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Extra info for Ezekiel and the Ethics of Exile (Oxford Theological Monographs)

Sample text

These poems were supplemented in prose by a Zadokite editor writing in the fifth century bce. This work opened the floodgates of radical criticism, as it were, and, in the decades that followed, one could be forgiven for thinking that exegetes were trying to make up for lost time, so many and varied were the interpretations put on this hitherto clear and straightforward prophet. 11 The original prophecy described Jerusalem in the age of Manasseh, but was written by a late third-century pseudepigrapher.

Also the essays in B. Becking and M. C. A. ), The Crisis of Israelite Religion: Transformation of Religious Tradition in Exilic and Post-Exilic Times, OTS 42 (Leiden, 1999). 42 Ezekiel and the Exiles Chebar’, and in 1: 3 this place is described as ‘in the land of the Chaldeans’. 6 The book is characterized by a series of dates which also serve to place the prophet among the exiles of 597, since they take that year as the beginning of the dating system. Ezek. 7 The majority of these dates belong to the first twelve years after the deportation, and this ties in well with the content of the oracles that are framed by them, which refer to the events of that period which led up to the fall of Jerusalem.

Smith, Palestinian Parties and Politics that Shaped the Old Testament (NY, 1971), esp. ch. 2, ‘Religious Parties among the Israelites before 587’. Moral Worlds 32 ethos and world-view: in differences of moral horizon. However, to locate the appropriate groups within society is a complex task. The sociological analysis of class, status, and party can provide helpful insights as we attempt to determine what sort of social contexts are reflected in the moral horizons of biblical texts. In particular, the description of class fractions points us in the direction of a broader understanding of the operation of groups within Israelite society.

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