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An Interpretation of Ezekiel's Dumbness

An Interpretation of Ezekiel's Dumbness AN INTERPRETATION OF EZEKIEL'S DUMBNESS BY ROBERT R. WILSON New Haven Few passages in the book of Ezekiel are more difficult to interpret than are those which deal with the onset and removal of the prophet's dumbness (iii 22-27, xxiv 25-27, xxxiii 21-22). These texts seem to say that immediately after the prophet's call (i 1-iii 21), he was commanded by Yahweh to shut himself up inside his house (iii 24). Yahweh then in- formed the prophet that he would be bound, so that he could not go out among the people, and that Yahweh himself would make the prophet dumb so that he could not reprove the rebellious house of Israel (iii 25-26). This dumbness lasts until the fall of Jerusalem, when a fugitive arrives to tell Ezekiel that the city has been captured. Only then does Yahweh open the prophet's mouth and remove his dumbness (xxxiii 21-22; cf. xxiv 25-27). Thus, according to the book's own chronology, the dumbness covers a period of about seven years 1). The exegetical problems raised by this picture of the prophet's dumbness are obvious. The onset of the dumbness in iii 26 negates the prophet's call, which immediately precedes it. http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Vetus Testamentum Brill

An Interpretation of Ezekiel's Dumbness

Vetus Testamentum , Volume 22 (1): 91 – Jan 1, 1972

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Publisher
Brill
Copyright
© 1972 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0042-4935
eISSN
1568-5330
DOI
10.1163/156853372X00505
Publisher site
See Article on Publisher Site

Abstract

AN INTERPRETATION OF EZEKIEL'S DUMBNESS BY ROBERT R. WILSON New Haven Few passages in the book of Ezekiel are more difficult to interpret than are those which deal with the onset and removal of the prophet's dumbness (iii 22-27, xxiv 25-27, xxxiii 21-22). These texts seem to say that immediately after the prophet's call (i 1-iii 21), he was commanded by Yahweh to shut himself up inside his house (iii 24). Yahweh then in- formed the prophet that he would be bound, so that he could not go out among the people, and that Yahweh himself would make the prophet dumb so that he could not reprove the rebellious house of Israel (iii 25-26). This dumbness lasts until the fall of Jerusalem, when a fugitive arrives to tell Ezekiel that the city has been captured. Only then does Yahweh open the prophet's mouth and remove his dumbness (xxxiii 21-22; cf. xxiv 25-27). Thus, according to the book's own chronology, the dumbness covers a period of about seven years 1). The exegetical problems raised by this picture of the prophet's dumbness are obvious. The onset of the dumbness in iii 26 negates the prophet's call, which immediately precedes it.

Journal

Vetus TestamentumBrill

Published: Jan 1, 1972

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