By Mark Leuchter
ISBN-10: 0511508115
ISBN-13: 9780511508110
ISBN-10: 0521879914
ISBN-13: 9780521879910
Students often view Jeremiah 26-45 as a suite of episodes built throughout the Babylonian exile that makes an attempt to turn out the authenticity of Jeremiah's prophetic prestige. yet Jeremiah's prophetic legitimacy used to be already largely approved in the course of the interval of the Babylonian exile. those chapters serve a unique function, particularly, to supply a reaction by way of the Deuteronomistic scribes to the increase of the Ezekiel culture and the Zadokite priesthood that threatened their impact one of the exilic inhabitants.
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Additional resources for The Polemics of Exile in Jeremiah 26-45
Example text
The author responsible for introducing the Micah citation into the chapter does so for two reasons: first, to invoke the Deuteronomic standards and processes regarding prophetic legitimization, and second, to consciously qualify and develop the implications of the Temple Sermon citation from earlier in the chapter. 21 The citation of Micah in Jer 26:18 falls into the latter category, for it implicitly recalls the dynamic of Deut 18:15–22. In the Deuteronomic passage, we are informed that yhwh will raise up a succession of prophets like Moses for Israel (vv.
K`hw) (Jer 26:5) The invocation of the prophets indeed punctuates the entirety of Jeremiah 1 –25. bza la Jer 16:11 – wrm` al ytrwt taw The matter of the Torah’s status informs the larger units in which these passages appear and reveals the degree to which the idea of Torah is central to Jeremiah’s thought throughout Jeremiah 1 –25. In some cases, the text appears to reflect a debate against cultic figures (Jer 2:8) or the sages (Jer 8:8; 9:12); in others, the charge of transgressing or forgetting the Torah relates to illegitimate and competing theologies (Jer 9:12; 16:11) or the history of national apostasy (Jer 6:19).
There is no allusion to Kiriath Yearim in any of Jeremiah’s preexilic oracles in chs. 1 –25; that the author of Jeremiah 26 makes mention of the r[y twmb from Micah, however, suggests that during this same period a figure from Kiriath Yearim did indeed make some sort of impact or even set a type of precedent for Jeremiah to voice his own Temple Sermon. If this is the case, then the author of Jeremiah 26 categorizes Uriah alongside Jeremiah via the Micah quote, thereby establishing continuity between both prophets.
The Polemics of Exile in Jeremiah 26-45 by Mark Leuchter
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