Jeremiah Among the Prophets
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chapter 2 Jeremiah Among the Prophets Marvin A. Sweeney 1 One of the great advances of modern scholarship on the prophets was Gerhard von Rad’s recognition that each of the Major Prophets of the HB was based in a distinctive theological tradition that defined its theological message.1 Isaiah was rooted in the Davidic/Zion tradition;2 Jeremiah was based in the tradi- tion of Mosaic Torah;3 and Ezekiel was rooted in the Zadokite priestly tradi- tion.4 Von Rad did not posit any such foundational theological tradition for the Book of the Twelve Prophets – he followed Protestant tradition in reading the Twelve as twelve discrete prophetic books, but similar proposals might be posed in relation to the Twelve.5 A second great advance has now emerged in the early twenty-first century, that is, the concern with intertextuality and the inherently dialogical character of biblical literature. Such work is based in the perspectives of literary theo- rists, such as Mikhail Bakhtin, who pointed to the intertextual character of all literature, whether such intertextuality be defined in relation to the deliberate authorial citation of one piece of literature in another; the intertextual rela- tionship between two pieces of literature that are put into relationship by later readers of the texts; or the inherent intertextual relationship among all litera- ture.6 Emanuel Levinas refines contemporary understanding of intertextuality 1 Gerhard von Rad, Old Testament Theology, Volume II: The Theology of Israel’s Prophetic Traditions, tr. D.M.G. Stalker (New York: Harper and Row, 1965), 33–49. 2 Von Rad, Old Testament Theology II, 147–75, 238–62, 278–300. 3 Von Rad, Old Testament Theology II, 188–219. 4 Von Rad, Old Testament Theology II, 220–37. 5 Marvin A. Sweeney, The Twelve Prophets, BO (Collegeville: Liturgical, 2000), esp. xv–xlii; Sweeney, “Sequence and Interpretation in the Book of the Twelve,” in Form and Intertextuality in Prophetic and Apocalyptic Literature, FAT 45 (Tübingen: Mohr Siebeck, 2005), 175–88. 6 M.M. Bakhtin, The Dialogic Imagination, ed. M. Hulquist, tr. C. Emerson and M. Homlmquist (Austin: University of Texas, 1981). For introductions to intertextuality in the field of bibli- cal studies, see Patricia Tull, “Rhetorical Criticism and Intertextuality,” in To Each its Own Meaning: An Introduction to Biblical Criticism and their Application, ed. S.L. McKenzie and S.R. Haynes (Louisville: Westminster John Knox, 1999), 156–80; Barbara Green, Mikhail © koninklijke brill nv, leiden, 2018 | doi:10.1163/9789004373273_003 Jeremiah Among the Prophets 27 by pointing to the dialogical character of all literature, that is, any literary work may be read in conversation with any other work of literature, whether such dialog is recognized by later readers or not.7 Each prophetic book has its own distinctive outlook, but they address common sets of concerns. This paper focuses on the book of Jeremiah and its intertextual and dialogical relationship with itself and with the other prophetic books. Insofar as Jeremiah appears in two major forms in the Bible, discussion begins with a comparison of the very different MT and LXX forms of the book. Discussion then turns to Jeremiah’s dialog with the other major books, including Isaiah, Ezekiel, and the Twelve Prophets. Issues include the hermeneutical perspective of each prophetic book; their understandings of the relationship between Yhwh and the nations Israel and Judah; the status of the Davidic monarchy; the role of the Jerusalem Temple; and the role of foreign nations. 2 Jeremiah appears in two very distinctive forms, viz., the Masoretic Hebrew text of Jeremiah (MT-Jeremiah) and the Septuagint Greek text of Jeremiah (LXX- Jeremiah). MT-Jeremiah is a far more expansive text that is approximately one- eighth longer than the Septuagint Greek form. The macrostructures of the two forms vary markedly. The first issue to note is the different form and conceptualization of Jer 1–10 in the MT and LXX versions of the book.8 MT-Jeremiah 1–10 includes major macrostructural markers in MT-Jer 1:1–3, 2:1, and 7:1, which demarcate MT-Jer 1–6 and 7–10 as the first two major units of the book. MT-Jeremiah 1–6 includes four constituent sub-units, including the superscription in MT- Jer 1:1–3; the commissioning of the prophet in MT-Jer 1:4–10; signs concerning Bakhtin and Biblical Scholarship: An Introduction, SemeiaSt 38 (Atlanta: Society of Biblical Literature, 2000); Carol Newsom, The Book of Job: A Contest of Moral Imaginations (Oxford: Oxford University Press, 2003); Carleen R. Mandolfo, Daughter Zion Talks Back: A Dialogic Theology of the Book of Lamentations, SemeiaSt 58 (Atlanta: Society of Biblical Literature, 2007). 7 Emmanuel Levinas, Totality and Infinity: An Essay on Exteriority, tr. A. Lingis (Pittsburgh: Duquense University Press, 1969); see also Tamar Cohn Eskenazi et al., eds., Levinas and Biblical Studies, SemeiaSt 43 (Atlanta: Society of Biblical Literature, 2003). 8 Marvin A. Sweeney, “Differing Perspectives in the LXX and MT Versions of Jeremiah 1–10,” in Reading Prophetic Books: Form, Intertextuality, and Reception in Biblical and Post-Biblical Literature, FAT 89 (Tübingen: Mohr Siebeck, 2014), 135–53..