Ezequiel was a priest and Hebrew prophet exiled to Babylon . Their prophecies warned of the imminent destruction of Jerusalem . Also he was one of the oracles on the condemnation of the foreign nations and the restoration of Israel . Its Ezequiel name (Hebrew: Yejez·qé'l ) means God Fortifies . We initiate saying that Ezequiel is characterized like a theological man between the prophets.

Ezequiel, son of Buzí, of sacerdotal lineage, was taken captive to Babylon along with king Jeconías de Judá (597  a.) and committed in Tel Aviv to borders of the Cobar river. Five years later, to thirty of its age (cf. 1, 1), called it to God to the prophet position, who exerted between the exiled during 22 years, that is to say, until the year 570  a.

In spite of the calamities of the exile, the captives did not stop cherishing false hopes, thinking that the captivity would finish soon and that God would not allow to the destruction of its Temple and the City Santa (sees Jer. There were, in addition, false prophets who in the future deceived the town promising to him near the return the country of their parents. As much greater it was the disappointment of the poor devils when the news arrived from the fall of Jerusalem. Few did not lose the faith and they were given to the desperation.

The mission of Ezequiel Prophet consisted mainly of fighting the erroneous idolatry, corruption by the bad customs, and ideas about soon the return to Jerusalem. In order to console it paints them the Prophet, with the most alive and beautiful colors, the hopes of the messianic health.

Divídese the book in a Prolog, that relates the call of the prophet (caps. 1-3), and three main parts. 4-24) it includes/understands the prophecies about the ruin of Jerusalem; second (caps. 25-32), the punishment of the enemy towns of Judá; third (caps. 33-48), the restoration.

" The last section of the prophet is remarkable (40-48) in which it describes in truly geometric form the restoration to us of Israel after the captivity: the Temple, the city, its suburbs and the Earth everything of Palestine distributed the same between the twelve tribus" (Nacre).

The prophecies of Ezequiel stand out by the wealth of allegories, images and symbolic actions of such way, that Hieronymite S. calls " sea of the word divina" and " labyrinth of the secrets of Dios".

Ezequiel, according to the tradition

Israel this still on military and the Gentleman has put to the prophet like sentry to give the alarm voice before the danger.

Ezequiel loads with the responsibility of the whole town. No prophet feels a so urgent necessity to give itself to the stopped examination of certain problems and to put in clear all implications; in a word, Ezequiel is not only prophet but also theologian.

The form is significant as Ezequiel receives at the time of its vocation the message that is to transmit: a hand extends the book to him and so it must preach (2, 1-3, 15).

Impurity by the Sin and the sanctity of God

With its word and its silence, Ezequiel was the prosecutor of rebellious Israel. All town has in its history a continuous sin, but the interesting thing is the idea that this prophet has of the sin. Sin is the offense to the sanctity of God and the transgression of a sacred order, or of you order sagradas. Degollar to an innocent, is unworthy for Ezequiel, mainly by the desecration of the temple that it causes (Ez 23. It is explained thus, the enormous responsibility that falls on the priests, guardians of the temple (Ez 22. For the Hebrew there was the pure thing and impure and the Yahvéh was the one who defined the sphere of santo to the pure thing, impure and the profane thing (Ez 8, 6-17). The problem was to know by where it ran or which was the relation of Israel with its God. Because the Town of God went or had to always go in march, and Yahvéh with him illuminating the way to him.

It is not enough with indicating that what defines the sanctity in Israel is its relation with Yahvéh. It is necessary to consider, the hierarchy of values of sanctity and purity, impurity and profanidad. Of this form santo is the absolute value. And all purification this to the service of the sanctification. The purity this in separating from the impure thing, because it dislikes to Yahvéh and in addition it is necessary to please to God in the sanctity. By this Ezequiel it denounces with vehemence the impurities and abominations of Israel.

It is not possible to be said that Ezequiel is a moralizing preacher, but a preacher of the good customs of the men before God.

In order to discover and to denounce the sin, the prophet has a series of criteria that offers the sacerdotal tradition to him: the orders of the Law. Thus, the orders were given and received like visible signal of property to the sin of God.

As a result of an examination of it brings back to consciousness, after recognizing impure and the bad thing to the eyes of Yahvéh, the prophet must conminar the destruction to the bloodthirsty city to be contaminated (Ez 22, 3-4).

Ezequiel fulfilled thus its double office of accusing prophet, who announces the ruin of the temple and guardian of the sanctuary where the glory of Yahvéh dwells. Then the glory and the sanctity of Yahvéh, lived in the middle of their town to try the life to him. After all, the name of Yahvéh, is a name of grace and pardon.

With the exile like punishment, God tries to purify, to sanctify and to renew to Israel. The sanctity to the same man is really the unique thing who makes honor to the man of God, because he does not force this one to resort to the punishment.

Community and Person

All the history of sins of Israel has been long. When the feeling Ezequiel the critical weight of the community exiled and executed by God, responds to the town: “the one that dies, will be by its own fault…” (Ez 18,3-4). The resistance of Ezequiel of the individual thing to the communitarian thing is interesting. On the one hand it deals with the personal responsibility and freedom and on the other, emits global judgments and of great historical sequences.

In the Hebrew spirit it seems to coexist two schemes of thought; analogs to the following statements:

• Elective justice - God chooses a town, it gives a law him it blesses and it. It is punished in pedagogical form towards the pardon. This system concerns the town. • Repaying justice - one tells to the observance and the transgressions without stopping being a divine gift, it is a human program of action meritorias and satisfaction by the sins, and their particular judgment on some. This system concerns the individual.

It is possible to be distinguished thus of previous the two moments:

• Moment of the communitarian thing (Old Israel) One is not only lost nor is saved. This is the first education of Israel. In this first period the salvation is materialized in earth rewards and the sin is punished with temporary disasters. The idea of the solidarity predominates, idea that is purified as the ethnic group is become more community religious.

• Moment of the person (Exile and Restoration) It did them to Ezequiel to all shared in common ones because it saw each agreeing with the guilty conduct of his ancestors, just like with the one of its contemporaries. But the proverb of the children who tend to realize just like their parents, is considered by the new generation like something of which it is considered independent of his ancestors (Ez 18. And to her it gives Ezequiel reason him when it affirms that in the new era, each is going to be in front of good or bad God and so it is, and not and so others were or and so he was he himself (Ez 18, 4). When a more qualitative Israel forms and the personnel arises in varied manifestations.

Finally to Ezequiel the “Father of the Judaism” has been called him, by to have inspired and to have oriented, with his sacerdotal vision of future Israel, the posexílica resurrection and the later existence of the Jewish town. Thematic the theological one of the prophet previously mentioned, justifies this name mainly.

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