Editing Book of Jeremiah (section)

== Themes ==

=== Covenant ===
{{see also|Covenant (biblical)}}
Much of Jeremiah's prophetic preaching is based on the theme of the covenant between God and Israel (God would protect the people in return for their exclusive worship of him); Jeremiah insists that the covenant is conditional, and can be broken by Israel's apostasy (worship of gods other than [[Yahweh]], the God of Israel). The people, says Jeremiah, are like an unfaithful wife and rebellious children: their infidelity and rebelliousness makes judgement inevitable. Interspersed with this are references to repentance and renewal, although it is unclear whether Jeremiah thought that repentance could ward off judgement or whether it would have to follow judgement. The theme of restoration is strongest in [[Jeremiah 31#Verse 32|chapter 31:32]], which looks to a future in which a [[New Covenant]], made with Israel and Judah, will not be broken.{{sfn|Biddle|2007|p=1074}} This is the theme of the "New Covenant" passage at [[Jeremiah 31#The New Covenant|chapter 31:31–34]], drawing on Israel's past relationship with God through the covenant at Sinai to foresee a new future in which Israel will be obedient to God.{{sfn|Davidson|1993|p=347}}

=== The "Confessions" of Jeremiah ===
Scholars from [[Heinrich Ewald]] onwards<ref>Ewald, Heinrich, ''Die Propheten des Alten Bundes, II: Jeremja und Hezeqiel mit ihren''
Zeitgenossen'', first edition 1840, 2nd edition; Göttingen: Vandenhoeck & Ruprecht, 1868. (''Commentary on the Prophets of the Old Testament, III: Nahum SSephanya, Habaqquq, 'Zakharja' XII.-XIV., Yeremja, translated by J. Frederick Smith; London: Williams & Norgate, 1878)</ref> have identified several passages in Jeremiah which can be understood as "confessions": they occur in the first section of the book (chapters 1–25) and are generally identified as Jeremiah 11:18–12.6, 15:10–21, 17:14–18, 18:18–23, and 20:7–18.<ref>{{bibleref2|Jeremiah|11:18–12.6|NKJV}}, {{bibleref2-nb|Jeremiah|15:10–21|NKJV}}, {{bibleref2-nb|Jeremiah|17:14–18|NKJV}}, {{bibleref2-nb|Jeremiah|18:18–23|NKJV}}, and {{bibleref2-nb|Jeremiah|20:7–18|NKJV}}</ref><ref>Diamond identifies several other passages also described as "confessions": see Diamond, A. R. (1987), [https://epdf.tips/queue/the-confessions-of-jeremiah-in-context-scenes-of-prophetic-drama-jsot-supplement.html The Confessions of Jeremiah in Context], JSOTSup 45, Sheffield, p. 193</ref> In these five passages, Jeremiah expresses his discontent with the message he is to deliver, but also his steadfast commitment to the divine call despite the fact that he had not sought it out. Additionally, in several of these "confessions", Jeremiah prays that the Lord will take revenge on the wicked. (for example, Jeremiah 12:3<ref>{{bibleverse|Jeremiah|12:3|KJV}}</ref>).{{sfn|Coogan|2008|p=303}}

Jeremiah's "confessions" are a type of individual [[lament]]. Such laments are found elsewhere in the psalms and the [[Book of Job]]. Like Job, Jeremiah curses the day of his birth (Jeremiah 20:14–18 and Job 3:3–10).<ref>{{bibleref2|Jeremiah|20:14–18|KJV}} and {{bibleref2|Job|3:3–10|KJV}}</ref> Likewise, Jeremiah's exclamation "For I hear the whispering of many: Terror is all around!"<ref>{{bibleverse|Jeremiah|20:10|KJV}}</ref> matches Psalm 31:13<ref>{{bibleverse|Psalm|31:13|KJV}}</ref> exactly. However, Jeremiah's laments are made unique by his insistence that he has been called by Yahweh to deliver his messages.{{sfn|Coogan|2008|p=303}} These laments "provide a unique look at the prophet's inner struggle with faith, persecution, and human suffering".{{sfn|Perdue|2006|p=1021}}

=== Prophetic gestures ===
Prophetic gestures, also known as sign-acts or symbolic actions, were a form of communication in which a message was delivered by performing symbolic actions.{{sfn|Coogan|2008|p=303}} Not unique to the book of Jeremiah, these were often bizarre and violated the cultural norms of the time.<ref>e.g. {{bibleverse|Ezekiel|4:4–8|HE}}</ref> They served the purposes of both drawing an audience and causing that audience to ask questions, giving the prophet an opportunity to explain the meaning of the behavior. The recorder of the events in the written text (i.e. the author of the text) had neither the same audience nor, potentially, the same intent that Jeremiah had in performing these prophetic gestures.{{sfn|Friebel|1999|p=13}}

The following is a list – not exhaustive – of noteworthy sign-acts found in Jeremiah:{{sfn|Friebel|1999|pp=88–136}}
* Jeremiah 13:1–11: The wearing, burial, and retrieval of a linen waistband.<ref>{{bibleverse|Jeremiah|13:1–11|HE}}</ref>
* Jeremiah 16:1–9: The shunning of the expected customs of marriage, mourning, and general celebration.<ref>{{bibleverse|Jeremiah|16:1–9|HE}}</ref>
* Jeremiah 19:1–13: the acquisition of a clay jug and the breaking of the jug in front of the religious leaders of Jerusalem.<ref>{{bibleverse|Jeremiah|19:1–13|HE}}</ref>
* [[Jeremiah 27]][[Jeremiah 28|–28]]: The wearing of an oxen yoke and its subsequent breaking by a false prophet, [[Hananiah]].
* Jeremiah 32:6–15: The purchase of a field in Anathoth for the price of seventeen silver [[shekel]]s.<ref>{{bibleverse|Jeremiah|32:6–15|HE}}</ref>
* Jeremiah 35:1–19: The offering of wine to the [[Rechabites]], a tribe known for living in tents and refusing to drink wine.<ref>{{bibleverse|Jeremiah|35:1–19|HE}}</ref>