The Ezekiel passages describing the instructions for, and dramatization of, divine messages (Ezekiel 3-5; 12; 24; 37) are among the most bizarre in the Hebrew Bible. The prophet is commanded to embody his message of judgment to Jerusalem, and these actions clarify the oracles they surround. Yet, these sign-acts are frequently overlooked within Ezekiel studies, which tend to focus on the book’s strange visions and controversial oracles. This volume addresses the growing diversity in approaches in Ezekiel studies by inviting international senior and junior scholars to focus on the texts concerning Ezekiel’s sign-acts. It aims to redirect scholarly attention to these often-ignored texts, which stand so central to understanding the nature of prophecy as well as the overall book of Ezekiel.

The books of Jeremiah and Ezekiel contain the majority of the biblical accounts of prophetic sign-actions. By analysing these two prophets' actions according to the terms and concepts used in studies of nonverbal communication and rhetoric, this work seeks to bring conceptual and terminological clarity to the discussion of prophetic sign-acts and to enhance the perception of the prophets as persuasive communicators. Rather than prophetic sign-acts being viewed as having a magical derivation or as being inherently efficacious in bringing about what they portray, the sign-acts are viewed as being primarily forms of nonverbal communication whose purpose was to have a persuasive impact upon spectators.

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.

Scholars have long puzzled over the distinctive themes and sequence of John’s narrative in contrast to the Synoptic Gospels. Brian Neil Peterson now offers a remarkable explanation for some of the most unusual features of John, including the early placement of Jesus’ “cleansing” of the temple, the emphasis on “signs” confirming Jesus’ identity, the prominence of Jesus’ “I Am” sayings, and a number of others. The Fourth Evangelist relied on models, motifs, and even the macrostructure of the Book of Ezekiel.

This monograph presents important research regarding the Fourth Gospel’s use of Scripture, specifically the book of Ezekiel. It provides the first detailed comparison of the theological vocabularies of the two works, identifying intertextual links and themes. This is a major update and expansion of the doctoral dissertation of William Fowler from 1995 ("The Influence of Ezekiel in the Fourth Gospel", PhD diss. Golden Gate Baptist Theological Seminary).

The Abingdon Old Testament Commentaries provide compact, critical commentaries on the books of the Old Testament for the use of theological students and pastors. The commentaries are also useful for upper-level college or university students and for those responsible for teaching in congregational settings. In addition to providing basic information and insights into the Old Testament writings, these commentaries exemplify the tasks and procedures of careful interpretation, to assist students of the Old Testament in coming to an informed and critical engagement with the biblical texts themselves. From the book, "The effects of the Judean refugees' trauma would be far reaching. Certainly an individual named Ezekiel might have experienced persistent reactions to trauma for the length of time covered by the book. Moreover, the experience and effects of exile were not limited to Ezekiel, nor even to his generation. The book's existence attests that others in the exilic community, and beyond, found their experiences reflected in its words."

The book argues that the relationship between Yahweh's ruah and Yahweh's word in the book of Ezekiel is to be understood not so much in terms of the inspiration and authentication of the prophet but in terms of the transformation of the book's addressees.