Abstract
The relationship between the Torah and the Prophets has been a matter of dispute. This article discusses the links of the Book of Jeremiah especially with the warnings in Leviticus 26 and the curses in Deuteronomy 28, but then goes on to show that it also picks up promises from the Torah and thus indicates a way to salvation. In doing so, it comes close to the Book of Isaiah. The intertextual comparison between these two prophetic books reveals that the entire Book of Isaiah may be the source for similar announcements in the Book of Jeremiah, yet also for taking a more nuanced stance.Intra-disciplinary and/or interdisciplinary implications: The literary relationship between the Torah and Prophets as well as between the Books of Isaiah and Jeremiah is seen anew from an Old Testament perspective with its dogmatic implication for a portrayal of God.
Highlights
The Pro Pent congress 2014 on ‘Torah and Prophets: Isaiah and Jeremiah’ invited participants to reflect on two fascinating relationships, namely, firstly, on the connection between two large parts of the Tanak, and secondly, on the link between two major prophetic books
I will deal with both topics, taking as an example the Book of Jeremiah (1), its profile in the realisation of threats (2) and more broadly and the aspect of the fulfilment of promises contained therein (3); after that, I will address the question of the relationship between the Books of Isaiah and Jeremiah (4)
Most scholars assume that the final form of the prophetic books was composed much later than the initial references would suggest
Summary
The Pro Pent congress 2014 on ‘Torah and Prophets: Isaiah and Jeremiah’ invited participants to reflect on two fascinating relationships, namely, firstly, on the connection between two large parts of the Tanak, and secondly, on the link between two major prophetic books. It frequently announces a ‘turning around’, using the phrase ׁשוב ׁשבות, taken from Deuteronomy 30:3.24 Jeremiah portrays God’s new dealings with Israel in vivid colours and varied motifs, especially in c30–33 In these and other passages, it alludes to former divine assurances, and it does so several times, referring to texts of the Torah likewise. In the case of Israel’s love for God, Moses foretells in Deuteronomy 30:20 that the people may ‘sit/dwell on the ground’.45 This phrase only occurs again in the changed oath formula of Jeremiah 23:8, in the messages of the prophets sent by God in Jeremiah 25:5, and several times in Ezek (cf Fischer 2005a:737). Isaiah and Jeremiah, both agree on God’s final plans for the people’s welfare and on his being faithful to his promises
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