Cited by 22Biblical Studies and InterpretationVisual Culture and Art TheoryAncient Near East History

The DOI matches its Crossref record; 12 of the 12 references it cites were found in a registry or an index; none of the 15 sources its claims cite is checked for support yet.

Virtual Vision vs. Actual Show: Strategies of Visualization in the Book of Ezekiel

Open access
Uehlinger, Christoph·2015·Die Welt des Orients

Abstract

Summary This paper addresses different ways of handling and manipulating visuality as displayed by the book of Ezekiel in reports on ‘vision’ (especially chs. 1, 10) and so-called ‘sign acts’ (especially chs. 4-5). In the central part, I summarize and update my previous studies, which followed a strictly historical-critical approach combining biblical exegesis with iconography and other ancient Near Eastern background materials. The introduction and conclusion address more theory-driven questions related to visuality, gaze, and visual culture. It is argued that ancient texts may reflect the particular visual environments in which they were authored or transmitted, and that the texts under review here display distinct visual culture backgrounds (roughly: Babylonian, Levantine, Egyptian), which may inform us on different locations of both authors/redactors and audiences; that ancient scribes may have been more or less exposed to such visual regimes, and hence their writings seem to be more or less familiar with visual features; that visualization serves different aims and strategies of communication when vision or ‘sign acts’ are reported; and that the reports also imply different cognitive stances (prophetic insight based on scholarly knowledge vs. persuasive performance) towards the objects of vision which they put on show before their readers’ mind

Overview

AI snapshot

Written from the paper’s full text.

TL;DR

Uehlinger compares two modes of visualization in Ezekiel — the public "sign-acts" of chs. 4–5 and the inaugural vision of ch. 1 — arguing that they draw on different kinds of visual knowledge and address different audiences. The sign-acts work through easily legible stereotypes and deliberate ambiguity, while the vision mobilizes elite Babylonian cosmological scholarship and iconography, later reworked by scribes in Palestine into something increasingly fantastic.

Key findings

  • The sign-acts of Ezek. 4–5 operate with "easily identifiable stereotypes" and are deliberately ambiguous about the city's identity until the verbal disclosure "This is Jerusalem" (5:5); Uehlinger argues the brick drawing was a vertical view of a city, not a ground-plan, since city ground-plans are not attested in the Neo-Babylonian period.
  • The earliest content of Ezekiel's inaugural vision "clearly place[s] it in a Babylonian cultural environment," drawing on Assyro-Babylonian/Late Babylonian cosmological conceptions; the author is posited to have had "considerable exposure to Babylonian cosmological scholarship."
  • Some features of the vision "could not possibly have been imagined in Babylonia" — e.g., the four different faces of the ḥayôt and bodies covered with eyes, which Uehlinger dates to roughly the fourth century BCE and locates with scribes in Palestine, near Egypt and the southern Levant.
  • The identification of the ḥayôt with the kĕrûbîm "would have made no sense to a Babylonian expert," indicating that later scribal harmonization was driven by scroll-internal consistency rather than actual visual culture.

Methods

  • Historical-critical exegesis combined with ancient Near Eastern iconography and comparative background materials, framed by theory on visuality, gaze, and visual culture.
  • Two case studies: the sign-acts of Ezek. 4–5 and the inaugural vision of Ezek. 1, the latter analyzed synoptically with Ezek. 10–11 to reconstruct redactional growth.
  • Comparative analysis of roughly contemporary iconography (cylinder seals, glyptics, the 'Ain Dārā temple) and cuneiform scholarly sources (mystical/explanatory works, commentaries) against the biblical text.

Limitations

  • The author states the paper "cannot present genuinely new data or interpretations" and that it was published "in a somehow sketchy state of conceptualization"; it summarizes and updates earlier 1987 and 2001 studies.
  • The account "rests on a hypothetical reconstruction of an early stage of the inaugural vision," and the author notes we "lack well-grounded information about the availability and accessibility of Babylonian scholarship to a Judahite outsider."
  • The paper acknowledges (citing Nissinen) that "we don't know much about Ezekiel's audience" and that this gap cannot be filled by importing other Judahites known from the Āl-Yāḫūdu or Murāšû tablets.

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

Crossref · 10.13109/wdor.2015.45.1.62

Cites

12 of 12 references verified0 citation errors · 0 not checkable

Statistics

Nothing to recompute.

Verification

Claims the paper makes

59 Own interpretation · 26 No basis given · 13 Sources not found · 2 Not checked yet · 2 Own result

Show all 27 claims

  • Probably not a substantial claim. 55
  • It may state two separate claims as one. 39
  • The quote only partly states this claim. 5
75 of 75
  • The paper relies on this without support.

    The exiles of the Jehoiachin (597) displacement were in dispute about whether to support Jerusalem's resistance to Nebuchadnezzar.

    “In a context of dispute among the exiled of the Jehoiachin (597) displacement, some would have regarded favourably the attempts of their Jerusalem relatives to resist the power of Nebuchadnezzar, while others may have held a more skeptical view.”
  • The paper relies on this without support.

    In the Neo-Babylonian period, groundplans of cities are not attested (or implied by texts), only for fields and individual buildings.

    “Groundplans of cities are attested in much earlier periods (early second millennium), but in the Neo-Babylonian period they are to my knowledge attested (or implied by texts) only for fields and individual buildings, not for cities.”
  • The authors state this as an assumption.

    The basic assumption in both ritual and communicative performance is that the enactment represents a process unfolding in actual reality controlled by divine causality and ascertained by the performer.

    “The basic assumption in both ritual and communicative performance is that the enactment represents a process unfolding in actual reality controlled by divine causality and ascertained by the performer.”
  • The authors state this as an assumption.

    The visionary saw the same deity in a consistent cosmological environment, once in heaven and once moving from the temple.

    “On the assumption that the visionary saw the same deity in a consistent cosmological environment, once in heaven and once moving from the temple”
  • The paper relies on this without support.

    Commentators over centuries have laboured in vain to make sense of the complicated movements of the hayôt, k@rûbîm and 'ofanîm according to the Masoretic text of Ezekiel 1 and 10.

    “Commentators over centuries have been labouring to no avail to make sense, in terms of properly working mechanics, of the complicated movements of the h .ayôt, k@rûbîm and 'ofanîm according to the Masoretic text of Ezek. 1 and 10.”
  • The paper relies on this without support.

    Cylinder seals were at that time slowly running out of fashion, being more and more supplanted by conoid stamp seals that could serve for sealing both clay tablets and bullae.

    “the latter were at that time slowly running out of fashion, being more and more supplanted by conoid stamp seals that could serve for sealing both clay tablets and bullae.”
  • The paper relies on this without support.

    Cylinder seals continued to be produced but only for a minority of traditionalists or high-level officials.

    “Cylinder seals continued to be produced but for a minority of traditionalists or highlevel officials only.”
  • The paper relies on this without support.

    Cylinder seals had greater prestige and were sometimes transmitted as family heritage over several generations.

    “They seem to have had greater prestige though, and were considered so precious belongings that they would sometimes be transmitted as family heritage over several generations.”
  • The paper relies on this without support.

    Visionaries claim to have been granted special knowledge; their authority, the authority of the claim and of the visionary himself rest on the recognition of the medium by their audience or readership.

    “Visionaries claim to have been granted special knowledge; their authority, the authority of the claim and of the visionary himself rest on the recognition of the medium by their audience or readership.”
  • The paper relies on this without support.

    The conceptual designation of a discrete 'magical' tradition rests on problematic assumptions, even though the concept is well-established among Assyriologists.

    “The conceptual designation itself of a discrete 'magical' tradition rests on problematic assumptions, however well-established the concept may be among Assyriologists.”
10 of 10

Self-check

Percentages, sums and reported differences re-computed from the paper’s own numbers.

Each contradiction between two passages listed here was confirmed by an independent check.

2 of 2

Citations

Cites

Show all 11 references

Research works printed but not linked: 53

  1. Keel O., 1977, Ez 1 und 10 und Sach 4 (Stuttgarter Bibel-Studien, 84/85, 1
  2. Uehlinger Ch., 2000, Das Buch und die Bilder: 25 Jahre ikonographischer Forschung am Biblischen Institut der Universität Freiburg Schweiz
  3. Joannès See F., 1999, Transeuphratène, 17, 17
  4. Monographs Bible, 2007, 8
  5. A Document from a Community of Exiles in Babylonia
  6. Persian Period Judeans, 2006, Winona Lake
  7. Context International, 2011, Winona Lake
  8. L
  9. 2011, The Oriental Institute of the University of Chicago, 113
  10. Rural Babylonia Deportees, Angelika Berlejung and M. P. Streck (eds.)
  11. 2013, Harrassowitz, 247
  12. Archive, 6
  13. Babylonian Exile The Story, 2015, Bible Lands Museum
  14. Rule, 2014, Journal of Ancient Near Eastern History, 1, 2
  15. assimilation among different social groups of Judahite exiles)
  16. Ancient Judaism Texts, 2014, 160
  17. Cuneiform Texts Judean-Babylonian, in: ibid., 131-146
  18. Geller, The Ancient World in an Age of Globalization (Melammu, 7
  19. See, 2007, e.g
  20. This, 2006, Anknüpfungsprobleme, Wiederaufnahme eines religionswissenschaftlichen Forschungsprogramms": Berliner Theologische Zeitschrift 23 (2
  21. Uehlinger Ch., 2015, The Oxford Handbook of the Study of Religions
  22. On Late, 2013, The Sense of Sight in Rabbinic Culture. Jewish Ways of Seeing in Late Antiquity (Greek Culture in the Roman World
  23. See, 2003, Margaret Rose Olin, "Gaze
  24. See, 2003, Zainab Bahrani, The Graven Image. Representation in Babylonia and Assyria (Archaeology
  25. 2004, Surrealistische Visualität
  26. See, 1993, S. Tengström, "Les visions prophétiques du trône de Dieu et leur arrière-plan dans l'Ancien Testament
  27. de Thomasson J., 1992, Biblische Notizen, 64, 18
  28. Friebel K. G., 1999, Supplement 283
  29. Ezek On, 2002, Theologie als Biographie im Ezechielbuch. Ein Beitrag zur Konzeption alttestamentlicher Prophetie (Forschungen zum Alten Testament, 36
  30. Jerusalem Kein Aufstand, 1981, Die Politik des Propheten Ezechiel (Stuttgarter biblische Beiträge
  31. James George Frazer's The The, 1915, A Study in Magic and Religion
  32. Fohrer G., 1968, Die symbolischen Handlungen der Propheten (Abhandlungen zur Theologie des Alten und Neuen Testaments, 54
  33. See, 2002, Tz. Abusch, Mesopotamian Witchcraft. Toward a History and Understanding of Babylonian Witchcraft Beliefs and Literature (Ancient Magic and Divination, 5
  34. Schöpflin, Theologie als Biographie (n. 23), 127-145
  35. 2003, The Changing Face of Form Criticism for the Twenty-first Century (Grand Rapids
  36. 2005, Ontological and Epistemological Hierarchy in Ezekiel
  37. Livingstone A., 1986, Mystical and Mythological Explanatory Works of Assyrian and Babylonian Scholars (Oxford: Oxford University Press
  38. Frahm E., 2011, Babylonian and Assyrian Text Commentaries. Origins of Interpretation (Guides to the Mesopotamian Textual Record, 5
  39. Note Scatolini, Ezekiel's fantastic virtuality
  40. On, 1992, Journal of the Royal Asiatic Society IIIrd ser., 2, 3
  41. Zimmerli W., 1979, 2nd. ed. 1979)
  42. Pohlmann K.-F., 1992, Zur Redaktionsgeschichte des Buches und zur Frage nach den ältesten Texten (Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft, 202
  43. On, 2000, absence, and movement, see further J. F. Kutsko, Between Heaven and Earth. Divine Presence and Absence in the Book of Ezekiel (Biblical and Judaic Studies from the University of California
  44. On, 2012, The Unbeatable Light. Melammu and Its Biblical Parallels (Alter Orient und Altes Testament, 384
  45. I, adding to it a diachronic, redaction-historical dimension
  46. Müller-Trufaut Uehlinger, art. cit. (n. 3), 168f figs. 5-12
  47. Grelot P., 1998, Transeuphratène, 15, 137
  48. 2004, Herder, 134
  49. Rochester Further, 2012, Prophetic Ministry in Jeremiah and Ezekiel (Contributions to Biblical Exegesis and Theology, 65
  50. Ab-ssf A., 1990, Der Tempel von in Dr (Damaszener Forschungen, 3
  51. Halperin D. J., 1988, The Faces of the Chariot. Early Jewish Responses to Ezekiel's Vision (Texts and Studies on Ancient Judaism, 16
  52. M., 2001, Garrison and Margaret Cool Root, 1
  53. Gerhards M., Kön., 25, 27

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Metadata

Authors
Uehlinger, C.
Corresponding author
Uehlinger, Christoph
Venue
Die Welt des Orients
Published
2015-07-01
Volume
45
Issue
1
Pages
62-84
ISSN
  • 0043-2547 (ISSN-L)
  • 2196-9019
OpenAlex
W2593510257
Cited by
22
References
11
Citations by year
2023: 1 · 2022: 1 · 2020: 3 · 2019: 1 · 2017: 16
FWCI
108.42
Type
journal article
Language
de
Open access
Licence
other-oa
Locations
  • ˜Die œWelt des Orients (publishedVersion, other-oa)
  • Zurich Open Repository and Archive (University of Zurich) (acceptedVersion, other-oa)
  • Vandenhoeck & Ruprecht (submittedVersion)
  • Zurich Open Repository and Archive (University of Zurich) (submittedVersion, other-oa)
  • Zurich Open Repository and Archive (University of Zurich)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Arts and Humanities › Visual Arts and Performing Arts › Visual Culture and Art Theory
  • Social Sciences › Arts and Humanities › Archeology (arts and humanities) › Ancient Near East History
Keywords
Book of Ezekiel, vision, visualization, visuality, gaze, visual culture, ancient Near Eastern iconography

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