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This article focuses on the descriptions of Israel’s restoration scattered throughout the book of Ezekiel against the background of traditional prophetic portrayals of national redemption. This investigation aims to analyze the various unique motifs found in the restoration prophecies and their function in each particular occurrence. Consideration of these prophecies demonstrates a literary progression within the book of Ezekiel, and also reflects the uniqueness of Ezekiel’s descriptions of the restoration of Israel.
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Several Babylonian talmudic sources call for the withdrawal of the book of Ezekiel from circulation. This article examines the development of this tradition and demonstrates how later rabbis integrated early texts in its creation and also used exegetical means to address the contradictions between Ezekiel’s stipulations and pentateuchal law. Another area of concern was Ezekiel’s prophetic status: some rabbinic texts granted Ezekiel the power of a lawgiver; others framed him as transmitting Mosaic traditions; and still others lowered Ezekiel’s prophetic status.
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This article explores the roles of Sheshbazzar and Nehemiah in the Jerusalem Temple against the fabric of the Persian imperial rule and points to links between biblical and Mesopotamian temple portrayals. Within this context Sheshbazzar, the peḥā, characterizes a first phase, in which the empire accommodated and embraced local forms of leadership. In the second phase, Nehemiah, the royal cupbearer who initiated and coordinated the building of the Jerusalem wall, represents a form of leadership that was subject to more intensive imperial authority.
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The names of Mesopotamian cities and the cuneiform signs used to write them can shed light on the phrase “YHWH is There” (Ezek. 48:35) in its biblical context.
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Comparison between Ezekiel’s visionary temple and Neo-Babylonian temples shows similar organization of space and personnel. These formal similarities stem from a similar root purpose: maintaining strict standards of sanctity.
Jewish temples stood in Jerusalem for nearly one thousand years and were a dominant feature in the life of the ancient Judeans throughout antiquity. This volume strives to obtain a diachronic and topical cross-section of central features of the varied aspects of the Jewish temples that stood in Jerusalem, one that draws on and incorporates different disciplinary and methodological viewpoints. Ten contributions are included in this volume by: Gary A. Anderson; Simeon Chavel; Avraham Faust; Paul M. Joyce; Yuval Levavi; Risa Levitt; Eyal Regev; Lawrence H. Schiffman; Jeffrey Stackert; Caroline Waerzeggers, edited by Tova Ganzel and Shalom E. Holtz.
Jewish temples stood in Jerusalem for nearly one thousand years and were a dominant feature in the life of the ancient Judeans throughout antiquity. This volume strives to obtain a diachronic and topical cross-section of central features of the varied aspects of the Jewish temples that stood in Jerusalem, one that draws on and incorporates different disciplinary and methodological viewpoints. Ten contributions are included in this volume by: Gary A. Anderson; Simeon Chavel; Avraham Faust; Paul M. Joyce; Yuval Levavi; Risa Levitt; Eyal Regev; Lawrence H. Schiffman; Jeffrey Stackert; Caroline Waerzeggers, edited by Tova Ganzel and Shalom E. Holtz.
Abstract
The importance and observance of the Sabbath within the Judean exilic communities has often been the subject of debate. Recent studies have argued that the exiles in Elephantine, Egypt, observed the Sabbath but the exilic Judean communities in Babylonia did not. New evidence – in the form of names derived from “Sabbath” among the exiles during the Achaemenid period – seems to reflect a shift in the importance of the Sabbath within Judean identity. In this article we review the occurrences of the name Shabbataya (Šabbatāya) in extrabiblical material and explore possible parallel phenomena in Elephantine and biblical texts, ultimately drawing a picture of an Achaemenid-era evolution in the attribution of significance to the Sabbath. This transformation is evident in Ezra-Nehemiah and corroborated by new evidence; extrabiblical and biblical sources demonstrate that names relating to the Sabbath began to appear at the time.