Ezekiel as the Voice of the Exiles and Constructor of Exilic Ideology
As a member of the Jehoiachin Exile (597 B.C.E.), Ezekiel's identification with the community of deportees is clearly apparent. The present paper suggests that Ezekiel's sympathy with his brethren audience leads him to build a separatist ideology, by which he constructs the Jehoiachin Exil...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
HUC
2006
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| In: |
Hebrew Union College annual
Year: 2005, Volume: 76, Pages: 1-45 |
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Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a As a member of the Jehoiachin Exile (597 B.C.E.), Ezekiel's identification with the community of deportees is clearly apparent. The present paper suggests that Ezekiel's sympathy with his brethren audience leads him to build a separatist ideology, by which he constructs the Jehoiachin Exiles' exclusiveness over the community of Those Who Remained in the homeland prior to the destruction of Jerusalem (586 B.C.E.) and in its aftermath. I argue that Ezekiel's position in the conflict between Exiles and Those Who Remained in Judah governs his prophecies of judgment against Jerusalem, as much as it frames his perspectives in the prophecies of consolation kept only for the Exiles. To substantiate this argument, the study tracks down the interpretative devices by which Ezekiel rephrases the pentateuchal concepts of land and exile, and transforms (temporarily) the triangular relationship between God, People and Land. These theological paths that Ezekiel had paved, indeed, constituted the Diaspora ideology from the neo-Babylonian period and on as the national-religious community of God. | ||
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