By John F. Kutsko
With the destruction of the Jerusalem Temple and the exile of individuals of the Israelite neighborhood to the land of its enemies, whose gods have been represented as divine statues, the prophet Ezekiel confronted a problem: how you can reply to the enemies' scoffs that Israel's God was once absent, while the foreigners' gods self-evidently have been current. hence, to invite the query, "Where is God" used to be to stand numerous complicated and tangled difficulties. How is God to be represented? How is Yahweh to be differentiated from different deities? what's Yahweh's courting to Israel in exile?
Kutsko units out to respond to those questions in the subject matter of divine presence and shortage, quite because it pertains to the kabod theology in Ezekiel. He indicates that God's absence turns into, for Ezekiel, an issue for his presence and tool, whereas the presence of idols indicated their absence and impotence. Ezekiel extends this proposition right into a corollary: God's presence isn't really 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 turn 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 crucial 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
59. S. P. D. , Columbia University, 1983); see the review of studies on pp. 1–11. The Inquiry and Its Background 19 has long been singled out as an excellent resource for understanding Ezekiel. ” 61 He does this by investigating twelve motifs that exhibit this relationship. Four of these motifs are peculiar to Ezekiel in the Hebrew Bible and appear in Erra in comparable usages. Eight motifs are common to the other biblical books, but Bodi argues they have been modiﬁed under the inﬂuence of Erra.
30 He suggests that the different etymologies should not be perceived as antithetical. 31 That is, instead of proposing two separate roots, namely, gal/galal ‘to be round’/ ‘heap of stones’, and gel/gelel (constr. pl. gelélê) ‘excrement’, and associating only the latter root with gillûlîm, Bodi suggests that it might be more accurate to reconstruct one root gl/gll with a semantic ﬁeld to which both possible meanings belong. The basic sense of this common root would be “roundness” or “being round,” characteristic of stones and boulders.
At the same time, it deﬁnes Ezekiel’s problem and his answer. 78. See Porter, Images, 111–12. 79. , 113–15, where she discusses what can be gleaned from ancient sources on oral delivery of ofﬁcial instruction. 80. , the Banquet Stela of Ashurnasirpal II (ca. 172–76. Room EA, where the stela was found, appears to have been built for the text’s presentation since it is little more than a niche facing a great hall. 24 The Inquiry and Its Background Thus, chap. 2 will explore what the prophet considers to be illegitimate representations of God, what makes them so, and what impact they have on Israel.
Between Heaven and Earth: Divine Presence and Absence in the Book of Ezekiel by John F. Kutsko