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Journal articles on the topic 'Bible, Jeremiah'

Author: Grafiati

Published: 11 December 2022

Last updated: 26 January 2023

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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.

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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

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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.

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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.

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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.

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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.

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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.

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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.

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

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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

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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.

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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.

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Hendel, Ronald. "The Oxford Hebrew Bible: Prologue to a New Critical Edition." Vetus Testamentum 58, no. 3 (2008): 324–51. http://dx.doi.org/10.1163/156853308x302006.

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AbstractThe Oxford Hebrew Bible project aims to construct a critical edition—featuring a critical text—of each book of the Hebrew Bible. The "Prologue to a New Critical Edition" addresses the rationale and methodology for this project. Three sample editions, including text-critical commentary, accompany this theoretical statement in order to illustrate its practice and utility. The samples are Deuteronomy 32:1-9, 1 Kings 11:1-8, and Jeremiah 27:1-10 (34 G).

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Ulrich, Eugene, Jan Joosten, and Sidnie White Crawford. "Sample Editions of the Oxford Hebrew Bible: Deuteronomy 32:1-9, 1 Kings 11:1-8, and Jeremiah 27:1-10 (34 G)." Vetus Testamentum 58, no. 3 (2008): 352–66. http://dx.doi.org/10.1163/156853308x302015.

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AbstractThe Oxford Hebrew Bible project aims to construct a critical edition—featuring a critical text—of each book of the Hebrew Bible. The "Prologue to a New Critical Edition" addresses the rationale and methodology for this project. Three sample editions, including text-critical commentary, accompany this theoretical statement in order to illustrate its practice and utility. The samples are Deuteronomy 32:1-9, 1 Kings 11:1-8, and Jeremiah 27:1-10 (34 G).

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Young, Ian. "ANCIENT HEBREW WITHOUT AUTHORS." Journal for Semitics 25, no. 2 (May 10, 2017): 972–1003. http://dx.doi.org/10.25159/1013-8471/2567.

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Current scholarship on the history of the Hebrew Bible text sees the composition of biblical literature as a long, drawn-out scribal process of rewriting, to which many individuals contributed. This approach is in harmony with the evidence for variability in the scribal transmission of distinctive (less common) linguistic features in non-MT biblical manuscripts and parallel passages in the MT. The Text-Critical paradigm contrasts with the MT-Only paradigm which presupposes the composition of biblical books or identifiable parts of them by single authors at specific dates. This article focuses on the unusually well-attested text MT 2 Kings 25:1–12// LXX 2 Kings 25:1–12// MT Jeremiah 39:1–10// LXX Jeremiah 39:1–10// MT Jeremiah 52:4–16// LXX Jeremiah 52:4–16 where it is discovered that not a single distinctive linguistic feature is shared by all texts. It concludes with suggestions as to how the application of this approach can help reformulate some of the questions scholars ask in their study of ancient Hebrew.

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14

Eidevall, Göran. "Reciprocity and the Risk of Rejection: Debate over Sacrifice in the Hebrew Bible." Religions 9, no. 12 (December 19, 2018): 422. http://dx.doi.org/10.3390/rel9120422.

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Sacrifice is a central but contested topic in the prophetical literature in the Hebrew Bible. Whereas some texts criticize the sacrificial cult vehemently, other texts express strong support for such a cult. Interestingly, and somewhat paradoxically, a certain writing, such as the book of Jeremiah, may contain both cult-critical prophecies and passages that promote sacrifices. Divergent interpretations of this ancient debate have engendered an intense scholarly debate. Adopting a new approach, informed by sacrifice theories that emphasize the notion of reciprocity, this article refutes the view that prophets like Amos and Jeremiah rejected all sacrifices. Rather, they (that is, the authors of these books) addressed specific situations, or explained specific catastrophes in retrospect. Viewed from this perspective, the cult-critical prophecies, as well as other references to rejected sacrifice, are in fact compatible with a basically positive attitude towards the sacrificial cult.

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15

Murlikiewicz, Daria. "Dwa apokryfy Różewicza w kontekście kilku wersów Księgi Jeremiasza." Prace Literackie 56 (June 29, 2017): 135–48. http://dx.doi.org/10.19195/0079-4767.56.10.

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Two apocrypha of Różewicz reading in context of afew verses of the Book of JeremiahThe article Two apocrypha of Różewicz reading in context of afew verses of the Book of Jeremiah discusses one of the key problems of the poetry of Tadeusz Różewicz — intertextuality. Additional context is created by Bible. Thanks to an analysis of texts we can show, that it is possible to reinterpret two poems of Różewicz because of two verses of the Book of Jeremiah, The discussion is based on the poem [reality…] from the Regio collection and Unknown letter from Conversation with the Prince collection. Through the thesis that this poem is arecord of apositive epiphany the article attempts to argue with the accepted in literary criticism interpretation of Ryszard Nycz, Monika Witosz and Katarzyna Sawicka.

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Jarosz, Agnieszka. "Ślady twórczości Juliusza Słowackiego we wczesnych dramatach Karola Wojtyły (Hiob, Jeremiasz)." Roczniki Humanistyczne 68, no. 1 Zeszyt specjalny (2020): 173–86. http://dx.doi.org/10.18290/rh.2068s-12.

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The article concerns two juvenilia plays by Karol Wojtyła, Job and Jeremiah, that were written in 1940. Those works were influenced by the difficult reality of war. The first and primary inspiration for those two dramas was the Bible, as the titles themselves indicate. However, the model of Polish Romanticism also heavily influenced the shape of the poetic world of those works. This article attempts to indicate in Job, as well as in Jeremiah, those thoughts that are close to the Romantic and Messianic historiosophies. It describes, in a synthetic manner, the main noticeable points from Wojtyła’s works that coincide with the motives present in Juliusz Słowacki’s work, especially in the play Father Marek, which started the mystical and genesian period of the Romantic’s literary work. Attention is paid to, e.g. the genre characteristics of the mystery (which is close to the genre form of the late Baroque mystery, as represented by the works of Calderon). Among those features the following items are mentioned: the composition of the works, the structure of time and space, the creation of images, the rule of the “theatre in the theatre,” and visionariness. In addition, a presentation of the main ideas and creation of the title characters (Job, Jeremiah and Father Marek) is also given in outline.

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17

Adamo, David Tuesday. "READING JEREMIAH 13:23 IN AN AFRICAN CONTEXT." Journal for Semitics 23, no. 2 (November 21, 2017): 500–530. http://dx.doi.org/10.25159/1013-8471/3503.

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This paper examines the meaning and importance of Jeremiah 13:23 critically. The author argues that one of the greatest prophets of ancient Israel, having been familiar with the military might, wisdom and vastness of their African territories does not despise black African people but uses them as standards against which to evaluate Israel in Jeremiah 13:23 as did other biblical passages (Amos 9:7; Is 17:3, 11-15; 30:1-2; 31:1-3; 45:14; Ez 27:7; Dn 11:43). The reasons for using black people and nations as standards against which to evaluate Israel are: first, their vast territories, great military might and power, wealth and wisdom (Is 19:5, 11-15; Is 45:14; Ez 27:7; Dn 11:43); second, it makes their high esteem to be boosted when these nations are cited as paradigmatic. The central theological message of Jeremiah 13:23 is to address the question of Judahâ€™s habituation of sin which leads to slavery that is irredeemable. Judah has an indelible stain and â€œher evil habits held her fast like bands of steelâ€. The various English translations of Jeremiah 13:23 in different English versions of the Bible are misleading and therefore a disservice to the black race all over the world. The proper translation according to this author should have been: â€œWould Black Africans change their skin or the leopards their sports? So also you who have learnt to do evil could do evil.â€

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Lynch, Matthew J. "Mapping Monotheism: Modes of Monotheistic Rhetoric in the Hebrew Bible." Vetus Testamentum 64, no. 1 (January 20, 2014): 47–68. http://dx.doi.org/10.1163/15685330-12341141.

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Abstract Several biblical traditions give expression to Yhwh’s sole divinity in ways utterly unlike the “classic” expressions of monotheism in Deuteronomy, Deutero-Isaiah, or Jeremiah. Priestly literature, for example, does not deny explicitly the existence of other gods, or assert Yhwh’s sole existence. Instead, priestly writers portray a world in which none but Yhwh could meaningfully exist or act. While some biblical scholars have recognized this “implicit” mode of monotheistic rhetoric, the implications of this and other modes of monotheistic rhetoric for a broader understanding of biblical monotheism have gone unappreciated. In this article, I create a taxonomy of various “explicit” and “implicit” modes of monotheizing in the Hebrew Bible. Then, I consider several implications of these diverse modes for understanding the variegated shape of biblical monotheism, and for using the Hebrew Bible to reconstruct monotheism’s history.

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Hogeterp, Albert Livinus Augustinus. "Trauma in the Apocryphon of Jeremiah C: Cultural Trauma as Forgetful Remembrance of Divine-Human Relations in Qumran Jeremianic Traditions." Open Theology 8, no. 1 (January 1, 2022): 460–81. http://dx.doi.org/10.1515/opth-2022-0220.

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Abstract The Qumran Apocryphon of Jeremiah C (4QApocrJer Ca-d; 4Q390) provides reflections on the trauma of devastation, dislocation, and captivity at the time of the Babylonian exile as narrated in the book of Jeremiah. Yet, just as the Damascus Document (CD/4QD), its apocalyptic review of periods goes well beyond the biblical era. This article analyses the narrative discourses of the Apocryphon in comparison with the Damascus Document with the aid of modern theory about cultural trauma, cultural analysis of remembering and forgetting, and recent insights about theodical discourse in the Hebrew Bible. It analyses the recurrent trope of “God hiding his face” in Qumran Jeremianic traditions against broader biblical and early Jewish backgrounds. The article investigates the understanding of reciprocity in human-divine relations and explores how theodicy relates to forgetful remembrance of covenantal relationships. It contends that the Qumran Jeremianic traditions deal with cultural trauma in terms of lament, admonition, theodical discourse, and divisive memory against the historical background of the late Second Temple period, in particular the era of the Maccabean crisis.

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Giffone, Benjamin D. "Can Theological Interpretation Soften the Protestant Problem of Old Testament Textual Plurality? : Jeremiah as a Test Case." European Journal of Theology 29, no. 2 (September 1, 2020): 153–78. http://dx.doi.org/10.5117/ejt2020.2.004.giff.

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Summary Discoveries in the last century which contribute to the field of Old Testament textual criticism raise challenges for Protestant use of the Masoretic Text and canon, and for evangelical doctrines of the authority and perspicuity of Scripture. Protestants maintain that the authority of the New Testament is self-attesting, not derived from the Church. Difficulties arise when Protestants apply this understanding to the Old Testament, particularly to the Masoretic Text and canon used to exclude the Apocrypha. Of particular interest is the Masoretic Text of Jeremiah, which is widely acknowledged by textual critics to represent a later version of the book than the LXX text of Jeremiah. Protestant use of the Masoretic canon (and later text of Jeremiah) in light of the early church’s preference for the LXX (text and canon) entails 1) a recognition that community reception plays a significant role in determining the extent of the canon ‐ and that, through Jerome, Rabbinic Judaism’s Bible served to ‘correct’ the Spirit-filled church’s canon; and 2) that catholicity cannot be an adequate basis for recognizing the Old Testament canon, given that the Church has never been unanimous on this point. Through the lens of the self-attesting witness of the New Testament to Christ, ‘theological interpretation’ of the Old Testament may allow evangelicals to maintain a high view of the Old Testament as Scripture while tolerating some uncertainties concerning the precise text and outer canonical bounds of the Old Testament.

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Becking, Bob. "Het Boek Jeremia in de NBV: Zwakte en sterkte van een eigenzinnige versio moderna." NTT Journal for Theology and the Study of Religion 59, no. 4 (October 18, 2005): 274–84. http://dx.doi.org/10.5117/ntt2005.59.274.beck.

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In October 2004 the Bible Societies of the Low Countries ‐ both Catholic and Reformed ‐ published a new translation into Dutch. This translation aims to be faithful to the sourcetext as well as directed to the syntax and grammar of the receiving language (brontekstgetrouw and doeltaalgericht). In discussing a few examples from the Book of Jeremiah, this contribution investigates whether this strategy was correctly applied. It turns out that occasionally the translation is not faithful to the source text. At a few instances the translators failed to translate features of the Hebrew text and language with comparable phenomena in Dutch.

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Maier, Christl M. "»Schwert, Hunger, Seuche« als Kurzformel für den Untergang Jerusalems." Evangelische Theologie 81, no. 5 (October 1, 2021): 338–49. http://dx.doi.org/10.14315/evth-2021-810505.

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Abstract Within the Hebrew Bible, terms for »pestilence« or »plague« mainly appear in connection to covenant, curses, and warfare. The essay locates the phenomenon within its ancient Near Eastern context and focuses on how the Hebrew texts describe and interpret this catastrophe. The peculiar triadic phrase »sword, hunger, pestilence«, frequent in the books of Jeremiah and Ezekiel, recalls the horrors of siege warfare, and especially the defeat of Jerusalem in 587 BCE. For the survivors of this catastrophe who seek to explain how this traumatic event could happen, the phrase serves as a literary topos for Yhwh’s reaction to Israel’s wrong-doings and as a shorthand for their cultural trauma.

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Mashau, Thinadavha Derrick. "Seek the shalom of the city." STJ | Stellenbosch Theological Journal 5, no. 1 (June 12, 2020): 239–61. http://dx.doi.org/10.17570/stj.2019.v5n1.a12.

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This article is a missiological response to the migration and homelessness challenges, especially issues of socio-economic and political marginalisation, as experienced by foreign nationals in the City of Tshwane. The most pressing question which this article seeks to investigate is: “What action can faith communities in diaspora take to contribute towards the regeneration of their host city?” Using literature study and a contextual Bible reading of Jeremiah 29:1–7 from the lenses of both trained and ordinary readers, this article encourages faith communities in diaspora to activelyparticipate in seeking the shalom and well-being of their host city by praying and working towards urban renewal.

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Chasson, Robert Timothy. "Prophetic Imagery and Lections at Passiontide: The Jeremiah Illustrations in a Tuscan Romanesque Bible." Gesta 42, no. 2 (January 2003): 89–114. http://dx.doi.org/10.2307/25067080.

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Jacobsen, David Schnasa. "Exile and Return: Trauma and the Unfinished Theological Task of Christian Preaching of the Hebrew Bible." International Journal of Homiletics 5, no. 1 (November 3, 2022): 1–13. http://dx.doi.org/10.21827/ijh.5.1.1-13.

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David Stark argues the problem of Christians preaching the Hebrew Bible remains stuck in a binary between historical-critical approaches and christological allegorization. I view the problem as also a homiletical-theological one: Christians narrating the two-part canon unidirectionally, e.g., promise/fulfillment. In light of a rethinking of the reception of Jeremiah 31:31-34 in practice, I propose an alternative metaphor, “exile and return,” influenced by Cathy Caruth’s work on trauma, narrative, and history. I then concretize the complexity of trauma and history in the two-part canon itself through David Carr’s Holy Resilience. As for the other part of Stark’s binary, I propose revising our homiletical Christologies to emphasize Jesus’ Jewishness in differentiated relation to us, following J. Kameron Carter’s Race: A Theological Account. My revisions loosen Stark’s binary by relating Christology across differences of identity today within a trauma-informed hermeneutic. I conclude by proposing a homiletical model that (1) embraces a trauma-informed “not yet” in Christian proclamation of the Hebrew Bible, (2) re-focuses preaching “in Christ” as an identity-related homiletical point-of-view, and (3) acknowledges how struggles with trauma and point of view can foreground relations with inter-religious others today.

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Jaworski, Piotr. "Prorok jako świadek (Jr 23,16-22)." Verbum Vitae 27 (October 25, 2015): 77–94. http://dx.doi.org/10.31743/vv.1608.

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This article deals with the subject: “prophet as a witness”. The Bible portrays a prophet as a messenger speaking in God’s name and announcing His word. However, he is not merely a neutral reporter, but the witness of received revelation. A witness is a person who has participated in some event personally and therefore can confirm what he or she saw and heard. These two elements of witness in the prophet’s mission are pointed out by Jeremiah. His oracle in Jer 23:16-22 deals with false prophets, whose own visions proclaim themselves as coming from God. Meanwhile, the true prophet is following quite a different path. He participates in “the council of Yahweh”, experiencing divine revelation (conf. v. 18), and then testifies to what he has seen and heard (conf. v. 22). Therefore, such a prophet is truly the witness of God and His word.

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Worthington, Richard. "The Hebrew Goddess Asherah in the Greek Septuagint." Feminist Theology 27, no. 1 (September 2018): 43–59. http://dx.doi.org/10.1177/0966735018794478.

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When reading the Hebrew Bible, it is clear that the goddess Asherah is given a negative image. There are some fascinating probable misreadings, including one showing that she once might have had a more exalted role: in Deuteronomy 33:2 at the Lord’s right hand there was a ‘fiery law’, or was it ‘Asherah’? However, it appears that the Greek Septuagint preserves some additional references to Asherah which are surprisingly positive. In some of the places examined Asherah can confidently be assumed to be underneath the Greek word for ‘grove’ (the traditional rendering of ‘Asherah’). Additionally, there are places where Asherah does not occur but the Greek translation gives us evidence that the word Asherah was there originally. Finally, two ‘goddess passages’ (Ezekiel 8 and Jeremiah 44) are shown to have significantly different emphases regarding Asherah when read in the Greek or other ancient translations. 1

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Bachun, Liliya. "Sacred nominations in texts about national liberation movement of Ukraine: a comparative approach." Current issues of Ukrainian linguistics theory and practice, no. 42 (2021): 140–62. http://dx.doi.org/10.17721/apultp.2021.42.140-162.

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The article describes the main provisions of the theolinguistic science, its defining criteria and objects of further research. Theoretical bases of the concept of religious discourse and its connection with ethnocentrism of the analyzed material have been stated. A comparative analysis of the peculiarities of the semantic-associative motivation for use of sacred-type coreferents in the twelve texts of works about the national liberation movement of Ukraine with their functioning in the text of the Bible have been conducted. Categorically analyzed names of the sacred coreferents have been divided according to the eschatological-ontological connotative directions, designations of religious things of use and the names of passional sacral type. Nine names of biblical anthroponyms have been singled out in the analyzed twelve texts of works about the national liberation movement of Ukraine, which determine the objectification of the sacred conceptosphere. The variable component of the biblical anthroponyms functioning (St. Peter, Joseph of Arimathea and John the Baptist) in the analyzed texts of works about the national liberation movement of Ukraine and their various translations of the Bible have been clarified. The functional and stylistic features of the writers' usage of Old Testament and New Testament precedent biblical names and their common and distinctive features of functioning in the texts of various translations of the Bible have been highlighted. The category of the sacred onyms′ functionality has been realized through the words′ connotative-associative layers (Jeremiah and lexical units of weeping, sobbing; King David ‒ psalms), comparison (Moses ‒ Ivan Franko), the characteristics of activities (betrayal of Judas) and identification of Adam with the Fall, and Christ with eternal life.

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Kirillin, Vladimir M. "Alexander the Great’s “Argolai” and “Lenii Levi”: On the Difficulties of Translation of The Life of the Prophet Jeremiah into Russian." Studia Litterarum 5, no. 3 (2020): 200–235. http://dx.doi.org/10.22455/2500-4247-2020-5-3-200-235.

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This article, bearing on facts and data from ancient mythology, a novel about Alexander the Great and other Greek-Latin sources, as well as taking into account Greek and Slavic etymology, folk, and ritual customs, reveals the possible serpentine meaning of the words “Argolai” and “lenii levi.” The words are found in the Slavic translation of the Greek text The Life of the Prophet Jeremiah that was included in the 1499 copy of the Bible 1499 as a preface to the eponomous Old Testament book, but also, as it turned out, existed in collections Explanatory Prophets and Prologue. However, clarification of the cultural and historical context allowed me to suggest that these enigmatic words were related to the symbolic essence of material details of the cult objects. The article also demonstrates how these words reflect linguistic and lexical peculiarities of the activities of St. Gennady followers and the scribes at the end of the 15th century in general.

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Rodan, Martin. "Constantin Brunner und das prophetische Judentum." Aschkenas 29, no. 2 (November 1, 2019): 351–67. http://dx.doi.org/10.1515/asch-2019-0019.

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Abstract Constantin Brunner studied Judaism from a multitude of sources. The originality of his interpretation of Prophetic Judaism is based, however, on his philosophical concept of »spiritual thinking«, one of the three faculties of his »Fakultätenlehre«. True biblical prophets in the tradition of Moses should, according to Brunner, therefore be considered as »spiritual« geniuses. In his view, the Bible is a collective work of Jewish prophetism which includes Jesus as a late-born prophet. The three traditional monotheistic religions, on the other hand, are seen as more or less distorted versions of Prophetic Judaism. The article discusses Brunner’s approach to authentic biblical prophecy, based on words and acts of Jeremiah, Esaias, Amos and other prophets, focussing on the sources of their prophetic inspiration and on their role in the society of their time. Brunner argues that Prophetic Judaism could play an important role even today by challenging the values of our time.

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Tov, Emanuel. "The Socio-Religious Setting of the (Proto-)Masoretic Text." Textus 27, no. 1 (August 28, 2018): 135–53. http://dx.doi.org/10.1163/2589255x-02701009.

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AbstractWe find the proto-Masoretic texts (MT) in two synagogues, in texts and tefillin found with the Judean Desert communities of the Zealots and the followers of Bar Kokhba, the targumim, Jewish-Greek translations, and rabbinic literature. After 70 CE, proto-MT was in the hands of the rabbis, and prior to that time in the hands of similar circles. However, there were also persons and communities that did not use MT. None of their versions were based on MT, with the possible exception of the quotations of the Hebrew Ben Sira in Jeremiah. The persons and communities that did not use the proto-MT text are the Qumran community and the authors of all the Second Temple rewritten Bible compositions, based on either SP, the LXX, or a combination of the two. These conclusions are instructive regarding the socio-religious environment of the proto-MT, but not about the proto-MT text itself, which remains enigmatic.

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Cha, Jun Hee. "A Comparison The New Korean Revised Version Study Bible with NKRV, Erklärt-Der Kommentar zur Zürcher Bibel: Focused on the Book of Jeremiah." Journal of Biblical Text Research 49 (October 31, 2021): 214–40. http://dx.doi.org/10.28977/jbtr.2021.10.49.214.

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Ковшов, Михаил Всеволодович. "Review of: Dobykin D. G. Non-canonical Books of the Old Testament: Schoolbook. Saint-Petersburg: Publishing House of Saint-Petersburg Theological Academy, 2020. 168 p. ISBN: 978-5-906627-81-0." Библейские схолии, no. 1(1) (June 15, 2020): 249–51. http://dx.doi.org/10.31802/bsch.2020.1.1.015.

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До сих пор на русском языке не было ни одного специального пособия по неканоническим книгам Ветхого Завета, поэтому появление рецензируемого учебника нельзя не приветствовать. Тем более, что написано оно признанным специалистом своего дела, доцентом кафедры библеистики СПбДА Дмитрием Георгиевичем Добыкиным, из-под пера которого вышел уже не один добротный учебник по православной библеистике. Пособие имеет грамотную и хорошо продуманную структуру. Первая часть посвящена рассмотрению Второй книги Ездры, книг Товита, Юдифи, Премудрости Соломона, Премудрости Иисуса, сына Сирахова, Послания Иеремии, Книги пророка Варуха, трёх книг Маккавейских и Третьей книги Ездры. Каждая книга рассматривается по следующему общему плану: 1. Содержание и богословие. 2. Авторство. 3. Время и место написания. 4. Язык оригинала. 5. История текста и толкования. The book is a work of great interest to the readers of the Bible, and it is a work of great value for the reader, and for the readers of the Bible. The more so because it was written by an acknowledged specialist in his field, Associate Professor at the Department of Biblical Studies of St. Petersburg Academy of Education Dmitry Georgievich Dobykin, from whose pen came many good-quality textbooks on Orthodox biblical studies. The manual has a competent and well thought out structure. The first part is dedicated to the Second Book of Ezra, the books of Tobit, Judith, the Wisdom of Solomon, the Wisdom of Jesus the Son of Sirach, the Epistle of Jeremiah, the Book of Baruch, the three books of Maccabees and the Third Book of Ezra. Each book is treated in the following general way: 1. Content and theology. 2. Authorship. 3. Time and place of writing. 4. The original language. 5. History of the text and interpretation.

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Grabbe, Lester L. "Book Review: Religion or Socio-Political Ideology?: Jeremiah W. Cataldo, Biblical Terror: Why Law and Restoration in the Bible Depend Upon Fear." Expository Times 129, no. 3 (November 16, 2017): 137–38. http://dx.doi.org/10.1177/0014524617720134.

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Carroll, Robert P. "Jeremiah 2: A Commentary on the Book of the Prophet Jeremiah, Chapters 26–52. By William L. Holladay. (Hermeneia: A Critical & Historical Commentary on the Bible.) Minneapolis, Fortress Press, 1989 (distributed in Britain by SCM Press). Pp. xxxi + 543. £34.50." Scottish Journal of Theology 46, no. 1 (February 1993): 127–29. http://dx.doi.org/10.1017/s0036930600038503.

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Marbun, Rencan Carisma. "PENYEMBUHAN DALAM JEMAAT DITINJAU DARI SUDUT THEOLOGI." Jurnal Teologi Cultivation 3, no. 2 (December 18, 2019): 78–88. http://dx.doi.org/10.46965/jtc.v3i2.269.

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AbstractIn the Bible, we do not see the description of pain and healing as we haveencountered in the world of medicine. However, from a number of terms thebackground or meaning can be known. In the Old Testament, sickness is due to someone experiencing in their body something incomplete, or “badevents”. He does not experience normal bodily and mental life, perhaps due to infection, imbalance (harmony), or backward health, so he is called sick (holi). We see that healing is one of the responsibilities that humans can do for people who suffer from illness. The role of doctor and his remedybecomes and seems to indicate his responsibility towards the sufferingperson, who is deficient in reaffirming the people (cf. the term “hzk piel” in Jeremiah 30:21; 34: 4). In the New Testament, we do not find theimpression of illness arising as a sign of God's punishment, but instead inJesus’ ministry, He healed people, a sign of reestablishing the order of life with God (cf. Luke 4:18). Healing is generally an act or a way to heal the sick, and it can also be mentioned that healing is divine. Healing in Greek is called in the plural meaning the gifts of healing. The healing of miracles in the Gospel of John emphasizes the dynamic work of God and the sign (Greek: semeia) of His power. Disease is not only a result of sin, but also shows God’s work (9:3). So it is clear that healing miracles is not only valid individually, locally, or temporarily physical meaning, but also in general, provision and spiritual.Keywords: Healing, Congregation

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Flanders, Denise. "THE BOOK OF JEREMIAH. Translated and edited by Joy A. Schroeder. The Bible in Medieval Tradition. Grand Rapids, MI: William B. Eerdmans, 2017. Pp. x + 323. $55.00." Religious Studies Review 44, no. 3 (September 2018): 330. http://dx.doi.org/10.1111/rsr.13577.

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O'Connor, Kathleen M. "Book Review: Jeremiah 21–36: A New Translation with Introduction and Commentaryby Jack R. Lundbom The Anchor Bible 21B. Doubleday, New York, 2004. 649 pp. $68.00 (cloth). ISBN 0-385-41113-8.; Jeremiah 37–52: A New Translation with Introduction and Commentaryby Jack R. Lundbom The Anchor Bible 21C. Doubleday, New York, 2004. 624 pp. $68.00 (cloth). ISBN 0-385-51160-4." Interpretation: A Journal of Bible and Theology 59, no. 4 (October 2005): 412–14. http://dx.doi.org/10.1177/002096430505900411.

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Miller, James F. "Jeremiah. Volume I. (The Daily Study Bible.) By Robert Davidson. Edinburgh, The St. Andrew Press, 1983. Pp. 165. £2·95. - Psalms. Volume II. (The Daily Study Bible.) By G. A. F. Knight. Edinburgh, The St. Andrew Press, 1983. Pp. 368. £2·95." Scottish Journal of Theology 38, no. 1 (February 1985): 109–11. http://dx.doi.org/10.1017/s0036930600041697.

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Panjaitan, Tutur P. T. "Tanggung Jawab Umat Tuhan dalam Peningkatan Kesejahteraan Masyarakat: Kajian Biblika Perjanjian Lama." HAGGADAH: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (March 9, 2022): 55–64. http://dx.doi.org/10.57069/haggadah.v1i1.9.

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This research is an attempt to explain that all God's people should understand their responsibility for the welfare of the surrounding community. The author collects data from the Old Testament Bible, coupled with literature studies from books on the responsibility of God's people in improving the welfare of society. In various ways, God has expressed great concern for the poor, the needy and the oppressed. God has arranged for Israel to be an example of paying attention to shared prosperity. Even though this Jewish nation was in the city of exile, God still reminded them to continue to work for the welfare of the city. The command to seek the welfare of the city of Babylon in Jeremiah 29: 7 is considered unusual, but this must be understood as caring for the welfare of the people. So too should the present-day church, be able to function as an agent of social change in directing the morals, character and ethics of the community in accordance with God's will, also understanding its responsibility for the welfare of the surrounding community.Penelitian ini merupakan sebuah usaha untuk menjelaskan bahwa semua umat Tuhan seharusnya memahami tanggung jawabnya atas kesejahteraan masyarakat sekitarnya. Penulis mengumpulkan data dari Alkitab Perjanjian Lama, ditambah dengan studi pustaka dari buku-buku mengenai tanggung jawab umat Tuhan dalam peningkatan kesejahteraan masyarakat. Dalam berbagai cara, Allah telah mengungkapkan perhatian besar bagi orang miskin, yang kekurangan dan tertindas. Allah telah mengatur agar Israel menjadi contoh dalam hal memperhatikan kesejahteraan bersama. Bahkan sekalipun bangsa Yahudi ini dalam kota pembuangan, Allah tetap mengingatkan agar mereka tetap mengusahakan kesejahteraan kota itu. Perintah untuk mengusahakan kesejahteraan kota Babel dalam Yeremia 29:7 dianggap tidak lazim, tetapi ini harus dipahami sebagai kepedulian terhadap kesejahteraan umat. Demikian jugalah seharusnya gereja masa kini, mampu berfungsi sebagai agen perubahan sosial dalam mengarahkan moral, karakter dan etika masyarakat yang sesuai dengan kehendak Tuhan, juga memahami tanggung jawabnya atas kesejahteraan masyarakat sekitarnya.

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Roncace, Mark. "Prophecy and Power: Jeremiah in Feminist and Postcolonial Perspective. Edited by Christl M.Maier and Carolyn J.Sharp. Library of Hebrew Bible/Old Testament Studies, 577. London: Bloomsbury, 2013. Pp. x + 280. $130.00." Religious Studies Review 40, no. 4 (December 2014): 220. http://dx.doi.org/10.1111/rsr.12175_5.

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Grene, Clement William. "Biblical Terror: Why Law and Restoration in the Bible Depend upon Fear, Jeremiah W.Cataldo, Bloomsbury T&T Clark, 2017 (ISBN 978-0-56767-081-6), xiv + 260 pp., hb £85." Reviews in Religion & Theology 25, no. 2 (April 2018): 225–27. http://dx.doi.org/10.1111/rirt.13206.

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Sherman, Phillip Michael. "Empire and Exile: Postcolonial Readings of the Book of Jeremiah. By Steed Vernyl Davidson. Library of Hebrew Bible/Old Testament Studies, 542. New York: T&T Clark, 2011. Pp. xi + 218. $140.00." Religious Studies Review 39, no. 1 (March 2013): 31. http://dx.doi.org/10.1111/rsr.12010.

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Bultmann, Christoph. "Jeremiah 21–36: A New Translation with Introduction and Commentary. By Jack R. Lundbom. Pp. xvi + 649. (The Anchor Bible.) New York: Doubleday (A Division of Random House), 2004. isbn 0 385 41113 8. $45." Journal of Theological Studies 57, no. 2 (October 1, 2006): 588–91. http://dx.doi.org/10.1093/jts/flj098.

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Hopp‐Peters, Elizabeth. "R. J. R Plant, . Good Figs, Bad Figs: Judicial Differentiation in the Book of Jeremiah. Library of Hebrew Bible/Old Testament Studies 481. New York: T & T Clark, 2008. xvi+224 pp. $140.00 (cloth)." Journal of Religion 90, no. 2 (April 2010): 238–39. http://dx.doi.org/10.1086/652114.

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Mastnjak, Nathan. "Prestige, Authority, and Jeremiah’s Bible." Journal of Religion 98, no. 4 (October 2018): 542–58. http://dx.doi.org/10.1086/698986.

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Townley, Peter. "The Anglophone Significance of the Work of Joachim Jeremias." Expository Times 132, no. 1 (August 15, 2020): 11–17. http://dx.doi.org/10.1177/0014524620951108.

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Following his outstanding tenure as Professor of New Testament Studies at the Georg-August Universität Göttingen, Joachim Jeremias died eleven years after his retirement in 1968 on the 6th September 1979. Renowned as an eminent Neutestamentler throughout the world, with his works translated into many languages, a Symposium was held at the University in Göttingen in October 2019 to celebrate Jeremias’s life and scholarship on the occasion of the 40th anniversary of his death. With contributions reflecting the breadth of his thinking and the depth of the affection in which he is still held, this particular contribution focussed on the Anglophone significance of Jeremias’s work not only as a Biblical scholar, with an encyclopaedic knowledge of the world of the Bible, but also to his sometimes indirect but significant contribution to the work of the ecumenical movement and the formation of clergy.

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Scolnic, Benjamin. "The Vocabulary of Desolation: Intertextual Allusions in Daniel 9.25-27 and the Meaning of Ḥārûṣ." Bible Translator 71, no. 3 (December 2020): 320–30. http://dx.doi.org/10.1177/2051677020954902.

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The word wĕḥārûṣ in Dan 9.25 may mean something different from the usual rendering “moat.” A study of (1) the use of ḥārûṣ in the Hebrew Bible, (2) the fact that Dan 9.25-27 contains intertextual allusions to Isa 10.22-23 and 28.22, 27, where ḥārûṣ and neḥĕrāṣāh are found in prophecies of destruction, (3) the context of the verse that concludes with ûbĕṣôq hāʿittîm “and in a time of distress,” and (4) the surrounding passage that reinterprets Jeremiah’s prophecy of seventy years of exile as seventy “weeks” of years, which includes the postexilic era, may lead to a new understanding of wĕḥārûṣ in this verse.

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Dines, Jennifer. "The Open Book and the Sealed Book: Jeremiah 32 in its Hebrew and Greek Recensions. By Andrew G. Shead. Pp. 316. (Journal for the Study of the Old Testament Supplement Series, 347; The Hebrew Bible and its Versions, 3.) London: Sheffield Academic Press (a Continuum imprint), 2002. isbn 1 84127 274 4. £50; $95." Journal of Theological Studies 57, no. 1 (December 7, 2005): 203–8. http://dx.doi.org/10.1093/jts/flj002.

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McLaughlin, R. Emmet. "Apocalypticism and Thomas Müntzer." Archiv für Reformationsgeschichte - Archive for Reformation History 95, no. 1 (December 1, 2004): 98–131. http://dx.doi.org/10.14315/arg-2004-0105.

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ZUSAMMENFASSUNG Thomas Müntzer wird häufig als Apokalyptiker bezeichnet. Dieses Mißverständnis resultiert vor allem aus der Ungenauigkeit, mit der die Forschung den Begriff „apokalyptisch“ verwendet. Daher wird eine präzise Definition des Begriffs vorgeschlagen, die sich aus der Offenbarung des Johannes ableitet. Legt man eine solche Definition zugrunde, so wird man Müntzers Schriften weder im Hinblick auf ihr Genre noch ihr Weltbild oder ihren Umgang mit der Bibel als „apokalyptisch“ bezeichnen können. Darüber hinaus berief sich Müntzer nicht auf apokalyptische Traditionen und schuf auch keine apokalyptische Gemeinschaft. Vielmehr sah er sich als Prophet in der Tradition Elias, Jesajas, Jeremias, Hesekiels und Johannes des Täufers. Daraus resultiert ein gewandeltes Verständnis von Müntzer, der als Prophet das erneuerte Königreich Gottes, nicht aber das bevorstehende Weltende vorhersagte.

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