How Long Jeremiah Profethise Agains Jesusalem ?

Book of the Bible

The Book of Jeremiah (Hebrew: ספר יִרְמְיָהוּ) is the second of the Latter Prophets in the Hebrew Bible, and the second of the Prophets in the Christian Erstwhile Testament.^[one] The superscription at affiliate Jeremiah 1:1–3 identifies the volume as "the words of Jeremiah son of Hilkiah".^[1] Of all the prophets, Jeremiah comes through most clearly as a person, ruminating to his scribe Baruch well-nigh his part as a servant of God with footling good news for his audience.^[ii]

His book is intended as a bulletin to the Jews in exile in Babylon, explaining the disaster of exile as God'due south response to Israel's pagan worship:^[3] the people, says Jeremiah, are like an unfaithful wife and rebellious children, their infidelity and rebelliousness made judgment inevitable, although restoration and a new covenant are foreshadowed.^[4] Accurate oracles of Jeremiah are probably to be found in the poetic sections of chapters 1 –25, just the book every bit a whole has been heavily edited and added to by the prophet'southward followers (including perhaps his companion, the scribe Baruch) and later generations of Deuteronomists.^[5]

Information technology has come down in two singled-out though related versions, ane in Hebrew, the other known from a Greek translation.^{[half dozen]} The appointment of the two (Greek and Hebrew) can be suggested by the fact that the Greek shows concerns typical of the early Persian period, while the Masoretic (i.e., Hebrew) shows perspectives which, although known in the Persian menstruation, did non attain their realisation until the 2nd century BCE.^[seven]

Structure [edit]

(Taken from Michael D. Coogan's A Brief Introduction to the Erstwhile Testament; other sources will give slightly dissimilar divisions)

It is difficult to discern whatsoever construction in Jeremiah, probably considering the volume had such a long and complex composition history.^[two] It can be divided into roughly six sections:^[8]

• Chapters 1–25 (The earliest and master cadre of Jeremiah'due south message)
• Chapters 26–29 (Biographic textile and interaction with other prophets)
• Chapters 30–33 (God's promise of restoration including Jeremiah's "new covenant" which is interpreted differently in Judaism than it is in Christianity)
• Capacity 34–45 (Mostly interaction with Zedekiah and the fall of Jerusalem)
• Chapters 46–51 (Divine punishment to the nations surrounding Israel)
• Chapter 52 (Appendix that retells two Kings)^[nine]

Summary [edit]

Historical background [edit]

The background to Jeremiah is briefly described in the superscription to the book: Jeremiah began his prophetic mission in the thirteenth yr of king Josiah (almost 627 BC) and finished in the eleventh year of male monarch Zedekiah (586 BC), "when Jerusalem went into exile in the sixth month." During this period, Josiah inverse the Judahite religion, Babylon destroyed Assyria, Arab republic of egypt briefly imposed vassal condition on Judah, Babylon defeated Egypt and made Judah a Babylonian vassal (605 BC), Judah revolted merely was subjugated again past Babylon (597 BC), and Judah revolted in one case more than.^[10]

This revolt was the final one: Babylon destroyed Jerusalem and its Temple and exiled its king and many of the leading citizens in 586 BC, catastrophe Judah's existence equally an independent or quasi-independent kingdom and inaugurating the Babylonian exile.^[10]

Overview [edit]

The volume can exist conveniently divided into biographical, prose and poetic strands, each of which tin can exist summarised separately. The biographical material is to be establish in chapters 26–29, 32, and 34–44, and focuses on the events leading up to and surrounding the fall of Jerusalem to the Babylonians in 587 BCE; it provides precise dates for the prophet'due south activities first in 609 BCE. The not-biographical prose passages, such as the Temple sermon in chapter vii and the covenant passage in 11:1–17, are scattered throughout the book; they show clear affinities with the Deuteronomists, the school of writers and editors who shaped the series of history books from Judges to Kings, and while information technology is unlikely they come directly from Jeremiah^{[ commendation needed ]}, they may well have their roots in traditions about what he said and did.^[xi]

The poetic textile is found largely in chapters 1–25 and consists of oracles in which the prophet speaks every bit God's messenger. These passages, dealing with Israel'southward unfaithfulness to God, the call to repentance, and attacks on the religious and political establishment, are mostly undated and have no clear context, merely it is widely accepted that they stand for the teachings of Jeremiah and are the earliest phase of the book. Allied to them, and also probably a reflection of the accurate Jeremiah, are further poetic passages of a more personal nature, which take been called Jeremiah's confessions or spiritual diary. In these poems the prophet agonises over the apparent failure of his mission, is consumed by bitterness at those who oppose or ignore him, and accuses God of betraying him.^[11]

Composition [edit]

A loftier-resolution scan of the Aleppo Codex containing the Book of Jeremiah (the sixth book in Nevi'im)

Texts and manuscripts [edit]

Jeremiah exists in two versions: a Greek translation, chosen the Septuagint, dating from the last few centuries BCE and constitute in the earliest Christian manuscripts, and the Masoretic Hebrew text of traditional Jewish bibles – the Greek version is shorter than the Hebrew past about 1 eighth, and arranges the textile differently. Equivalents of both versions were constitute among the Dead Body of water Scrolls, so that is clear that the differences mark of import stages in the transmission of the text.^[12]

Most scholars concur that the Hebrew text underlying the Septuagint version is older than the Masoretic text, and that the Masoretic evolved either from this or from a closely related version.^{[13] [14]} The shorter version ultimately became canonical in Greek Orthodox churches, while the longer was adopted in Judaism and in Western Christian churches.^[15]

Limerick history [edit]

It is more often than not agreed that the three types of textile interspersed through the volume – poetic, narrative, and biographical – come from different sources or circles.^[xvi] Authentic oracles of Jeremiah are probably to exist found in the poetic sections of capacity i –25, but the book every bit a whole has been heavily edited and added to by followers (including perhaps the prophet's companion, the scribe Baruch) and later generations of Deuteronomists.^[5] The date of the final versions of the book (Greek and Hebrew) can exist suggested by the fact that the Greek shows concerns typical of the early on Persian period, while the Masoretic (i.e., Hebrew) shows perspectives which, although known in the Persian menstruation, did not accomplish their realisation until the 2nd century BCE.^[vii]

Literary development [edit]

The Book of Jeremiah grew over a long period of time. The Greek phase, looking frontwards to the autumn of Babylon and aligning in places with 2nd Isaiah, had already seen major redaction (editing) in terms of overall structure, the superscriptions (sentences identifying following passages as the words of God or of Jeremiah), the assignment of historical settings, and arrangement of textile, and may have been completed past the late Exilic period (concluding half of the 6th century BCE); the initial stages of the Masoretic Hebrew version may have been written not long afterwards, although affiliate 33:14–26^[17] points to a setting in mail service-exilic times.^[18]

Jeremiah [edit]

Co-ordinate to its opening verses the book records the prophetic utterances of the priest Jeremiah son of Hilkiah, "to whom the word of YHWH came in the days of king Josiah" and after. Jeremiah lived during a turbulent menstruum, the final years of the kingdom of Judah, from the expiry of male monarch Josiah (609 BCE) and the loss of independence that followed, through the destruction of Jerusalem by the Babylonians and the exile of much its population (587/586).^[19] The volume depicts a remarkably introspective prophet, impetuous and often angered past the role into which he has been thrust, alternate efforts to warn the people with pleas to God for mercy, until he is ordered to "pray no more than for this people." He engages in extensive operation fine art, walking about in the streets with a yoke most his neck and engaging in other efforts to attract attention. He is taunted and retaliates, is thrown in jail every bit the upshot, and at ane betoken is thrown into a pit to die.

Jeremiah and the Deuteronomists [edit]

The Deuteronomists were a schoolhouse or movement who edited the books of Joshua, Judges, Samuel and Kings into a more than or less unified history of Israel (the so-called Deuteronomistic History) during the Jewish exile in Babylon (6th century BCE).^[20] It is argued that the Deuteronomists played an of import office in the product of the book of Jeremiah; for example, in that location is clear Deuteronomistic language in chapter 25, in which the prophet looks back over twenty-three years of unheeded prophecy. From the Deuteronomistic perspective the prophetic role implied, more anything else, concern with law and covenant later on the fashion of Moses. On this reading Jeremiah was the last of a long line of prophets sent to warn Israel of the consequences of infidelity to God; dissimilar the Deuteronomists, for whom the call for repentance was e'er central, Jeremiah seems at some signal in his career to have decided that further intercession was pointless, and that Israel's fate was sealed.^[21]

Jeremiah every bit a new Moses [edit]

The book's superscription claims that Jeremiah was active for forty years, from the thirteenth year of Josiah (627 BCE) to the fall of Jerusalem in 587. Information technology is clear from the terminal chapters of the book, however, that he continued to speak in Arab republic of egypt subsequently the bump-off of Gedaliah, the Babylonian-appointed governor of Judah, in 582. This suggests that the superscription is trying to make a theological point nigh Jeremiah by comparing him to Moses – whereas Moses spent twoscore years leading Israel from slavery in Arab republic of egypt to the Promised Land, Jeremiah'south xl years saw State of israel exiled from the country and Jeremiah himself ultimately in exile in Egypt.^[22]

Themes [edit]

Covenant [edit]

Much of Jeremiah'southward prophetic preaching is based on the theme of the covenant between God and Israel (God would protect the people in return for their exclusive worship of him): Jeremiah insists that the covenant is conditional, and can be cleaved past Israel's apostasy (worship of gods other than Yahweh, the God of State of israel). The people, says Jeremiah, are like an unfaithful wife and rebellious children: their infidelity and rebelliousness makes judgement inevitable. Interspersed with this are references to repentance and renewal, although information technology is unclear whether Jeremiah idea that repentance could ward off judgement or whether it would have to follow judgement. The theme of restoration is strongest in chapter 31:32, which looks to a futurity in which a new covenant fabricated with Israel and Judah, one which volition not be broken.^[iv] This is the theme of the "new covenant" passage at chapter 31:31–34, drawing on Israel's by relationship with God through the covenant at Sinai to foresee a new future in which Israel will be obedient to God.^[23]

The "Confessions" of Jeremiah [edit]

Scholars from Heinrich Ewald onwards ^[24] have identified several passages in Jeremiah which can be understood as "confessions": they occur in the get-go section of the volume (chapters 1–25) and are generally identified as Jeremiah 11:18–12.6, fifteen:x–21, 17:14–eighteen, 18:18–23, and xx:7–18.^{[25] [26]} In these 5 passages, Jeremiah expresses his discontent with the message he is to deliver, simply besides his steadfast commitment to the divine telephone call despite the fact that he had not sought it out. Additionally, in several of these "confessions", Jeremiah prays that the Lord will take revenge on his persecutors (for instance, Jeremiah 12:three^[27]).^[28]

Jeremiah'south "confessions" are a type of individual lament. Such laments are constitute elsewhere in the psalms and the Book of Job. Like Chore, Jeremiah curses the mean solar day of his nascence (Jeremiah 20:14–18 and Job 3:three–10).^[29] Likewise, Jeremiah'due south assertion "For I hear the whispering of many: Terror is all around!" ^[thirty] matches Psalm 31:13^[31] exactly. Even so, Jeremiah'south laments are made unique by his insistence that he has been chosen past Yahweh to deliver his messages.^[28] These laments "provide a unique expect at the prophet'south inner struggle with organized religion, persecution, and human being suffering".^[32]

Prophetic gestures [edit]

Prophetic gestures, as well known as sign-acts or symbolic actions, were a grade of advice in which a message was delivered by performing symbolic deportment.^[28] Not unique to the volume of Jeremiah, these were ofttimes baroque and violated the cultural norms of the time.^[33] They served the purposes of both cartoon an audience and causing that audience to ask questions, giving the prophet an opportunity to explain the meaning of the behavior. The recorder of the events in the written text (i.e. the author of the text) had neither the same audience nor, potentially, the same intent that Jeremiah had in performing these prophetic gestures.^[34]

The following is a listing – not exhaustive – of noteworthy sign-acts found in Jeremiah:^[35]

• Jeremiah 13:i–11: The wearing, burying, and retrieval of a linen waistband.^[36]
• Jeremiah 16:ane–9: The shunning of the expected community of wedlock, mourning, and full general celebration.^[37]
• Jeremiah 19:ane–13: the conquering of a clay jug and the breaking of the jug in front of the religious leaders of Jerusalem.^[38]
• Jeremiah 27–28: The wearing of an oxen yoke and its subsequent breaking by a false prophet, Hananiah.
• Jeremiah 32:6–15: The purchase of a field in Anathoth for the price of seventeen silver shekels.^[39]
• Jeremiah 35:1–19: The offering of wine to the Rechabites, a tribe known for living in tents and refusing to beverage wine.^[twoscore]

Later estimation and influence [edit]

Judaism [edit]

The influence of Jeremiah during and after the Exile was considerable in some circles, and three additional books, the Book of Baruch, Lamentations, and the Letter of Jeremiah, were attributed to him in Second Temple Judaism (Judaism in the period between the building of the Second Temple in about 515 BCE and its destruction in 70 CE); in the Greek Septuagint they stand between Jeremiah and the Book of Ezekiel, just merely Lamentations is included in modern Jewish or Protestant bibles (the Letter of Jeremiah appears in Catholic bibles as the 6th affiliate of Baruch).^[41] Jeremiah is mentioned past name in Chronicles and the Book of Ezra, both dating from the later Persian period, and his prophecy that the Babylonian exile would last seventy years was taken up and reapplied past the author of the Book of Daniel in the 2d century BCE.

Christianity [edit]

The understanding of the early Christians that Jesus represented a "new covenant"^[42] is based on Jeremiah 31:31–34, in which a futurity Israel will repent and requite God the obedience he demands.^[23] The Gospel's portrayal of Jesus as a persecuted prophet owes a great bargain to the account of Jeremiah's sufferings in capacity 37–44, as well as to the "Songs of the Suffering Retainer" in Isaiah.^[43]

Encounter also [edit]

• Nebo-Sarsekim Tablet

Citations [edit]

1. ^ ^{a b} Sweeney 1998, pp. 81–82.
2. ^ ^{a b} Kugler & Hartin 2008, p. 241. sfn fault: no target: CITEREFKuglerHartin2008 (assist)
3. ^ Allen 1998, pp. 7, 14. sfn error: no target: CITEREFAllen1998 (help)
4. ^ ^{a b} Biddle 2009, p. 1074. sfn mistake: no target: CITEREFBiddle2009 (help)
5. ^ ^{a b} Coogan 2008, p. 300.
6. ^ Sweeney 1998, p. 82.
7. ^ ^{a b} Sweeney 2010, p. 94.
8. ^ Coogan 2008, p. 299.
9. ^ 24:18–25:30
10. ^ ^{a b} Brettler 2010, p. 173.
11. ^ ^{a b} Davidson 1993, pp. 345–46.
12. ^ Blenkinsopp 1996, p. 130.
13. ^ Williamson 2009, p. 168.
14. ^ The Oxford Handbook of the Prophets, Oxford University Press, 2016, edited Carolyn Sharp, author Marvin A Sweeney, p. 456
15. ^ Allen 2008, pp. seven–8.
16. ^ Davidson 1993, p. 345.
17. ^ 33:14–26
18. ^ Allen 2008, p. 11.
19. ^ Sweeney 2010, p. 86.
20. ^ Knight 1995, pp. 65–66.
21. ^ Blenkinsopp 1996, pp. 132, 135–36.
22. ^ Sweeney 2010, pp. 87–88.
23. ^ ^{a b} Davidson 1993, p. 347.
24. ^ Ewald, Heinrich, Die Propheten des Alten Bundes, II: Jeremja und Hezeqiel mit ihren Zeitgenossen, first edition 1840, 2nd edition; Göttingen: Vandenhoeck & Ruprecht, 1868. (Commentary on the Prophets of the Old Attestation, Iii: Nahum SSephanya, Habaqquq, 'Zakharja' XII.-Fourteen., Yeremja, translated by J. Frederick Smith; London: Williams & Norgate, 1878)
25. ^ Jeremiah 11:18–12.six, 15:10–21, 17:14–18, eighteen:18–23, and 20:vii–18
26. ^ Diamond identifies several other passages too described as "confessions": see Diamond, A. R. (1987), The Confessions of Jeremiah in Context, JSOTSup 45, Sheffield, p. 193
27. ^ Jeremiah 12:3
28. ^ ^{a b c} Coogan 2008, p. 303.
29. ^ Jeremiah twenty:14–18 and Task 3:3–10
30. ^ Jeremiah 20:10
31. ^ Psalm 31:13
32. ^ Perdue 2009, p. 1021. sfn error: no target: CITEREFPerdue2009 (help)
33. ^ due east.thou. Ezekiel four:4–8
34. ^ Friebel 1999, p. 13.
35. ^ Friebel 1999, pp. 88–136.
36. ^ Jeremiah 13:i–11
37. ^ Jeremiah sixteen:1–ix
38. ^ Jeremiah nineteen:1–thirteen
39. ^ Jeremiah 32:6–15
40. ^ Jeremiah 35:1–xix
41. ^ Redditt 2008, pp. 132–33.
42. ^ see 1 Corinthians xi:25 and Hebrews viii:6–13
43. ^ Blenkinsopp 1996, p. 134.

Bibliography [edit]

• Allen, Leslie C. (2008). Jeremiah: A Commentary. Westminster John Knox Press. ISBN9780664222239.
• Arena, Francesco (September 2020). Lemche, Niels Peter (ed.). "False Prophets in the Book of Jeremiah: Did They All Prophesy and Speak Falsehood?". Scandinavian Periodical of the Sometime Testament. Taylor & Francis. 34 (two): 187–200. doi:10.1080/09018328.2020.1807104. ISSN 1502-7244. S2CID 221866227.
• Bandstra, Barry L. (2004). Reading the Old Testament: an introduction to the Hebrew Bible. Wadsworth. ISBN9780495391050.
• Biddle, Mark E. (2007). "Jeremiah". In Coogan, Michael D.; Brettler, Mark Zvi; Newsom, Ballad Ann (eds.). The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books: New Revised Standard Version. Oxford University Press. ISBN9780199743919.
• Blenkinsopp, Joseph (1996). A history of prophecy in State of israel. Westminster John Knox Printing. ISBN9780664256395.
• Brettler, Marc Zvi (2010). How to read the Bible. Jewish Publication Society. ISBN978-0-8276-0775-0.
• Brueggemann, Walter (2002). Reverberations of faith: a theological handbook of Old Testament themes. Westminster John Knox. ISBN9780664222314.
• Coogan, Michael D. (2008). A Brief Introduction to the Quondam Testament: The Hebrew Bible in Its Context. Oxford University Press. ISBN9780195332728.
• Davidson, Robert (1993). "Jeremiah, Book of". In Metzger, Bruce M.; Coogan, Michael D. (eds.). The Oxford Companion to the Bible . Oxford University Press. ISBN9780199743919.
• Diamond, A. R. Pete (2003). "Jeremiah". In Dunn, James D. G.; Rogerson, John William (eds.). Eerdmans Commentary on the Bible. Eerdmans. ISBN9780802837110.
• Friebel, Kelvin G. (1999). Jeremiah's and Ezekiel's Sign-Acts: Rhetorical Nonverbal Communication. Continuum. ISBN9781850759195.
• Knight, Douglas A. (1995). "Deuteronomy and the Deuteronomists". In Mays, James Luther; Petersen, David L.; Richards, Harold (eds.). Onetime Testament Interpretation. T&T Clark. ISBN9780567292896.
• Kugler, Robert; Hartin, Patrick (2009). The Former Attestation between theology and history: a critical survey. Eerdmans. ISBN9780802846365.
• Perdue, Leo G. (2006). "Jeremiah". In Attridge, Harold West. (ed.). HarperCollins Study Bible. HarperCollins.
• Redditt, Paul L. (2008). Introduction to the Prophets. Eerdmans. ISBN9780802828965.
• Sweeney, Marvin A. (2010). The Prophetic Literature. Abingdon Printing. ISBN9781426730030.
• Sweeney, Marvin A. (1998). "The Latter Prophets". In Steven 50. McKenzie, Matt Patrick Graham (ed.). The Hebrew Bible today: an introduction to critical issues. Westminster John Knox Press. ISBN9780664256524.
• Williamson, H. K. M. (2009). "Practise We Need A New Bible? Reflections on the Proposed Oxford Hebrew Bible". Biblia. BSW. 90: 168. Archived from the original on 8 Dec 2015. Retrieved 14 January 2012.

External links [edit]

• Hebrew text:
  • ירמיהו Yirmiyahu – Jeremiah (Hebrew)
• Translations into English
  • Jewish translations:
    • Jeremiah at Mechon-Mamre (Jewish Publication Society translation)
  • Christian translations:
    • Online Bible at GospelHall.org
    • Jeremiah at The Dandy Books (New Revised Standard Version) (via archive.org)
  • Bible: Jeremiah public domain audiobook at LibriVox Various versions
• Wikisource texts
  • Book of Jeremiah(Hebrew)
  • Septuagint(Greek)
  • Vulgate(Latin)
  • Wycliffe / King James / American Standard / Earth English Bible(English)

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Source: https://en.wikipedia.org/wiki/Book_of_Jeremiah

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