By John F. Kutsko
With the destruction of the Jerusalem Temple and the exile of contributors 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' name callings 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 advanced 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 matter of divine presence and lack, relatively because it pertains to the kabod theology in Ezekiel. He indicates 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 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 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 e-book of Ezekiel performs a valuable and formerly unappreciated function within the improvement of Israelite theology, and monotheism particularly.
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Extra info for Between Heaven and Earth: Divine Presence and Absence in the Book of Ezekiel
45. See E. Vogt, “Der Nehar Kebar: Ez 1,” Bib 39 (1958) 211–16. 16 The Inquiry and Its Background Judah in his house in exile, during which he is taken (8:2) in a vision (8:3) to Jerusalem. 46 In chaps. 8–11 it appears that Ezekiel sees vivid accounts of the apostasy in Jerusalem, after which he is transported back to Babylonia (11:24). 47 Narrative elements such as these have led scholars to various conclusions. The most radical reconstructions suggest, wholly or in large part, that the oracles were not delivered in exile.
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. Chapter 3 will evaluate representations of God that the prophet considers to be legitimate, especially expressions of God’s presence that involve the Jerusalem Temple.
Daniel Bodi, “Les gillûlîm chez Ézéchiel et dans l’Ancien Testament, et les différentes pratiques cultuelles associées à ce terme,” RB 100 (1993) 482. 17. Zimmerli, Ezekiel 1, 186. 18. Bodi, “Les gillûlîm,” 482–83. 19. As North suggested (“The Essence of Idolatry,” 155); followed by H. W. Wolff, “Jahwe und die Götter in der alttestamentlichen Prophetie,” EvT 29 (1969) 397–416. 20. The LXX does not reﬂect the MT passages that contain the term gillûlîm in Ezek 6:5; 30:13; 33:25; 36:18; Jer 27:2 (MT 50:2).