By Risa Levitt Kohn
This booklet examines intimately the presence of priestly and Deuteronomic language and ideas within the ebook of Ezekiel. It asks: what's the nature of the connection among Ezekiel and the Priestly resource? what's the nature of the connection among Ezekiel, Deuteronomy and the Deuteronomistic historical past? the place does the booklet of Ezekiel stand within the evolution of Israelite background, theology and literature-specifically, and what can Ezekiel educate us concerning the composition of the Torah?
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Extra info for A New Heart and a New Soul: Ezekiel, the Exile and the Torah (JSOT Supplement)
21. 110. Burrows, Ezekiel, p. 21. 111. Burrows, Ezekiel, p. 35. 112. This view has most recently been proposed by M. Haran, 'Law Code of Ezekiel', pp. 45-71. Haran suggests that, despite their agreement on basic principles, Ezekiel and P do not depend directly on each other—Ezekiel did not read P and P did not quote Ezekiel. The relationship between the two law codes stems instead from the fact that both are the product of the same school of priestly thought. Haran, however, views P as the earlier source, a view he originally proposed in Temples and TempleService in Ancient Israel (Oxford: Clarendon Press, 1978), pp.
In Ezek. 60, Yahweh 'remembers' his covenant with the metaphorical bride Jerusalem. In both P and Ezekiel, Yahweh's recollection of a pre-existing covenant leads to a modification of his intended actions, 12. See in P 'You will know that I am Yahweh your god' and in Ezekiel 'You will know that I am Yahweh' (cf. Ezek. 62; Exod. 5; Lev. ). 13. Contrast Deut. 9; Josh. 60 for Deuteronomistic formulation of a similar concept. 14. With the exception of Ps. 8, these passages use the expression differently from P and Ezekiel.
34 and Ezek. 4-6, Burrows stated that 'if P was dependent upon Ezekiel, history was invented in imitation of a symbolic act, while if Ezekiel was dependent upon P, the analogy between the wilderness wandering and the Exile was 109. Burrows, Ezekiel, p. 21. 110. Burrows, Ezekiel, p. 21. 111. Burrows, Ezekiel, p. 35. 112. This view has most recently been proposed by M. Haran, 'Law Code of Ezekiel', pp. 45-71. Haran suggests that, despite their agreement on basic principles, Ezekiel and P do not depend directly on each other—Ezekiel did not read P and P did not quote Ezekiel.