Jerry A. Gladson, «Postmodernism and the Deus absconditus in Lamentations 3», Vol. 91 (2010) 321-334
Lamentations reflects the silence of God. God seemingly does not act or speak. To some, this detachment represents an absence of God; to others, a «hiddenness» of God (Deus absconditus). Analysis of Lam 3,55-57, the crux interpretum for the divine silence, suggests the q strophe may break this oppressive silence. The strophe reflects an awareness of God who speaks. God stands in the background of the whole of life for this poet, emerging only fleetingly and in ways oblique. This perspective is similar to the ambiguous, indeterminate approach to reality in postmodernism. The divine Voice thus joins other voices in Lamentations.
322 JERRY A. GLADSON
them, of attacking and forgetting them — but God never re-
sponds †4.
Yet, far from being hidden, the divine Name pervades
Lamentations. In the five poems, Yhwh appears 30 times, with the
greatest concentration (11 times), ironically, in the third poem 5. In
contrast, the more generic phoneme, la, occurs only once, also in
e
the third poem (3,41), while its plural form μyhla is not found.
Linguistically, then, Lamentations cannot be described as silent
about God. The issue is however not literary. It is theological. God
remains silent or refrains from action toward those who have
suffered in extremis at the hands of the Babylonian invaders. The
question is insistently posed near the end of the fifth poem: “Why
have you forgotten us forever (jxnl)� (5,20).
I. Imploring the Deity in Lamentations 3
The third poem (Lam 3,1-66) most insistently implores the
deity. Often regarded as the theological core of Lamentations, this
poem combines elements of the individual and communal lament.
Structurally, this poem lies near the midpoint of the five poems,
hence the claim it constitutes a chiastic center for the entire book 6.
The dirges and laments in the first part of the book, according to
this view, gradually ascend to a climax in Lam 3, where the dsj of
YHWH becomes pivotal 7. The third poem discloses the meaning of
Jerusalem’s destruction. “The distress is a punishment,†observes
B. Johnson, “but a punishment aimed at rehabilitation, not at
definite rejection†8. The poems gradually descend into despair at
O’CONNOR, “Book of Lamentationsâ€, 1021.
4
Lam 1,5.9.11-12.17-18.20; 2,6-8.17.20.22; 3,22.24-26.40.50.55.59.61.64.66;
5
4,11.16.20; 5,1.19.21.
B. JOHNSON, “Form and Message in Lamentationsâ€, ZAW 97 (1985)
6
58-73 ; N. GOTTWALD, “The Book of Lamentations Reconsideredâ€, The
Hebrew Bible in Its Social World and in Ours (SBLSS ; Atlanta, GA 1993)
165-73 ; D. HILLERS, Lamentations (AB 7A; Garden City, NY 1972) xvi.
“ [Lam 3] Als der Höhepunkt derselben heraushebt†— D. GIESEBRECHT,
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Die Klagelieder Jeremia (HKAT III/2/2; Göttingen 1907) xiv; J. KRASOVEC, ˇ
“ The Source of Hope in the Book of Lamentationsâ€, VT 42 (1992) 223-233;
D. A. HUBBARD, “Hope in the Old Testamentâ€, TynB 34 (1983) 45.
JOHNSON, “Form and Message in Lamentationsâ€, 73.
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