Religions 2026, 17(1), 24; https://doi.org/10.3390/rel17010024 (registering DOI) - 25 Dec 2025
Abstract
Regarding Judah’s exilic realities and forced migration experience, this article proposes that the sage responsible for this poem functioned as a carrier group in articulating a narrative of collective trauma. The paper begins by summarizing key components of cultural trauma theory as developed
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Regarding Judah’s exilic realities and forced migration experience, this article proposes that the sage responsible for this poem functioned as a carrier group in articulating a narrative of collective trauma. The paper begins by summarizing key components of cultural trauma theory as developed by Jeffrey C. Alexander. It also situates the shared socio-historical context of the final textual forms of Jeremiah and Proverbs within the exilic/post-exilic realities of the Judahite community. It next traces the trope of wine inebriation across several Jeremiah texts, focusing especially on Jeremiah 25:15–29 to show how this motif is integrally woven into the book’s overarching themes of indictment, judgment, and exile. A conventional wisdom reading of Proverbs 23:29–35 yields a moralistic warning about the self-destructive cycle of wine intoxication of the fools in the book of Proverbs. But a cultural trauma hermeneutic of the poem—when paired with intertextual echoes of Jeremiah 25:15–29—opens the poem to a deeper reading. Within this framework, the sapiential poem emerges as a creative, dramatic and theologically rich act of trauma storytelling, depicting foolish Judah’s metaphorical intoxication as an embodiment of exilic indictment, woes and suffering, yet gesturing toward the possibility of healing and restoration through wisdom reflection and re-narration of their past.
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(This article belongs to the Special Issue Forced Migration and the Bible: Displacement, Statelessness, and Resiliency in Sacred Texts)
