354 Mark J. Boda another key passage in Jeremiah, 14,1–15,4 (41). Lying behind this passage is the assumption of a prophetic liturgy in which the people cried out to God in lament and sent the prophet to enquire of God. There we find that the prophetic process is again curtailed, although this time the message is for the prophet rather than the people. The prophet is told not to intercede for the people. Interestingly, the issue is the same: false prophecy and idolatry related to messages that arise from their own minds. Just as Jer 23,33-40 prohibits the people from asking for an oracle from the prophet, so Jer 14,1–15,4 prohibits the prophet from asking for an oracle for the people. There is no reason then to identify Jer 23,34-40 as a much later deutero-prophetic insertion, it echoes themes found within what are considered earlier Jeremianic and Deuteronomic streams of tradition within the corpus. Thus, the crisis of false prophecy related to idolatry in the closing moments of the kingdom of Judah’s history leads to the judgment of God upon this disobedient generation. The judgment of God is first one of ceased revelation before it is one of fiery destruction. The mediation of true prophecy is cut off from the kingdom due to its penchant to follow idolatry and its attendant false prophecy. In the Jeremianic tradition this is closely related to the term ma¢¢˝’, a term for prophecy. Asking for a prophetic ma¢¢˝’ is deemed inappropriate. 3. Jeremiah, Prophecy and Zechariah 9–14 On one level there are points of similarity between this Jeremianic tradition of prophecy and Zechariah 9–14 (42). Many have noted clear (41) Cf. M.J. BODA, “From Complaint to Contrition: Peering through the liturgical window of Jer 14,1–15,4”, ZAW 113 (2001) 186-197. Notice 23,10, where because of the wickedness of the land related to idolatry and prophecy, the land is parched…resonates with Jer 14,1–15,4 which is echoed in Zech 10,1-3. (42) Of all the tradition streams that have had influence on the Zecharian tradition (Zechariah 1–14), the Jeremianic is clearly the strongest. I have argued this for Zech 1–8 as well as for Zech 9–14, see M.J. BODA, “From Fasts to Feasts: The Literary Function of Zechariah 7–8”, CBQ 65 (2003) 390-407; M.J. BODA, “Zechariah: Master Mason or Penitential Prophet?”, Yahwism After the Exile. Perspectives on Israelite Religion in the Persian Era (eds. B. BECKING – R. ALBERTZ) (Studies in Theology and Religion; Assen 2003) 49-69; M.J. BODA – S.E. PORTER, “Literature to the Third Degree: Prophecy in Zechariah 9–14 and the Passion of Christ”, Traduire le Bible hébraïque. De la Septante à la Nouvelle Bible Segond/Translating the Hebrew Bible. From the Septuagint to the Nouvelle Bible Segond (ed. M. JINBACHIAN – R. DAVID) (Sciences bibliques; Montreal 2005) 215-254; M.J. BODA, “Figuring the Future: The Prophets and the Messiah”, Messiah (ed. S.E. PORTER) (McMaster New Testament Studies; Grand Rapids