David A. Bosworth, «The Tears of God in the Book of Jeremiah», Vol. 94 (2013) 24-46
The article analyzes several passages in Jeremiah in which God weeps in order to understand the function of divine weeping in the book. Attention to the distribution of weeping in the book finds that God’s weeping (8,23; 9,9.17; 13,17; 14,17) gives way to divine anger and refusal to hear the petitions of the people (15,1; 16,5-7). LXX and many modern commentators have attempted to deny that God weeps in these passages. However, several texts clearly depict God weeping, and weeping deities are common in ancient Near Eastern literature.
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THE TEARS OF GOD IN THE BOOK OF JEREMIAH
cially accepted norms 40. In one passage in Jeremiah, the speaker
expects to weep secretly:
If you [pl.] do not listen,
my inmost self will weep in secret (yvpn-hkbt ~yrtsmb)
because of [your] [pl.] pride.
my eyes will surely tear ([mdt [mdw)
and flow with tears (h[md yny[ drtw)
for YHWH’s flock led away to exile.
Most scholars think that Jeremiah speaks here rather than YHWH 41.
However, as noted above, the voices of God and Jeremiah are not al-
ways separable and this passage, like 8,23 and 9,17, combines the
weeping of YHWH and Jeremiah 42. As in 9,9 and 17, LXX assumes
that YHWH is speaking, but not weeping. Rather, the people will weep
over their impending doom: “your [pl.] soul (ἡ ψυχὴ ὑµῶν) will weep
because of your [pl.] pride, your eyes (οἱ ὀφθαλµοὶ ὑµῶν) will flow
with tearsâ€. YHWH is the last identified speaker in vv. 12 and 14, and
speaks also in v. 18. The speech of YHWH noted in v. 15 may apply
to what follows (vv. 16-17, or 16-27) as easily as to what precedes.
As often, the speech of YHWH and Jeremiah cannot be reliably sepa-
rated, but allowing that such language may be attributed to both of
them seems reasonable. Commentators do not generally ponder why
Jeremiah/ YHWH would weep “in secret†rather than openly. The phrase
could be understood with the first line to mean “if in hiding places you
do not listen, my vpn will weep†or, if emended to ~yrrsmb, “if in re-
bellion you do not listen†43. Most commentators follow MT and un-
derstand the phrase as modifying the weeping rather than the not
listening 44. McKane cites Kimchi’s distinction between inward grief
and outward displays of grief 45. Kimchi suggests that the expression
clarifies that these tears come from genuine interior sorrow and are
NELSON, Seeing through Tears, 94.
40
RUDOLPH, Jeremia, 96; MCKANE, Jeremiah, I, 299; HOLLADAY, Jere-
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miah, I, 406; LUNDBOM, Jeremiah, I, 677; ALLEN, Jeremiah, 161; SCHMIDT,
Jeremia, 225; FISCHER, Jeremia, 459.
Thus FRETHEIM, Jeremiah, 209; STULMAN, Jeremiah, 137.
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Thus HOLLADAY, Jeremiah, I, 405.
43
CARROLL, Jeremiah, 299-300; CRAIGIE, Jeremiah 1–25, 187-188;
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THOMPSON, Jeremiah, 368-369.
MCKANE, Jeremiah, I, 299.
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