From the Seminar on Theological Perspectives on the Book of Ezekiel, which meets at each annual meeting of the Society, 12 essays and two responses representing a range of perspectives and methods explore the ancient and modern meanings and implications of hierarchy in the Old Testament book. Priesthood in exile, creation as property, and Ezekiel i

Ezekiel's Visionary Temple in Babylonian Context examines evidence from Babylonian sources to better understand Ezekiel's vision of the future temple as it appears in chapters 40–48. Tova Ganzel argues that Neo-Babylonian temples provide a meaningful backdrop against which many unique features of Ezekiel's vision can and should be interpreted. In pointing to the similarities between Neo-Babylonian temples and the description in the book of Ezekiel, Ganzel demonstrates how these temples served as a context for the prophet's visions and describes the extent to which these similarities provide a further basis for broader research of the connections between Babylonia and the Bible. Ultimately, she argues the extent to which the book of Ezekiel models its temple on those of the Babylonians. Thus, this book suggests a comprehensive picture of the book of Ezekiel’s worldview and to contextualize its visionary temple by comparing its vision to the actual temples surrounding the Judeans in exile.

The current state of scholarship on the book of Ezekiel, one of the three Major Prophets, is robust. Ezekiel, unlike most pre-exilic prophetic collections, contains overt clues that its primary circulation was as a literary text and not a collection of oral speeches. The author was highly educated, the theology of the book is "dim," and its view of humanity is overwhelmingly negative. In The Oxford Handbook of Ezekiel, editor Corrine Carvalho brings together scholars from a diverse range of interpretive perspectives to explore one of the Bible's most debated books. Consisting of twenty-seven essays, the Handbook provides introductions to the major trends in the scholarship of Ezekiel, covering its history, current state, and emerging directions. After an introductory overview of these trends, each essay discusses an important element in the scholarly engagement with the book. Several essays discuss the history of the text (its historical context, redactional layers, text criticism, and use of other Israelite and near eastern traditions). Others focus on key themes in the book (such as temple, priesthood, law, and politics), while still others look at the book's reception history and contextual interpretations (including art, Christian use, gender approaches, postcolonial approaches, and trauma theory). Taken together, these essays demonstrate the vibrancy of Ezekiel research in the twenty-first century.

Jacob Milgrom was a man of deep faith and deep learning. As teacher and scholar he is best known for his work on ancient Israel's religion, especially its cultic expression in tabernacle and temple. His command of this subject is evident in his massive, three-volume commentary on Leviticus (Anchor Bible Commentary) and his commentary on Numbers (JPS Torah Commentary). This provides perfect background for one who seeks to instruct us on the final chapters of Ezekiel. In this volume Milgrom guides us engagingly through Ezekiel's oracle against Gog (chs. 38-39) and his final vision of Israel's physical and spiritual restoration (chs. 40-48). Regrettably Professor Milgrom did not live to see his work on Ezekiel appear in print. Given his influence on biblical scholarship far beyond his native Jewish world, it is fitting that this final form of this project be cast as an interfaith dialogue with Daniel Block, who has himself written a major two-volume commentary on Ezekiel (NICOT). This volume offers a window into how one Jewish scholar engaged with the work of a Christian scholar. It invites readers to listen in on their conversation, in the course of which they will also hear the voices of medieval Jewish rabbis, particularly R. Eliezer of Beaugency and R. Joseph Kara. While Block and Milgrom are free to disagree in their reading of particular texts, readers will find this dialogue illuminating for their own understanding of the last chapters of Ezekiel.

Celibacy is a commitment to remain unmarried and to renounce sexual relations, for a limited period or for a lifetime. Such a commitment places an individual outside human society in its usual form, and thus questions arise: What significance does such an individual, and such a choice, have for the human family and community as a whole? Is celibacy possible? Is there a socially constructive role for celibacy? These questions guide Dale Launderville, OSB, in his study of celibacy in the ancient cultures of Israel, Mesopotamia, and Greece prior to Hellenism and the rise of Christianity. Launderville focuses especially on literary witnesses, because those enduring texts have helped to shape modern attitudes and can aid us in understanding the factors that may call forth the practice of celibacy in our own time. Readers will discover how celibacy fits within a context of relationships, and what kinds of relationships thus support a healthy and varied society, one aware of and oriented to its cosmic destiny. Dale Launderville, OSB, is professor of theology at Saint John's University School of Theology 'eminary, Collegeville, Minnesota. He is the author of Piety and Politics: The Dynamics of Royal Authority in Homeric Greece, Biblical Israel, and Old Babylonian Mesopotamia (Eerdmans, 2003) and Spirit and Reason: The Embodied Character of Ezekiel's Symbolic Thinking (Baylor University Press, 2007).

Natalie Mylonas uses Ezekiel 16 as a case study in order to reveal the critical relationship between space, emotion, and identity politics in the Hebrew Bible. Drawing on interdisciplinary research that emphasises how space and emotions are inextricably linked in human experience, Mylonas explores the portrayal of Yhwh's wife, Jerusalem, in Ezekiel 16 as a personified city who feels emotion. She foregrounds purity and gender issues, as well as debates on emotions in the Hebrew Bible, emphasising that spatiality is a key component of how these issues are conceptualised in ancient Israel. This book argues that the power struggle between Jerusalem and Yhwh in Ezekiel 16 is a struggle over the contested space of Jerusalem's body and the city space. Jerusalem's emotions are in a dynamic relationship with the spaces in the text – they are signified by these spaces, shift as the constitution of the spaces shifts, and are shaped by Jerusalem's use of space. Her desire, pride, and shamelessness are communicated spatially through her use of city space, while her representation as disgusting is underscored by her “uncontrollable” female body. Mylonas concludes by showing how Ezekiel's vision of the new Jerusalem in Ezekiel 40-48 re-establishes sacred space through the erasure of the feminine city metaphor coupled with strict boundary policing, which is a far cry from the assault on Jerusalem's boundaries described in Ezekiel 16.

The first twenty-four chapters of the book of Ezekiel are characterised by vehement declarations of judgement. This observation leaves the impression that Ezekiel 1–7 is devoid of references to hope and restoration. However, there is a redactional stratum in this section that supplemented the texts with material that conveys restoration and hope for the future. In Ezekiel 1–7, many of these additions focus on priestly topics. The motif of restoration in the redactional material of Ezekiel 3–5 is expressed by the reinstatement of Ezekiel in his priestly role. This editorial emphasis on Ezekiel as priest in the redactional material suggests that the redaction was influenced by Zechariah 3, a text that depicts the reinstitution of the exiled Zadokite priesthood. Moreover, the redactional material of Ezekiel 6-7 drew inspiration from the Law of the Temple in Ezekiel 43-46, as the redactors sought to enhance Ezekiel’s priestly role. The study provides new insights into how redactors, who may have been associated with the Zadokite priesthood, inserted the message of hope and restoration into the literary unit Ezekiel 1-7 during the post-exilic period.

A fresh interpretation of the final major sections of the Hebrew book of Ezekiel, chapters 38-48 Stephen L. Cook offers an accessible translation and interpretation of the final sections of Ezekiel. These chapters, the most challenging texts of scripture, describe the end-time assault of Gog of Magog on Israel and provide an incredible visionary tour of God's utopian temple. Following the approach of Moshe Greenberg, the author of the preceding Anchor Yale Bible commentaries on Ezekiel, this volume grounds interpretation of the book in an intimate acquaintance with Ezekiel's source materials, its particular patterns of composition and rhetoric, and the general learned, priestly workings of the Ezekiel school. The commentary honors Greenberg's legacy by including insights from traditional Jewish commentators, such as Rashi, Kimhi, and Eliezer of Beaugency. In contrast to preceding commentaries, the book devotes special attention to the Zadokite idea of an indwelling, anthropomorphic "body" of God, and the enlivening effect on people and land of that indwelling.

The book argues that the relationship between Yahweh's ruah and Yahweh's word in the book of Ezekiel is to be understood not so much in terms of the inspiration and authentication of the prophet but in terms of the transformation of the book's addressees.

La 4e de couverture indique : "In this study, Joel B. Kemp reveals that by focusing on legal imagery and juridical diction in Ezekiel 1-33, additional clarity for the meaning, function, and internal logic of several passages emerges. He also shows that the authors of Ezekiel use legal elements to describe Judahite identity post-Babylonian conquest"