By Walter Brueggemann
I actually loved Brueggemann's booklet and hugely suggest it to an individual who desires an summary of Jeremiah and a picture of the way fresh scholarship has shifted in viewing this book.
While formed, Dhum's 3 literary assets (voices) are nonetheless authorised. For Brueggemann 3 traditions ("rootage") are most important, the covenant at Sinai (Sinai pericope), Hosea (the Northern emphasis), and Deuteronomy (the later shaping of all). those are referenced via out this booklet.
Recent overemphasis on prophetic literature and its past due scribal improvement frequently creates somewhat melancholy whilst forthcoming Jeremiah. Bruggemann, not like a couple of present students, holds to a true Jeremiah yet admits that little or no may be identified approximately him leaving a subjective bet via filtered readings of the ebook.
The paintings is concise yet accomplished in its dialogue of Jeremiah's message. there's larger emphasis on tensions approximately how God is considered than Israel's (Jeremiah's) realizing of the character and individual of God. during this Brueggeman has a tendency to stick with his personal emphasis at the stress among continuity and discontinuity. glaring is also the author's emphasis upon verbs, specially the six infinitives of 1:10.
Brueggemann struggles to totally clarify how opposing rules and ideas survived later redactional paintings and group (re)composition. components just like the royal point of view or Jeremiah's place as a dealer in view of the preserved view of him as a very good prophet of God are examples of such problems.
The paintings is beneficial in that's combines crucial issues of the various author's past writings. dialogue in regards to the centrality of Jeremiah for the total Bible and a piece on Jeremiah and the recent testomony are chanced on towards the top. With Brueggeman's huge paintings on Jeremiah i'd suggest this e-book to any scholar of Jeremiah.
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Extra resources for The Theology of the Book of Jeremiah (Old Testament Theology)
In so doing, Hosea makes the covenant tradition pertinent to his own eighth-century bce crisis in a way that is profound and even electrifying. Third, the Book of Deuteronomy constitutes the decisive and most powerful antecedent to Jeremiah, surely providing the interpretive milieu in which the Book of Jeremiah emerged. The Book of Deuteronomy brings to precise and powerful expression the claims of covenant that are inchoate in the Sinai Pericope of Exodus 19–24. It is widely thought that the tradition of the Book of Deuteronomy emerged in the eighth–seventh centuries bce as a powerful rearticulation of covenant traditions focused on the Torah that had been largely eclipsed in the royal ideology of Jerusalem.
As might be expected, the prose material is more didactic and functions in a more or less thematizing way. In that regard, it is unlike the poetry, for poetry, in its very articulation, resists any thematization that runs in the direction of reductionism or explanation. The thematization of the prose material clusters around the themes of judgment (with a summons to repent) and hope. This twofold theme governs the final form of the Book of Jeremiah as it interprets and comments on the crisis of 587 bce.
Certainly Jeremiah – and apparently his entire subcommunity – concluded that the royal temple establishment, in its alienation from older covenant traditions, was practicing policies of death and destruction. Given such a political location, we may identify three facets of what seemed to be the thrust of the utterances of Jeremiah. First, rooted in the Sinai tradition (which as we have seen also pertains to Hosea and Deuteronomy), the prophet judged that covenantal 42 It is important to note that in these traditions there is a second Shaphan, surely not to be confused with the head of the powerful family related to Jeremiah.