Jeremiah 19:14-20:6 Preface
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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. -
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. -
Preaching the Pentateuch: Reading Jeremiah's Sermons
Scriptura 116 (2017:2), pp. 27-37 http://scriptura.journals.ac.za http://dx.doi.org/10.7833/116-2-1313 PREACHING THE PENTATEUCH: READING JEREMIAH’S SERMONS THROUGH THE LENS OF CULTURAL TRAUMA L. Juliana Claassens Stellenbosch University Abstract This article seeks to investigate the rhetorical function of Jeremiah’s Temple, Covenant and Sabbath Sermons against the backdrop of cultural trauma. I propose that the three sermons found in Jeremiah 7, 11:1-14 and 17:19-27 provide a good illustration of what is understood under the notion of cultural trauma according to which one or more of the public intellectuals of the time seeks to offer an interpretative framework that is focused on making sense of the calamity that threatened to destroy not only the community itself, but also everything they regarded to be sacred and true. By means of these three sermons, Jeremiah is reminding the people of Judah once again of the important tenets of their faith such as the Temple, the Covenant and the Sabbath as found predominantly in the Pentateuch. By ‘preaching’ on Judah’s earlier traditions, the prophet reconstitutes these ancient customs in a new way in an attempt to rebuild the fractured community. Key Words: Cultural Trauma; Jeremiah; Pentateuch; Trauma Hermeneutics Introduction Ron Eyerman defines trauma “as the impact of shocking occurrences which profoundly affect an individual’s life.”1 He continues to argue that “such ‘inner catastrophes’ leave wounds and memory scars that cannot easily be erased and which influence later behaviour in unexpected -
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 -
A RHETORICAL ANALYSIS of JEREMIAH 7:1-151 Michael Avioz
Tyndale Bulletin 57.2 (2006) 173-189. A RHETORICAL ANALYSIS OF JEREMIAH 7:1-151 Michael Avioz Summary This article is a rhetorical study of Jeremiah 7:1-15. It attempts to show that a rhetorical analysis of Jeremiah helps the reader to understand the different parts of the speech correctly, to discover what was mentioned and what was not mentioned in it, and to identify the target audience and the methods of persuasion used by the prophet. This is not merely a literary analysis of Jeremiah’s speech, but primarily a critical examination of how Jeremiah planned to deliver his words to the audience. My analysis concludes that Jeremiah’s speech is planned and well organised, and that all its parts logically interconnect. Jeremiah uses many traditions from the past, and on the basis of these traditions, presents new arguments. 1. Introduction Jeremiah’s speech in the temple (Jer. 7:1-15) is one of the most impressive in the Hebrew Bible. However, most studies on the subject deal with the distinction between the redactional layers in the chapter, and its relationship to chapter 26. Only a few pay attention to its rhetorical dimension.2 As a result, the speech becomes a collection of 1 This study was funded by Beit Shalom Fund of Japan. I thank the fund managers for their support. I also wish to thank Prof. Yehoshua Gitay from the University of Cape Town for reading and commenting on a first draft of this paper. 2 See for example: W. McKane, A Critical and Exegetical Commentary on Jeremiah (2 vols; Edinburgh: T. -
When God Said “Do Not Pray!” Jeremiah 7:1-24 Compass of Salinas/Marina Life Group Discussions January/February #2
When God Said “Do Not Pray!” Jeremiah 7:1-24 Compass of Salinas/Marina Life Group Discussions January/February #2 1. Please read Jeremiah 7:1-24 slowly for comprehension. Underline in your Bible anything you want to remember. Turn your Bible into a library; underlining helps you find things a year from now. • In the first 8 verses what is the ‘false security’ of the people? • How does God assess the behavior of His people and yet they still think consequences will not come? • What does God say their biggest mistake is in 7:12-14? • Then in one of the most shocking verses in the Bible, God tells Jeremiah not to pray for these people. Why? 2. Consider this quote: It’s about 700 BC. For 10 years Jeremiah has been pleading with God’s people to change, to stop doing what is wrong in God’s eyes. But the people did not listen. In fact, they got worse. God declares in verse 24: They went backward and not forward. Do you know anyone who is sliding backward morally and spiritually? Maybe some of us have been sliding backward. Israel was still worshipping in God’s Temple on the sabbath, but God says they were sliding backward in their behavior. Going to the Temple did not stop them sliding backward in their behavior. They knew better but they didn’t want to behave better. And when someone doesn’t want to behave better – they don’t stop gossiping or being divisive, they don’t forgive, then what happens? They keep on BACKSLIDING. -
Jeremiah 8:8: Why Are Scribes Accused of Corrupting The
H.L. Bosman Faculty of Theology, JEREMIAH 8:8: WHY Stellenbosch University, ARE SCRIBES ACCUSED South Africa. OF CORRUPTING E-mail: [email protected] THE TORAH? DOI: http://dx.doi. org/10.18820/23099089/ ABSTRACT actat.Sup26.7 Why are scribes accused, in Jeremiah 8:8-9, of corrupting ISSN 1015-8758 (Print) the “tôrāh”? The article contemplates possible answers ISSN 2309-9089 (Online) to this question against the background of what is presupposed in the Book of Jeremiah with regards to Acta Theologica 2018 “tôrāh” and being a scribe. Does this confront one with Suppl 26:118-135 a response triggered by the reformation of Josiah (older © Creative Commons interpretation) or by an indication of what took place much With Attribution (CC-BY) later during the gradual combination of Torah and Nebi’im as authoritative scripture in Persian and Hellenistic times (recent interpretation)? The article distinguishes between oral common law and written statutory law, in order to rectify anachronistic interpretations of all biblical laws as statutory laws (Berman 2014). The change from oral to written law, facilitated by the scribes, caused a legitimacy crisis and can be explained against the background of a new understanding of what “word of God” or “revelation” entailed (Van der Toorn 2013). 1. INTRODUCTION While reflecting on what might be an appropriate topic for this Festschrift, I assumed that the link between prophecy, the law and wisdom might be of some interest to Fanie Snyman, given his longstanding interest in Malachi and post-exilic prophecy. The decision to focus on Jeremiah 8:8 was triggered by the fact that there are only two references in the Old Testament where scribes are identified as writers of biblical texts and both of them are in the Book of Jeremiah (8:8-9; 36:18). -
Intertextuality and the Portrayal of Jeremiah the Prophet
Scholars Crossing LBTS Faculty Publications and Presentations Summer 2013 Intertextuality and the Portrayal of Jeremiah the Prophet Gary E. Yates Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons Recommended Citation Yates, Gary E., "Intertextuality and the Portrayal of Jeremiah the Prophet" (2013). LBTS Faculty Publications and Presentations. 391. https://digitalcommons.liberty.edu/lts_fac_pubs/391 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]. ________________________________________________________________________________ BIBLIOTHECA SACRA 170 (July–September 2013): 283–300 INTERTEXTUALITY AND THE PORTRAYAL OF JEREMIAH THE PROPHET Gary E. Yates IMOTHY POLK HAS NOTED, “Nothing distinguishes the book of Jeremiah from earlier works of prophecy quite so much as T 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 for- mulated without taking into account the person of the prophet, as the book presents him.”3 The purpose of this article is to explore how intertextual con- nections to other portions of the Bible inform a deeper understand- ing of the portrayal of Jeremiah the prophet and his theological significance in the book of Jeremiah. -
The Voice of Revelation in the Conversation of Mankind
The Voice of Revelation in the Conversation of Mankind Steven D. Ealy Senior Liberty Fund Fellow Psalm 19 begins, “The heavens declare the glory of God, the sky proclaims His handiwork.”1 These words may do a number of things—they may convey their author’s sense of awe and wonder, they may portray the beauty and unlimited horizons of the night sky—but chief among the various things these few words do is make an epistemological claim: There is a God, and we can (at least in part) know something about him. There is a long tradition that sees “the creation” as a general revelation to all of mankind.2 Isaac Newton’s belief that his research confirmed the existence of God is a reflection of this view: “Whence arises all that order and beauty which we see in the world? . Does it not appear from phenomena that there is a being incorporeal, living, intelligent?”3 Such revelation should be accessible to all simultaneously, uneducated as well as educated, regardless of station in life or cultural history, and therefore should provide a foundation for the unity of mankind. This might indeed be the case if all men saw “the Creation” when they looked at the 1 Psalm 19: 1. Unless otherwise noted, all Old Testament quotations are from the Jewish Publication Society TANAKH translation as printed in The Jewish Study Bible (Oxford: Oxford University Press, 2004). Paul makes a similar but stronger claim: “For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse” (Romans 1: 20). -
THE SLAUGHTER of the INNOCENTS Leviticus 20: 1 – 5
THE SLAUGHTER OF THE INNOCENTS Leviticus 20: 1 – 5 20 Then the LORD spoke to Moses, saying, 2 “Again, you shall say to the children of Israel: ‘Whoever of the children of Israel, or of the strangers who [a]dwell in Israel, who gives any of his descendants to Molech, he shall surely be put to death. The people of the land shall stone him with stones. 3 I will set My face against that man, and will [b]cut him off from his people, because he has given some of his descendants to Molech, to defile My sanctuary and profane My holy name. 4 And if the people of the land should in any way [c]hide their eyes from the man, when he gives some of his descendants to Molech, and they do not kill him, 5 then I will set My face against that man and against his family; and I will cut him off from his people, and all who prostitute themselves with him to commit harlotry with Molech. 2 Kings 16: 2 - 4 2 Ahaz was twenty years old when he became king, and he reigned sixteen years in Jerusalem; and he did not do what was right in the sight of the LORD his God, as his father David had done. 3 But he walked in the way of the kings of Israel; indeed he made his son pass through the fire, according to the abominations of the nations whom the LORD had cast out from before the children of Israel. 4 And he sacrificed and burned incense on the high places, on the hills, and under every green tree. -
E:\Bible File\Old Testament Survey\Lesson 22 Captivity Books
- Daniel, in coming years, would affirm that all this was part of God’s plan. (Daniel 5:18-23) • Ezekiel finds himself in EXILE with a REBELLIOUS group of people who have refused to Captivity Books listen to the Word of God and REPENT. (Jeremiah 25:1-8) (EZEKIEL) Ezekiel: His Youth • “in the 30 th year” – this refers to Ezekiel’s age. It would be the age when he was to be go into full time service as a priest – BUT instead finds himself in a strange land, no Temple, and rebellious people. • His youth was a time of GREAT REVIVAL and REFORMATION during the reign of King Josiah. (2 Kings 22:1-23:25 and 2 Chronicles 34:1-33) Ezekiel: His Name • BUT Ezekiel also witnessed a GREAT decline in his country! And now, he finds himself • Literally means: “God strengthens” or “God hardens” in the middle of God’s promised consequences for that decline. • We have to remember that God is OUR strength. • Philippians 4:13 – “I can do all things through Him who strengthens me.” Ezekiel: God’s Choosing • In order for Ezekiel to accomplish his God-given task he will have to be strengthened by • “the word of Yahweh” came expressly to Ezekiel. God Himself. - God chooses who He will reveal Himself to. (see Matthew 11:25-27) • The Lord Jesus Christ also was strengthened by God (Isaiah 42:1, 6; 50:4-7) • “the word of Yahweh came . in the land of the Chaldeans” – Yahweh had not • God saved us so that we could perform His works that He foreordained for us completely forsaken His chosen ones. -
Reading Jeremiah
Leaven Volume 15 Issue 4 Jeremiah Article 3 1-1-2007 Reading Jeremiah Timothy M. Willis [email protected] Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willis, Timothy M. (2007) "Reading Jeremiah," Leaven: Vol. 15 : Iss. 4 , Article 3. Available at: https://digitalcommons.pepperdine.edu/leaven/vol15/iss4/3 This Article is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Willis: Reading Jeremiah Reading Jeremiah TIMOTHY M. WILLIS he Book of Jeremiah is a book of prophecy. More than any other book of prophecy, the Book of Jeremiah reveals to us how a book of prophecy came into being. This gives us some helpful Tpointers about the nature of a book of prophecy and how we are to read it. In particular, it shows the importance of distinguishing between the message in an isolated prophecy-read in the light of its original context-and the message in the same prophecy as it is presented within the context of an entire book of prophecy. A good place to begin to see this is with Jeremiah 1.1-3 and Jeremiah 36. The former opens the door to the historical setting of Jeremiah and his book, and the latter points us more directly to the phenomenon of prophetic writing.