The Exagoge of Ezekiel by Howard Jacobson
By Howard Jacobson
The Exagoge is a drama at the topic of the Jewish Exodus, written in Greek within the type of a Greek tragedy via a Jew residing in Alexandria most likely at a while through the moment century BC. It survives in 269 traces - now not remoted verses yet forming a number of non-stop passages - adequate to offer the form of the play and to bare Ezekiel as a tragedian of value. For the coed of Jewish literary heritage and suggestion Ezekiel is a most vital resource, of curiosity for being one of many earliest examples of Jewish exegesis and paraphrase of the Bible. Professor Jacobson accompanies the textual content of the play with a translation. within the remark he examines the fragments line by means of line, evaluating them with the biblical account and different bills in similar Jewish resources. The gigantic and readable advent examines the historic, social and highbrow heritage to Ezekiel and the Exagoge.
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Extra resources for The Exagoge of Ezekiel
Example text
Some conversation ensues between Pharaoh and his attendants and the decision is made t o pursue. Pharaoh leaves. 36 Introduction Those remaining continue to speak and shortly thereafter t h e mes senger enters with his tale of woe. The setting again changes. We are in t h e desert on the other side of the Red Sea. It is impossible t o tell what Ezekiel may have presented. He could have shown the Jews rejoicing over their salvation, perhaps with something like the Biblical Song of the Sea. All we can safely guess is that Moses was probably portrayed sending out scouts t o investigate the area and shortly thereafter they return with their reports of 2 4 3 - 6 9 .
The Exagoge and fifth-century tragedy 23 24 Philo, Goodenough attacked him strongly. ,, Bamberger defended Wolfson and pointed out that the late Midrashim use much older material preserved through oral t r a d i t i o n . The incredible tenacity of the conservative Jewish tradition cannot be gainsaid. Aggadic embellishment of Genesis material found in much later Midrashic texts occurs also in the Hellenistic author pseudo-Eupolemus. Similarly, much non-Biblical narrative found in LAB can be paral leled in later Midrashic sources.
Clearly, much must have taken place between these t w o episodes. Kappelmacher proposed the appearance of Moses and Aaron before Pharaoh, then followed by t h e survivor's monologue (81). Wieneke (93) thought this implied too long a time interval between the two successive scenes of the act and assumed a scene depicting t h e queen and attendants lamenting the results of the plagues before t h e messenger arrives. These two views can, of course, be readily reconciled. Trencsenyi-Waldapfel's account is not completely clear t o me, but he seems t o conceive 175ff as a speech of God opening the act ( 1 4 8 , 155); he does n o t specify in what context.