Dalit Rom-Shiloni – författare

The sixth and fifth centuries BCE were a time of constant re-identifications within Judean communities, both in exile and in the land; it was a time when Babylonian exilic ideologies captured a central position in Judean (Jewish) history and literature at the expense of silencing the voices of any other Judean communities.Proceeding from the later biblical evidence to the earlier, from the Persian period sources (Ezra–Nehemiah, Haggai, Zechariah, and Deutero-Isaiah) to the Neo-Babylonian prophecy of Ezekiel and Jeremiah, Exclusive Inclusivity explores the ideological transformations within these writings using the sociological rubric of exclusivity. Social psychology categories of ethnicity and group identity provide the analytical framework to clarify that Ezekiel, the prophet of the Jehoiachin Exiles, was the earliest constructor of these exclusive ideologies. Thus, already from the Neo-Babylonian period, definitions of otherness were being set to shape the self-understanding of each of the post-586 communities, in Judah (Yehud) and in the Babylonian Diaspora, as the exclusive People of God. As each community reidentified itself as the in-group, arguments of otherness were adduced to diregard and delegitimize the sister community. The polemics against “foreigners” in the Persian period literature are the ideological successors to the earlier ideological conflict.

This powerful collection of essays focuses on the representation of God in the Book of Ezekiel. With topics spanning across projections of God, through to the implications of these creations, the question of the divine presence in Ezekiel is explored. Madhavi Nevader analyses Divine Sovereignty and its relation to creation, while Dexter E. Callender Jnr and Ellen van Wolde route their studies in the image of God, as generated by the character of Ezekiel. The assumption of the title is then inverted, as Stephen L. Cook writes on ‘The God that the Temple Blueprint Creates’, which is taken to its other extreme by Marvin A. Sweeney in his chapter on ‘The Ezekiel that God Creates’, and finds a nice reconciliation in Daniel I. Block’s chapter, ‘The God Ezekiel Wants Us to Meet.’ Finally, two essays from Christian biblical scholar Nathan MacDonald and Jewish biblical scholar, Rimon Kasher, offer a reflection on the essays about Ezekiel and his God.

The sixth and fifth centuries BCE were a time of constant re-identifications within Judean communities, both in exile and in the land; it was a time when Babylonian exilic ideologies captured a central position in Judean (Jewish) history and literature at the expense of silencing the voices of any other Judean communities.Proceeding from the later biblical evidence to the earlier, from the Persian period sources (Ezra–Nehemiah, Haggai, Zechariah, and Deutero-Isaiah) to the Neo-Babylonian prophecy of Ezekiel and Jeremiah, Exclusive Inclusivity explores the ideological transformations within these writings using the sociological rubric of exclusivity. Social psychology categories of ethnicity and group identity provide the analytical framework to clarify that Ezekiel, the prophet of the Jehoiachin Exiles, was the earliest constructor of these exclusive ideologies. Thus, already from the Neo-Babylonian period, definitions of otherness were being set to shape the self-understanding of each of the post-586 communities, in Judah (Yehud) and in the Babylonian Diaspora, as the exclusive People of God. As each community reidentified itself as the in-group, arguments of otherness were adduced to diregard and delegitimize the sister community. The polemics against “foreigners” in the Persian period literature are the ideological successors to the earlier ideological conflict.

This powerful collection of essays focuses on the representation of God in the Book of Ezekiel. With topics spanning across projections of God, through to the implications of these creations, the question of the divine presence in Ezekiel is explored. Madhavi Nevader analyses Divine Sovereignty and its relation to creation, while Dexter E. Callender Jnr and Ellen van Wolde route their studies in the image of God, as generated by the character of Ezekiel. The assumption of the title is then inverted, as Stephen L. Cook writes on ‘The God that the Temple Blueprint Creates’, which is taken to its other extreme by Marvin A. Sweeney in his chapter on ‘The Ezekiel that God Creates’, and finds a nice reconciliation in Daniel I. Block’s chapter, ‘The God Ezekiel Wants Us to Meet.’ Finally, two essays from Christian biblical scholar Nathan MacDonald and Jewish biblical scholar, Rimon Kasher, offer a reflection on the essays about Ezekiel and his God.

The present volume searches for different biblical perceptions of the wild, paying particular attention to the significance of fluid boundaries between the domestic and the wild, and to the options of crossing borders between them. Drawing on space, fauna, and flora, scholars investigate the ways biblical authors present the wild and the domestic and their interactions. In its six chapters and two responses, Hebrew Bible scholars, an archaeobotanist, an archaeologist, a geographer, and iconographers join forces to discuss the wild and its portrayals in biblical literature.The discussions bring to light the entire spectrum of real, imagined, metaphorized, and conceptualized forms of the wild that appear in biblical sources, as also in the material culture and agriculture of ancient Israel, and to some extent observe the great gap between biblical observations and modern studies of geography and of mapping that marks the distinctions between “the wilderness” and “the sown.” The book is the first written product presented on two consecutive years (2019, 2020) at the SBL Annual Meetings in the Section: “Nature Imagery and Conceptions of Nature in the Bible.”