What Laws Were "Not Good"? A Canonical Approach to the Theological Problem of Ezekiel 20:25-26

Hahn, Scott; Bergsma, John Sietze

doi:10.2307/3267942

Cited by 7 publications

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“…Some commentators have pointed out that verse 26 makes no explicit mention of human sacrifice and, further, that there is no biblical or archaeological evidence that the law of the firstborn was practiced regularly as child sacrifice to YHWH (Greenberg 1983:369−370). Hahn and Bergsma (2004) suggest that the phrase 'everything that opens the womb' is a reference to animal sacrifice and explain it as a priestly reaction to a Deuteronomic treatment of sacrifice. For a recent treatment of key issues on the question of child sacrifice see Stavrakopoulou (2004).…”

Section: Idolatry and Sinai: A Fine Linementioning

confidence: 99%

‘I gave them laws that were not good’ (Ezk 20:25): A biblical model of complex subjectivity and the prospects of multi-ethnic contextual reading

Callender

2014

In die Skriflig/In Luce Verbi

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The purpose of this article is to address the problem of multi-cultural multi-ethnic contextual Bible reading by giving attention to identity and subjectivity and how it is modeled both in our analyses of contemporary life and in our reconstructions of antiquity and ancient contexts. The aim here is to suggest a position that engages the question of shared values; that creates a space for dialogue between contrasting discourses; and that gives attention to the question of authenticity. I suggest that resources for such a project may be found partly in a re-engaging of biblical prophecy in light of contemporary reflection on subjectivity that embraces recent developments in the debate over modern and postmodern approaches to language and experience tied to the rise of cognitive science. Through an examination of the subject in Žižek, particularly as he engages cognitive science, and in the prophetic rhetoric of Ezekiel, this article argues for grounding multi-group reading strategies or projects on a conception of complex subjectivity that seeks to bridge contemporary discourse with the language of the biblical text.‘Ek het vir hulle voorskrifte gegee wat nie goed was nie’ (Eseg 20:25): ’n bybelse model van komplekse subjektiwiteit en die moontlikhede van multi-etniese kontekstuele interpretasie. Die oogmerk van hierdie artikel is om die probleem van ’n multi-kulturele,multi-etniese kontekstuele lees van die Bybel te ondersoek. Met dit ten doel, gee die ondersoekaandag aan identiteit en subjektiwiteit en hoe dit gedemonstreer word in die analise van die hedendaagse sowel as in die rekonstruksie van antikwiteite en antieke kontekste. Dieuiteindelike doelwit is om ’n posisie voor te stel wat omgaan met die vraag van gedeelde waardes; wat ruimte skep vir ’n dialoog tussen teenstrydige diskoerse; en wat aandag gee aan die vraag van geloofwaardigheid. Die voorstel word gemaak dat ’n nuwe betrokkenheid by bybelse profesie in die lig van hedendaagse denke oor subjektiwiteit die hulpmiddele bied vir so ‘n poging. Hierdie nuwe denke verbind onlangse ontwikkelinge in die debat oormoderne en postmoderne benaderings tot taal en ervaring met die opkoms van die kognitiewewetenskappe. Die artikel ondersoek die onderwerp soos deur Žižek voorgestel word, veral met betrekking tot hoe hy kognitiewe wetenskap bytrek, en soos dit in die profetiese retoriek van Esegiël beslag vind. Daaruit betoog die artikel vir ’n begronding van multi-groep leesstrategieëof -projekte in die gedagte van komplekse subjektiwiteit wat ten doel het om die hedendaagse diskoers met die taal van die bybelse teks te oorbrug.

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Section: Idolatry and Sinai: A Fine Linementioning

confidence: 99%

‘I gave them laws that were not good’ (Ezk 20:25): A biblical model of complex subjectivity and the prospects of multi-ethnic contextual reading

Callender

2014

In die Skriflig/In Luce Verbi

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Passages from the Old Testament (Hebrew Scriptures)

Hart

Hill

2022

Does God Intend That Sin Occur?

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This chapter analyses in depth a number of passages from the Old Testament (Hebrew Scriptures): Genesis 50:20, Exodus 4:21, Deuteronomy 2:26–30, Joshua 11:18–20, Judges 14:3–4, 1 Samuel 2:22–25, 2 Samuel 24:9–14, 1 Kings 22:19–23, Job 1:9–22, Psalm 105:25, Proverbs 16:4, Isaiah 6:9–10, and Ezekiel 20:25–26. For each passage, the chapter considers the amount of evidence (strong, moderate, or weak) that it provides for the book’s thesis, that God intends that sin occur. Also, for each passage the chapter considers alternative interpretations, interpretations on which God does not intend that sin occur. These interpretations are the substratum interpretation, the Kammian interpretation, and the combined substratum–Kammian interpretation.

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The Polemics of Exile in Jeremiah 26-45

Leuchter

2007

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Scholars typically view Jeremiah 26-45 as a collection of episodes constructed during the Babylonian exile that attempts to prove the authenticity of Jeremiah's prophetic status. But Jeremiah's prophetic legitimacy was already widely accepted during the period of the Babylonian exile. These chapters serve a different purpose, namely, to provide a response by the Deuteronomistic scribes to the rise of the Ezekiel tradition and the Zadokite priesthood that threatened their influence among the exilic population. By subsuming their work within an existing and earlier collection of Jeremianic literature, the ideology and political agenda of the Deuteronomists was fused with the literary legacy of a widely respected prophet, giving rise to a larger literary collection that left a profound and lasting impression on Israel's intellectual and social history.

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What Laws Were "Not Good"? A Canonical Approach to the Theological Problem of Ezekiel 20:25-26

Cited by 7 publications

References 0 publications

‘I gave them laws that were not good’ (Ezk 20:25): A biblical model of complex subjectivity and the prospects of multi-ethnic contextual reading

‘I gave them laws that were not good’ (Ezk 20:25): A biblical model of complex subjectivity and the prospects of multi-ethnic contextual reading

Passages from the Old Testament (Hebrew Scriptures)

The Polemics of Exile in Jeremiah 26-45

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