BOOK REVIEW  Published in Volume 63, 2015

TOBIAS HÄNER, Bleibendes Nachwirken des Exils: Eine Untersuchung zur kanonischen Endgestalt des Ezechielbuches (HBS 78; Freiburg: Herder, 2014). Pp. xii + 603. Hardback. €75.00.

It is well known that the book of Ezekiel is one of the best-organised prophetic books. The obviously deliberate structure invites the reading of Ezekiel with the tools of reader-response criticism. Tobias Häner’s doctoral thesis does precisely that: he aims to outline the effect of the book’s overall “dramaturgy” on the reader (see 20–21). The study focusses on the Masoretic text of Ezekiel in its final form, though diachronic questions are brought into play on occasions. Häner performs a linear reading of the book, subdividing it into six macro-structural units—an introduction plus five dramatic “acts” (Ezekiel 1–3; 4–11; 12–24; 25–32; 33–39; 40–48)—and establishing the function of each part, and each smaller unit within it, for the whole of the book. Analyses of structure, as well as inner- and inter-textual references and themes, play an essential part in the enquiry. The study engages in a fruitful dialogue with previous and contemporary scholarship and offers a plethora of insightful observations.

Chapter 2 is dedicated to Ezekiel 1–3 as the “entrance” (1:1–3), “overture” (1:4–28) and “exposition” (2:1–3:27) to the book. Häner shows how these chapters prepare the reader for central features, such as the book’s narrative character, its theocentric perspective, the tension between judgement and salvation, and the tension between the commissioning of the prophet and his addressees, the “house of rebellion.”

The following two chapters deal with what Häner calls the “first” and “second act” of the book: Ezekiel’s announcement of judgment (Ezekiel 4–11; 12–24). Especially the sign-actions in Ezek 4:1–5:4 are presented as a dialogue between prophet and YHWH, and so are narrated more for the benefit of the reader than for that of the in-text addressees. Only in the “second act” (Ezekiel 12–24), the attention moves towards the relationship prophet-exiles. Both acts refer back (in canonical order) to Leviticus 26, thus setting the announced judgment in the context of the Sinai covenant. This underlines the inevitability and justice of the judgment, but also points to a future restoration. In Ezekiel, however, Israel’s restoration will depend solely on YHWH’s initiative. Häner highlights especially the three interjections of the prophet (4:14; 9:8; 11:13) and those texts units within Ezekiel 4–24 that point beyond the judgment to the latter half of the book.

Chapter 5 discusses the oracles against foreign nations (Ezekiel 25–32) and their function. While these oracles continue the announcements of judgment, they already prepare the ground for the succeeding proclamation of restoration. In particular, the oracles against Tyre and Egypt reveal YHWH as the “sole director of world history” (353) and free the exiles from deceptive hopes, so that they can recognise their only hope in YHWH. “Act Four” (Ezekiel 33–39) is introduced by the arrival of the news of Jerusalem’s fall (33:21), which is for Häner “the central turning point in the dramaturgy of the book” (359). Not only does the event confirm the judgment announced in Ezekiel 4–24, but it also provokes a change of attitude in the exiles, enabling them to finally accept the prophet’s message. In this sense Ezekiel 33 concludes the book’s announcement of judgment. In the subsequent chapters, again, connections to Leviticus 26 take up the concept of covenant, but in the theocentric perspective of Ezekiel, the covenant blessings are turned into unconditional and undeserved promises of life. At the same time, God’s saving action for Israel becomes a means for ‘YHWH’s universal self-revelation” (458) in front of the nations. The recurrent motif of Israel’s shame as a consequence of the restoration shows their “altered self-perception” (484), which is the “lasting effect of the exile” indicated in the title.

The fifth and last “act” of the book, the second temple vision (Ezekiel 40–48), is distinct in style and vocabulary, however it also shows strong connections to Ezekiel 1–39. Häner sees the centre and climax of Ezekiel 40–48 in 43:13–27, representing the reinstallation of the cult and thus a renewed relationship between YHWH and Israel. By concluding with a vision account, the book of Ezekiel finishes not on the primary narrative level but on a transcendent level beyond time and space. Adopting the term “verbal icon” from Steven Tuell (CBQ 58 [1996] 649–64), Häner suggests that Ezekiel 40–48 as a whole is intended to enable the reader to experience the presence of God by means of the text.

The linear reading of the book of Ezekiel, as conducted by Häner, presents to the reader the events of exile and return “as powerful deeds of YHWH, which are directed at the universal divine self-revelation” (560). The “lasting effect” of the exile is the people’s self-recognition as guilty and fragile, which remains like a “wound in the self-perception of the people of God” (561) and is expressed in shame. This is overcome in Israel’s renewed acceptance by YHWH as visualised in the second temple vision. The book involves the readers in this process, inviting them to become part of the renewed Israel, with a renewed knowledge of God.

Häner provides a valid contribution to the interpretation of the “message” of Ezekiel as a literary work in its historical context. Embracing the entire book of Ezekiel, the study understandably cannot discuss every text unit in equal depth. This reader found herself greatly assisted by the summaries provided at the end of each chapter and each section. Perhaps the frequent use of abbreviations and citations of the biblical text in Hebrew only are less reader-friendly. The thorough and convincingly presented research ensures that this book will be of great benefit to both synchronically and diachronically working scholars.