§1Prolusion
Three passages that mock idolatry – vv. 2–5, 8–9, 14–16 – comprise the principle literary strand of the prophecy contained in Jer 10:1–16. Quantitatively, these passages encompass more than half of the material contained in the prophetic unit. Qualitatively, they grant the entire prophecy its anti-idolatrous character, which extends to other literary strands even though they do not necessarily express the same ideological trend on their own. Thus, the harsh, satirical presentation of the idols as human-made objects easily absorbs the Aramaic passage (v. 11), which predicts destruction for “gods that did not make the heavens and the earth.” The hymnic passages, which praise YHWH as the creator (vv. 12–13) and universal sovereign (vv. 6–7, 10), are likewise easily integrated into the fabric of the prophecy as presenting a counterbalance for the idols’ impotency to do anything at all.
From a compositional point of view, each of the strands now intertwined in the prophecy can be separated analytically from the others, thus revealing their original independence as textual segments. However, only the satirical passages form a coherent sequence of their own, exhibiting a narrative-like logic that guides its sequence. The hymnic passages do not converge; they are best regarded as either complete or fragmentary poems supplemented to the prophecy at different stages in its compositional history.54 In many respects, the Aramaic passage is a sui generis fragment in prophetic literature at large.55 The satirical passages, by contrast, are so tightly interconnected in their language, literary form, subject matter, and ideology that they must be regarded as stemming from the same original document, which was only secondarily divided into distinct paragraphs.
furnishes partial confirmation for the original continuity between the satirical passages; there, two hymnic passages (vv. 6–7, 10) are entirely absent, and the satirical passages separated by them are closely combined (albeit with some important textual variation, discussed below). Nevertheless,
does not fully preserve the original form of the prophetic unit because there too, hymnic (vv. 12–13) and Aramaic (v. 11) passages interfere between the satirical passages (vv. 2–5a + 9 + 5b on the one hand and vv. 14–16 on the other). Apparently,
already evinces the marks of a relatively late reworking and supplementation.
56Study of the satirical passages should also take into account another aspect of the literary evidence. While these passages appear to stem from an original, continuous document, this reconstructed text does not necessarily form an unanalyzable literary unity. On the contrary, the starting point for this chapter is the recognition that a close reading of the satirical passages exposes internal tensions suggesting that this strand of material should be viewed as a literary composite comprising of two sub-strands.
On the one hand, the satirical passages contain a series of clauses that depict in great detail the process of manufacturing statues of gods (vv. 3b–5a, 9). These clauses emphasize the high value of the precious materials utilized for making the cult images: silver and gold imported from distant lands, and blue and purple garments that typify royal and divine clothing. These clauses also highlight the skilled craftsm...
