The Polemics of Exile in Jeremiah 26-45

Abstract

Scholars typically view Jeremiah 26-45 as a collection of episodes constructed during the Babylonian exile that attempts to prove the authenticity of Jeremiah's prophetic status. But Jeremiah's prophetic legitimacy was already widely accepted during the period of the Babylonian exile. These chapters serve a different purpose, namely, to provide a response by the Deuteronomistic scribes to the rise of the Ezekiel tradition and the Zadokite priesthood that threatened their influence among the exilic population. By subsuming their work within an existing and earlier collection of Jeremianic literature, the ideology and political agenda of the Deuteronomists was fused with the literary legacy of a widely respected prophet, giving rise to a larger literary collection that left a profound and lasting impression on Israel's intellectual and social history.

Beber do Nilo ou do Eufrates? O papel (do livro) de Jeremias na legitimação do imperium neobabilónico em Judá

“…histórica de Jeremias não se terá desenvolvido em conformidade e/ou representação nem de um cânone (proto-)deuteronómico de carácter centralizador, exclusivista, monoteísta e fortemente intolerante, nem de um reformismo josiano implementado nessas linhas, nem de qualquer movimento político-religioso de índole reformista assente nessa ideologia (contra e.g. Holladay 1986-89, 1:1-10;Albertz 1994a, 195-242;Sweeney 2001, 137-70;Leuchter 2006Leuchter , 2008.…”

“…Sobre os conflitos sociopolíticos e ideológicos dos períodos neobabilónico e persa, veja-se e.g. Person 2002;Leuchter 2008;Sharp 2003, 157-64;Carroll 1996, 72-73, 258-60. 49 Veja-se Holladay 1986-89, 1, contra Lundbom 2004 A inextricabilidade entre os destinos da comunidade deportada e o Império Neobabilónico é mitigada em LXX através da tradução dos sufixos pronominais hebraicos na 3.ª p. sg.…”

Arqueologias de Império

“…histórica de Jeremias não se terá desenvolvido em conformidade e/ou representação nem de um cânone (proto-)deuteronómico de carácter centralizador, exclusivista, monoteísta e fortemente intolerante, nem de um reformismo josiano implementado nessas linhas, nem de qualquer movimento político-religioso de índole reformista assente nessa ideologia (contra e.g. Holladay 1986-89, 1:1-10;Albertz 1994a, 195-242;Sweeney 2001, 137-70;Leuchter 2006Leuchter , 2008). 3 Veja-se Ez.…”

“…Sobre os conflitos sociopolíticos e ideológicos dos períodos neobabilónico e persa, veja-se e.g. Person 2002;Leuchter 2008;Sharp 2003, 157-64;Carroll 1996, 72-73, 258-60. 49 Veja-se Holladay 1986-89, 1, contra Lundbom 2004.…”

The Levites in the Hebrew Bible

“…Jeremiah 34:8–22 is further suggestive of the prophet's Levitical identity as a major component of his prophetic activity: In this episode, the prophet issues a condemnatory oracle against the elites of Jerusalem, which is introduced with the phrase “at the end of seven years” (v. 14a). Many scholars have connected this to the appearance of the same phrase in Deut 15:1, but the phrase also occurs in Deut 31:10—the account of the Levites's public reading from the written testimony of Moses (Leuchter, : 92–94). In Jeremiah 34, then, the prophet's oracle is presented as an example of a Levite proclaiming sacral instruction.…”