loss of Israel, God’s bride: Ezekiel’s beloved wife dies, and God forbids him to mourn or shed a tear. All the while, Ezekiel sits, mute.

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Lesson #8: Oracles against the Nations (25: 1 – 32: 32)

Map of nations surrounding Judah, c. 830 B.C.

https://en.wikipedia.org/wiki/Edom#/media/File:Kingdoms_around_Israel_830_map.svg As both Isaiah and Jeremiah utter oracles against Judah’s surrounding nations, so too does Ezekiel utter oracles against Ammon, Moab, Edom, the Philistines, Tyre, Sidon and Egypt. Assignment

Read:Ezekiel21:1–32:32.

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Week 5 (March 16/17) Lesson #9: The Valley of Dry Bones (33: 1 – 37: 28)

Francisco Collantes. The Vision of Ezekiel (oil on canvas), 1630. Prado Museum, Madrid.

Once again, we see Ezekiel portrayed as a sentinel, one who stands watch and warns of coming danger . . . and he sounds the alarm: God had set shepherds over the flock, and the shepherds have devoured the sheep; they will pay for their sins. Indeed, all those who sin shall die. In the end, however, God will separate the sheep from the goats, and he will appoint one shepherd over one flock: God’s shepherd, David. And this brings us to one of the most vivid and memorable sections in all of Scripture: the valley of dry bones!

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Lesson #10: Gog of Magog (38: 1 – 39: 29)

“Gog and Magog Attack the Holy City” [note the hooked noses!] in Anglo-Norman Verse Apocalypse (MS 815, fol. 49v), c. 1220-1270.

Bibliothèque municipal, Toulouse, France.

This section of Ezekiel on Gog of Magog suggests a final, climactic battle between the forces of good and evil, the precursor of Armageddon in the book of Revelation. When God restores Israel and Judah under David as king (or under a Davidic-like king; e.g., Christ), the surrounding nations attack. In Ezekiel, Gog is a person and Magog is a place (Ezekiel 38: 2); in the book of Revelation, both Gog and Magog are places (Revelation 20: 8). Recall that nearly all nations that pose existential threats to Israel and Judah attack from the north: Aram, Assyria and Babylon. Both Ezekiel and Revelation suggest that Gog and Magog are such nations in the north, not specifically identified, but nations that emerge, as it were, like howling specters from the dark, dangerous and misty north. Assignment

Read:Ezekiel33:1–39:29.

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Week 6 (March 23/24) Lesson #11: Jerusalem Restored (40: 1 – 46: 25)

“A New Earth,” Apocalypse (miniature illumination, Yates Thompson MS 10, fol. 36r), c. 1370-1390. British Library, London.

Once again, a mysterious “man” transports Ezekiel in a vision to Jerusalem. This time he does not see a city in ruins, but one entirely renewed . . . a Jerusalem in the distant, eschatological future, much as we see the “New Jerusalem” of Revelation 21-22. Ezekiel portrays the city and its temple in minute detail, giving its various measurements and functions, its sacrifices and celebrations.

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Lesson #12: A Renewed World (47: 1 – 48: 35)

Edward Hicks. Peaceable Kingdom (oil on canvas), c. 1834. National Gallery of Art, Washington, D.C.

The book of Ezekiel closes with a remarkable scene, a river flowing from the threshold of the temple toward the east, cascading down to the Dead Sea where it makes the salt water fresh, and life emerges from what is dead. Of course, the scene envisions resurrection, much as “the river of life-giving water, sparkling like crystal, flowing from the throne of God and of the Lamb” cascades down the middle of the street in the New Jerusalem of Revelation (22: 1-2a). Indeed, in Ezekiel’s concluding chapters, we have the eschatological blueprint for the “end times,” fully envisioned in the book of Revelation. Assignment

Read:Ezekiel40:1–48:35.

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Week 7 (March 30/31) Lesson #13: Introduction to Daniel

Edward Burne-Jones. Daniel (cartoon for stained-glass window, brush and brown ink on cream wove paper), 1873.

[The actual stained-glass window is in the church of St. Martins-on-the-hill, Scarborough Yorkshire, England. This image is taken from The Earthly Paradise: Arts and Crafts by William Morris and His Circle in Canadian Collections,

edited by Katharine A. Lochnan, et. al. Toronto: Key Porter Books, 1996.] The Christian Bible views Daniel as one of the four major prophets; the Hebrew (or Jewish) Bible, classifies Daniel among the Ketuvim, or the “Writings.” The book of Daniel consists of historical fiction, six vignettes of life at court (chapters 1-6), and four apocalyptic visions (chapters 7-12). Jesus was intimately familiar with Daniel, identifying himself as the “Son of Man,” referenced in Daniel 7, and he quotes Daniel in the apocalyptic Olivet Discourse of Matthew 24. The larger Greek canon includes three additional stories in the book of Daniel: the Song of the Three Holy Children; Susanna; and Bel and the Dragon. Although Daniel is set in the Babylonian court of Nebuchadnezzar and his “son” Belshazzar 605-539 B.C., it was written during the 2nd century B.C. and was a favorite among the apocalyptic movements of Jesus’ day: there are fragments from multiple copies of Daniel among the Dead Sea Scrolls of Qumran, for example. In this lesson, we explore the book of Daniel’s composition, literary genre and importance in both Judaism and Christianity.

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Lesson #14: Daniel at Court (1: 1 – 4: 37)

William Blake. Nebuchadnezzar (color print, ink and watercolor on paper), c. 1775. Tate Britain, London.

When Nebuchadnezzar attacked Jerusalem for the first time 605 B.C., king Jehoiakim (609-598 B.C.) waved the white flag and Judah became a vassal state to the Babylonian Empire, owing allegiance and paying tribute to Nebuchadnezzar. To ensure loyalty and that tribute was paid, Nebuchadnezzar took some of the royal family captive to Babylon. Daniel (Belteshazzar) and his three friends—Hananiah (Shadrach), Mishael (Meshack) and Azariah (Abednego)—were selected to learn the language and literature of the Babylonians, and once schooled, they would become court translators and scribes for correspondence between Babylon and Judah. Daniel quickly stood out as the best and brightest among all the exiles, and he served the kings of Babylon for the next 66 years, oftentimes quite intimately. In this lesson, we bring Daniel and his friends into the Babylonian court, and we witness three stories: Nebuchadnezzar’s Dream; the Fiery Furnace; and Nebuchadnezzar’s Madness. Assignment Daniel 1: 1 – 4: 37.

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HOLY WEEK

No Classes on Monday & Tuesday, April 6 & 7.

Diego Velázquez. Christ Crucified (oil on canvas), c. 1632. Prado Museum, Madrid.

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Week 8 (April 13/14) Lesson #15: Belshazzar’s Folly (5: 1 – 6: 28)

John Martin. Belshazzar’s Feast (oil on canvas), 1820. Yale Center for British Art, New Haven,

In this lesson, we have the unforgettable story of Belshazzar and the “writing on the wall,” but Belshazzar himself presents a problem. These are the kings of Babylon during the chronological setting of the book of Daniel: King Dates of Reign Length of Reign Death Nebuchadnezzar II 605-562 B.C. 43 years Natural causes Amel [Evil]-Marduk 562-560 B.C. 2 years Assassinated Nergal-sharezer 560-556 B.C. 4 years Natural causes Labashi-Marduk 556 B.C. 9 months Assassinated Nabonidus 556-539 B.C. 17 years Unknown Cyrus the Great (539-530 B.C.) attacked the capital city of Babylon in 539 B.C., and the Babylonian Chronicles, the Cyrus Cylinder and the Greek historians Herodotus and Xenophon all report that Nabonidus surrendered the city and his crown without a fight. Nebuchadnezzar may have exiled him to Persia, or he may have made him an advisor to the court, as Nebuchadnezzar had done with Croesus, king of Lydia.

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In any case, Belshazzar was not a Babylonian king; he was a son of Nabonidus. The second story in this lesson—of Daniel in the lions’ den—takes place, we’re told, during the reign of Darius the Mede, a figure placed between Belshazzar and Cyrus the Great, although there were no other Babylonian kings during that time. Nonetheless, “Daniel in the Lions’ Den” is a GREAT story! Lesson #16: Daniel’s Visions (7: 1 – 8: 27)

Rembrandt. Daniel’s Vision of the Four Beasts (engraving), 1655. Museum of Fine Arts, Boston.

Daniel chapter 7 begins a series of eschatological visions, events placed in the future. The first vision concerns four beasts, representing four kingdoms: 1) a lion with eagle’s wings (Babylonian Empire); 2) a bear with three tusks (Median Empire); 3) a leopard with four heads (Persian Empire); and 4) a terrifying beast with iron teeth (Alexander the Great’s Greek Empire) and ten heads (the ten kings of the Seleucid dynasty), and a “little horn” that sprung up (Antiochus IV Epiphanes, 175-164 B.C.).

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In the second vision, Daniel sees himself at the Persian fortress of Susa, and this vision concerns a ram coming from the east (Cyrus the Great) with two great horns (Media/ Persia). A he-goat rushes from the west (Greece) with a prominent horn (Alexander the Great). The he-goat smashes the ram (Media/Persia), but in doing so the prominent horn is shattered (Alexander dies) and four other horns sprout forth to replace it (Alexander’s four generals: Ptolemy, Cassander, Lysimachus and Seleucus). Out of one of the horns (Seleucus) another smaller one grows (Antiochus IV Epiphanes), one who casts down the very host of heaven (Antiochus ends Jewish sacrifice and desecrates the temple in Jerusalem). We learned all about this in our study of 1 & 2 Maccabees, the deuterocanonical books written around the same time as Daniel (early to mid 2nd century B.C.).

Assignment: Daniel 5: 1 – 8: 27.

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Week 9 (April 20/21) Lesson #17: The Seventy Weeks (9: 1-27)

Hortus deliciarium [“Garden of Delights”] of Herrad of Landsberg (illuminated encyclopedia), c. 1167.

[The first encyclopedia written by a woman, the Hortus deliciarium contained 336 illuminations. The manuscript was destroyed when the library was bombed during the Siege of Strasberg in 1870.

Thankfully, the miniatures were copied by Christian Maurice Engelhardt in 1818].

Daniel 9 offers us one of the most notoriously difficult and hotly disputed chapters in all of Scripture. Reviewing the critical scholarship on Daniel 9 is like wading through a “dismal swamp” of biblical exegesis, as James Alan Montgomery once observed.* It’s a confusing, never-ending, plodding affair, fraught with preconceived notions and denominational disputes. In this lesson, we’ll take a stab at draining the swamp, careful to avoid the alligators and snakes that we may encounter along the way. * Commentary on the Book of Daniel (Edinburgh: T & T Clark, 1927), pp. 400-401.

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Lesson #18: A Great War (10: 1 – 12: 13)

Leonardo da Vinci, Annunciation (with Gabriel, perhaps his earliest work), c. 1472. Uffizi Gallery, Florence.

In Daniel 7 we met the angel Gabriel for the first time, an angel who has an ongoing role in Scripture, not only in the book of Daniel but in the Gospel according to Luke, where he appears to Zechariah and to Mary, regarding the birth of John the Baptist and Jesus. Here in Daniel 10-12, we meet another angelic being, this one unnamed, but described as looking very much like the risen and glorified Christ in the book of Revelation (1: 12-16). This figure tells Daniel of a great war which is to come, a war so horrible that when Daniel hears of it, he faints dead away! Assignment: Daniel 10: 1 – 12: 13.

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Week 10 (April 27/28) Lesson #19: Additions to Daniel (13: 1 – 14: 42; 3: 24-90)

Artemisia Gentileschi. Suzanna and the Elders (oil on canvas), 1610. Schloss Weißenstein, Pommersfelden, Germany.

The Hebrew (and Aramaic) text of Daniel ends with chapter 12, Daniel’s vision of the great war. The Septuagint version of Daniel adds three stories in Greek: 1) Susanna (13: 1-64); 2) Bel and the Dragon (14: 1-22, 23-42); and 3) the Prayer of Azariah (3: 24-90). In this final lesson on the book of Daniel, we’ll take a look at them.

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Lesson #20: Final Thoughts

Giovanni Battista Gaulli. Daniel, Ezekiel, Jeremiah and Isaiah (Pendentive fresco). c. 1675-1677. Church of the Gesù, Rome.

In this concluding lesson on the Major Prophets, we put prophecy into perspective, understanding that all of the prophets speak into their own historical context, and that sometimes what the prophets say may foreshadow future events in the New Testament, if those events are viewed through the interpretative lens of the New Testament, a process called intertextuality. We’ll explore this process in greater depth in this final lesson. Assignment: Daniel13: 1 – 14: 42; 3: 24-90.

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Bibliography

These bibliographies for Ezekiel and Daniel were compiled by Dr. Victor H. Matthews, Dean of the College of Humanities and Public Affairs and Professor of Religious Studies at Missouri State University. They were last updated on November 27, 2017. I have added addition material to Dr. Matthew’s work. The bibliographies are reprinted here with his permission. Ezekiel

Ackerman, S., “A marzeah in Ezekiel 8:7-13?” Harvard Theological Review 82 (1989), 267-81.

Allen, L.C., “Structure, Tradition and Redaction in Ezekiel's Death Valley Vision,” in P. Davies and D. Clines, eds. Among the Prophets. Sheffield: JSOT Press, 1993:127-42.

_____. “The Structuring of Ezekiel’s Revisionist History Lesson (Ezekiel 20:3-31),” CBQ 54 (1992), 448-62.

_____. Ezekiel 1-19. Dallas: Word, 1987; reissued Zondervan Academic, 2015.

_____. Ezekiel 20-48. Dallas: Thomas Nelson, 1990.

Andrew, M.E. Responsibility and Restoration: the Course of the Book of Ezekiel (Dunedin, NZ: U. of Otago Press, 1985).

Bakon, S. “Ezekiel the Sentinel,” JBQ 32 (2004), 259-65.

Barnett, R.D. “Ezekiel and Tyre,” Eretz-Israel 9 (1969), 6-13.

Barrick, W.B. “The Straight-Legged Cherubim of Ezekiel's Inaugural Vision (Ezekiel 1:7a),” CBQ 44 (1982), 543-550.

Beitzel, B.J. The Moody Atlas of Bible Lands. Chicago: Moody, 1985.

Bergsma, J.S. “The Restored Temple as ‘Built Jubilee’ in Ezekiel 40--48,” PEGLMBS 24 (2004), 75-85.

Bleibtreu, E. “Grisly Assyrian Record of Torture and Death,” BAR 17 (1991), 53-61.

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Block, D.I. “Divine Abandonment: Ezekiel’s Adaptation of an Ancient Near Eastern Motif,” in M. Odell and J. Strong, eds. The Book of Ezekiel: Theological and Anthropological Perspectives. Atlanta: SBL, 2000: 15-42.

_____. The Book of Ezekiel, Chapters 1-24. Grand Rapids, MI: Eerdmans, 1997.

_____. The Book of Ezekiel, Chapters 25-48. Grand Rapids, MI: Eerdmans, 1998.

_____. “Gog in Prophetic Tradition: A New Look at Ezekiel 38:17,” VT 42 (1992), 154- 72.

_____. “Ezekiel's Boiling Cauldron: A Form-Critical Solution to Ezekiel xxiv 1-14,” VT 41 (1991), 12-37.

_____. “Text and Emotion: A Study in the ‘Corruptions’ in Ezekiel's Inaugural Vision (Ezek 1:4-28)," CBQ 50 (1988), 418-442.

Boadt, L. “The Function of the Salvation Oracles in Ezekiel 33 to 37,” HAR 12 (1990), 1-21.

_____. “Textual Problems in Ezekiel and Poetic Analysis of Paired Words,” JBL 97 (1978), 489-99.

Bodi, D. The Book of Ezekiel and the Poem of Erra. Freiburg, Schweiz: Vandenhoeck and Ruprecht, 1991.

Borowski, E. “Cherubim: God's Throne?,” BAR 21/4 (1995), 36-41.

Botha, P.J. “The Socio-cultural Background of Ezekiel 19,” OTE 12 (1999), 249-65.

Braulik, G. “Ezekiel and Deuteronomy—‘clan liability’ in Ezekiel 19:20 and Deuteronomy 24:16 in Consideration of Jeremiah 31:29-30 and 2 Kings14:6,” NGTT 40 (1999), 270-92.

Broome, E.C. “Ezekiel’s Abnormal Personality,” JBL 65 (1946), 277-92.

Brown, J.P. “The Templum and the Saeculum: Sacred Space and Time in Israel and Etruria,” Zeitschrift fur die AlttestamentlicheWissenschaft 98 (1986), 415-433.

Callender, D.E. “The Primal Human in Ezekiel and the Image of God,” in M. Odell and J. Strong, eds. The Book of Ezekiel: Theological and Anthropological Perspectives. Atlanta: SBL, 2000: 175-94.

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Carley, K. “Ezekiel’s Formula of Desolation: Harsh Justice for the Land/Earth,” in N. Habel, ed. The Earth Story in the Psalms and the Prophets. Sheffield: Sheffield Academic Press, 2001: 143-57.

Carroll, R.P. “Whorusalamin: a Tale of Three Cities as Three Sisters,” in B. Becking, et al, eds. Reading Prophetic Texts: Gender-Specific and Related Studies in Memory of Fokkelien Van Dijk-Hermmes. (1996), 67-82.

Clements, R.E. “The Ezekiel Tradition: Prophecy in a Time of Crisis,” in R. Coggins, et al, eds. Israel's Prophetic Tradition: Essays in Honour of Peter R. Ackroyd. Cambridge: Cambridge University Press, 1982: 119-36.

Cook, S.L. “Cosmos, Kabod, and Cherub: Ontological and Epistemological Hierarchy in Ezekiel,” in S.L. Cook and C.L. Patton, eds. Ezekiel's Hierarchical World: Wrestling with a Tiered Reality. Atlanta: Society of Biblical Literature, 2004: 179-97.

_____. “Mythological Discourses in Ezekiel and Daniel and the Rise of Apocalypticism in Israel,” in L.L. Grabbe and R.D. Haak, eds. Knowing the End from the Beginning: The Prophetic, the Apocalyptic and Their Relationships. JSPSup 46; London/NY: T & T Clark, 2003: 85-106.

_____. “Creation Archetypes and Mythogems in Ezekiel: Significance and Theological Ramifications,” SBL Seminar Papers 1999 [Out of Print]. Atlanta: SBL, 1999: 123-46.

Corral, M.A. Ezekiel’s Oracles against Tyre: Historical Reality and Motivations. BiOr 46; Rome: Biblical Institute, 2002.

Darr, K.P. “Proverb Performance and Transgenerational retribution in Ezekiel 18,” In: Ezekiel's Hierarchical World: Wrestling with a Tiered Reality. Atlanta: Society of Biblical Literature, 2004: 199-223.

_____. “Ezekiel Among the Critics,” Currents in Research: Biblical Studies 2 (1994), 9-24.

_____. “Ezekiel's Justifications of God: Teaching Troubling Texts,” JSOT 55 (1992), 97-117.

Davidson, J.A. “‘Even if Noah, Daniel and Job’ (Ezekiel 14:14, 20)—Why These Three?” JATS 12 (2, 2001), 132-44.

Davis, E. F. Swallowing the Scroll: Textuality and the Dynamics of Discourse in Ezekiel's Prophecy. Sheffield: The Almond Press, 1989.

Day, L. “Rhetoric and Domestic Violence in Ezekiel 16,” BibInt 8 (2000), 205-30.

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Day, P. “The Bitch Had It Coming to Her: Rhetoric and Interpretation in Ezekiel 16,” BibInt 8 (2000a), 231-53.

_____. “Adulterous Jerusalem's Imagined Demise: Death of a Metaphor in Ezekiel xvi,” VT 50 (2000b), 285-309.

Dearman, J.A. Religion and Culture in Ancient Israel. Peabody, MA: Hendrickson, 1992.

Dijk-Hemmes, F. van. “The Metaphorization of Woman in Prophetic Speech: An Analysis of Ezekiel 23,” in A. Brenner-Idan, ed. Feminist Companion to the Latter Prophets. Sheffield: Sheffield Academic Press, 1995: 244-55.

Dijkstra, M. “The Altar of Ezekiel: Fact or Fiction?,” VT 42 (1992), 22-36.

_____. “Legal Irrevocability in Ezekiel 7.13,” JSOT 43 (1989), 109-116.

Duguid, I.M. “Putting Priests in Their Place: Ezekiel's Contribution to the History of the Old Testament Priesthood,” in S.L. Cook and C.L. Patton, eds. Ezekiel's Hierarchical World: Wrestling with a Tiered Reality. Atlanta: SBL, 2004: 43-59.

_____. Ezekiel and the Leaders of Israel. VTSup 56; Leiden: Brill, 1994.

Eichrodt, W. Ezekiel. OTL: Philadelphia: Westminster, 1970.

Elat, M. “The Iron Export from Uzal (Ezek xxvii 19),” VT 33 (1983), 323-30.

Eslinger, L. “Ezekiel 20 and the Metaphor of Historical Teleology: Concepts of Biblical History,” JSOT 81 (1998), 93-125.

Exum, J.C. “The Ethics of Biblical Violence Against Women,” in J. Rogerson, et al., eds. The Bible in Ethics: the Second Sheffield Colloquium, JSOTSup 207. Sheffield: Sheffield Academic Press, 1995, 248-71.

Fechter, F. “Priesthood in Exile According to the Book of Ezekiel,” SBL Seminar Papers (2000), 673-99 and in S.L. Cook and C.L. Patton, eds. Ezekiel's Hierarchical World: Wrestling with a Tiered Reality. Atlanta: SBL, 2004: 27-41.

Fishbane, M. “Sin and Judgment in the Prophecies of Ezekiel,” Interpretation 38 (1984), 131-50.

Fitzgerald, A. “The Mythological Background for the Presentation of Jerusalem as a Queen and False Worship as Adultery in the OT,” CBQ 34 (1972), 403-16.

Fox, M. “The Rhetoric of Ezekiel's Vision of the Valley of the Bones,” HUCA 51 (1980), 1-15.

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Frederisks, D.C. “Diglossia, Revelation, and Ezekiel's Inaugural Rite,” JETS 41 (1998), 189-99.

Galambush, J. “The Northern Voyage of Psammeticus II and its Implications for Ezekiel 44.7-9,” in L.L. Grabbe and A.O. Bellis, eds. The Priests in the Latter Prophets: The Portrayal of Priests, Prophets and Other Religious Specialists in the Latter Prophets. JSOTSup 408. London/New York: T & T Clark, 2004a, 65-78.

_____. “God's Land and Mine: Creation as Property in the Book of Ezekiel,” in S.L. Cook and C.L. Patton, eds. Ezekiel's Hierarchical World: Wrestling with a Tiered Reality. Atlanta: SBL, 2004b, 91-108.

_____. “This Land is My Land: On Nature as Property in the Book of Ezekiel,” in L.L. Grabbe and R.D. Haak, eds. “Every City Shall be Forsaken": Urbanism and Prophecy in Ancient Israel and the Near East. JSOTSup 330; Sheffield: Sheffield Academic Press, 2001, 71-94.

_____. “Castles in the Air: Creation as Property in Ezekiel,” SBL Seminar Papers 1999 [out of print]. Atlanta: SBL, 1999, 147-172.

_____. Jerusalem in the Book of Ezekiel: The City of Yahweh’s Wife. Atlanta: Scholars, 1992.

Garfinkel, S. Studies in Akkadian Influences in the Book of Ezekiel. Ann Arbor: University Microfilms, 1983.

Garfinkel, S. “Another Model for Ezekiel's Abnormalities,” JANES 19 (1989), 39-50.

Glazov, G.Y. The Bridling of the Tongue and the Opening of the Mouth in Biblical Prophecy. JSOTSup 311; Sheffield: Sheffield Academic Press, 2001.

Goerwitz, R.L. “Long Hair or Short Hair in Ezekiel 44:20?” JAOS 123 (2003), 371-76.

Gordis, R. “The Branch to the Nose,” Journal of Theological Studies 37 (1976), 283-87.

Greenberg, M. “Nebuchadnezzar and the Parting of the Ways: Ezek. 21:26-27,” SH 33 (1991), 267-71.

_____. Ezekiel 1-20 (Anchor Bible, vol. 20). Garden City, NY: Doubleday, 1983.

Greengus, S. “Old Babylonian Marriage Ceremonies and Rites,” JCS 20 (1966), 55-72.

Habel, N. “The Silence of the Lands: The Ecojustice Implications of Ezekiel’s Judgment Oracles,” SBL Seminar Papers (2001), 305-20 and in S.L. Cook and C.L. Patton, eds. Ezekiel's Hierarchical World: Wrestling with a Tiered Reality. Atlanta: SBL, 2004: 127-40.

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Hahn, S.W. and J.S. Bergsma. “What Laws Were ‘Not Good’? A Canonical Approach to the Theological Problem of Ezekiel 20:25-26,” JBL 123 (2004), 201-18.

Hallo, W.W. “The Oldest Cookbooks in the World,” Bible Review 9/4 (1993), 26-31, 56.

Hallpike, C.R. “Social Hair,” Man 4 (1969), 256-264.

Halperin, D.J. Seeking Ezekiel: Text and Psychology. University Park, PA: Pennsylvania State University Press, 1993.

Halperin, J. “The Exegetical Character of Ezek X 9-17," VT 26 (1976), 129-41.

Hals, R.M. Ezekiel. FOTL, 19; Grand Rapids: Eerdmans, 1989.

Haran, M. Temples and Temple-Service in Ancient Israel (Oxford University Press,1978).

_____. “The Law Code of Ezekiel XL-XLVIII and its Relation to the Priestly School,” Hebrew Union College Annual 50 (1979), 45-71.

Hauspie, K. “Neologisms in the Septuagint of Ezekiel,” JNSL 27 (2001), 17-37.

Hawtrey, K. “The Exile as a Crisis for Cultic Religion: Lamentations and Ezekiel,” Reformed Theological Review 52 (1993), 74-83.

Heider, G.C. “A Further Turn on Ezekiel’s Baroque Twist in Ezek. 20.25-26,” JBL 107 (1988), 721-24.

Heil, J.P. “Ezekiel 34 and the Narrative Strategy of the Shepherd and Sheep Metaphor in Matthew,” CBQ 55 (1993), 698-708.

Herr, L.G. “What Ever Happened to the Ammonites?,” BAR 19/6 (1993), 26-35, 68.

Holladay, W.L. “Had Ezekiel Known Jeremiah Personally?” CBQ 63 (2001), 31-34.

Hosch, H.E. “RÛAH in the Book of Ezekiel: A Textlinguistic Analysis,” JOTT 14 (2002), 77-125.

Hsieh, S.S. “Ezekiel Chapters 33-48: A Study of Hope,” SE Asia Journal of Theology 2 (1973), 115-16.

Hullinger, J.M. “The Problem of Animal Sacrifices in Ezekiel 40-48,” Bibliotheca Sacra 152 (1995), 279-89.

Hurowitz, V. “Inside Solomon's Temple,” BRev 10/2 (1994), 24-37, 50.

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Hutton, R.R. “Magic or Street-Theater? The Power of the Prophetic Word,” ZAW 107 (1995), 247-60.

Irwin, B.P. “Molek Imagery and the Slaughter of Gog in Ezekiel 38 and 39,” JSOT 65 (1995), 93-112.

Israel, F. “Der Amurriter in Ezechiel 16,” in U. Hubner and E.A. Knauf, eds. Kein Land für sich allein. OBO 186; Freiburg: Universitatsverlag, 2002, 231-42.

Joyce, P.M. Ezekiel, a Commentary. London/New York: T & T Clark, 2009.

_____. “Temple and Worship in Ezekiel 40--48,” in J. Day, ed. Temple and Worship in Biblical Israel. London/New York: T & T Clark, 2005, 145-63.

_____. Divine Initiative and Human Response in Ezekiel JSOT Sup, 51. Sheffield: JSOT Press, 1989.

_____. “Ezekiel and Individual Responsibility,” in J. Lust, ed. Ezekiel and His Book (1986), 317-21.

_____. “Individual Responsibility in Ezekiel 18,” in E.A. Livingstone, ed. Studia Biblica. Sheffield: JSOT Press, 1979, 185-96.

Kamionkowski, S.Tamar. Gender Reversal and Cosmic Chaos: A Study on the the Book of Ezekiel. JSOTS 368; Sheffield Academic Press, 2003.

_____. “The Savage Made Civilized: An Examination of Ezekiel 16.8,” in L.L. Grabbe and R. Haak, eds. “Every City Shall be Forsaken”. JSOTSup 330; Sheffield: Sheffield Academic Press, 2001, 124-36.

Keel, O. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. New York: Seabury Press, 1978.

Klein, R.W. Ezekiel: The Prophet and His Message. Columbia, SC: University of South Carolina Press, 1988.

Kohn, R.L. “‘With a Mighty Hand and an Outstretched Arm’: the Prophet and the Torah in Ezekiel 20,” in S.L. Cook and C.L. Patton, eds. Ezekiel's Hierarchical World: Wrestling with a Tiered Reality. Atlanta: SBL, 2004: 159-68.

_____. “A Prophet Like Moses? Rethinking Ezekiel's Relationship to the Torah,” ZAW 114 (2002), 216-54.

_____. “Ezekiel, the Exile, and the Torah,” SBL Seminar Papers 1999 [out of print]. Atlanta: SBL, 1999, 501-526.

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Kruger, P.A. “The Hem of the Garment in Marriage: The Meaning of the Symbolic Gesture in Ruth 3:9 and Ezek 16:8,” JNSL 12 (1984), 79-86.

Kutsko, J.F. “Ezekiel’s Anthropology and Its Ethical Implications,” in M. Odell and J. Strong, eds. The Book of Ezekiel: Theological and Anthropological Perspectives. Atlanta: SBL, 2000, 119-42.

Lang, B. “Street Theater, Raising the Dead and the Zoroastrian Connection in Ezekiel's Prophecy,” in J. Lust, ed. Ezekiel and His Book (1986), 297-316.

Lapsley, J.E. “Shame and Self-Knowledge: The Positive Role of Shame in Ezekiel’s View of the Moral Self,” in M. Odell and J. Strong, eds. The Book of Ezekiel: Theological and Anthropological Perspectives. Atlanta: SBL, 2000, 143-74.

Launderville, D. “Ezekiel's Throne-Chariot Vision: Spiritualizing the Model of Divine Royal Rule,” CBQ 66 (2004), 361-77.

_____, “Ezekiel’s Cherub: A Promising Symbol or a Dangerous Idol?” CBQ 65 (2003), 165-183.

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