This article analyzes Ezekiel 19, arguing for its unity and for a date of composition prior to the fall of Jerusalem. It evaluates the identities of the figures mentioned in the text and proposes that the murderous lion depicted in verses 5–9 is an image of no other than Jehoiachin. These findings explain the prophet’s decision to switch between the lion's image and the vine’s image in the middle of the prophecy, and they also contribute to the scholarly discussion regarding Ezekiel’s approach toward the exiled king.
This paper offers an analysis of Ezek. 17. It claims that the eagle did not pluck one of the cedar’s sprigs but rather completely uprooted it. Furthermore, it did not replant the cedar but rather set it in the city to wither, to punish it, not to benefit it. This understanding is consistent with the parable’s structure, interpretation, and Neo-Babylonian findings. It indicates that although Ezekiel anticipates Jehoiachin’s descendants will lead Israel in the future, the prophet’s approach toward Jehoiachin’s exile was negative, and this caused him to exclude Jehoiachin from Israel’s restoration.
Loewenstamm's tradition-analysis, implemented in his exemplary studies on the Exodus traditions and the death of Moses, aimed at reconstructing the history of each tradition. He made a distinction between primary and secondary motifs, as well as independent elements that were additionally joined together. He anaylzed more specifically local and tribal traditions, and pursued the complex process of compiling and editing manuscripts as well as taking into account the factors which influenced them… Users without a subscription are not able to see the full content. Please, subscribe or login to access all content.
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