By Timothy Polk
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Extra resources for The Prophetic Persona: Jeremiah and the Language of the Self (JSOT Supplement)
Sample text
Yet while this obedient understanding (seeing, hearing, and having heart) are activities people can do, they are also, as suggested above, things they can avoid doing. In other words, they are capacities that must either be exercised and developed or neglected and allowed to atrophy. 4 is used in an effort to impress upon listeners and readers the need for a resuscitation of a host of faculties, powers, and capacities that constitute people as responsible selves. It occurs at the pivotal point of the passage's argument for the ultimate urgency of this resuscitation: either the 3.
The subject ofnaga',,then, is still the nominal sentenceezo't't ra'atek but now in its ethical sense. Telescoping the syntax, we may paraphrase the final bi-cola as, 'This your most bitter wickedness has reached your very heart'. This is to say of the people that rebellion has stamped their whole being and infected their vital powers. They too have enacted an identity of sorts. 38 From this perspective Jeremiah's lamentation is a response to the people's self-attenuation through evil-doing. The infection of their heart afflicts his.
Jeremiah's heart-talk stems from and presupposes a privileged knowledge of Yhwh; indeed, it is Yhwh's self-revelation through his word that marks Jeremiah's initiation as a prophet. 16) so as to become part of the fabric of his being that the prophet knows the severity of the people's situation and, knowing that, can lament—indeed, is compelled to lament—the impending 'doom' (ra'a), grieving both for himself and for the people. 7-8)—it is because of all this that the prophet knows and is compelled to lament the nation's 'wickedness' (ra'a).