By Ka Leung Wong
The target of this publication is to envision the belief of retribution within the publication of Ezekiel. It seeks to teach that underlying Ezekiel are 3 rules of retribution: covenant, the disposal of impurity, and poetic justice. that's to claim, the end result of an act is both ruled by way of the phrases of a covenant, or obvious because the disposal of impurity produced via the act, or made to appear just like the act through incorporating a few beneficial properties of the act. the current examine exhibits that retribution could be juridical in nature as in relation to the covenant, however it is additionally non-juridical as within the circumstances of disposal of impurity and poetic justice. This research additionally presents an exam of those 3 vital rules seldom famous intimately in present literature on Ezekiel.
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Additional resources for The Idea of Retribution in the Book of Ezekiel (Supplements to Vetus Testamentum)
Parunak 1978, 1980; Boadt 1980, 1986; Greenberg 1983a, 1984, 1997; Newsome 1984; Tromp 1986; Matties 1990; Galambush 1992; Stevenson 1996; Nay 1999; Renz 1999. 152 Joyce 1995. To his list we may add the rhetorical studies of Good (1970), Durlesser (1987, 1988) and, more recently, Renz (1999). In comparison, Darr's survey (1994) pays little attention to synchronic studies on Ezekiel. 1)3 See Clements's criticism (1982, 1986) on Zimmerli. INTRODUCTION 29 cope or even of the Book. l34 Thus, there is a tendency to attribute the bulk of the Book of Ezekiel to the prophet Ezekiel himself.
This pagan origin is reinforced by noting that her father is an Amorite and her mother a Hittite. The Amorites and the Hittites are Israel's enemies whose practices are not to be followed (cf. Ex 23:24). This presentation of the origin of Jerusalem is hardly neutral. 4-5 which describe the plight of the newborn child. Four negative phrases indicate that she was denied the normally expected treatment for a new-born necessary for life: her navel cord was not cut, she was not washed, not rubbed with salt and not swaddled in bands.
Four negative phrases indicate that she was denied the normally expected treatment for a new-born necessary for life: her navel cord was not cut, she was not washed, not rubbed with salt and not swaddled in bands. 24 What is more, the child was cast on the field25 to die because her life was disgusting. The omissions and the casting out of the new-born not only show a physical rejection but also have a legal meaning. Malul argues that the cutting of the navel cord, washing, rubbing with salt and clothing the new-born are legal acts of legitimation.