Relevant bibliographies by topics / Bible, Jeremiah

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Bible, Jeremiah'

Author: Grafiati
Published: 11 December 2022
Last updated: 26 January 2023

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Bible, Jeremiah.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Bible, Jeremiah"

1

Sitopu, Elisamark. "MEMAHAMI KENABIAN YEREMIA DAN KITABNYA." Jurnal Teologi Cultivation 3, no. 1 (July 14, 2019): 1–9. http://dx.doi.org/10.46965/jtc.v3i1.247.

Full text
Abstract:
Abstract[Title: Understanding Jeremiah’s Prophecy and His Book] Jeremiah is a prophet in the Old Testament, whose book is thick with a maximum biography. To understand the message of the prophet of Jeremiah, the readers must recognize two important things. First, the prophet Jeremiah himself, and the second,the book of Jeremiah. On one hand, there are frictions between Old Testament scholars about the historicity of Jeremiah's own figure. Is the figure of Jeremiah real or not real? On the other hand, there are many problems regarding the book of Jeremiah, related to the author of the book of Jeremiah. Who was the author of this book?Was it Jeremiah himself, or his secretary Barukh,orsomeone else, or later editors?Other problems related to the text about large differences in Jeremiah's text in the Hebrew and Greek versions of the Bible are very striking. In this study the author intends to provide an alternative solution to the complexity of Jeremiah's figure and his book.Keywords: Prophet Jeremiah, Book of Jeremiah
APA, Harvard, Vancouver, ISO, and other styles
2

Goldstein, Ronnie. "Jeremiah between Destruction and Exile: From Biblical to Post-Biblical Traditions." Dead Sea Discoveries 20, no. 3 (2013): 433–51. http://dx.doi.org/10.1163/15685179-12341285.

Full text
Abstract:
Abstract This article focuses on the affinities and divergences between the processes that the traditions about Jeremiah underwent within extra-biblical literature and those that occurred within the Hebrew Bible itself. The narratival frameworks of many of the pseudepigraphical stories about Jeremiah focus on the period following the destruction of the city and the traditions regarding Jeremiah’s fate in the wake of the destruction take a fluid form in post-biblical literature. Accordingly, the article deals particularly with the fate of the prophet by the Babylonian conquest of Jerusalem; the traditions about Jeremiah in chains; the historization process linking Jeremiah and Gedaliah; the different geographical traditions regarding the location of Jeremiah after the exile; the development of the traditions regarding Jeremiah and his relation to Baruch; and the portraying of prophecy as needing preparation.
APA, Harvard, Vancouver, ISO, and other styles
3

Mueller, Joseph W. "Planting gardens: Mesopotamian influence on a Hebrew trope in Jeremiah 29." Journal for the Study of the Old Testament 45, no. 2 (September 23, 2020): 268–87. http://dx.doi.org/10.1177/0309089219882446.

Full text
Abstract:
The version of the ‘building and planting’ conceptual pair found in Jeremiah 29:5 differs from the standard trope used elsewhere within the Hebrew Bible; it is the only example in which the object to be planted is a garden (גנה‎). Awareness of the exilic community’s Mesopotamian context potentially illuminates this alteration, as two mutually inclusive historical factors could have influenced the change. Jeremiah’s exhortation could account for the community’s agricultural context. By planting gardens, the exiles participated in the shift toward horticulture during the long 6th century and contributed to the שלום‎ of the region. Alternatively, Jeremiah 29:5 shares language with royal inscriptions of Esarhaddon. This proposed connection builds upon previous explorations of references to a 70-year exile elsewhere in both texts. The plausibility of the latter option would lend support to the literary coherence of Jeremiah 29:5–14, while the former suggests a 6th century provenance for the passage.
APA, Harvard, Vancouver, ISO, and other styles
4

Ferda, Tucker S. "Jeremiah 7 and Flavius Josephus on the First Jewish War." Journal for the Study of Judaism 44, no. 2 (2013): 158–73. http://dx.doi.org/10.1163/15700631-12340372.

Full text
Abstract:
Abstract Study of Josephus’ interpretation of the Bible has focused on the paraphrase in Antiquities, but Josephus continued to engage Scripture in his post-biblical history. This article contends that Josephus, like the authors of the synoptic gospels and later Jewish exegetes, saw the events of 66-70 C.E. through the lens of Jeremiah’s temple sermon (7:1-34). The accounts of Jesus ben Ananias and Josephus’ speech before the city walls, among other examples, show recourse to Jeremiah 7.
APA, Harvard, Vancouver, ISO, and other styles
5

Asikainen, Susanna. "The Masculinity of Jeremiah." Biblical Interpretation 28, no. 1 (March 12, 2020): 34–55. http://dx.doi.org/10.1163/15685152-00281p03.

Full text
Abstract:
Abstract Although the majority of the Hebrew Bible prophets are men, their masculinity has rarely been examined. This article analyzes the masculinity of Jeremiah vis-à-vis traditional hegemonic ideals of masculinity. These ideals include sexual, physical, and inner strength as well as authority and persuasive speech. The book of Jeremiah values these traditional ideals but Jeremiah himself is not a hegemonically masculine man. He does not exhibit sexual strength since he is not married and has no children. He lacks masculine authority when he does not succeed in persuading his opponents. Whereas God shows masculine physical strength, Jeremiah does not defend himself against his opponents. Jeremiah also lacks inner strength when he complains to God in his so-called confessions.
APA, Harvard, Vancouver, ISO, and other styles
6

Ortlund, Dane. "Is Jeremiah 33:14-26 a ‘centre’ to the Bible? A test case in inter-canonical hermeneutics." Evangelical Quarterly 84, no. 2 (April 30, 2012): 119–38. http://dx.doi.org/10.1163/27725472-08402003.

Full text
Abstract:
The article draws attention to a neglected passage in the current recovery of biblical-theological sensitivity to the Bible: Jeremiah 33:14-26. Drawing out six intercanonical themes that cluster here as God promises at the conclusion to the Book of Consolation to restore his people, the article suggests that this text forms a unique whole-Bible intersection. The article begins with an introduction clarifying what is (and what is not) being argued before moving on to point out the neglect of Jeremiah 33 in biblical theology. The heart of the article reflects on the six intercanonical themes that emerge. Two objections are handled before the article draws to a close.
APA, Harvard, Vancouver, ISO, and other styles
7

Bach, Alice. "Bush’s Bible." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 1 (May 20, 2007): 109–25. http://dx.doi.org/10.1558/post.v2i1.109.

Full text
Abstract:
George Bush, 43, leans on the Hebrew Bible’s fierce criticism, not only of ancient Israel’s external enemies, but also of its perceived enemies within. The language of righteous empire, of God being on our side and our having this divine mission, has carried the Bush Presidency through torture, carnage, and slaughter. Like the kings against whom the prophets Jeremiah, Isaiah, and Ezekiel speak out, Bush has epitomized the dark side of power, a landscape where death abounds. Further, one wonders about the identity of the Jesus that Bush invokes. In my opinion, the gospel words have been rubbed away, leaving only the gold and glitter, revealing Jesus as an icon of royal power and triumph.
APA, Harvard, Vancouver, ISO, and other styles
8

Smelik, Klaas A. D. "My Servant Nebuchadnezzar." Vetus Testamentum 64, no. 1 (January 20, 2014): 109–34. http://dx.doi.org/10.1163/15685330-12301142.

Full text
Abstract:
Abstract In the book of Jeremiah, the title עבדי (“my servant”) is conferred on the Babylonian king Nebuchadnezzar, the personal suffix referring to God. However, in the same book of the Hebrew Bible, this king is depicted as a cruel enemy. This makes it difficult to understand why in three instances, Jeremiah 25:9; 27:6 and 43:10, the title עבדי is nevertheless used in relation to the Babylonian king. In this article, various solutions to this problem are discussed and a new one is proposed.
APA, Harvard, Vancouver, ISO, and other styles
9

Sitopu, Elisamark. "KAITAN PEMBERITAAN PARA NABI DENGAN TAURAT, HIKMAT, DAN APOKALIPTIK DALAM PERJANJIAN LAMA." Jurnal Teologi Cultivation 2, no. 1 (July 27, 2018): 41–47. http://dx.doi.org/10.46965/jtc.v2i1.179.

Full text
Abstract:
AbstractThis paper discusses the relation between the messages of the prophet with other literature in the bible. The messages from prophets, such as Jeremiah, Isiah related, to special parts in torah namely Covenant, exodus. Another parts is related to wisdom and Apocaliptic. It means we have to learn other parts of the bible in order to understand the messager of the prophetis.Keywords: Relation, message of the propetis, Literatur
APA, Harvard, Vancouver, ISO, and other styles
10

Penkower, Jordan S. "An Eleventh- or Twelfth-Century Masoretic Bible Codex (Jeremiah, Zechariah, Proverbs, and Chronicles): Its Place among Eastern Codices." Textus 27, no. 1 (August 28, 2018): 85–110. http://dx.doi.org/10.1163/2589255x-02701006.

Full text
Abstract:
AbstractThis study analyzes BB (Bloomsbury Bible), an eleventh- or twelfth-century Eastern Masoretic Bible codex of Jeremiah, Zechariah, Proverbs, and Chronicles (all incomplete). Comparing BB in Jeremiah and Chronicles with other early Eastern Masoretic codices, we arrive at the following characteristics: (1) Text—BB is far from A (Aleppo Codex) (mostly plene-defective spelling), but not very far like the Ashkenazi based Soncino 1488 edition; other Eastern codices are closer to A; (2) Sections—BB is far from A; so, too, other Eastern codices; (3) Sedarim—BB, as well as other Eastern codices, reflect one tradition, with only minor variants; (4) Poetic texts—two layouts, depending on column width: (a) each line represents a verse, with a space before the second hemistich; (b) each line does not represent a verse; there is a space before each hemistich (wherever it occurs on the line). BB follows the second layout.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Bible, Jeremiah"

1

Cox, David Elmer. "The Book of Jeremiah : Jeremiah 30:5 to 31:22 and the Jeremiah tradition." Thesis, University of St Andrews, 1993. http://hdl.handle.net/10023/13800.

Full text
Abstract:
David Elmer Cox's thesis is a form critical study of the salvation/deliverance/hope poetic, prophetic oracles of the Hebrew Scriptures. Beginning with the archaeological concepts of pottery dating and stratigraphic analysis, Cox presents a methodology he classifies "Gattungen dating". Just as pottery forms are able to be used for dating purposes because of the continuous and measurable changes which developed in pottery as the needs and living circumstances of people changed, Cox proposes that the Gattungen utilized by the prophets of Israel proclaiming poetic salvation/ deliverance/hope oracles might also be used as a dating device because of continuous and measurable changes in oral address. Just as with pottery forms, Cox subjects the poetic salvation/deliverance/hope oracles of the Hebrew Scriptures to typological classification and chronological ordering. Isolating the salvation/deliverance/hope oracles outside of Jeremiah into pre-exilic, exilic and post-exilic period categories, Cox presents an evolutionary pattern of development within the salvation/deliverance/hope poetic, prophetic announcements (chapter two). Then, examining two passages scholars consider authentic Jeremiah (3:12b-13; 4:1-2), he applies the Gattungen dating methodology to determine that Jeremiah's salvation/deliverance/hope speeches reflected the concerns and Gattungen of the pre-exilic prophets (chapter three). Cox then examines the central nucleus of poetic salvation/deliverance/hope material within Jeremiah, 30(37):5-31(38):22, a section much debated as to its dating and Sitz im Leben. He determines that the Gattungen utilized by the poetic consolation collection are from a time later than Jeremiah of Anathoth. Through Gattungen dating procedure and historical-critical methodology, Cox proposes that 30(37):5-31(38):22 was a separate poetic collection which attained a recognizable textual shape in the early post-exilic period (chapter four). Cox proposes that the poetic consolation collection is an example of deutero-prophetic activity (chapter five).
APA, Harvard, Vancouver, ISO, and other styles
2

Moughtin-Mumby, Sharon. "Sexual and marital metaphors in Hosea, Jeremiah, Isaiah, and Ezekiel /." Oxford : Oxford university press, 2008. http://catalogue.bnf.fr/ark:/12148/cb41274139p.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Greenberg, Gillian. "Translation technique in the Peshitta to Jeremiah." Thesis, University College London (University of London), 1999. http://discovery.ucl.ac.uk/1348821/.

Full text
Abstract:
This discussion is based on a word by word comparison of the source document and the translation throughout the 1364 verses of the book. The conclusions drawn are: 1. the translator's main aim was to present the sense of his Hebrew Vorlage without change, and to do so in a readily accessible presentational style. The evidence on which this conclusion is based is the presence of two co-existing forms of translation throughout: (i) almost always literal, in presentation of the sense. The few points at which the sense is modified almost all pertain to the theme of the movement from the Temple- and sacrifice-based pre-exilic religion to a prayer-based religion compatible with exile; (ii) often non-literal, stylistically, in pursuit of the precise and intelligible presentational style. When the translator wished to add lexical items, breaking the constraints of quantitative literalism so as to increase the precision of expression, he did so. 2. Comparison of earlier with later mss. shows that these characteristics are to be found not only in the work of the translator, but also in the work of later editors: evidently those editing the Peshitta mss. valued the presentational style sufficiently to impose it on the text even though they knew that by so doing they were likely to lessen the correspondence between that text and the Hebrew Vorlage. 3. The Vorlage was probably a document almost but not quite at the end of the process of recension which led to the formulation of MT: a group of minuses in which LXX and the Peshitta agree against MT, occurring at points of the Hebrew text where textual criticism suggests some underlying problem, constitute the evidence on which this conclusion is based. 4. The translator's approach to the choice of lexical equivalents is that of one who enjoyed exercising literary initiative. 5. There is no evidence that more than one translator was involved. 6. Future work, assessing the literary style of the Peshitta as a whole, is suggested to throw light on the puzzle of the incompatibility of the Peshitta to Isaiah and to Psalms with the classification of the other books of the Peshitta according to the characteristics of the translation technique.
APA, Harvard, Vancouver, ISO, and other styles
4

Brummitt, Mark. "Recovering Jeremiah : a thesis in three acts." Thesis, University of Glasgow, 2006. http://theses.gla.ac.uk/6930/.

Full text
Abstract:
Although Jeremiah is celebrated as the biblical prophet par excellence, the book that bears his name is deemed problematic. Courting scholarly attention with promises of a greater biographical and autobiographical content than other prophetic collections, the text is unable to satisfy the hopes of the majority of its commentators. Little concerned with thematic and chronological coherence, Jeremiah repeatedly frustrates readerly expectations-likened to a veil, it obscures as much as it reveals. Thus a dominant thread within scholarship has been a negotiation of the relationship between the veil and the prophet: securing the ipsissima verba of Jeremiah, and identifying where these have been since over sewn (scholars thereby adding to the stitch work in the process). Far from representing a curtain that is to be drawn back to reveal a prophet (and landscape) beyond, however, the book of Jeremiah offers something analogous to a theoretical event-more specifically, the theatre of Bertolt Brecht. Organising the thesis into three parts or acts I begin by considering the formal complexities of Jeremiah, likening its disruptions to the disjunctive style of Brecht's epic plays. As in the theatre of Brecht, the montage of jumps and curves in Jeremiah both foreground the texuality of representing and goad the reader into evaluation and comment. In the second act I focus on three prophetic dramas. As a distinct group of narratives, prophetic dramas are seldom studied, and rarely, if ever, brought into dialogue with contemporary theories of theatre. And so, by applying the insights of theatrical semiotics to the jug-breaking of Jeremiah 19, I can elucidate something of the mechanics of this way of making meaning. I then juxtapose this and the dramas of Jeremiah 13 and 18 with examples of Brecht's Lehstücke (learning plays) to represent the dramas as continuing rehearsals performed before an audience of interpreting reader-writers.
APA, Harvard, Vancouver, ISO, and other styles
5

Hamer, Penny. "The perception of exile in Jeremiah and Ezekiel." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683222.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Choi, Soon Jin. "A new heart to know the lord : rhetorical analysis of Jeremiah 21-24." Thesis, University of Gloucestershire, 2001. http://eprints.glos.ac.uk/3025/.

Full text
Abstract:
The purpose of the present study is an application of rhetorical analysis to the interpretation of Jeremiah 21-24. Chapter 1 reviews previous studies of the book of Jeremiah in modern scholarship. This thesis claims that there is a need for text-centered and holistic approaches to the interpretation of the book. Chapter 2 proposes that rhetorical analysis will be fruitful as a new hermeneutical method in Jeremiah research. It explains the application of classical rhetorical theory in modern biblical studies. The thesis claims that the application of rhetorical theory helps explain the structure of Jeremiah 21-24, and also the prophetic techniques of persuasion which are used. Chapters 3-7 are the heart of the thesis. Jeremiah 21-24 are divided according to the principle of rhetorical arrangement into five units: Prologue, Proposition, Confirmation, Refutation, and Epilogue. These divisions will be treated in turn in chapters 3-7, which conduct a detailed analysis of Jeremiah 21-24 through a close reading of the text. 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. The thesis demonstrates that Jeremiah's rhetorical techniques of persuasion are an effective method of communication to address the argument to the audience of Jeremiah 21-24. The rhetorical techniques build up a persuasive argument that the traditional institutions of Israel (the Davidic dynasty, Jerusalem, the land) must be destroyed before there can be a new beginning. God's future plan is for a community that knows him because he has given them a heart to do so. This thesis concludes that Jeremiah 21-24 is a coherent persuasive discourse, which aims to convince its audience that the experience of exile is a necessary condition for the renewed covenant. The contribution of this thesis is in its application of rhetorical theory to Jeremiah 21-24. This theory applies both to the arrangement of the text as a whole, and to the language used in it.
APA, Harvard, Vancouver, ISO, and other styles
7

Kelly, William Lawrence. "How prophecy works : a study of the semantic field of נביא and a close reading of Jeremiah 1.4–19, 23.9–40 and 27.1–28.17." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23433.

Full text
Abstract:
There is a longstanding scholarly debate on the nature of prophecy in ancient Israel. Until now, no study has based itself on the semantics of the Hebrew lexeme nābîʾ (‘prophet’). In this investigation, I discuss the nature and function of prophecy in the corpus of the Hebrew book of Jeremiah. I analyse all occurrences of nābîʾ in Jeremiah and perform a close reading of three primary texts, Jeremiah 1.4–19, 23.9–40 and 27.1–28.17. The result is a detailed explanation of how prophecy works, and what it meant to call someone a nābîʾ in ancient Israel. Chapter one introduces the work and surveys the main trends in the research literature on prophecy. First I describe scholarly constructs and definitions of the phenomenon of prophecy. I then survey contemporary debates over the meaning of nābîʾ and the problem of ‘false’ prophecy. I also describe the methods, structure, corpus and aims of the investigation. In part one, I take all the occurrences of the lexeme nābîʾ in Jeremiah and analyse its relations to other words (syntagmatics and paradigmatics). For nābîʾ, the conceptual fields of communication and worship are significant. There is also a close semantic relation between nābîʾ and kōhēn (‘priest’). Part two analyses prophecy in the literary context of three key texts. Chapter three is a close reading of Jeremiah 1.4–19. Chapter four is a close reading of Jeremiah 23.9–40. Chapter five is a close reading of Jeremiah 27.1–28.17. In my analysis I situate these passages in the wider context of an ancient cultural worldview on divine communication. This brings to light the importance of legitimacy and authority as themes in prophecy. Chapter six concludes the work. I combine the results of the semantic analysis and close readings with conclusions for six main areas of study: (1) the function and nature of prophecy; (2) dreams and visions; (3) being sent; (4) prophets, priests and cult; (5) salvation and doom; and (6) legitimacy and authority. These conclusions explain the conceptual categories related to nābîʾ in the corpus. I then situate these findings in two current debates, one on the definition of nābîʾ and one on cultic prophecy. This thesis contributes to critical scholarship on prophecy in the ancient world, on the book of Jeremiah, and on prophets in ancient Israel. It is the first major study to analyse nābîʾ based on its semantic associations. It adds to a growing consensus which understands prophecy as a form of divination. Contrary to some trends in Jeremiah scholarship, this work demonstrates the importance of a close reading of the Masoretic (Hebrew) text. This study uses a method of a general nature which can be applied to other texts. Thus there are significant implications for further research on prophecy and prophetic literature.
APA, Harvard, Vancouver, ISO, and other styles
8

Rainbow, Jesse. "Textual Loss and Recovery in the Hebrew Bible." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10451.

Full text
Abstract:
This dissertation is a study of four ancient stories about the creation and transmission of all or part of the Hebrew Bible: Moses and the stone tablets (Exodus 32-34), Josiah and the discovery of the law-book (2 Kings 22-23), the scroll of Jeremiah and Baruch (Jeremiah 36), and Ezra's legendary restoration of the entire Bible (4 Ezra 14). Each story is a variation on the common narrative pattern of textual loss and recovery, a fact that is noteworthy because this narrative theme stands in tension with one of the cardinal aspirations of scribal culture in antiquity, as it is known from colophons: the fixity, permanence, and inviolability of writing. When the scribal creators of biblical literature told stories about the texts they produced, they represented the text in its early history as vulnerable and threatened. The purpose of this dissertation is to account for that counter-intuitive choice. My central argument is that in each of the three biblical stories, the common narrative pattern of textual loss and recovery serves as the vehicle for a particular argument related to the textualization of divine revelation, and that the stories function in ways that a plotline of uninterrupted textual transmission would not. Stories of textual loss and recovery can be viewed as strategic transactions in which the ideal of the pristine text is sacrificed in order to express other arguments about divine written revelation. After discussing three texts from the Hebrew Bible, I discuss the legend of Ezra's miraculous restoration of the entire Bible after the exile, reconstructing the biblical-exegetical background of 4 Ezra 14 and tracing the meanings of the story in later Jewish, Christian, and Islamic literature.
Near Eastern Languages and Civilizations
APA, Harvard, Vancouver, ISO, and other styles
9

Kaethler, Terrance Garth. "The law in Jeremiah an examination of its sources and its usage /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Foreman, Benjamin A. ""Who teaches us more than the beasts of the Earth?" animal metaphors and the people of Israel in the Book of Jeremiah /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=66971.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Bible, Jeremiah"

1

Jeremiah. Atlanta: J. Knox Press, 1988.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Jeremiah. Nashville: Abingdon Press, 2005.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Achtemeier, Elizabeth. Jeremiah. Atlanta, Ga: John Knox Press, 1987.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Jeremiah. Scottdale, Pa: Herald Press, 1986.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Holladay, William L. Jeremiah. Minneapolis: Fortress Press, 1989.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Fretheim, Terence E. Jeremiah. Macon, Ga: Smith & Helwys Pub., 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Jeremiah. Macon, Ga: Smyth & Helwys Pub., 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

O, Wenthe Dean, and Oden Thomas C, eds. Jeremiah, Lamentations. Downers Grove, Ill: InterVarsity Press, 2008.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Golden, Timothy Joseph. Jeremiah. Nampa, Idaho: Pacific Press Publishing, 2015.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Jeremiah. Sheffield, Eng: Sheffield Academic Press, 1997.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Bible, Jeremiah"

1

Sharkansky, Ira. "Jeremiah: A Political Prophet." In Israel and Its Bible, 129–49. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003249559-7.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Brummitt, Mark. "Of Secretaries, Secrets, and Scrolls: Jeremiah 36 and the Irritating Word of God." In Derrida’s Bible, 39–48. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1007/978-1-137-09037-9_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Lange, Armin. "The Text of Jeremiah in the War Scroll from Qumran." In The Hebrew Bible in Light of the Dead Sea Scrolls, 95–116. Göttingen: Vandenhoeck & Ruprecht, 2011. http://dx.doi.org/10.13109/9783666535550.95.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Madipoane Masenya (ngwan’a Mphahlele). "JEREMIAH." In The Africana Bible, 147–56. Fortress Press, 2009. http://dx.doi.org/10.2307/j.ctv19cwbj9.28.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Abramson, Paul R. "Jeremiah." In Politics in The Bible, 111–16. Routledge, 2017. http://dx.doi.org/10.4324/9781315126869-15.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Winer, Harry. "Jeremiah (1998)." In 100 Bible Films. British Film Institute (UK), 2022. http://dx.doi.org/10.5040/9781839023569.0073.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

PATERSON, JOHN. "JEREMIAH." In Peake's Commentary on the Bible, 537–62. Routledge, 2003. http://dx.doi.org/10.4324/9780203198391-49.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

"Jeremiah." In Gender-Play in the Hebrew Bible, 169–93. New York : Routledge, 2016.: Routledge, 2016. http://dx.doi.org/10.4324/9781315442006-12.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Johnson, Vivian L. "LETTER of JEREMIAH." In The Africana Bible, 310–11. Fortress Press, 2009. http://dx.doi.org/10.2307/j.ctv19cwbj9.61.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Davis, Ellen F. "Jeremiah and Lamentations." In Opening Israel's Scriptures, 280–81. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190260545.003.0028.

Full text
Abstract:
Jeremiah and the Jeremiah-like voice in Lamentations provide immediate, insider views of Jerusalem’s decline and fall. Jeremiah’s laments give prophetic authority to anguished outcry as a mode of prayer. The highly structured poems of Lamentations belong to the ancient Near Eastern genre of lament for a city—a transcultural tradition that continues in Mahmoud Darwish’s twentieth-century poem “Silence for Gaza.” The acrostic poems of Lamentations, which constitute the most prolonged, intense expression of grief and shock in the Bible, force readers to reckon with the question of theodicy, God’s justice. Several literary features of this Hebrew poetry may also contribute to the work of reclaiming hope.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Bible, Jeremiah' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography