Egypt As A Monster In The Book Of Ezekiel

Appealing to Monster Theory and the ancient Near Eastern motif of "Chaoskampf," Safwat Marzouk argues that the paradoxical character of the category of the monster is what prompts the portrayal of Egypt as a monster in the book of Ezekiel. While on the surface the monster seems to embody utter difference, underlying its otherness there is a disturbing sameness. Though the monster may be defeated and its body dismembered, it is never completely annihilated. Egypt is portrayed as a monster in the book of Ezekiel because Egypt represents the threat of religious assimilation. Although initially the monstrosity of Egypt is constructed because of the shared elements of identity between Egypt and Israel, the prophet flips this imagery of monster in order to embody Egypt as a monstrous Other. In a combat myth, YHWH defeats the monster and dismembers its body. Despite its near annihilation, Egypt, in Ezekiel's rhetoric, is not entirely obliterated. Rather, it is kept at bay, hovering at the periphery, questioning Israel's identity.

Playing with Leviathan explores the theological meaning of Leviathan and other monsters from the biblical world by studying their ancient Near Eastern background and their attestation in biblical texts, early and rabbinic Judaism, Christian theology, Early Modern art and film.

Monster Studies is a rising academic topic. Despite hesitancy at first, the subject is now examined by scholars of various academic interests and backgrounds. However, the dominant monster investigations are from the post-1900s. This volume focuses on Premodern monsters. The purpose of this volume is to examine various monsters from diverse cultures in order to indicate how each monstrous discourse derives from their mythology’s socio-cultural context. The volume examines several Monsters within their socio-cultural matrix. This includes a variety of monstrosities from diverse cultures and periods. Namely, the examined creatures, or perceived creatures, stem from the Hebrew Bible, the New Testament (Pauline epistles), Reformation England, the Japanese Noh play Dōjōji, Yamauba Myths, and Yōkai Relics from early modern Japanese Buddhism.

The current state of scholarship on the book of Ezekiel, one of the three Major Prophets, is robust. Ezekiel, unlike most pre-exilic prophetic collections, contains overt clues that its primary circulation was as a literary text and not a collection of oral speeches. The author was highly educated, the theology of the book is "dim," and its view of humanity is overwhelmingly negative. In The Oxford Handbook of Ezekiel, editor Corrine Carvalho brings together scholars from a diverse range of interpretive perspectives to explore one of the Bible's most debated books. Consisting of twenty-seven essays, the Handbook provides introductions to the major trends in the scholarship of Ezekiel, covering its history, current state, and emerging directions. After an introductory overview of these trends, each essay discusses an important element in the scholarly engagement with the book. Several essays discuss the history of the text (its historical context, redactional layers, text criticism, and use of other Israelite and near eastern traditions). Others focus on key themes in the book (such as temple, priesthood, law, and politics), while still others look at the book's reception history and contextual interpretations (including art, Christian use, gender approaches, postcolonial approaches, and trauma theory). Taken together, these essays demonstrate the vibrancy of Ezekiel research in the twenty-first century.

This collection argues that the final form of prophetic texts attempts a picture of stability; of a new world that emerges in the aftermath of the turbulent experiences of Israel/Judah's history, sustained by a coherent community and identity. The essays within both describe and analyse the various categories of otherness in prophetic literature which threaten such an identity, displaying the complex and contradictory nature of such depictions -- particularly given the reality that these texts emerge from communities considered other. The contributors provides an interdisciplinary exploration of otherness that draws upon multiple insights into the conception and expression of the other, beyond obvious examples traditionally examined in Biblical Studies. Touching upon the rhetoric associated with identity markers such as space, race/ethnicity, gender and religious activity, Prophetic Otherness allows for further consideration of the ethics of the prophetic corpus, and its understanding of fairness and justice in relation to broad communities.

Struggles for Shalom is a collection of essays by biblical scholars about peace, justice, and violence in ancient Jewish and Christian texts, written to honor the life work of Mennonite scholars Perry B. Yoder and Willard M. Swartley. In this volume, twenty-three authors--colleagues, former students, friends, and others influenced by Yoder's and Swartley's scholarship--add to the honorees' work in appreciation for their shared focus on biblical texts' lessons of peace. Specific texts and topics include Eccl 3:1-9 and time for war, Ezek 14:12-23 and God's retribution, Luke 22:31-61 and Peter's sword, the temple cleansing episodes in John 2 and Mark 11, sectarianism and violence in manuscripts from the Dead Sea, violence in creation in the Hebrew Bible, Chronicles as utopian literature, peace and violence in Paul's writings, and globalization in biblical studies. This collection is diverse and ambitious. For church and academy, and for anyone curious about what Scripture has to say about peace and violence, this book delivers focused study of peace and violence across the Testaments. Contributors Include: Wilma Ann Bailey Jo-Ann A. Brant Laura L. Brenneman Jacob W. Elias Reta Halteman Finger Michael J. Gorman Nancy R. Heisey Paul Keim Christopher Marshall Safwat Marzouk Douglas B. Miller Ben C. Ollenburger Dorothy M. Peters David Rensberger Andrea Dalton Saner Brad D. Schantz Mary H. Schertz Steven Schweitzer Willard M. Swartley Jackie Wyse-Rhodes Joshua Yoder Perry B. Yoder Thomas R. Yoder Neufeld Paul Yokota Gordon Zerbe Other volumes in the series include: A Peaceable Hope (vol. 11, Baker Academic, 2013) Atonement, Justice, and Peace (vol. 10, Eerdmans, 2011) Covenant of Peace (vol. 9, Eerdmans, 2006) The Sound of Sheer Silence and the Killing State (vol. 8, Cascadia Publishing House and Herald Press, 2004) Beautiful upon the Mountains (vol. 7, Institute of Mennonite Studies and Herald Press, 2003) Crowned with Glory and Honor (vol. 6, Pandora Press US, 2002) Beyond Retribution (vol. 5, Eerdmans, 2001) Violence Renounced (vol. 4, Herald Press and Pandora Press US, 2000) The Love of Enemy and Nonretaliation in the New Testament (vol. 3, Westminster John Knox, 1992) The Meaning of Peace (vol. 2, Westminster John Knox, 1992) The Gospel of Peace (vol. 1, Westminster John Knox, 1992)

This work completes Daniel Block's two-volume commentary on the book of Ezekiel. The result of twelve years of studying this difficult section of Scripture, this volume, like the one on chapters 1-24, provides an excellent discussion of the background of Ezekiel and offers a verse-by-verse exposition that makes clear the message of this obscure and often misunderstood prophet. Block also shows that Ezekiel's ancient wisdom and vision are still very much needed as we enter the twenty-first century.

The first twenty-four chapters of the book of Ezekiel are characterised by vehement declarations of judgement. This observation leaves the impression that Ezekiel 1–7 is devoid of references to hope and restoration. However, there is a redactional stratum in this section that supplemented the texts with material that conveys restoration and hope for the future. In Ezekiel 1–7, many of these additions focus on priestly topics. The motif of restoration in the redactional material of Ezekiel 3–5 is expressed by the reinstatement of Ezekiel in his priestly role. This editorial emphasis on Ezekiel as priest in the redactional material suggests that the redaction was influenced by Zechariah 3, a text that depicts the reinstitution of the exiled Zadokite priesthood. Moreover, the redactional material of Ezekiel 6-7 drew inspiration from the Law of the Temple in Ezekiel 43-46, as the redactors sought to enhance Ezekiel’s priestly role. The study provides new insights into how redactors, who may have been associated with the Zadokite priesthood, inserted the message of hope and restoration into the literary unit Ezekiel 1-7 during the post-exilic period.