' Eichrodt can even say that 'Here we find the exact opposite of the incarnation of the Word' in the constraint imposed by the 'completely other-wordly' Word imparted through Ezekiel: W. Eichrodt, Ezekiel (SCM [1970]), 72.
2.
Eichrodt sees a 'hopeless contradiction' between 24ff. and 326, 75. A. B. Davidson, Ezekiel (CUP [1900]), 27, says that shutting inside means no more than abstention from the exercise of his ministry in public. W. Zimmerli, Ezekiel 1 (Fortress [1979]) 158-161 sees the dumbness as due to later redaction by Ezekiel's school, based on a period of literal silence, to emphasize their continued dependence upon Yahweh for the prophetic word. These are the main scholarly options; a full list of writers is given in R. R. Wilson, 'An Interpretation of Ezekiel's Dumbness' (VT 22 [1972], 91-92).
3.
D.M.G. Stalker, Ezekiel (SCM [1968]), 56.
4.
K. Carley, The Book of the Prophet Ezekiel (CUP [ 1974], 28. W.H. Brownlee, 'Ezekiel's Parable of the Watchman and the Editing of Ezekiel' (VT 28 [1978], 392-408).
5.
Carley, 29.
6.
Eichrodt, 75-78; his reconstructed text is at 441-442. Zimmerli is similar to Eichrodt on 316-21, and to Carley on 322-27.
7.
Eichrodt, 77.
8.
Brownlee understands the watchman to be the exilic community initially, applied exclusively to Ezekiel by the editors, 400.
9.
A more detailed table is given in Brownlee, 392-394.
10.
Wilson, 95, demonstrates that 320-21 presupposes 318-19, and therefore cannot be separated from it.
11.
" With M. Greenberg, 'On Ezekiel's Dumbness' (JBL 77 [1958], 102-105.
12.
Davidson, 26, assumes an initial public ministry of preaching with some hope. This is not necessary if the present view is accepted.
13.
Brownlee, 395, draws parallels between the Servant and the editors' understanding of Ezekiel's role. It is claimed here that such an understanding was original to Ezekiel.
14.
See J. Taylor, Ezekiel (Tyndale [1969]), 24, 96; Eichrodt, 112.
15.
Wilson's argument is that '"to be dumb" means "not to be an 'îš môkîah" for the people' (98). The meaning of this term is that of a legal arbitrator (99-102). Ezekiel is thus portrayed (by whoever 'modified the call narrative by the insertion of iii 22-27', 104) as being forbidden to arbitrate between the people and Yahweh until the Fall was announced. He was prevented from doing so because (at least in the editors' view) it was Yahweh who was bringing about Jerusalem's downfall.
16.
This appears to have been noticed only by Brownlee, and that incidentally, 398.
17.
Eichrodt, 83 for example.
18.
As an example of the varying identifications: Taylor, Zimmerli and Davidson see the king in 195-9 as Jehoiachin, Stalker and Calvin as Jehoiakim, Eichrodt and Carley as Zedekiah!
