Geeky Ugaritic Mug

I just HAD to blog about one of the geekiest things I've seen (this week).  Boy...I wish I had one :-).  It turns out Eisenbrauns is offering a mug that has the story of 'Ilu's drinking party in Ugaritic cuneiform with a helpful translation on the other side (for those not sufficiently adept at reading such texts in cuneiform).  If anyone gets me for a secret pal this year for Christmas...only $15 will snag this beauty...hint-hint.  I can taste the rootbeer floats now...."wtštn...cd šbc."


Eisenbrauns 2010 Mug
The Drinking Party of 'Ilu (KTU 1.114; RS 24.258)


Eisenbrauns, 2010
25 oz., English and Ugaritic
Glass
Your Price: $15.00
www.eisenbrauns.com/item/EISMUG2010

Ezekiel 26-28 - A Prophecy Against Tyre

26:1-6 – The date given (while presenting textual difficulties) suggests Feb. 3, 585 BC (Block NICOT II:35).  This would place this prophecy at about the very time that Nebuchadnezzar began his thirteen year siege of Tyre and just one month after the notice of Jerusalem’s fall would have reached the Babylonian exiles.  What is the reason stated for the judgment of Tyre? (26:2) Note that the descriptions which follow of Tyre being in the midst of the sea (and also the metaphor of Tyre the merchandising ship that sinks) pictures the island capital that sat just off the coast of modern Lebanon.  It was an amazing island fortress that would not actually be taken by force until 332BC by Alexander the Great (and even then only by great cost and building a land-bridge to the island to conquer it).  Iaian Duguid notes the prophetic irony of Tyre’s self-seeking and self-promoting ways and their results when he writes, “Does Tyre hope to become the new meeting place for the nations?  The Lord will bring many nations against her (26:3).  Did Tyre rejoice to see Jerusalem’s doors shattered?  Her walls will be destroyed and her towers torn down (26:4).  Did Tyre expect to prosper?  She will become plunder for the nations (26:5)” (NIVAC 334).  What is the stated purpose for the judgment?

26:7-14 – The description of the destruction at the hands Nebuchadnezzar offers explanation for the analogy that was in the previous verses.  What effect does Nebuchadnezzar being called the “king of kings” have in relation to this prophecy?  What significance might be suggested by the silencing of the sounds of the city in verse 13?  How should we understand the absoluteness of the prophecy of Tyre’s destruction in verse 14?

26:15-18 – A brief statement about the reaction of the nations who had benefited from Tyre’s glory days.  The rulers will leave their thrones and royal garments in terror and trembling at the destruction and raise a lament (Heb. qinah).  Tyre seems to be the basis for the descriptions of “Babylon” in Rev. 17:1; 18:9, 12-13, 17.

26:19-21 – The end of Tyre will be destruction.  Tyre is described as descending to the “pit” (that is to death and the grave; on the “land” of the dead cf. Ps. 22:29; Isa. 26:19; Jonah 2:2, 6; Ugaritic texts: CTA 4.8.5-14; 10:2.24-25) where there will never be a recovery (cf. Eze. 27:36; 28:19).  How might this be fulfilled?

27:1-36 – A further lament over Tyre.  Tyre is described as “perfect in beauty” because of the great splendor she has been adorned by.  Ezekiel uses the metaphor of Tyre as a great mercantile vessel that was manufactured of exquisite materials and staffed by the finest of merchants and sailors.  A description of the many lands and wares of Tyre’s trading are laid out in great detail in order to emphasis the greatness of Tyre’s wealth and power.  The Mediterranean nations from furthest west, to the Anatolian, Levant, and Arabian kingdoms as well as Mesopotamian lands are named with all their particular wares.  The LORD declares though that the ship of Tyre will sink to rise no more.  The terror of Tyre’s “sinking” will strike all the nations that had traded with her.

28:1-10 – A prophecy against the ruler (Heb. nagid; and see also the “king”or melek in verse 12) of Tyre.  The ruler that was on the throne of Tyre at that time was Ethbaal III (591-573 BC).  The ruler declared himself to be “a god”, but the LORD reminds him that he is nothing more than “a man” despite his unparalleled wisdom and wealth (cf. the praise of Herod as “a god” by the Tyrians and Sidonians and his judgment in Acts 12:22).  The ruler had become arrogant and self-congratulatory instead of recognizing his dependency upon the LORD. 

28:11-19 – The king of Tyre (which appears to simply be another designation for the ruler mentioned in verses 1-11).  Who does this prophecy refer to?  It seems mistaken to make the metaphor of the king being a “guardian cherub” created in “perfection” (and on blameless in your ways” see Gen. 6:9; 17:1) adorned in many precious stones (which though lacking three specifically are those found in the Israelite High Priest’s chest-piece in Ex. 28:17-20; 39:10-13 though Daniel Block NICOT II:110-2 rejects the specific priestly connection) and living in “Eden” (which is later also applied to Pharaoh in Eze. 31:8-9) to be a reference to Satan.  Ezekiel is certainly using the language of Genesis 1-3, but it seems to be more for rhetorical effect to demonstrate the heights of glory and blessing that the king of Tyre has lost through pride and greed.  What will be the end of the king?

28:20-23 – A prophecy against Sidon.  Sidon (which is north of Tyre along the coast) and Tyre struggled for much of their history against one another and at varying times controlled one another.  “Sidon” was in fact the generic name for “Phoenicians” that was used throughout the Mediterranean region though in this case it would possibly refer to the actual city of Sidon.  There is no specific accusation made against Sidon, but only judgment promised.  What is the intention of the judgments?

28:24-26 – Hope for Israel.  The LORD promises to remove all of Israel’s troubling neighbors that are “painful briars and sharp thorns” (cf. Eze. 2:6).  The LORD Himself will gather His people from among the nations and return them to the land of His covenant with Jacob.  What relation do the people and the land share?  What is the intended goal of the restoration of Israel?

Ezekiel 14 - When Righteousness Saves

14:1-5 – “Some of the elders”. This group represents the rest of the elders who seek the LORD outwardly but are inwardly idolaters. What does it mean when the LORD says He will answer such persons Himself? In what way is this not what the seekers desire? (see 14:8) “Answer Himself” refers to the fact that He will not answer their inquiry, but will instead answer their idolatry (see Block NICOT 427). Note that the LORD is not about having a people unless He also has their hearts.

14:6 – What does repentance entail in this context? Turning and renouncing.

14:7-8 – Who is included as outwardly belonging to the LORD and therefore needing to hold only to Him in adoration and worship? How might persons be separated from the LORD? Compare Paul’s teaching in Romans 8:38-39 and consider how these two teachings might belong together. What is the LORD’s judgment of the inward idolater who only outwardly seeks Him?

14:9-11 – What does it mean for a prophet to be “enticed to utter a prophecy”? (cf. Num. 22-25; 31:16; Deut. 23:4-5; 1 Kings 22:19-23; Jer. 20:7, 10) Who actually entices the prophets to lie? What is the result? Who bears the guilt? (cf. 2 Thess. 2:9-12) Why would the LORD do such a thing? He does this so that His people will truly be His people: a people without sin and with God.

14:12-20 – What does it mean for another country to be “unfaithful” to the LORD? Why are Noah, Daniel and Job named as paragons of virtue? They are mentioned because they stood faithfully in the midst of much ridicule, rejection and wickedness (Gen. 6:9; Job 1:8; Dan. 1:8). Ezekiel is using them as ideal examples of those whose righteousness would not be sufficient to save anyone but themselves in the Day of Judgment. Dan Block (NICOT 449fn49) believes the “children” refers not to their children, but to children in general who would be thought worthy of being spared. The name “Danel” (which is noted as being the original spelling in Ezekiel – see also 28:3) is sometimes thought to refer to a Near Eastern legend of one Danel who was faithful to carry out justice despite his suffering (see Aqhat), but this seems unlikely. While Noah and Job were ancient examples, Daniel would be a contemporary one (and the Danel of the Aqhat legend was not considered faithful to the LORD, but to various other deities of the Ugaritic pantheon). It is more probable that this is simply a variant spelling of Daniel who was a contemporary of Ezekiel (Block NICOT 447-9; contra Duguid NIVAC 193-4). Daniel had been taken into exile in about 604BC and would have been in Babylon for over 15 years by this point and risen to some considerable level of notoriety among the exiles.

14:21-23 – Note the “four dreadful judgments” – sword (Lev. 26:25), famine (Lev. 26:26), wild beasts (Lev. 26:22) and plague (Lev. 26:25). (cf. Jer. 15:2-3; Rev. 6:8) Why do the animals suffer punishment as well? (cf. Jonah 4:11; and Yael Shemesh’s “‘And Many Beasts’ (Jonah 4:11): The Function and Status of Animals in the Book of Jonah,” JHS, Vol.10 Art.6, 2010). In the midst of judgment there is hope in “some survivors” not because they were more resilient or more righteous than the rest, but because the LORD wanted to show the exiles (who were perceived to have been the wicked and thus exiled already) that those left in Jerusalem and Judah were idolatrous and wicked. This was to demonstrate both the justice and mercy of the LORD.