Forschungen zum Alten Testament - Mohr Siebeck...Yofre SJ and Norbert Lohfink SJ, and, from other...

Forschungen zum Alten Testament

Edited by

Konrad Schmid (Zürich) ∙ Mark S. Smith (Princeton) Hermann Spieckermann (Göttingen) ∙ Andrew Teeter (Harvard)

139

Georg Fischer

Jeremiah StudiesFrom Text and Contexts to Theology

Mohr Siebeck

Georg Fischer SJ, born 1954; studies of Philosophy and Theology in Munich and Innsbruck, 1988 S.S.D. Pontifical Biblical Institute Rome, 1993 Habilitation Graz, since 1995 chair for Old Testament Studies and Oriental Languages at the Theological Faculty of the Leopold-Franzens University in Innsbruck.orcid.org/0000-0003-3281-9849

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Foreword

“I put my words in your mouth” (Jer 1:9) – thus speaks God to Jeremiah when he calls him to become his prophet. These words mark the beginning of a uni-que mission and an extraordinary biography. The divine statement gives highest authorization to Jeremiah and his proclamation which, through the book attri-buted to him, has been a source for inspiration and piety across various commu-nities of believers.

In the last four decades, the Book of Jeremiah has become the object of increa-sed interest among researchers. Never before have so many studies on the book appeared as in the period from the mid-eighties until today. These scholarly ef-forts have advanced the understanding of this book, especially in illuminating its background, its literary and theological complexity, and so many of its sophisti-cated details. Different approaches and theories have been brought to bear upon the specific characteristics of the book, breaking new ground. Naturally, these developments have resulted in much discussion and, quite often, in abandoning ‘classical’ positions for how Jeremiah and his book are to be understood.

The studies collected here mirror these debates on many levels. They origina-ted as papers at various conferences and as contributions requested for dictiona-ries, monographs and journals. Most of them have been previously published; some of these contributions, while intended for other projects, are published here for the first time. Since nearly all of them were composed within the last ten years, they deal mostly with recent issues of scholarly debate, such as the text(s) of Jeremiah, its particular language, composition, and theology.

All of them were originally written in English; Mrs. Felicity Stephens from Edinburgh has revised the language, for which I am very grateful to her. The idea of collecting my English publications on Jeremiah in one volume stems from Dominik Markl SJ, my confrere and friend. I thank the editors Konrad Schmid, Mark S. Smith, Hermann Spieckermann, and Andrew Teeter for accepting my request to publish it in the FAT series. I am also grateful to Dr. Samuel Hilde-brandt who corrected the English of the introduction and to the staff of Mohr Siebeck in Tübingen, especially Elena Müller, Tobias Weiß and Tobias Stäbler, for their help in editing this book.

The literature listed at the end of this volume covers all contributions with the exception of the two dictionary entries at the beginning. In order to ease the iden-tification of my own work in the bibliography and to document the development

VI Foreword

of my thinking about Jeremiah in the past thirty years, I have added the year of publication to each one in parentheses and ordered them accordingly. Apart from unifying the style of quotation for the FAT series, I have modified the con-tent of the studies only rarely and slightly. Several contributions of the same au-thor are listed in chronological sequence and, if from the same year, alphabeti-cally. Abbreviations follow for the most part the 3rd edition of Internationales Abkürzungsverzeichnis für Theologie und Grenzgebiete by S. Schwertner.

It is my hope that this volume makes available my research, which up to now was accessible mainly in German, to a broader audience and that the studies in this volume may contribute to a deeper understanding of one of the most fasci-nating books in the Bible.

Innsbruck, November 2019 Georg Fischer SJ

Table of Contents

Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . V

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Part 1: Foundations: Text and General IssuesJeremiah (Book and Person) Hebrew Bible/ Old Testament . . . . . . . . . . . . . . . 31

Jeremiah: Septuagint . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41

A New Understanding of the Book of Jeremiah. A Response to Robert R. Wilson . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61

Mysteries of the Book of Jeremiah: Its Text and Formulaic Language. A Response to Hermann-Josef Stipp . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79

Part 2: Intertextuality in JeremiahSection 1: Connections with the TorahFulfilment and Reversal: The Curses of Deuteronomy 28 as a Foil for the Book of Jeremiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99

The Relationship of the Book of Jeremiah – ותפשי התורה לא ידעוניto the Torah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111

Foundation and Challenge: Jeremiah’s Manifold Use of dtn/r Phraseology and Ideology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131

The Book of Jeremiah: Realization of Threats of the Torah – and Also of Promises? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 147

Section 2: Relationships with the Prophets and BaruchRiddles of Reference: “I” and “We” in the Books of Isaiah and Jeremiah: The Relation of the Suffering Characters . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165

Pro and Contra Zion? A Comparison of the Temple’s Role in the Books of Ezekiel and Jeremiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177

VIII Table of Contents

Jeremiah’s Relations with the “Minor Prophets”. A Window into the Formation of the Book of the Twelve . . . . . . . . . . . . . . . . . 185

Baruch, Jeremiah’s ‘Secretary’? The Relationships between the Book of Jeremiah and the Book of Baruch . . . . . . . . . . . . . . . . . . . . . . . . . . . 195

Simulated Similarities: The Intricate Relationship between the Books of Baruch and Jeremiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213

Part 3: Jeremiah’s Roles and MessageSection 1: The Figure of the ProphetJeremiah – “The Prophet Like Moses?” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231

Jeremiah, God’s Suffering Servant . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249

The ‘Truth’ of the Body – Jeremiah’s Authentication as a Prophet by his Suffering . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267

Section 2: Keys to Jeremiah’s ProclamationDon’t Forget Jerusalem’s Destruction! The Perspective of the Book of Jeremiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 279

From Terror to Embrace – Deliberate Blending of Metaphors in Jeremiah 30–31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 299

Jeremiah 31:31–34 – the Importance of the New Covenant . . . . . . . . . . . . . . . 311

Part 4: The Theology of the Book of Jeremiah“Nobody is Like You!” (Jer 10:6) – The Distinctive Portrayal of the Biblical God in the Book of Jeremiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315

The Theology of the Book of Jeremiah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 331

Contested Theologies in the Book of Jeremiah . . . . . . . . . . . . . . . . . . . . . . . . . . 339

Early Christian Interests in Jeremiah 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 357

General Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 371

List of First Publications . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 391

Index of Biblical Passages . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 393Index of Authors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 407Index of Subjects . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 411

Introduction

1. Biographical Background

The prophet Jeremiah and his book have accompanied my life for the last decades. To mention just some decisive moments: Jer 1:4–10, the call of Jere-miah to become a “prophet for the nations”, was the first reading at my priestly ordination on May 9th, 1981. Two years later, at the Pontifical Biblical Institute (PBI) in Rome, Pietro Bovati SJ gave a course on Jer 1–6 which illuminated its theological message in a rich and fascinating way. In 1988, I chose Jer 30–31, the “Scroll/ Booklet of Consolation”, as the topic for my “Habilitationsschrift”1. Since then, I have not ceased working on Jer and this book has become my main field of research and inspiration.

The formation of a Jesuit, the order of which I am a member, includes a novi-tiate2 and studies in philosophy.3 The first of these provides a greater familiarity with and appreciation for the Bible alongside with a deeper spiritual under-standing of it. My philosophical training helped to sharpen logical thinking, to distinguish and to clarify the use of terms/concepts and to pay attention to the structure and strength of arguments. This two-fold training serves as a basis for engaging in theological subjects and as a background for discerning positions and developments.

In my time as a student, the department of theology at the Leopold-Franzens-Universität in Innsbruck had two foci, namely the systematic field and the bib-lical field.4 Both areas attracted me; I wrote my master’s thesis on the problem of coming to know God in Eberhard Jüngel’s “Gott als Geheimnis der Welt”,

1 A “Habilitation” is a second major research work after a thesis which is requested in Ger-man speaking countries. I wrote it in Innsbruck, beginning at the end of 1988 and finishing it early in 1992. I defended it at the Karl-Franzens-Universität in Graz in 1993 and published it as: Das Trostbüchlein. Text, Komposition und Theologie von Jer 30–31 (1993).

2 This is a two-year training in spiritual and community life, including several kinds of ‘experiments’, like working with people with disabilities, in a factory, in a hospital, in parishes, etc. My novitiate was in Nürnberg (Germany), 1972–1974.

3 In my case at the Philosophische Hochschule (Berchmanskolleg) and the Ludwig Maxi-milians Universität in München, 1974–1976.

4 This reflects the main thrust of traditional Jesuit theological formation. Until a few years ago, the Jesuit order was responsible for the Theological Faculty of the University of Innsbruck and provided nearly all the professors. I studied there from 1978 to 1981.

2 Introduction

though I spent more time in courses and seminars with Arnold Gamper SJ, chair for Old Testament and Oriental Studies, who was my predecessor here in Inns-bruck, and with Klemens Stock SJ, for the New Testament. Both concentrated on solid philological and textual analyses and avoided speculations about the prehistory of the biblical books. Fr. Gamper was very much interested in their message and favoured theological interpretations.

A similar orientation continued at the PBI in Rome where I was sent for special studies. From 1981 onwards, my teachers were excellent exegetes like my confreres Alonso Schökel SJ, Dennis McCarthy SJ, Jean-Louis Ska SJ, Bob Law-ton SJ, Mitch Dahood SJ, Werner Mayer SJ, Richard Caplice SJ, Horacio Simian-Yofre SJ and Norbert Lohfink SJ, and, from other orders, scholars like Charles Conroy MSC and Fabrizio Foresti OCarm.5 The variety of their approaches and the broad horizons they opened with their knowledge and expertise became the foundation for my way of interpreting the Bible.

This training and group of teachers is one of the main reasons for the dif-ference between my approach and what was ‘usual’ in the field of exegesis in Ger-man-speaking countries. In the seventies and eighties, literary-critical analyses were dominant there and represented across a variety of ‘schools’.6 The Pontifical Biblical Institute, however, was determined to keep a wider focus in addressing the task of biblical interpretation which included literature in various languages as well as early Jewish traditions and Church Fathers.7 I also attended the courses of Luis M. Martínez-Fazio SJ on Early Christian Iconography at the Gregorian University who introduced his students in a fascinating manner to the symbolic language and deeper meaning of artistic expressions. Becoming familiar with such a diversity of methods, interests, and cultural and communal backgrounds allowed me to widen my own perspective and to gain a more ‘international’ dimension in research.

Having worked on the Torah for my thesis,8 I felt the necessity to address still another field of research in the Hebrew Bible to get a broader understand-ing of it. This led me to study Jeremiah, especially the chapters 30–31, for the “Habilitation”. Main critical issues to address for the interpretation included the

5 In addition, I was also taught by several women, such as Ruth Geiger, who introduced me to Hebrew in Munich, and Bruna Costacurta, lecturer in Biblical Theology at the Gregorian Pontifical University. Later on, I learned a lot from the works of Barbara Bozak and Irmtraud Fischer, to name but a few female scholars.

6 Influential names are e. g. Martin Noth, Rolf Rendtorff, Wolfgang Richter, and Erich Zenger.

7 Besides English and German, many teachers had Italian, Spanish, or French as their mother tongue and many came from Asia and the Americas. The approximately 30 courses needed for the Licentiate included the History of Interpretation and Hermeneutics as well as Jewish exegesis which was taught by ‘Rabbi’ Reinhard Neudecker SJ.

8 Jahwe unser Gott. Sprache, Aufbau und Erzähltechnik in der Berufung des Mose (Ex 3–4) (1989).

2. Orientations for Research in Jeremiah 3

reliability of the transmitted text forms, the question of the composition, the theological message and the ideological background of Jer 30–31.

This became the start of a never-ending journey and occupation with the entire Book of Jeremiah. In 1995, I finished a small commentary in Italian which dealt with selected important passages.9 Already in 1993, Erich Zenger had asked me for the commentary on Jeremiah in the Herder series; this work required nearly all my energy in the following years, until its publication in 2005.10 For the continuation of the series “Erträge der Forschung”, the Wissenschaftliche Buchgesellschaft required a new overview of the research on Jeremiah.11 In order to make accessible recent insights to a broader audience, Rüdiger Lux invited me to present the prophet Jeremiah and his book in the series “Biblische Gestalten.12 Besides these monographs, many requests for articles and papers have reached me and I am glad to be able to present the recent, more important English ones in this volume.

2. Orientations for Research in Jeremiah

The year 1986 represents a kind of ‘turn’ in the exegesis of Jer. The commentaries of Siegfried Hermann, William L. Holladay, William McKane, and Robert P. Carroll13 marked the beginning of a new phase in the understanding of this prophet and his book. Although their approaches were very different, together they changed the way in which we would perceive and study Jeremiah. Up to 1986, nobody had dealt with the texts of Jer so thoroughly as McKane. The philo-logical, contextual, and historical discussions of Herrmann and Holladay evoked the impression of a highly complicated book, full of sophisticated details and tensions. Carroll, finally, undermined the confidence of ‘encountering’ the pro-phet in Jer, showing that many parts of the book are set in later times. After 1986, it is not possible anymore to read Jer ‘naively’; the studies of these four exegetes have opened new avenues. In the decades since, four major areas of debate have developed, concerning (a) the text, (b) the composition, (c) the relations with other biblical scrolls, and (d) the distinctive profile of Jer. After presenting each of these areas, I will deal with the differences between the various approaches more and clarify my position within them (e).

9 Il libro di Geremia (1995), also translated into Spanish: El libro de Jeremías (21997).10 Jeremia 1–25, and Jeremia 26–52 (both volumes in 2005).11 The forerunner is by Siegfried Herrmann, Jeremia. Der Prophet und das Buch; the title of

my book is: Jeremia. Der Stand (2007).12 Jeremia. Prophet über Völker und Königreiche (2015).13 S. Hermann, Jeremia 1,1–19; W. L. Holladay, Jeremiah 1; W. McKane, Jeremiah 1; R. P.

Carroll, Jeremiah.

4 Introduction

a) The Texts of Jer

Already before 1986, the findings of Jeremiah manuscripts in Qumran had begun14 to stimulate the dispute over the text(s) of Jer. Ever since, there is a hot debate about which text form is closer to the supposed ‘original’. A majority follows now the lead of J. G. Janzen, P.-M. Bogaert, H.-J. Stipp, and others who favour the LXX, mostly by proposing for it a different Hebrew ‘Vorlage’ than what has later developed in the Masoretic tradition. They regard the latter one as being heavily expanded.15

On the other hand, recent analyses of specific texts and comparisons of both text forms, e. g. in Jer 10 and 25, have yielded different results.16 These studies prompt us to consider that Jer MT is more sophisticated, especially in its com-munication structure, and that the Greek translation has altered it in many in-stances to make it more easily understandable. Following this line of argument, it would be Jer MT that deserves priority.

My own position adheres to this latter option at which I have arrived along various steps. First, working on the texts of Jer 30–31 // LXX 37–38 for nearly a whole year (1989), I tried to recognize what was the common basis and which form might have developed out of the other. I discovered inconsistencies in the LXX in the rendition of the same expressions and problems in comprehension,17 and I perceived the difficulty in not having an external point of comparison. This led me, in a second step, to search for such a reference text ‘outside’ Jer which I found in the end of 2 Kings, the parallel text of Jer 52.18 My analysis confirmed the processes of changes and reduction on part of the LXX seen elsewhere in the book. Next, the work on the Herder commentary and the invitation to col-laborate in the project “Septuaginta Deutsch” for Jeremia19 enabled me to check

14 The preliminary publication of Jer manuscripts from Cave 4 by J. Gerald Janzen, Studies in the Text of Jeremiah, 173–184, had a major impact on Jer studies. Janzen followed a sugges-tion of F. M. Cross and interpreted what is now understood as three separate fragments (4Q71; 4Q72a and 4Q72b; he subsumed them as 4QJerb) as being closer to the LXX.

15 Jer LXX is nearly a sixth shorter than Jer MT. Assuming the criterion of lectio brevior, this is taken as a strong argument in favour of the LXX version.

16 On Jer 10, see James Seth Adcock, “Oh God of Battles! Steal My Soldiers’ Hearts!”; on Jer 25, Shimon Gesundheit, The Question of LXX Jeremiah; more generally, the study of Oliver Glanz, Understanding Participant-Reference Shifts in the Book of Jeremiah, raises enormous doubts on the reliability of the LXX textual tradition.

17 The transliterations in Jer LXX 38:21, 40 are examples for that.18 Published as: Jeremia 52 – ein Schlüssel zum Jeremiabuch (1998), also in an abbrevi-

ated form in French: Les deux faces de Jérémie 52, and in an English version with the title: Jeremiah 52: A Test Case for JerLXX (2001). Recently, Henk de Ward has defended a thesis on Jeremiah 52 in the Context of the Book of Jeremiah at the Theologische Universiteit Apeldoorn, which starts with giving preference to Jer LXX and interpreting the differences; however, an unbiased observation of the discrepancies of all four text forms leads to the opposite result.

19 For the latter one, Andreas Vonach is mainly responsible for the remarks on the details of the text whereas the general parts stem from us both. Our presentation has received heavy criti-


the entire book for the relationship of both text forms. I came to the conclusion that I could not see a single case where Jer LXX would have preserved the more original form of the text.20 Lastly, in the past years, I could present my view in several articles.21

Since the issue of the texts of Jer remains so disputed, it seems wise to start any study of Jer passages with an investigation of both text forms without precon-ceptions. Clarity about the text and its development is the basis for every further research in Jer and indispensable for a responsible approach to Jer. The present majority position is a very recent one and there are weighty arguments against it from the other side.

b) The Composition of Jer

On first sight, the Book of Jeremiah seems to be a mess. It appears to be highly irregular, in many aspects, leading one to conclude that any attempt to explain its arrangement and/or its genesis is doomed to failure. At the same time, the very fact of this irregular shape requires explanations that do not only present one perspective, but consider various facets and dimensions.

The ‘classical’ solution for such problems is recourse to redactional models. S. Mowinckel, more than 100 years ago,22 proposed a composition of Jer con-sisting of four major sources, yet later abandoned his own theory. Newer ap-proaches reckon with one or several deuteronomistic redactions,23 sometimes even multiple layers within a few chapters.24 A kind of ‘desperate shot’ is the suggestion of William McKane that Jer is in essence a “rolling corpus”,25 having grown over the years in ways that can hardly be determined. The analogy with avalanches makes clear that such processes are beyond any control. Up to now, no convincing redactional proposal for the entire book has been produced.

cism from the ‘other position’, especially H.-J. Stipp, Zur aktuellen Diskussion um das Verhältnis der Textformen des Jeremiabuches (2008), and H. Engel, Erfahrungen mit der Septuaginta-Fas-sung des Jeremiabuches im Rahmen des Projektes “Septuaginta Deutsch” (2007). Some parts of the critique, mainly on specifics, are justified; nevertheless, the fundamental issue of the priority of the Hebrew text form leading to MT is not touched by it.

20 G. Fischer, Jeremia 1–25 (2005), 46, and idem, Jeremia 26–52 (2005), 659 f.21 For English ones, see in this volume, part 1, especially “Jeremiah Septuagint” and the first

section of “Mysteries of the Book of Jeremiah – its Text and Formulaic Language”, alongside many occasional remarks in other contributions.

22 S. Mowinckel, Zur Komposition des Buches Jeremia.23 See both volumes of W. Thiel, Die deuteronomistische Redaktion von Jeremia 1–25, and

Die deuteronomistische Redaktion von Jeremia 26–45, the proposal of three dtr redactions by R. Albertz, Die Exilszeit. 6. Jahrhundert v. Chr., 231–260, H.-J. Stipp’s four articles subsumed unter the heading “Zur Redaktionsgeschichte des Jeremiabuches” in his Studien zum Jeremia-buch (261–378) and idem, Jeremia 25–52.

24 E. g. Konrad Schmid, Buchgestalten des Jeremiabuches; see his diagrams for Jer 30–31 and 32–33 on pp. 433 f.

25 W. McKane, Jeremiah 1, l–lxxxiii.

6 Introduction

On the other hand, deuteronomic and deuteronomistic influence is undeni-able, and strong.26 Many words, phrases, ideas are close to Deut and the Former Prophets. Yet, this is only one side of the picture, as large parts of Jer are mark-edly different in language and theology. Furthermore, vocabulary and motifs of Jer are much richer and are obviously inspired also by sources other than Deut and the following books.27 This aspect suggests that Jer is incorporating elements from various biblical scrolls, combining them and thus arriving at a kind of synthesis.

The mixture of prose and poetry poses another problem. Whereas Jer 1, 7, and 11 are predominantly in prose, most other sections are poetic. In my view, L. Stulman has offered the best explanation.28 He understands both genres as mutual relationship: Prose texts serve as a reference frame, offering the back-ground to relate Jeremiah’s proclamation to concrete, ‘historical’ events, whereas poetry deepens and enriches the divine message with many images and in a large variety of motifs. As a result, Jer forms a kind of “symbolic tapestry”. This procedure pervades the entire book, seeing that the second part, “new begin-nings from a shattered world” (Stulman) also contains poetic sections, esp. in Jer 30–31 and 46–51.

The frequent interchange of genres indicates a conscious mixing of different elements, at least in the last stage of forming the book. Its chronology offers another indication for a deliberately ‘inordinate’ arrangement, springing back and forth among the last Judean kings29 and using the phrase “the fourth year of King Jehoiakim” as a structural device.30 Obviously, Jer was composed against ‘normal’ expectations of a regular time sequence, thus suggesting alternative paths of structure and meaning.

All of these interrelated dimensions of Jer work together and result in cen-trifugal forces that seem to suggest that the book lacks a plan. Yet, there are a number of unifying factors.31 For instance, Jer contains many repetitions. Dou-blets, like Jer 6:12–15 // 8:10–12; 6:22–24 // 50:41–43; 10:12–16 // 51:15–19, establish strong connections within the book and show special accents in their usage. Important motifs, e. g. the roles of the foreign powers Egypt and Babylon, pervade nearly the entire book and display reasonable developments. Other lit-erary techniques are the question-answer and the command-fulfilment schemes

26 Besides Thiel (note 23) and H.-J. Stipp, Jeremia 25–52, many other studies demonstrate this.

27 For this aspect, see below c), the intertextual links.28 L. Stulman, Order amid Chaos.29 Jer 34:8 Zedekiah; 35:1 Jehoiakim; 37:1 Zedekiah, etc., see G. Fischer, Jeremia 1–25

(2005), 80–83, and idem, Die Chronologie des Jeremiabuches (2018).30 Jer 25:1; 36:1; 45:1; 46:2; the important information about its significance is withheld

up to its last occurrence.31 See the article below, “A New Understanding”, esp. part 1.2 therein.


which link the first part of Jer with the “Scroll of Consolation”, Jer 30–31.32 These observations indicate, on various levels, a desire of “binding together” the dif-ferent parts of the book. They are a sign that Jer, despite its ‘chaotic’ appearance, has undergone an intentional process of formation.

c) Intertextual Relationships

From antiquity onwards, Jer’s connections with other biblical scrolls have received attention.33 William Holladay has presented them systematically for the first time at length in the second volume of his commentary.34 He distinguished texts and books prior to Jer, on which its author could draw, and other passages/scrolls dependent on Jer. The relationship with Deut was especially intriguing for him, working in both directions so that parts of it inspired Jer, whereas others were using Jer.

Holladay’s contribution made obvious Jer’s pervasive usage of earlier texts and opened a new area of research in Jer. The application of criteria for dis-cerning literary dependence and the interpretation of the connections are es-sential issues for this task. In working on Jer 30–31, I already noticed regularities and emphases that pointed to consistent literary techniques; the following ex-ploration of the entire book confirmed these observations throughout.

Conspicuous results of these analyses are: Jer shows a preference for certain books and key texts, e. g. Lev 26; Deut 28; 32; 2 Kings 17; 24–25. Often it takes up rare expressions, like the “iron furnace” (Deut 4:20; 1 Kings 8:51; Jer 11:4) or the wordplay with הבל, “go after nothing and become nothing” (2 Kings 17:15; Jer 2:5); the latter one forms an “exclusive connection” between both texts – this type of unique linking occurs quite often. The relationships of Jer with other books are widespread. It seems that a large part of the Hebrew Bible, at least half of it, was already extant when Jer was written.35

The intertextual approach to Jer touches on the methodological procedure. Many exegetes up to Carroll have taken the time indications in Jer 1:2–3 as ‘his-torical’, referring to real events in the life of the prophet and giving the setting of the book. Such a position assumes that a large part of Jer stems from the last years before Jerusalem’s fall in 587 BC.36 It is hardly reconcilable with the picture emerging from Jer’s literary links with other books. The latter ones require a much later setting, not before ca. 400 BC, and raise questions about the back-

32 Examples are the question regarding healing in Jer 8:22 with 30:17 and the motif of the covenant in 14:21 with 31:31.

33 See, e. g., the Church Fathers Origen, St. Jerome and Theodoret who are mentioned in the last contribution of this volume, “Early Interests …”.

34 Holladay, Jeremiah 2, 35–95.35 For all these indications, see the extended treatment in part 2 of this volume.36 William L. Holladay and Jack R. Lundbom defend such an interpretation in their com-

mentaries.

8 Introduction

ground of the book and the reliability of its presentation. For interpreting Jer, one has to decide whether to take its chronological information at face value or to see in it a description of a time long past, reflecting on the largest catas-trophe in Judah’s history from a distance by incorporating important motifs and significant phrases from other biblical scrolls.

d) Some Aspects of the Specific Profile of Jer

Jer is markedly different from other prophets and their books. Already Jer 1 styl-izes the figure of Jeremiah as a kind of ‘super-prophet’, the promised successor of Moses,37 albeit with a wider international reach (v. 5 “prophet for the nations”). He receives various roles, even kingly or divine ones.38 “Jeremiah” is a kind of synthesis, being priest (v. 1), commissioned as prophet, appointed authority over nations and kingdoms (v. 10), visionary (vv. 11, 13), replacing the functions of city, temple and walls (v. 18), and he is even God’s privileged speaker.39

In contrast to such excellence, his suffering reaches a dimension up to then unparalleled. Several phrases are very similar to Isaiah’s “Servant Songs”.40 In my view, Jer 1, 15, and 20 portray Jeremiah as the incarnation of Yhwh’s servant as he is depicted in Isa. In any case, the physical pains, with torture, imprison-ment, etc. go far beyond what other prophets had to bear. In addition, passages of lament and especially the confessions testify to inner torments.41 The prophet and his body become a battlefield in the conflicts between God, resisting people and false prophets. Jer describes these struggles and sufferings at length42 and with great intensity.

The prophet’s pain mirrors, to some extent, his message which is full of doom. No other book of the Bible focuses so much on Jerusalem’s destruction in 587 BC and the periods immediately before and after it. Jer reflects on these events and analyses the roots of this greatest catastrophe in Israel’s history. The choice of this topic is a statement: it is necessary to deal with this past43 and to learn

37 There is debate about the relationship with Deut 18:18 (see the article: Jeremiah – “The Prophet like Moses”? below in 3.3, section 1); the better arguments, however, speak for Jer’s dependence on Deut.

38 See esp. Jer 1:10, with the list of opposing verbs. All other instances in Jer have God as subject.

39 “My mouth”, in Jer 15:19, as a unique sign of honour and distinction.40 Ulrich Berges, Servant and Suffering in Isaiah and Jeremiah, interprets the respective

texts of Isa as being later than Jer, as does Katherine Dell.41 Job is the only figure comparable to Jeremiah in this respect within the Hebrew Bible, yet

his suffering is not due to a divine commissioning as prophet.42 It starts in Jer 1:18–19 and runs through the book continuously until Jer 44. One of the

rare exceptions is the Scroll of Consolation, Jer 30–31.43 Note in contrast the Book of Isaiah which ‘jumps’ without further comment from Isa 39:8

to 40:1 over this decisive period. This has received only recently the deserved special attention by Frederik Poulsen, The Black Hole in Isaiah.


from it, by discovering and acknowledging the roots of the downfall and one’s own share in it. The treatment of the topic is also revealing: Jer concentrates on it from the beginning (1:14–16) until the end (Jer 52), thus confronting its addressees to deal with this issue without a chance to evade it.

However, Jer’s scope is not to evoke pessimism or communicate a “negative anthropology”.44 The long dealings with the people’s guilt and the outcome of it aim at providing a better and true basis for the relationship with God. The con-frontation starts in Jer 245 and goes up to Jer 44. God and Jeremiah try to make the community perceive its “treacherous” behaviour46 and “brokenness”47 in order that they convert (Jer 3:1–4:4) and find anew “the eternal paths” leading to well-being (Jer 6:16). Although God has been forsaken and forgotten,48 and Israel and Judah have broken his covenant (Jer 11:10), he graciously offers for-giveness and even a New Covenant (31:31–34). The discrepancy between God’s and the people’s actions and attitudes reveals their ingratitude and yet more divine generosity and love (Jer 31:3).

This portrayal of Yhwh in Jer is fascinating. It is also markedly different from other biblical books, including even some unique features. The articles in the last section49 mention various times divine weeping, restoration of fortunes, inces-sant efforts, universal dominion and deep affection as divine characteristics. God in Jer is constantly struggling to overcome the people’s waywardness and to lead them after the disaster to a new life again.

Jer’s spirituality differs from those of other scrolls, too. Traditional forms of piety, as sacrifices, temple visits, pilgrimages, tithe, even the Ark of the Covenant etc. play no or no important role in Jer. Most priests appear as opponents of Jeremiah.50 This undermines their authority and leads the addressees of Jer to a direct, personal relationship with God, promised by him in 31:34: “They all, from the least of them to their greatest, will know me”. Such an orientation runs explicitly contrary to Deuteronomy which had insisted on religious teaching and learning.51 Jer is confident that God himself will guide those listening to him and that this will result in a less problematic way of religious practice and in the true adoration of Yhwh.

44 Passages like Jer 9:1–5; 13:23 seem to suggest such a stance; cf. Helga Weippert, Das Wort vom Neuen Bund, 344.

45 Samuel Hildebrandt, Interpreting Quoted Speech in Prophetic Literature (2017), has presented an excellent analysis of the use of quotations in this dispute.

46 See the insistence on שׁקר, 37 times from Jer 3:10 onwards.47 The root שׁבר occurs in Jer 43 times (out of 223 instances in the Hebrew Bible) which is

far more than in any other book (the next one being Isa with 25 occurrences).48 Jer 1:16 uses the first time “forsake”, Jer 2:32 is the first instance of “forget” for Israel’s

relationship with God. Both verbs occur repeatedly within Jer in this sense.49 Cf. part 4 in this volume: The Theology of the Book of Jeremiah.50 E. g. Pashhur in Jer 20:1–6 and a group of them in 26:8–11; see further the frequent

critical remarks, as in 1:18; 2:8; 6:13, etc.51 Cf. Deut 4:9–10, 14; 6:7; 11:19 …

10 Introduction

e) Different Approaches

Interpreting Jer goes beyond one’s capacities. You may read and study it 100 and even 1000 times, but questions, problems and riddles will remain. On various levels, its complexity and ‘unevenness’ does not allow easy solutions and will always lead to an ambiguous picture. One may find counter-arguments against any explanation because Jer is so full of contrasts and changes. The book ad-dresses different situations whilst aiming throughout at salvation after just judgment. This characteristic of Jer is at least in part the source for the varying and sometimes disparate interpretations. It requires great sensitivity and sound discernment to weigh the evidence and recognizing which aspects merit prefer-ence over others. But even then, others may oppose a position reached after long consideration and deliberation.

Another problem is the start of the research. Most often researchers begin with a certain, limited text; yet, especially in the case of Jer it is necessary to know the entire book in order to perceive the function of this text within it, its links with other passages, and the development of its motifs along the book. Normally this alone requires years; who has the time and the opportunity to spend such an extended period of his life for studying Jer? According to my experience, new aspects emerge even after decades of research. It is a privilege, if one is to be granted so much time for it.

A common procedure in studying Jer is to begin with ‘confidence’. Many take the initial remarks in Jer 1:1–3 at face value, assuming a ‘real’, historical proclamation of the prophet Jeremiah in these years leading up to the disaster in 587 BC.52 This is possible; yet the similar remarks in the books of other, earlier prophets, like Amos, Hosea, Micah, make me cautious against such an under-standing. Their scrolls did not come into existence in the 8th century BC, but only much later. I do not deny that a prophet with the name Jeremiah may have lived at the indicated period; I only want to leave open the option that his por-trayal and the messages attributed to him may (also) be literary products.

Another frequent approach to Jer is explaining it by deuteronomistic redac-tion(s).53 These exegetes rightly acknowledge a dominant feature of Jer, namely the widespread use of phraseology, motifs and ideas common to Deuteronomy and the following books inspired by it. Thus far I can agree with them. Yet, this is only part of the picture. The full image comes to the fore when the other, distinctive features of the book are considered as well: Jer has many links with other prophets and a specific Jeremian idiolect. This makes Jer’s thought and language more complex through the incorporation and combination of these various sources. Furthermore, Jer also evinces concepts contrary to dtr in some

52 E. g. William L. Holladay, Jack R. Lundbom, Dalit Rom-Shiloni, and others.53 See above the remarks in b).

Index of Biblical Passages (selective)

Genesis1 67 f, 120, 123, 129, 148, 235 f1:28 2648:22 1539:16 32410 24114:18 24116:2 30218 38, 120, 123, 35018:14 149, 32618:32 15322:18 15, 120, 15328:14 15432:32 27535:11 15437:35 12048:5, 8–20 304

Exodus3–4 23:11 813:14 49, 814:1 2444:16 2454:22 745:21 236, 244, 2657:1 245, 24712 23713:9 12414 125, 244, 26515:11 31915:14–15 24016:28 11519 15, 12319:5 121, 136, 15419:6 24420 121, 14820:5 12520:16 136

20:18–21 143, 156, 296, 31221:2–1124:4 117, 24524:12 12125–31 126, 24225 143 25:10–22 125, 237, 35027:3 5431:18 23732 3832:11–13 243, 263, 32532:12 9032:33 32533:18 15434:1–4 23734:6 12134:7 12534:9 12134:10 352

Leviticus10:20 24626 15, 24, 67 f, 121, 123, 150 f,

235 f26:4 15526:29 102, 200

Numbers 12 245, 34014:21–23 32516 24514:13–19 24321 122, 235, 26521:28–29 12221:32–33 6724:17 67, 122, 23525 24031 24032–33 122, 235

394 Index of Biblical Passages

Deuteronomy1:1, 3 2954 133, 159, 2364:1–9 94:2 2364:10 3124:20 1364:25–31 296 f4:27–30 2424:29–31 1004:29 16, 122, 142, 155, 2364:31 1564:34 125, 138, 3515 134, 159, 2365:23–33 74, 134, 143, 296, 3515:26 3195:29 16, 122, 1565:33 46, 1226:4–9 1247:2 1437:6 1367:9 3498:7 1569:18, 25–29 24310:7 15610:16 2410:17 14912:5 24212:6 14212:11 14113 74, 125, 129, 134, 149, 237 f,

293–29613:1 23613:2–6 24713:13–19 19, 132, 142, 23713:14, 17 11, 7415:12–18 13418 24, 136, 143, 148, 157, 159,

231 f, 235, 24418:15–22 16, 135, 15718:15–18 124, 24718:18 8, 35, 74, 82, 93, 149, 173,

233 f, 273, 294, 327, 35818:20–22 24723:4, 8 24023:6 12624:1–4 11, 125, 149, 237, 29426:8 149

26:12 14226:18–19 135, 16826:19 13827:1–8 14227:15 13528 14, 24, 68, 99–110, 132, 135,

151 f, 201, 236, 292 f28:10 15728:11 15728:13 15728:22 30028:48 12228:49 122 f, 132, 138, 19728:53 20028:58 1128:63 142, 294, 29629:17–30:5 29629:18 198, 29729:20 14430 110, 132, 158 f30:1–10 10030:3 38, 153, 168, 302, 309, 325,

33431:6 15831:9–13 14331:25–26 14331:27, 29 24632 24, 67, 99, 123, 132, 135, 149,

23632:4 35, 137, 149, 34932:16–18 19732:20 34532:22 12232:36–41 15833:12 15834:8 24534:10–12 12434:10 143, 231, 245, 247, 295

Joshua1:7 227:7 817:10–12 3258:22 9011:10 67, 238

Judges2:14–15 326

Index of Biblical Passages 395

7:22 35110:14 67, 23819–20 190

1 Samuel7:5, 9 243, 26312:19, 23 20015:3 9117:26, 36 319

2 Samuel7:5 3407:14 67, 74, 2387:22 318

1 Kings2:26 36, 2457 2817:50 548:23 3188:43 2018:50 908:51 1338:53 2049:7 108, 36211:3–4, 8 91

2 Kings17 12, 77, 148, 28017:13–14 170, 26617:15 24, 35, 138, 14917:16 20417:20 29418–20 160, 175, 255, 28618:15–16 14921:10–16 3821:11 8922 35322:8 36, 14723:3 14224:18–25:30 32, 45 f, 63, 66, 85, 160, 175,

181, 221, 225, 238, 255, 281–283, 286

24:18–20 28025 77, 279 f, 28525:13–17 21525:17 5425:22–26 23, 67

25:24 19825:27–30 279

Isaiah1:7, 21, 25 2852:2–4 139, 160, 1755 1746:5 816:6–7 273, 335, 3678:3 2510:27 160, 301, 30915–16 17415:5 4716:7 32216:11 16020:2 26920:3 25922:1–14 28526:3 161, 259, 272, 35133:19 10636–39 160, 175, 255, 28637–38 7738:9–20 256, 28639–40 77, 286, 28940:1 8, 162, 28641:8 252, 25741:9 36142–53 16, 25, 25142:6 253, 26042:7, 22 25743:16–21 23743:24 32444 68, 161, 239, 31744:2 17045:1 16949 167 f, 171 f, 174–176, 254,

259, 28549:1, 6 76, 161, 172, 252 f, 255, 36149:4 25749:6 253, 25650:6 257, 260, 262, 264 f50:7 27551:7 31151:15 16053 174 f, 25453:1–6 16653:6–8 161, 172 f, 253–25853 :9 266


53:10 175, 25854 161, 26754:17 167, 25155:7 32356:7 17757:19 161, 259, 272, 35158:8 21958:11 160, 303 f60–62 2260:1–2 21960:6 68, 161, 239, 259, 35060:18 68, 161, 239, 259, 35061:6 16763–64 16763:3 333, 34364:7 33364:9–10 28566:6, 20 177

Jeremiah 1 8, 27, 83, 159, 162, 168,

174, 231 f, 245 f, 273, 331, 357–370

1:1–3 10, 225, 357, 3591:1–2 63, 81, 295, 3581:1 49, 80, 223, 2601:2–3 7, 31, 36, 63, 186, 238, 250,

324, 3271:2 63, 71, 81, 3351:3 34, 63, 71, 221, 281–283,

2881:4–10 1, 3581:5 24, 76, 161, 171 f, 240, 247,

250, 252 f, 255 f, 260, 267, 275, 320, 327, 333 f, 338, 360–363, 366

1:6 49, 81, 170, 262, 334, 348, 364, 367

1:7 157, 173, 232, 294, 3621:8 261, 264, 274, 3621:9 V, 63, 74, 76, 129, 135, 149,

173, 220, 231, 233 f, 273, 294, 327, 335, 367, 369

1:10 20, 35 f, 75, 220, 327, 336 f, 360, 363, 365, 368

1:11–16 76, 82, 327, 3581:12 336, 3681:13 15, 141, 353

1:15 65, 282, 2881:16 72, 115, 3441:17–19 262, 358 f1:17 232, 2641:18 36 f, 82, 180, 290, 326, 338,

360, 366 f1:19 261, 264, 274, 3622:1–4:4 242:2 49, 260, 2882:3 1542:5 7, 24, 137 f, 149, 3442:6 65, 169, 3442:8 14, 23, 87, 111–119, 127–130,

145, 181, 209, 272, 296, 326, 347

2:10–11 3202:11 219, 3442:13 199, 217, 334, 3442:14 1702:18 65, 241, 2902:20–37 352:20–24 2172:20 170, 218, 302, 3442:21 52, 2692:27 105, 3442:28 135, 3452:31 54, 3442:32 309, 334, 3443:1–4:4 9, 142, 237, 292, 3353:1–12 1493:4 224, 3443:7 2243:10 3353:12 125, 218, 237, 333, 335, 3503:14 182, 237, 3503:16–17 38, 125, 129, 143, 180, 237,

326, 337, 3503:16 183, 2963:17 198, 210, 3383:18 1903:19 41, 49, 315, 333, 3413:22–25 169, 3473:25 2044:2 50, 120, 123, 153, 2694:4 1584:5–6 3534:6 1414:9 272


[Jeremiah, continued]4:10 21, 25, 49, 170, 262, 3484:14 161, 3354:19–21 1714 :19–20 2674:23–26 67, 129, 235, 2404:23–25 120, 1234:23 2604:27–28 754:30 3024:31 182, 2675:1–5 224, 2905:1–4 38, 1535:1 26, 120, 144, 269, 323, 327,

335, 3505:4 25, 49, 1205:7 144, 3235:9, 29 322, 3355:12 24, 160, 186, 3455:14 129, 218, 220, 2735:15 102, 106, 122 f, 138, 152, 201,

292 f, 3215:22 217, 240, 315, 3335:24 67, 121, 155, 199, 240, 3455:31 3356 1746:1 3536:2 1826:7 161, 239, 259, 3506:8 1216:9–15 2396:12–15 66:13 181, 224, 262, 272, 335, 347,

3506:14 161, 259, 272, 3476:15 496:16–17 1696:19 114, 2346:20 68, 161, 239, 259, 3506:22–24 356:22–23 106, 3216:24 2676:27 2466:28 1037 22, 65, 141, 180, 202, 208,

227, 236, 331, 3537:2 1797:3 335

7:4 242, 325, 3457:9 119, 121, 136, 180, 205, 235,

323, 3257:10 169, 180, 201, 2227:11 221, 3457:12 1417:13 210, 219, 324, 327, 334, 3477:14 206, 3457:16 38, 89, 220, 243, 258, 263,

290, 325, 3487:18 3467:21–23 237, 2967:22–23 38, 121, 124 f, 326, 3377:22 2357:23–28 2177:23 15, 47, 121–123, 134, 152,

154, 156, 2017:24, 26 91, 198, 2097:25 23, 169 f, 204, 206, 219, 235,

250, 2667:28 25, 156, 266, 2697:33 101, 104, 2927:34 121, 199 f, 203, 205–2078:1 199 f, 204, 207 f8:2, 7 2408:4–5 2978:8 114, 118, 127, 145, 235, 2968:10–12 2398:11 161, 259, 2728:18 2758:19 182 f8:21–23 2708:22 66, 267, 309, 3278:23 263, 2909:1–8 31, 1839:1–5 99:1 2199:2 119, 2699:4 2699:5 119, 1289:9 26, 38, 50, 184, 210, 219, 322,

327, 333, 3409:11 739:12 114, 116 f, 2349:18 1829:23 119, 354, 36110 4, 161, 217, 233, 315–320,

342, 347


[Jeremiah, continued]10:3–4 23910:3 13510:4–13 4710:6 20, 218, 240, 315, 317–319,

33410:7 24, 199, 317, 319 f, 333, 34310:10 218, 269, 319, 322 f, 326, 334,

34310:11 3210:12–16 52, 86, 31810:12–13 240, 315, 333, 34510:13 2510:17 28910:19–20 17110:24 7111:4 13311:7–8 21711:10 25, 311, 323, 325, 335, 35111:12 67, 238, 34511:14 220, 243, 258, 263, 325, 33511:15 180, 20611:17 20811:18–21 236, 26111:19 37, 161, 172 f, 253, 255 f, 258,

35911:21 27012:4 50, 263, 34512:5 19012:7–9 13612:7 183, 219, 28912:8 26, 180, 219, 327, 335, 34712:10 5112:14–16 224, 33812:15 155, 33512:16 241, 32213:11 135, 168, 267, 34413:14 155, 294, 335, 34813:16 26013:18 5213:22, 26 68, 24013:25 30914:7–9 169, 325, 33814:8 21, 157, 333, 34114:9 157 f, 160, 186, 293, 34114:10–12 157, 33314:11 220, 243, 258, 263, 325, 34814:12 75, 205

14:13–18 239, 268, 27214:13 49, 81, 170, 262, 269, 34814:14 135, 157, 232, 262, 326, 33514:16 20514:17 26, 38, 50, 184, 210, 322, 327,

333, 34014:19–22 151, 169, 33814:19 66 f, 121, 182, 23514:21 71, 156, 180, 309, 31114:22 34515:1 74, 126, 143, 220, 237, 263,

34815:4 38, 89, 108, 283, 29015:10 37, 253, 270 f15:11, 15 161, 172 f, 253–255, 257 f15:12 10315:14 12215:15 172 f, 254, 257 f, 264, 27015:16 76, 265, 27115:17 263, 27015:18 25, 172, 246, 257, 261,

263–265, 326, 333, 341, 348 f

15:19 8, 63, 129, 246 f, 273, 326, 348 f

15:20–21 261, 27416:2 25, 36, 120, 264, 268, 270,

28916:4 20516:5 121, 264, 27016:7 30816:10–11 11516:11 23416:13 105, 21716:14–15 67, 121, 125, 237, 296, 326,

336 f16:18 18317:1 117, 180, 311, 33617:3–4 5117:11 24217:13 199, 217, 33417:15 265, 34517:16 33817:18 26417:19–27 124, 29017:24 f 15417:25 22417:26 154, 179


[Jeremiah, continued]18:1–12 13718:1–6 31518:6 33318:7–10 320, 327, 336, 35918:11 19218:12 29118:15 5218:18–23 261, 26318:18 115, 127, 145, 23418:20 26319:9 20019:10–11 29119:14 179, 24220:1–6 181, 242, 29020:1–3 22120:2 37, 182, 245, 250, 260, 264,

270, 34520:3–6 33820:4 65, 35920:7 172, 246, 257, 264 f, 270, 326,

34920:8 265, 274, 335, 34920:9 157, 171, 220, 232, 261, 265,

273 f, 335, 34920:11–13 265, 32620:14–18 265, 27020:14–15 26320:18 263 f21 33, 71, 321, 35121:1–10 7221:1–2 26321:2 35921:5 125, 134, 138, 315, 32621:7 15522:15 8722:24 19223:3 315, 33323:5–6 22423:6 15823:7–8 42, 125, 237, 29623:8 15823:9–40 37, 239, 261, 268, 272, 326,

335, 34523:9–32 12923:9 171, 27023:13 34723:17 272, 346, 348

23:23 220, 34123:24 217, 315, 321, 33323:28 26923:29 210, 220, 273, 33523:32 157, 232, 34724 33, 78, 92, 119, 159, 162, 195,

28324:1 179, 23824:4–7 32624:6 327, 336, 35924:7 119, 158, 210, 336, 35424:9 10825 4, 27, 33, 87, 225, 233, 322,

35225:1 6, 12, 36, 63, 28925:3 12, 63, 71, 324, 33425:4 20425:5 15825:9 34, 49, 143, 241, 321, 333,

34025:10 19925:11–12 201, 20925:12–13 5225:13 102 f, 29225:15–38 12, 33325:15–29 85, 35925:18–26 241, 32125:19–26 2425:30 182, 220, 315, 333, 34225:31 15825:37–38 31526 65, 221, 261, 264, 268, 271 f,

290, 34526:2 27426:3 29126:4 116 f, 23426:6, 9 18026 (LXX 33):7–16 5226:7–11 3726:7 242, 34526:8 261, 270, 34526:12 180, 27026:15 26926:16 157, 232, 26126:18 68, 76, 139, 160, 175, 180,

186, 19226:19 91, 26126:20–23 23


[Jeremiah, continued]26:24 27027–33 19627–29 24127–28 183, 270 f27:3 105, 267, 32127:5 333, 34527:6–14 22327:6 241, 321, 333, 34027:11–12 19827:11 20227:12–15 5227:16–28:3 20027:16–22 21527:18–22 180 f27:19–22 28127:19 8228 242, 270, 290, 338, 34628:1, 5 17928:3 181, 21528:9 15, 26928:10 267, 27228:14 102, 105, 122, 152, 29228:16 29429–33 243, 297, 311, 337, 34629 78, 93, 155, 196, 236, 283,

309, 337 f29:1–3 20929:3 21129:7 200, 220, 223, 272, 32229:10 204, 20629:11–14 93 f29:11 24229:13 122, 133, 155, 23629:14 38, 78, 153, 158, 168, 241,

302, 325, 327, 33429:16–20 92–9429:18 20129:26 261, 27229:32 29430–31 1, 4, 19 f, 75, 117, 160–162,

188, 299–312, 33730:2 22330:5–11 30130:6 103, 30030:8 160, 30130:9 224, 30830:10–11 51, 169, 174, 257, 301

30:10 17030:11 7130:12–17 301 f30:12 140, 188, 191, 240, 291, 30130:14 301, 30930:15 34230:16 326 f, 336, 34930:17 66, 182, 267, 28930:18–21 74, 125, 129, 132, 134, 142,

149, 237, 293 f, 30230:18 51, 221, 273, 30930:19 15430:23–24 53, 30231 23631:2–6 48, 5031:2 54, 30231:3 9, 26, 210, 217, 327, 333, 343,

34731:4 302, 30531:6 182 f31:7–14 303 f31:8 74, 30531:9 51, 67, 74, 156, 238, 303, 307,

31531:10 315, 33331:12 160, 179, 182, 303 f31:13 30831:14 304 f31:15–22 33831:15 120, 304, 30731:18–20 184, 304, 30731:20 38, 71, 155 f, 160, 210, 217,

220, 323, 333, 342 f, 34731:21 51, 304 f31:22 126, 130, 300, 30531:23 180, 241, 273, 30531:25 30531:26 30631:28 26, 201, 306, 308, 327, 336, 35931:29–30 125, 326, 33731:29 239, 30631:31–34 9, 15, 20, 23, 25, 39, 71, 109,

119, 125 f, 128, 184, 237, 296, 306, 309, 311–312, 323 f, 326, 336–338, 351

31:32 235, 306, 30831:33 116–118, 121, 143, 156, 209,

235, 295, 307, 336


[Jeremiah, continued]31:34 119, 121, 143 f, 149, 237, 323,

327, 35431:35–37 42, 153, 160, 307, 30931:35 51, 174, 260, 30831:37 66, 294, 30731:38–40 210, 30731:40 5132 24, 337, 349, 35432:1–15 19532:1 6432:2 250, 261, 27032:12 17, 198, 208, 21332:16–25 37, 337 f, 34932:17–21 14932:17, 27 20, 326, 33732:21–22 13532:21 13432:23 11632:26–44 34932:29 13432:36–41 174 32:36 90, 206, 326, 336 f32:37–44 30932:39 122, 156, 199, 29332:40 156, 199, 201, 217, 32432:41 102, 107, 141 f, 152, 158, 269,

292–29432:42 20132:44 27333:3 38, 244, 263, 34933:5 135, 34933:6 66, 221, 267, 269, 327, 34933:8 144, 32333:9 135, 13833:11 135, 179, 19933:14–26 41, 23833:14 204, 20633:15–17 22433:21–22 169, 18433:25 15333:26 66, 153, 169, 21734:8–22 13734:8–16 13434:14 14334:16 18334:17 10235:1 64

35:13 15735:15 20335:17 9135:18 157, 29336 34, 191, 196, 208, 213, 225,

261, 35336:3 32336:4 34636:9 17936:26 37, 262, 27036:30 199, 205, 207 f37–38 241, 261, 270 f, 290, 32137:3 200, 26337:4, 15, 18 25737:5 28637:6–10 16337:13–14 26237:15, 21 24537:18–20 24537:19 272 f38:6 245, 26138:7–13 37, 26138:10, 24, 26 35938:17 29138:22 19138:25 26239 65, 72, 132, 181, 210, 225,

256, 274, 282 f, 289–29139:14–15 26139:15–18 32140–44 23, 64, 210, 22540:1 262, 27440:2–3 32140:4 26240:5 24540:6 273 f40:7–43:7 67, 28140:9 20341–44 36, 32441:1, 5 12441:17 66, 24342–44 23, 71, 95, 243, 29142 214, 263, 34642:1–7 22042:1–6 89, 24342:1–3 26342:2 200, 24442:5 269


[Jeremiah, continued]42:10–18 89 f42:10–12 273 f42:12 93 f, 155, 217, 32142:13 20343 213–215, 263, 289, 34743:2–4 24543:5–6 25, 36, 173, 208, 261, 27143:8–44:30 67, 26143:10 241, 260, 321, 333, 34044 91 f, 95, 246, 346 f44:3 119, 21744:4 32444:10 11644:15–19 23, 243, 271, 318, 34644:16 15744:17 35444:23 11744:25 67, 71, 342, 34645 208, 214, 261, 274, 289 f,

34645:1 6445:3 21445:4 327, 35946–51 33 f, 84, 321, 327, 33346 24146:2 6, 6346:9 11246:17 51, 8846:26 65, 224, 241, 322, 34046:27–28 52, 17448 67, 122, 174, 235 f48:5 4748:7 9248:21–24 12248:31–32 184, 210, 322, 333, 34048:32 38, 32748:40 106 f, 13648:45–46 122, 23548:47 224, 241, 322, 34149:6 224, 241, 322, 34149:7–16 19149:7 20149:9, 14–16 68, 140, 24049:13–22 19249:22 13649:28 67, 23849:39 224, 241, 322, 325, 327

50–51 65, 71, 85, 181, 188, 224, 241, 321, 341, 351

50:4–5 18350:5 18250:7 18050:17 34050:19 31550:20 323, 32750:23 140, 18950:28 65, 85, 18151:11 65, 8551:15–19 86, 31851:34 34051:41 140, 18951:46 24351:51 18151:58 47, 55, 68, 140, 188, 240, 26051:59–64 72, 189, 34651:59 209, 211, 21451:64 80, 28252 4, 16, 26 f, 32–35, 45 f, 54,

63, 65 f, 72, 82, 85 f, 132, 149, 160 f, 175, 181, 183, 210, 221, 225, 238, 241, 255, 281–283, 288–291, 321, 327, 336, 338, 346, 351, 359

52:1–3 8952:6 28752:12–15 3452:12 63, 71, 24352:13 65, 85, 181, 221, 338, 34552:17–23 180 f, 215, 221, 256, 338, 34552:18 5452:19 5452:21 5452:29 21452:30 32452:31–34 67, 181, 243, 352

Ezekiel1:2 2152:5, 7 262:8–3:3 76, 273, 3353:6 106, 1383:8–9 2753:14–15 2694 2695:11 177


10:4 17913 23916:53 7816:59–60 323, 35117:13–21 28818:2 239, 30621:7 17822:9, 18–21 23922:30 15324 287 f, 36724:15–18 26924:18 2524:21 178, 28724:25–27 7733:21–22 77, 28736:26–29 184, 31137:26–28 177 f, 20140–48 22, 77, 177 f, 183, 35243:1–5 179, 183

Hosea1–3 25, 3331 2693:1 2663:5 301, 3094:2 136, 1479:15 21910:11 30411:8–9 323, 34314:2–9 352

Joel2:1–11 284 f

Amos2:4 1143 1907 24, 243, 263, 265, 269, 3257:2 3237:7–9 768:1–3 76, 829:1–10 284 f9:11–15 352

Obadiah1–9 17, 1911–5 68, 140, 2407 191

11, 20 284

Jonah3 191 f3:6 25

Micah1:9, 12, 16 2843:11 24, 160, 1863:12 68, 76, 139, 160, 175, 180,

186, 2844:1–3 139, 160, 175

Nahum1:1 1873:5, 19 68, 2403:19 140, 188 f, 191, 240, 291,

301

Habakkuk1:6 187, 284 f2:13 47, 55, 68, 140, 188, 2403:16 275

Zephaniah1:1 1871:10 141, 284 f2:15 140, 189

Haggai2:23 192

Zechariah1:12, 16 2842:10 1908:13 2238:14–15 19011:3 19013:7 26014:2 92, 284 f

Malachi1:2–5 1923:4 284

Psalms1:1–3 2516:9 158


36:9 304104:27–28 219119:136 115135:7 25, 319145:15–16 219

Job28 19634:10 137

Proverbs26:23 22328:4 114

Daniel9 196, 201, 209, 24513:35, 42 218

Ezra1:1 69, 2451:7–11 200, 2155:14–15 200

Nehemiah8–11 19610:32–40 177

1 Chronicles12:19 161, 25921:12 91

2 Chronicles3:15 546:38 1427:20 10812:1 11429:8 10834:25 9135–36 69, 24536:11–21 28136:15 220, 324

Baruch1 200 f, 214–216, 221–2251:1–15 195 f1:1 198 f, 2081:7 2211:8 222

1:11 220, 2241:13 217, 2191:22 198, 2172 200 f2:11 2252:16 209, 2232:21–26 202–208, 2162:21–24 1952:21 1982:23 1992:24 199, 209, 2162:25 1992:26 222 f2:27 2173:1, 4 2183:7 199, 217, 2263:12 199, 2173:24 2183:32–35 2173:32 2183:36 2183:37 210, 217, 2264:1 199, 2094:5–5:9 195, 202, 207, 2264:7–8 1974:8 219, 2214:10 210, 218, 2214:15 1974:25 2244:29 201, 2214:30 225 f4:34 2255:1 219, 2215:2 2105:4 210, 219, 222

Sirach15:1 112 f

Matthew2:17 36312:1–12 26616:14 247, 36327:9 363

Luke3:2 36111:49–51 266


22:20 39, 143, 311, 324

John10:36 362

Acts3:22 2317:37 2317:41 3618:34 36418:10 36219:9–10 36126:17 361 f

1 Corinthians11:25 143, 311, 324

2 Corinthians3:6 14310:8 36113:10 361

Galatians1:15–16 360 f

Hebrews8:8–12 39, 312, 32410:16–17 312

Revelation10:11 363

Index of Authors

Abate, Emma 46, 85Abma, Richtsje 153, 187Aejimelaeus, Anneli 342Abrego de Lacy, José María 243Adams, Sean A. 17 f, 213, 216, 218Adcock, James Seth 4, 233, 317, 342Albertz, Rainer 5, 33, 71, 99, 185, 238,

331 fAlonso Schökel, Luis 2, 189, 244Althann, Robert 54Amphoux, Christian-B. 83Anderson, Gary A. 91Asurmendi, Jésus María 223, 225

Backhaus, Franz-Josef 139, 357Baillet, Milik 44, 83Ballhorn, Egbert 216, 224–227Barbiero, Gianni 62Bartelmus, Rüdiger 220, 324Barton, John 197Bauer, Angela M. 300Ben Zvi, Ehud 141, 185Berardi, Guido 112Berges, Ulrich 8, 16, 160, 165–167, 170,

174 f, 237, 251, 258, 286Bergler, Siegfried 254Berlejung, Angelika 68, 161, 174, 239,

317Beuken, Willem A.M. 285 fBeyerlin, Walter 139, 186Biddle, Mark 73Bilić, Niko 283 fBoccaccio, Pietro 112Böckler, Annette 315Boda, Mark J. 151Bodner, Keith 243Bogaert, Pierre-Maurice 4, 32, 42, 45, 55,

61, 80, 169, 196, 232Bonnard, Pierre E. 319Bourguet, Daniel 305Bovati, Pietro 1, 249

Bozak, Barbara 2, 38, 140, 299–301, 303–305

Brandscheidt, Renate 74, 157, 231, 273, 358

Braulik, Georg 109, 132 f, 143, 149, 237, 296

Brown-Gutoff, Susan E. 120Bruce, Frederick Fyvie 360Brueggemann, Walter 20, 34, 65, 142, 316,

331, 354Budde, Karl 252

Calduch-Benages, Núria 221, 224Carroll, Robert P. 3, 7, 13, 33, 38, 61 f, 66,

69, 71–73, 75, 148, 332Cha, Jun-Hee 140, 186Christiansen, Duane L. 293Cook, Johann 87Corley, Jeremy 223, 226Cucca, Mario 267, 274 f

Decorzant, Alain 284Diamond, A.R. Pete 24, 139, 187Döhling, Jan-Dirk 268, 320Dohmen, Christoph 350Duhm, Bernhard 73, 232, 252Duvall, J. Scott 113

Edenburg, Cynthia 131Ehrenreich, Ernst 107, 110, 158, 293, 325Engel, Helmut 5Engelken, Karen 302Even-Shoshan, Abraham 112

Favale, Antonio 233, 317, 342Feuerstein, Rüdiger 197, 209, 214, 227Finsterbusch, Karin 83, 343, 357Flury-Schölch, André 120, 153Foreman, Benjamin 87Fox, Michael V. 114Friebel, Kelvin G. 105, 268 f

408 Index of Authors

Gerhards, Meik 181Gertz, Jan C. 14Gesundheit, Shimon 4, 87, 233, 342Giesebrecht, Friedrich 75, 86Glanz, Oliver 4, 32, 48, 84, 233, 343Glaßner, Gottfried 159, 161, 174, 250,

259, 267Goldman, Yohanan 49, 55Graves, Michael 367Green, Barbara 72, 359Greenberg, Moshe 77, 178, 287Grohmann, Marianne 299Grosvenor, Mary 362Grüneberg, Keith N. 153Gunneweg, Antonius H.J. 195, 208

Haag, Ernst 225, 227Habel, Norman 358Hamilton, Victor P. 241Hamman, Adalbert-G. 366Hardmeier, Christoph 139 f, 186, 286Harshav, Benjamin 299Hartberger, Birgit 140, 191, 240Häusl, Maria 221 f, 305Hays, J. Daniel 113Herrmann, Siegfried 3, 61, 70, 357Hieke, Thomas 236Hildebrandt, Samuel V, 9Hill, John 34, 65, 241, 321Hobbs, T. Raymond 281Hoffman, Yair 246Holladay, William L. 3, 7, 10 f, 36, 45, 62,

66 f, 72, 99 f, 104, 109, 122, 132 f, 135, 148, 150, 232, 239, 242, 260, 318, 320, 327, 331, 345

Holtz, Traugott 360 fHossfeld, Frank-Lothar 136, 267Hubmann, Franz D. 44, 51 f, 86, 232, 268Hunziker-Rodewald, Regina 303, 315Hyatt, James Philip 99

Janzen, J. Gerald 4, 11, 32, 44, 79, 83, 232

Jerome 7, 22, 44, 66, 232, 366 f, 369 fJindo, Job Y. 299Joo, Samantha 181Joüon, Paul 113Jüngling, Hans-Winfried 251

Kabasele Mukenge, André 17, 195–197, 208, 218, 222

Kalmanofsky, Amy 267 fKannengießer, Charles 366Karrer, Martin 80Keel, Othmar 279Kessler, Rainer 192Kim, Dong-Hyuk 32 Knobloch, Harald 37, 332Knoppers, Gary N. 145Knowles, Michael 363Köckert, Matthias 148, 231Konkel, Michael 178Kooij, van der Arie 41, 45Kraus, Wolfgang 80Kreuzer, Siegfried 134Küchler, Max 279

Laato, Antti 251Lalleman-de Winkel, Hetty 187, 239, 327,

332, 361Lange, Armin 11, 84, 232, 341, 343Leene, Henk 35, 68, 77, 139, 161, 239,

272, 306, 352Lella, Alexander A. di 112Lescow, Theodor 140, 191Leuchter, Mark 141, 353Leuenberger, Martin 192Liwak, Rüdiger 63, 70, 357Lohfink, Norbert 2, 99Lundbom, Jack R. 7, 10, 20, 24, 35 f, 45,

56, 62, 76, 99, 132 f, 135, 137, 148 f, 233, 242, 253, 281, 289, 316

Maier, Christl M. 82 f, 111, 113 f, 118, 234

Maier, Michael P. 34, 65, 126, 235, 241, 244, 321

Manfredi, Silvana 140 f, 186, 239, 327, 332Marböck, Johann 113Margaliot, Meshullam 317, 342Markl, Dominik V, 74, 124, 132, 135, 157,

280, 297Marttila, Marko 197, 205, 223 fMason, Rex A. 190Matties, Gordon H. 239McConville, J. Gordon 109, 139, 143, 187,

239, 332

Index of Authors 409

McKane, William 3, 5, 33, 45, 61, 71, 232, 331

Mettinger, Tryggve N.D. 252Meyer, Ivo 222, 267, 357Michaelis, Johann David 44, 232Milani, Marcello 227Movers, Franz Carl 44, 232Mowinckel, Sigmund 5, 32 f, 64

Najman, Hindy 13 f, 61, 69, 71Nestle, Eberhard and Erwin 43, 361Neumann, Peter K.D. 361Nogalski, James D. 17, 185, 191 f, 251Nurmela, Risto 69, 190, 223, 240

O’Connor, Kathleen 24, 37, 77, 139, 187, 332

Odashima, Taro 300Origen 7, 22, 44, 66, 364–367, 369 fOsuji, Anthony Chinedu 128, 247, 267Otto, Eckart 74, 126, 132, 134 f, 142, 236,

238, 294, 296, 319Overholt, Thomas W. 250, 267

Paganini, Simone 161Parke-Taylor, Geoffrey H. 65, 170, 174,

259Patton, Corrine 242Peels, Eric 340Perdue, Leo G. 208, 214Person, Raymond F. 46Pietersma, Albert 80, 86 fPietsch, Michael 238Poulsen, Frederik 8Pschibille, Judith 114, 139, 186 f

Raabe, Paul R. 341Rahlfs, Alfred 43, 49, 81, 341 fRayappan, Arasakumar 270Redditt, Paul L. 190Reiter, S. 366 fRendtorff, Rolf 2, 154Repschinski, Boris 249Richter, Wolfgang 2, 358Rofé, Alexander 45 f, 52Rom-Shiloni, Dalit 10, 21, 125, 174, 315Rossi, Benedetta 38, 72, 89, 220, 243, 263,

325, 340, 348, 351

Roux, Jurie le 15, 62, 147Rudnig, Thilo Alexander 178Rudolph, Wilhelm 73, 232Rüttgers, Nicole Katrin 303

Sandnes, Karl Olav 361Saunders, Marc 80, 86 fScalise, Pamela J. 214Schadel, E 364–366Schaefer, Konrad R. 69, 190, 240Schart, Aaron 251Schenker, Adrian 45, 80, 83, 169, 232Schmid, Konrad 5, 13 f, 45, 61, 69, 71, 87,

120, 131, 286, 324, 353Schmidt, Werner H. 281Schneider, Gerhard 362Schneider, Wolfgang 253Schreiner, Josef 223Schultz, Richard L. 174, 259Schulze, J.L. 368 fSchulz-Rauch, Martin 139, 187Sedlmeier, Franz 179, 184, 287Seidl, Theodor 116, 136Seitz, Christopher R. 185Sezine, Seiko 144Shead, Andrew G. 34, 43, 342Sicre Diaz, José 189Siegert, Folker 41Simian-Yofre, Horacio 2, 18, 221, 249,

251 f, 266Ska, Jean Louis 2, 76, 249Skehan, Patrick W. 112Smelik, Klaas A.D. 241, 321, 340Smith, J. 46, 52Soderlund, Sven 43Sommer, Benjamin D. 159, 174, 250Sonnet, Jean-Pierre 124, 135, 157Stead, Micheal R. 69Steck, Odil Hannes 17, 195–198, 202,

208 f, 216, 218, 221 f, 224 f, 251, 287Stiglmair, Arnold 245, 360Stipp, Hermann-Josef 5 f, 13 f, 32, 43–46,

48–50, 52 f, 55 f, 65, 78–81, 87–89, 91–95, 99, 121, 141, 169, 197, 201–206, 209, 214 f, 217, 223, 232, 271, 325, 332, 341 f

Stulman, Louis 6, 33, 51 f, 64, 66, 75, 225, 291, 331, 353

410 Index of Authors

Sturdy, J.V.M. 100, 104, 109Sweeney, Marvin A. 174, 185, 251, 351

Thackeray, Henry St. John 46, 52Theodoret 7, 22, 66, 368–370Thiel, Winfried 5 f, 33, 99, 122, 131, 136,

238, 318, 331 fTigchelaar, Eibert 83, 190Toorn, Karel van der 71Tov, Emanuel 31 f, 41 f, 44–47, 51–56, 79,

83, 232Trible, Phyllis 315, 338Trimpe, Birgit 120, 235

Uehlinger, Christoph 279Unterman, Jeremiah 352 fUtzschneider, Helmut 251

Vanoni, Gottfried 254Variyamattom, Matthew 270Volgger, David 258Vonach, Andreas 4, 12, 41, 43, 48–52, 56,

80–82, 84, 87 f, 233, 250Vos, Cornelis J. de 227

Wahl, Harald Martin 353Walser, Georg A. 48, 51, 88, 118Wanke, Gunther 189, 260Ward, Henk de 4Weider, Andreas 139, 187Weimar, Peter 191Weinfeld, Moshe 38, 69, 125, 143, 237,

326, 337, 350Weippert, Helga 9, 61, 134, 137 f, 141 f,

239 f, 315Weis, Richard D. 13, 83, 232, 339, 342 fWendel, Ute 114, 159, 250Werlitz, Jürgen 251 fWilley, Patricia T. 174, 250Willi-Plein, Ina 185, 325Wilson, Robert R. 61, 64, 67–71Wöhrle, Jakob 185, 192, 283Wolff, Hans Walter 100, 302Woods, Julie 340

Zenger, Erich 2 f, 251Zerwick, Max 362Ziegler, Josef 32, 43, 49–51, 56, 81, 83, 341Ziemer, Benjamin 280Zmijewski, Josef 362

Index of Subjects (selective)

abrogation 74, 126, 132, 134, 142, 149, 237, 294

ambivalence 87, 112 f, 136, 174, 179, 181, 211, 227, 244, 254

anthological, -y 35, 75, 145, 309anthropology 9anthropomorphic 49, 306Ark of the Covenant 38, 125, 129, 143,

180, 237, 296, 326, 337, 350author, -ship 7, 27, 64, 70 f, 73, 89, 123,

131, 133 f, 136 f, 144 f, 149, 160, 174 f, 186 f, 192, 205–208, 210 f, 214, 256, 258, 263, 266 f, 282 f, 287, 291, 293–295, 301, 308 f, 328,

authority 8 f, 12, 18, 24, 27, 36, 49, 55 f, 64, 69, 93, 128 f, 144 f, 157, 196, 211, 216, 226, 232, 234, 244 f, 256, 258, 273, 293, 295, 344, 347 f

chronological, -y 6, 8, 12, 16, 25, 27, 33, 36, 63 f, 72, 85, 95, 123, 132, 181, 268, 280, 282, 291, 346

clarification, -y 33, 106, 109, 123, 138, 272, 292, 303, 348

coherence, cohesion 52, 62, 64–66, 71–73, 78, 84 f, 87

combination 24, 35, 54, 64, 69, 74 f, 81, 89, 94, 106, 108, 149, 187, 208, 222, 235, 247, 255, 293, 295, 302, 304–306, 319, 362 f

composition 5, 13, 15, 21, 26 f, 32 f, 50, 62, 66, 68–72, 78, 85, 88, 94 f, 148, 186, 192 f, 232, 239 f, 242, 251, 300, 303, 327

connections, exclusive, see relationshipscovenant, new 9, 20, 25, 39, 69, 71, 109,

117, 119, 125 f, 128, 143, 235, 237, 296, 306, 309, 311 f, 323 f, 337, 351

criteria 7, 18, 45, 85, 99, 109, 174 f, 198, 247, 254 f, 342 f, 348, 361

deceit 19, 26, 35, 93, 111, 114, 128, 136 f, 214, 234, 245, 268, 272, 296, 317 f, 333, 335

dependence, direction of 11, 69, 72, 101, 109, 123, 133, 148, 160, 173, 186, 189, 191, 209, 223, 250, 254–256, 272, 292 f, 306, 319

destruction 8, 16, 19, 22 f, 42, 65, 76–78, 82, 85 f, 89, 92, 103, 109, 127 f, 132, 135, 139, 141, 152, 159 f, 169, 175, 180–182, 188–190, 206, 209, 211, 219, 222, 224 f, 236, 239, 241 f, 279 f, 283–286, 290 f, 305, 308 f, 321, 331–333, 336 f, 345, 352, 359 f

deuteronomistic (dtr) 5 f, 10, 14 f, 33, 38, 71, 88–92, 99, 109, 127, 131 f, 136–139, 144, 197, 227, 238 f, 292, 318, 331

doublet 6, 35, 51–53, 64, 86, 89, 259, 272, 318

dynasty, Davidic 74, 222, 224, 283, 337

emotions, divine 26, 38, 50, 151, 210, 220, 235, 304, 308, 322, 338, 340, 343 f, 354

expansion 4, 14, 42, 45, 52, 55, 66 f, 70, 77, 82 f, 86, 105, 108 f, 15, 120, 134 f, 197–199, 206, 227, 240, 243, 247, 256, 261, 282, 292 f, 319, 326, 337, 353

eye-witness 288 f

Fortschreibung 70 f, 75

harmonization 32, 233, 317, 343healing 7, 66, 119, 128, 151, 158, 161, 169,

179, 184, 268, 272, 302, 309, 323, 327, 338

Hebraism 48, 51Hebrew, late Biblical 32

international (horizon) 18, 20, 24, 105, 172, 224, 240 f, 253, 259, 320–322, 333, 360

412 Subject Index

intertextual relationships 6 f, 11, 14, 17 f, 35 f, 45, 66, 68–70, 72 f, 75, 79, 100 f, 111, 129, 132–134, 139 f, 148, 150, 174 f, 187, 196, 198, 200, 204, 209, 232, 240, 242, 255, 291–295, 300, 319, 327, 332, 350–352, 364

legitimacy, -ization 94, 129, 145, 157, 192, 232, 274 f, 294, 360, 368

meta-text 73mosaic 24, 35, 63, 75, 149, 240, 309MT – LXX 4 f, 11, 13 f, 21, 31 f, 41–59, 65,

70, 80–88, 90, 93, 109, 169, 186, 196 f, 205, 232 f, 242, 299, 317, 339–344, 357, 359

optimistic 162, 175, 210, 259, 272, 351

paradoxical 297, 326, 336, 349Persian era 13, 17, 27, 69, 73, 76, 78, 129,

148, 192, 303Plagentrias 202, 205 fprayer 21, 37, 39, 71, 126, 142, 148 f, 151,

200, 209, 226 f, 236, 244, 256, 264, 286, 309, 311, 317–320, 325 f, 328, 332 f, 338, 341, 344

priests 9, 25, 37, 116, 128, 181 f, 184, 204, 224, 242, 244 f, 259, 261, 270, 272, 290, 304, 306, 326, 338, 345–347, 353 f, 366

prophets (false) 8, 19, 21, 23, 37, 52, 63, 84, 93, 116, 128 f, 135, 140, 157, 161, 203, 220, 239, 242, 262, 271–273, 290, 294, 297, 326, 335 f, 338, 344–346, 351, 359

question-answer scheme 6, 66, 115Qumran 4, 31, 44, 47 f, 56, 70, 79, 83 f,

143, 232 f, 324, 342

reader 24, 33, 50 f, 54, 63 f, 78, 88, 162, 166, 211, 220, 225, 232, 237, 242, 246, 281, 284, 289–291, 306, 350, 357–359, 369

reception, - history 22, 70, 197, 201, 339, 357 f, 360 f, 364

relationship(s), exclusive 7, 17, 67 f, 74, 91, 93, 101, 103 f, 108, 120–122, 125,

133–135, 138, 140, 142, 149, 151 f, 155 f, 173, 187, 189–192, 198–200, 202, 205 f, 217, 231, 235, 238–240, 252, 255, 257, 265, 292–294, 362 f

Schriftgelehrsamkeit 35, 149, 187, 196, 208, 216

servant(s), God’s 16, 18, 23, 167–173, 175, 204–206, 216, 219, 249–252, 254, 258–260, 263, 265 f

sola gratia 31spiritual, -ity 9, 25, 38, 237, 275, 297, 300,

303 f, 337 f, 351, 365 f, 369 fstereo-vision 282suffering 8, 13, 16, 18–20, 25, 37 f, 140,

160 f, 165, 168, 170–173, 175, 182, 188, 199, 242, 245, 247, 249, 254, 258–267, 269–272, 274 f, 329, 332, 336 f, 346, 349, 359, 361, 364

Symbol-Großfamilie 307synthesis 6, 8, 24, 27, 69, 75, 187, 309,

332, 353

tapestry 6, 75temple 8 f, 16, 18, 22, 27, 31, 34, 36 f, 42,

52, 54, 63, 65, 77 f, 82, 85, 116, 126, 128, 141, 169, 175, 177–184, 201, 206, 208, 213, 219, 221 f, 226, 236, 242, 244–246, 258, 260, 270, 272, 280 f, 283, 285, 287, 289, 291, 305, 325 f, 329, 333, 336, 338, 340, 345–347, 352, 359 f

Torah 2, 11, 14 f, 18 f, 22–24, 35, 67 f, 111–116, 118, 120–131, 133 f, 141–145, 147–150, 152–154, 159, 162, 175, 193, 209, 231, 234–238, 241–247, 279, 294–297, 307, 311 f, 324, 327, 332, 336, 350 f

transliteration 4, 51truth 19, 25, 38, 77, 107, 152, 267–269,

271, 273–275, 282, 319, 323, 328, 334, 343

Urrolle 353

vessels (of the temple) 54, 181, 183, 200, 215 f, 222, 256, 270, 281, 346

Vorlage 4, 11, 32, 45 f, 48, 50, 55 f, 81, 85, 88, 232 f, 299, 343

Forschungen zum Alten Testament - Mohr Siebeck...Yofre SJ and Norbert Lohfink SJ, and, from other...

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