The Books of Jeremiah & Lamentations
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Is Jeremiah 24 a Propaganda Message for the Babylonian Exiles?
S&I 3, no. 1 (2009): 48-67 ISSN 1975-7123 Is Jeremiah 24 a Propaganda Message for the Babylonian Exiles? Soon-Jin Choi Torch Trinity Graduate School of Theology, Korea [email protected] Abstract A rhetorical analysis of Jeremiah 21–24 discovers a startling reversal that sees the “exiles of Judah” in Babylon as the objects of divine favor, experiencing the exile as part of God’s sovereign plan to make a new covenant with those who have a new heart. In contrast to the “remnant of Jerusalem” who considered themselves favored by God, Jeremiah’s rhetorical strategy is to emphasize the grace shown to the “exiles of Judah,” who are the future of Judah and the bearers of hope for God’s newly created people. Thus, Jeremiah 24 is much more than a propaganda message for the Babylonian exiles. (Keywords: Jeremiah, rhetorical analysis, rhetoric, exilic period) I. Introduction In������������������������������������������������������������������� the present study ������������������������������������������������we���������������������������������������������� claim that ����������������������������������r���������������������������������hetorical analysis will be fruit- ful as a text-centered and holistic approach to the interpretation of the book of Jeremiah. The application of classical rhetorical theory helps explain the structure of Jeremiah 21–24 and also the prophetic tech- niques of persuasion which are used. The argument of Jeremiah 21–24 is that God’s salvation plan requires the exile of Judah; the experience of exile will help the people’s future understanding of the covenant. Jeremiah’s rhetorical techniques build up a persuasive argument to the audience of Jeremiah 21–24 that the traditional institutions of Israel (the Davidic dynasty, Jerusalem, the land) must be destroyed before there can be a new beginning. -
The Prophet Jeremiah As Theological Symbol in the Book of Jeremiah╊
Scholars Crossing LBTS Faculty Publications and Presentations 11-2010 The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates Liberty Baptist Theological Seminary, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Yates, Gary E., "The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah”" (2010). LBTS Faculty Publications and Presentations. 372. https://digitalcommons.liberty.edu/lts_fac_pubs/372 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. ETS, Atlanta 2010 “The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates, Ph.D. Introduction Timothy Polk has noted, “Nothing distinguishes the book of Jeremiah from earlier works of prophecy quite so much as the attention it devotes to the person of the prophet and the prominence it accords the prophetic ‘I’, and few things receive more scholarly comment.”1 More than simply providing a biographical or psychological portrait of the prophet, the book presents Jeremiah as a theological symbol who embodies in his person the word of Yahweh and the office of prophet. 2 In fact, the figure of Jeremiah is so central that a theology of the book of Jeremiah “cannot be formulated without taking into account the person of the prophet, as the book presents him.”3 The purpose of this study is to explore how Jeremiah the person functions as a theological symbol and what these motifs contribute to the overall theology of the book of Jeremiah. -
It Is Difficult to Speak About Jeremiah Without Comparing Him to Isaiah. It
751 It is diffi cult to speak about Jeremiah without comparing him to Isaiah. It might be wrong to center everything on the differences between their reactions to God’s call, namely, Isaiah’s enthusiasm (Is 6:8) as opposed to Jeremiah’s fear (Jer 1:6). It might have been only a question of their different temperaments. Their respec- tive vocation and mission should be complementary, both in terms of what refers to their lives and writings and to the infl uence that both of them were going to exercise among believers. Isaiah is the prophecy while Jeremiah is the prophet. The two faces of prophet- ism complement each other and they are both equally necessary to reorient history. Isaiah represents the message to which people will always need to refer in order to reaffi rm their faith. Jeremiah is the ever present example of the suffering of human beings when God bursts into their lives. There is no room, therefore, for a sentimental view of a young, peaceful and defenseless Jeremiah who suffered in silence from the wickedness of his persecu- tors. There were hints of violence in the prophet (11:20-23). In spite of the fact that he passed into history because of his own sufferings, Jeremiah was not always the victim of the calamities that he had announced. In his fi rst announcement, Jeremiah said that God had given him authority to uproot and to destroy, to build and to plant, specifying that the mission that had been entrusted to him encompassed not only his small country but “the nations.” The magnitude to such a task assigned to a man without credentials might surprise us; yet it is where the fi nger of God does appear. -
Jeremiah Commentary
YOU CAN UNDERSTAND THE BIBLE JEREMIAH BOB UTLEY PROFESSOR OF HERMENEUTICS (BIBLE INTERPRETATION) STUDY GUIDE COMMENTARY SERIES OLD TESTAMENT, VOL. 13A BIBLE LESSONS INTERNATIONAL MARSHALL, TEXAS 2012 www.BibleLessonsIntl.com www.freebiblecommentary.org Copyright ©2001 by Bible Lessons International, Marshall, Texas (Revised 2006, 2012) All rights reserved. No part of this book may be reproduced in any way or by any means without the written permission of the publisher. Bible Lessons International P. O. Box 1289 Marshall, TX 75671-1289 1-800-785-1005 ISBN 978-1-892691-45-3 The primary biblical text used in this commentary is: New American Standard Bible (Update, 1995) Copyright ©1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation P. O. Box 2279 La Habra, CA 90632-2279 The paragraph divisions and summary captions as well as selected phrases are from: 1. The New King James Version, Copyright ©1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. 2. The New Revised Standard Version of the Bible, Copyright ©1989 by the Division of Christian Education of National Council of the Churches of Christ in the U. S. A. Used by permission. All rights reserved. 3. Today’s English Version is used by permission of the copyright owner, The American Bible Society, ©1966, 1971. Used by permission. All rights reserved. 4. The New Jerusalem Bible, copyright ©1990 by Darton, Longman & Todd, Ltd. and Doubleday, a division of Bantam Doubleday Dell Publishing Group, Inc. Used by permission. All rights reserved. www.freebiblecommentary.org The New American Standard Bible Update — 1995 Easier to read: } Passages with Old English “thee’s” and “thou’s” etc. -
Jeremiah Chapter 39
Jeremiah Chapter 39 Verses 1-10: The fall of Jerusalem occurred in July 587 B.C., after an 18 month siege by the Babylonians. Another account of the fall of Jerusalem appears (in chapter 52), as the appendix to the Book of Jeremiah. Verses 1-2: “In the ninth year … in the eleventh year” (compare 34:1, and see note there; compare 52:1-7; 2 Kings 25:1-4). This siege of 30 months involved the enemy’s surrounding the city walls, cutting off all entrances and exits, all food supplies, and as much water as possible, so that famine, thirst and disease would eventually weaken the beleaguered city dwellers and they could be easily conquered. Jeremiah 39:1 “In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadnezzar king of Babylon and all his army against Jerusalem, and they besieged it." Several details (in chapter 39), are paralleled in other accounts of Jerusalem’s fall. Thus, for the siege of “Jerusalem”, the breeching of its walls, and Zedekiah’s flight (verses 1-7; see 52:4-11 and 2 Kings 25:1-7). For the looting of the city and the capture of its citizens (verses 8-10; see 52:12-23; 2 Kings 25:8-17; 2 Chron. 36:18-19). We see from this, that Jeremiah prophesied for about 40 years. Jeremiah is one of the few prophets who actually saw his prophecy fulfilled. Zedekiah reigned for approximately 11 years. This siege on Jerusalem lasted about 18 months. Jeremiah 39:2 "[And] in the eleventh year of Zedekiah, in the fourth month, the ninth [day] of the month, the city was broken up." The month Tammuz, which answers to part of June, and part of July. -
The Imprisonment of Jeremiah in Its Historical Context
The Imprisonment of Jeremiah in Its Historical Context kevin l. tolley Kevin L. Tolley ([email protected]) is the coordinator of Seminaries and Institutes of Religion in Fullerton, California. he book of Jeremiah describes the turbulent times in Jerusalem prior to Tthe Babylonian conquest of the city. Warring political factions bickered within the city while a looming enemy rapidly approached. Amid this com- . (wikicommons). plex political arena, Jeremiah arose as a divine spokesman. His preaching became extremely polarizing. These political factions could be categorized along a spectrum of support and hatred toward the prophet. Jeremiah’s imprisonment (Jeremiah 38) illustrates some of the various attitudes toward God’s emissary. This scene also demonstrates the political climate and spiritual atmosphere of Jerusalem at the verge of its collapse into the Babylonian exile and also gives insights into the beginning narrative of the Book of Mormon. Jeremiah Lamenting the Destruction of Jerusalem Jeremiah Setting the Stage: Political Background for Jeremiah’s Imprisonment In the decades before the Babylonian exile in 587/586 BC, Jerusalem was the center of political and spiritual turmoil. True freedom and independence had Rembrandt Harmensz, Rembrandt not been enjoyed there for centuries.1 Subtle political factions maneuvered The narrative of the imprisonment of Jeremiah gives us helpful insights within the capital city and manipulated the king. Because these political into the world of the Book of Mormon and the world of Lehi and his sons. RE · VOL. 20 NO. 3 · 2019 · 97–11397 98 Religious Educator ·VOL.20NO.3·2019 The Imprisonment of Jeremiah in Its Historical Context 99 groups had a dramatic influence on the throne, they were instrumental in and closed all local shrines, centralizing the worship of Jehovah to the temple setting the political and spiritual stage of Jerusalem. -
“Jeremiah: Deliver Us, Lord” Jeremiah 32:16-25
A sermon delivered by the Rev. Timothy C. Ahrens, senior minister at the First Congregational Church, United Church of Christ, Columbus, Ohio, March 25, 2012, dedicated to the memory of Ardis Helaine Edmonson Holt and Elizabeth Asp upon their deaths and burials, and always to the glory of God! “Jeremiah: Deliver Us, Lord” Jeremiah 32:16-25 (Part VI of VIII in the Sermon Series “Great Prayers of the Bible”) Today, we come to the sixth of eight sermons in the series “Great Prayers of the Bible.” As I reread Jeremiah in preparation for this sermon, it became apparent to me that this entire book is a great prayer. The prophet is in an intense and lifelong dialogue with God - reflected on these pages. We enter the story in Jeremiah 32 - long into this prayer of Jeremiah. +++++++++++++++++++++++++++++++++++++++++ Let us pray: May the words of my mouth and the meditations of each one of our hearts be acceptable in your sight, O Lord, our rock/our salvation. Amen. ++++++++++++++++++++++++++++++++++++++++++ How do we measure success? Most definitions will include setting and achieving goals; acquiring wealth and prestige, favor and power. Hopefully all of us would name the presence of family, friends, and faith in the equation. You may measure your success by who listens when you speak; who responds when you call or who follows when you lead. Now, stretch your measures of success across 40 years of work and life. Measure success by longevity. How have you done with the standards you have set for yourself? By any and all of these standards, the Prophet Jeremiah was a miserable failure. -
Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’S New Book Sin•A•Gogue: Sin and Failure in Jewish Thought
Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’s new book Sin•a•gogue: Sin and Failure in Jewish Thought Sinful Thoughts: Comments on Sin, Failure, Free Will, and Related Topics Based on David Bashevkin’s new book Sin•a•gogue: Sin and Failure in Jewish Thought (Boston: Academic Studies Press, 2019) By Rabbi Yitzchok Oratz A Bashevkin-inspired Bio Blurb:[1] Rabbi Yitzchok Oratz is Rabbi of the Monmouth Torah Links community in Marlboro, NJ. His writings can be found in various rabbinic and popular journals, including Hakira, Ohr Yisroel, Nehoroy, Nitay Ne’emanim, and on Aish, Times of Israel, Torah Links, Seforim Blog, and elsewhere. His writings are rejected as often as they are accepted, and the four books he is currently working on will likely never see the light of day. “I’d rather laugh[2] with the sinners than cry with the saints; the sinners are much more fun.”[3] Fortunate is the man who follows not the advice of the wicked, nor stood in the path of the sinners, nor sat in the session of the scorners. (Psalms 1:1) One who hopes is always happy [and] without pain . hope keeps one alive . even one who has minimal good deeds . has hope . one who hopes, even if he enters Hell, he will be taken out . his hope is his purity, literally the Mikvah [4] of Yisroel . and this is the secret of repentance . (Ramchal, Derush ha-Kivuy) [5] Rabbi David Bashevkin is a man deeply steeped in sin. -
Poem from "Bechadarav” וירדחב, Trans. Yaakov
TORAT BAVEL, TORAT ERETZ YISRAEL LEAH ROSENTAL I [email protected] trans. Yaakov David Shulman ,בחדריו ”Poem from "Bechadarav The Clarity of The Land Of Israel My heart yearns for the clarity of the land of Israel For the faith of the land of Israel For the holiness of the land of Israel Where can I find the joy of the land of Israel The inner calm of the land of Israel The closeness to the Divine of the land of Israel The truth of the land of Israel The might and power of the land of Israel The trust of the land of Israel Have mercy, Hashem, have compassion Compassionate and gracious God Be merciful Make it possible for me to come back to you totally Bring me back to Your beautiful land Make it possible for me to see the joy of Your people To rejoice with Your heirs Have compassion, have compassion Compassionate Father Have mercy, liberate, liberating God 1|7 TORAT BAVEL, TORAT ERETZ YISRAEL LEAH ROSENTAL I [email protected] תלמוד בבלי - מסכת סנהדרין Babylonian Talmud - Sanhedrin 24a דף כד עמוד א אמר רבי אושעיא: מאי דכתיב R. Oshaia said: What is the meaning of the verse, And I (זכריה י"א) "ואקח לי )את( שני took unto me the two staves; the one I called No'am מקלות לאחד קראתי נועם — ?[graciousness] and the other I called 'hoblim' [binders] ולאחד קראתי חובלים", נועם - No'am' refers to the scholars of Palestine, who treat each' אלו תלמידי חכמים שבארץ ישראל, שמנעימין זה לזה other graciously [man'imim] when engaged in halachic בהלכה. -
70. the Gospel of John—8:12-24
70. The Gospel of John—8:12-24 “The Light of the World” Pt.3 (5/5/19) In our study in John’s gospel we are currently in chapter 8 where we came across one of the seven “I Am” statements of Jesus that John built his gospel around. Every time Jesus called Himself “I AM”, He was declaring that He was the voice from the burning bush (Exodus 3:13-14) where God identified Himself to Moses as the great ‘I AM’. And so, as we study John 8, understand that the whole chapter is built around Jesus’ declaration of divinity—which led to a heated confrontation between Himself and His enemies. II. The Heated Confrontation—v.12-59 A. Round One—Light and Darkness (v.12–20) John 8:12 (NKJV) 12 Then Jesus spoke to them again, saying, "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life." And so, this very heated confrontation started with Jesus declaring Himself to be Yahweh (the great I AM) and Messiah—and ended with His enemies picking up stones to kill Him (v.59). The ‘them’ in verse 12 refers to the scribes and Pharisees (v.3)—the ‘scholars’ of Judaism. When Jesus called Himself “the light of the world”—it would have immediately reminded them that Yahweh was likened to ‘light’ in their Scriptures many times (Psalm 27:1; 84:11). 1 And so, when Jesus proclaimed, “I AM—the light of the world”—He was claiming to be the God of Israel—the radiant Shekinah Glory! It was the Shekinah Glory (presence of God in the form of a pillar of fire by night) that was the light that lit their ancestor’s way thru the darkness of the wilderness for those forty years before entering the Promised Land. -
Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45
Scholars Crossing LBTS Faculty Publications and Presentations 6-2005 Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45 Gary E. Yates Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Recommended Citation Yates, Gary E., "Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45" (2005). LBTS Faculty Publications and Presentations. 5. https://digitalcommons.liberty.edu/lts_fac_pubs/5 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. JETS 48/2 (June 2005) 263-81 NARRATIVE PARALLELISM AND THE "JEHOIAKIM FRAME": A READING STRATEGY FOR JEREMIAH 26-45 GARY E. YATES* I. INTRODUCTION Many attempting to make sense of prophetic literature in the Hebrew Bible would echo Carroll's assessment that "[t]o the modern reader the books of Isaiah, Jeremiah and Ezekiel are virtually incomprehensible as books."1 For Carroll, the problem with reading these books as "books" is that there is a confusing mixture of prose and poetry, a lack of coherent order and arrange ment, and a shortage of necessary contextual information needed for accu rate interpretation.2 Despite the difficult compositional and historical issues associated with the book of Jeremiah, there is a growing consensus that -
1-And-2 Kings
FROM DAVID TO EXILE 1 & 2 Kings by Daniel J. Lewis © copyright 2009 by Diakonos, Inc. Troy, Michigan United States of America 2 Contents Introduction .................................................................................................................................................... 4 Composition and Authorship ...................................................................................................................... 5 Structure ..................................................................................................................................................... 6 Theological Motifs ..................................................................................................................................... 7 The Kingship of Solomon (1 Kings 1-11) .....................................................................................................13 Solomon Succeeds David as King (1:1—2:12) .........................................................................................13 The Purge (2:13-46) ..................................................................................................................................16 Solomon‟s Wisdom (3-4) ..........................................................................................................................17 Building the Temple and the Palace (5-7) .................................................................................................20 The Dedication of the Temple (8) .............................................................................................................26