The book of Ezekiel’s testimony unequivocally presents itself as having been delivered in exile during the Babylonian captivity. Based upon the dating formulas in 1:2 and 40:1, Ezekiel’s prophecies extend for approximately 20 years (593–571 BC). The prophet himself, however, had been in Babylonia since 605 BC, the date of the first deportation of the Jerusalem elite into exile. Ezekiel considers himself part of the community-in-exile. He views events in Judah from afar, described only by way of numerous visions and probably from personal memory of the last days of the Davidic dynasty. In 33:21, in the 12th year of his exile, he receives news of the fall of Jerusalem from a fugitive.
Ezekiel went into exile with between 8,000 and 10,000 others—the nobility, artisans, priests and religious personnel—who had been sent to Babylonia with King Jehoiachin during the first deportation (2 Kin. 24:14–16). He was a victim of a common policy of the Assyrians and the Babylonians: the practice of selective deportations. By removing political, spiritual and economic leadership, the Babylonians aimed to break down national resistance, prevent any possibility of revolt, and bolster the economy and military machine of the conqueror’s homeland.
The recovery of the Akkadian background of the book of Ezekiel can increase our understanding of a number of expressions, themes and motifs—many of which have been misunderstood, gratuitously emended, completely overlooked, or termed “obscure.” It appears that the Biblical writer has woven into his creation images, terms and idioms taken from his contemporary religious, legal, social and political reality. For example, Ezekiel’s description contains a reminiscence of the Mesopotamian Ishtar festival. Exiled in Babylonia, Ezekiel could not have failed to be confronted with the grandiose and in many respects obscene Ishtar festival. Shocked by the practices he discovered in Mesopotamia, he draws heavily on the Ishtar cult as the epitome of idolatrous and religious straying of the nation.
Ezekiel also frequently uses imagery that is known from the Mesopotamian epic “Erra and Ishum,” a literary piece that was popular in Babylonia during the time the exiles were living there. Knowledge of the literature of Babylonia helps us understand allusions, both subtle and blatant, that are woven throughout the book. ◆
Key Concepts
• The people of Israel will be reborn.
• God will return to again dwell among His people.
• There will be a new covenant between God and His people.
• Israel will know that Yahweh is God.