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The oracle of deliverance for Ebed-Melech, the cushite  Paid

An exegetical-theological study of Jer 38,1-13 and 39,15-18

by Deusdedit Musinguzi (Author)
©2020, Thesis, 310 Pages
Theology & Philosophy

Series: African Theological Studies, Volume 22

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This book examines the oracle of deliverance that Yhwh communicated to Ebed-melech, the Cushite (Jer 39,15-18). In order to comprehend this analeptically presented promise, however, the research also scrutinizes two other related events in Jeremiah’s mission in the context of Jer 37–39: i) the unpleasant incident in which the Jerusalem officials maliciously threw the Lord’s messenger into the muddy cistern (Jer 38,1–6) and ii) Ebed-melech’s benevolent intervention to rescue the prophet from the water reservoir (Jer 38,7-13). In this monograph, the author uses the historical-critical method and rhetorical & narrative analyses.

  • Cover
  • Title
  • Copyright
  • About the author
  • About the book
  • Citability of the eBook
  • Preface
  • Foreward
  • Acknowledgment
  • Table of contents
  • Signs and abbreviations
    • Journals, series and abbreviated titles
    • Grammatical and other special abbreviations
  • Introduction
    • 1. Theme and scope of the study
    • 2. Status quaestionis
    • 3. Uniqueness and limits
    • 4. Content and outline
    • 5. Methodology
    • 6. Choice between MT and LXX
  • Chapter I Contexts and characters (Jer 37–39)
    • 1. Historical context
      • 1.1 Babylonian siege
      • 1.1.1 Limited historical and scriptural evidence
      • 1.1.2 Jerusalem’s actual fall and obliteration
      • 1.1.3 Tenable conclusion
      • 1.2 Internal discrepancies
      • 1.3 Social atmosphere
    • 2. Literary context
      • 2.1 Proposed structure
      • 2.2 Extensive sequence
      • 2.2.1 Zedekiah’s reign and Jeremiah’s detention (Jer 37,1–21): Plot one
      • 2.2.2 Jeremiah’s rescue and meeting with Zedekiah (Jer 38,1–28): Plot two
      • 2.2.3 Jerusalem falls but some people survive (Jer 39,1–18): Plot three
      • 2.3 Apparent repetitions
    • 3. Characters
      • 3.1 God
      • 3.2 Jeremiah
      • 3.3 Zedekiah
      • 3.4 Nebuchadnezzar
      • 3.5 Zedekiah’s officials
      • 3.6 Nebuchadnezzar’s officials
      • 3.7 Ebed-melech
      • 3.7.1 Name and its implications
      • 3.7.2 Nationality and social status
      • 3.7.3 His words and deed
      • 3.7.4 God’s approbation
      • 3.8 Ebed-melech’s aides
    • Excursus 1: Cush and the Cushites
  • Chapter II Jeremiah in and out of the cistern (Jer 38,1–13)
    • 1. Immediate context (Jer 38,1–28)
    • 2. Narrative structure (Jer 38,1–13)
    • 3. Jeremiah thrown into the cistern (Jer 38,1–6): Scene I
      • 3.1 Delimitation of the text
      • 3.2 Text-criticism and translation20
      • 3.3 Rhetoric analysis
      • 3.3.1 The passage in its entirety (Jer 38,1–6)
      • 3.3.2 Relationship between parts of the passage
      • 3.3.3 Assessment of individual parts of the passage
      • 3.4 Narrative analysis
      • 3.4.1 Officials heard Jeremiah’s oracle (vv.1–3)
      • 3.4.1.1 Characters
      • 3.4.1.2 Setting
      • 3.4.1.3 Cause of conflict
      • 3.4.2 Officials requested to kill Jeremiah (v.4)
      • 3.4.3 Zedekiah’s response to the officials (v.5)
      • 3.4.4 The officials threw Jeremiah in the cistern (v.6a-e)
      • 3.4.5 Jeremiah sank in the mud in the cistern (v.6f)
    • 4. Jeremiah drawn out of the cistern (Jer 38,7–13): Scene II
      • 4.1 Delimitation of the text
      • 4.2 Text-criticism and translation
      • 4.3 Rhetoric analysis
      • 4.3.1 The passage in its entirety (Jer 38,7–13)
      • 4.3.2 Unifying elements for the passage
      • 4.3.3 Relationship within component parts
      • 4.3.4 Analysis of individual parts of the passage
      • 4.4 Narrative analysis
      • 4.4.1 Background information (v.7)
      • 4.4.1.1 Characters
      • 4.4.1.2 Motivation for Ebed-melech’s act
      • 4.4.1.3 Setting
      • 4.4.2 Ebed-melech’s report to the king (vv.8–9)
      • 4.4.2.1 Ebed-melech’s address to the king
      • 4.4.2.2 The evil of the officials
      • 4.4.2.3 Famine in the city
      • 4.4.3 The king’s command to Ebed-melech (v.10)
      • 4.4.4 Ebed-melech delivers Jeremiah (vv.11–13a-b)
      • 4.4.5 Jeremiah stayed in the court of the guard (v.13c)
    • 5. Exegetical issues
      • 5.1 Sword, famine and pestilence
      • 5.2 One’s life as booty
      • 5.3 Not seeking peace but evil
      • 5.4 Sitting in the gate
      • 5.5 Significance of thirty men
    • Excursus 2: Ebed-melech, the Cushite in Judah
  • Chapter III God’s promise of deliverance to Ebed-melech (Jer 39,15–18)
    • 1. Literary genre and form
    • 2. Specaific literary context (Jer 39,1–18)
    • 3. Judgment for Zedekiah (Jer 39,1–10): Scene I
      • 3.1 Delimitation of the text
      • 3.2 Text-criticism and translation
      • 3.3 Narrative analysis
      • 3.3.1 Final siege of Jerusalem (vv.1–3)
      • 3.3.2 Zedekiah’s attempted flight (v.4)
      • 3.3.3 The capture and judgment of Zedekiah (v.5)
      • 3.3.4 The fate of the people and the city (vv.6–9)
      • 3.3.5 Favor for the poor (v.10)
      • 3.4 Parallel texts
    • 4. The liberation of Jeremiah (Jer 39,11–14): Scene II
      • 4.1 Delimitation of the text
      • 4.2 Text-criticism and translation
      • 4.3 Narrative analysis
      • 4.3.1 Command to protect Jeremiah (vv.11–12)
      • 4.3.2 Officials prepare to free Jeremiah (v.13)
      • 4.3.3 Liberation of Jeremiah (v.14a-b)
      • 4.3.4 Jeremiah entrusted to Gedaliah (v.14c)
      • 4.3.5 Jeremiah among the people again (v.14d)
      • 4.4 Parallel text (Jer 40,1–6)
      • 4.4.1 Particular elements in Jer 40,1–6
      • 4.4.2 Similarities in Jer 39,11–14 and Jer 40,1–6
      • 4.4.3 Discrepancies in Jeremiah’s release story
    • 5. Salvation for Ebed-melech (Jer 39,15–18): Scene III
      • 5.1 Delimitation of the text
      • 5.2 Text-criticism and translation
      • 5.3 Rhetoric analysis
      • 5.3.1 The passage in its entirety
      • 5.3.2 Uniting elements of the text
      • 5.3.3 Analysis of particular parts
      • 5.3.4 Features of Ebed-melech’s oracle
      • 5.3.4.1 Anachronistic placement
      • 5.3.4.2 Judgment and salvation
      • 5.3.4.3 God’s commitment and assurance
      • 5.3.4.4 Content of the promise
      • 5.3.4.5 Basis for the promised salvation
    • 6. Exegetical issues
      • 6.1 Flight to the wilderness
      • 6.2 Darkness and blindness
      • 6.3 Massive slaughter of humans
      • 6.4 Meaning of «on that day»
      • 6.5 To deliver and to give into the hands
      • 6.5.1 וְהִצַּלְתִּיךָ «But I will deliver you» (Jer 39,17a)
      • 6.5.2 כִּי מַלֵּט אֲמַלֶּטְךָ «For I will surely deliver you» (Jer 39,18a)
      • 6.5.3 וְלֹא תִנָּתֵן בְּיַד «and you will not be given in the hand of» (Jer 39,17b)
      • 6.6 Trust in God or in mortal potency
      • 6.6.1 Trust as a hermeneutical key
      • 6.6.2 Subject of faith
      • 6.6.3 Object of confidence
  • Chapter IV Theological significance and socio-political implications
    • 1. Theological significance
      • 1.1 God’s commitment to his promises
      • 1.1.1 Declaration of deliverance
      • 1.1.2 Accomplishment of the oath
      • 1.2 Trust and deliverance
      • 1.2.1 Obedience and good deeds
      • 1.2.1.1 In divine-human connection
      • 1.2.1.2 In human affairs
      • 1.2.2 Salvation belongs to the Lord
      • 1.2.3 God’s channels of deliverance
      • 1.2.3.1 Direct or indirect intervention
      • 1.2.3.2 Appointed persons
      • 1.2.3.3 Charismatic persons
      • 1.3 Judgment and redemption
      • 1.3.1 Way of life and way of death
      • 1.3.2 Ebed-melech and Zedekiah as models
      • 1.3.2.1. Ebed-melech, the Cushite and eunuch
      • 1.3.2.2 Zedekiah, king of Judah
      • 1.3.3 Identity of the remnants
      • 1.4 Universality of Jeremiah’s mission
      • 1.4.1 Prophet to the nations
      • 1.4.2 Universal Judgment
      • 1.4.3 Deliverance for a stranger
      • 1.5 Rejection of God’s messengers
      • 1.5.1 Persecution and reaction
      • 1.5.2 Implications of rejection
      • 1.5.3 Human solace for Jeremiah
      • 1.6 Jeremiah’s grief and Jesus’ passion
      • 1.6.1 Dishonored by compatriots
      • 1.6.2 False accusations
      • 1.6.3 Assistance from the lowly
    • 2. Social and political implications
      • 2.1 Origin and scope of authority
      • 2.1.1 Power comes from God
      • 2.1.2 Socio-political arrangement
      • 2.2 Contemporary prophets and prophetism
      • 2.2.1 Christians as prophets
      • 2.2.2 Divine messengers’ role
      • 2.3 Religion and politics
      • 2.3.1 Traits of true leaders
      • 2.3.2 Scope of leadership
      • 2.3.3 Dissent in administration
      • 2.4 Justice and peace today
      • 2.4.1 Collective responsibility
      • 2.4.2 Ebed-melech, the hero of fairness
      • 2.4.3 Spontaneous altruism
      • 2.5 Compassion for the vulnerable
      • 2.5.1 Thrust for kindness
      • 2.5.2 Ubuntu – Dynamic compassion
  • Conclusion
    • 2. Jeremiah’s symbolic life and actions
      • 2.1 Classical examples
      • 2.2 Incarceration and its implications
      • 2.3 The prophet’s cistern experience
    • 3. The potency of active faith
      • 3.1 Ebed-melech’s trust
      • 3.2 Jerusalem’s mistrust
    • 4. Divergent points of view
      • 4.1 Prophetic announcement
      • 4.2 Officials’ evaluation
      • 4.3 Ebed-melech’s and Zedekiah’s assessment
      • 4.4 Readers’ analysis vis-à-vis God’s interpretation
    • 5. Aliens and natives in God’s plan
      • 5.1 Ebed-melech and the anonymous widow
      • 5.2 Theme of the remnants
      • 5.3 Individual responsibility
  • Appendices
  • Bibliography
  • Index
Pages:
310
Year:
2020
ISBN (HARDBACK):
9783631828007 (Active)
ISBN (EPUB):
9783631833650 (Active)
ISBN (PDF):
9783631833643 (Active)
DOI:
10.3726/b17494
Language:
English
Keywords:
Prophecy, Salvation, trust, disobedience, damnation
Published:
Berlin, Bern, Bruxelles, New York, Oxford, Warszawa, Wien, 2020. 310 pp., 2 fig. b/w.

Deusdedit Musinguzi (1977) holds bachelor’s degree in philosophy & social studies and master’s in religious & theological studies – Makerere University, Kampala; bachelor’s in theological studies – Pontifical Urban University; master’s in biblical exegesis – Pontifical Biblical Institute; and doctorate in biblical theology – Pontifical Gregorian University, Rome.

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