Relevant bibliographies by topics / Letter of Jeremiah

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Academic literature on the topic 'Letter of Jeremiah'

Author: Grafiati
Published: 26 July 2024
Last updated: 27 July 2024

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Journal articles on the topic "Letter of Jeremiah"

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Begin, Ze'ev. "DOES LACHISH LETTER 4 CONTRADICT JEREMIAH XXXIV 7?" Vetus Testamentum 52, no. 2 (2002): 166–74. http://dx.doi.org/10.1163/156853302760013839.

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AbstractAccording to Jer. xxxiv 7, the Babylonian army, while advancing towards Jerusalem ca. 589 B.C.E., conquered all Judean fortresses except for Azekah and Lachish. On the other hand, the contemporary Lachish letter 4 was interpreted as signifying that Azekah had fallen into the hands of the Babylonians before the letter had been sent to Lachish from a nearby fortress. A fourth century B.C.E. ostracon indicates that that fortress could be Maresha. Since there is no line of vision between Maresha and Azekah, the dramatic interpretation of the Lachish letter 4 should be rejected and thus the letter does not contradict Jer. xxxiv 7. A new interpretation to the Lachish letter 4 is proposed, from which the main conclusion is that the defenders of Maresha, being unable to see Azekah, looked out southwards for the signals from Lachish in order to afford themselves an early warning of an attack from the north.
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Murray, Peter. "An Irish Sociology Professor Writes a Student Reference, May 1958." Irish Journal of Sociology 22, no. 2 (November 2014): 96–101. http://dx.doi.org/10.7227/ijs.22.2.6.

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From the Dublin Diocesan Archives a May 1958 letter from Maynooth Sociology Professor Jeremiah Newman to the Director of the Dublin Institute of Catholic Sociology appraises the contribution that a group of students about to be ordained for the Dublin archdiocese might best make to the Institute's work. A Cold War context of politico-ideological struggle links this peculiarly Irish epistle with an international literature concerning letters of recommendation and reports to police agencies about practitioners of sociology.
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Dunn, James D. G. "“The Letter Kills, but the Spirit gives Life” (2 Cor. 3:6)." Pneuma 35, no. 2 (2013): 163–79. http://dx.doi.org/10.1163/15700747-12341310.

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Abstract The essay examines the Spirit/letter antithesis used by Paul (also in Rom. 2:27-29 and 7:6) as parallel to outward and visible/hidden and circumcision of flesh/heart antitheses. A close study of the 2 Corinthians 3 context draws out the importance of the allusions to Jeremiah 31:31-34, Ezekiel 11:19, 36:26-27, and the use of Exodus 34:29-35. The conclusion reflects on the Spirit/letter contrast today, in shaping expectations when reading Scripture, with a reminder that systems of dogma and ecclesiastical structure can reinforce the letter and lose sight of the S/spirit.
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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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Collinet, Benedikt J., and Georg Fischer. "Trauma und Trost – Strategien und Perspektiven zur Bewältigung des Untergangs Jerusalems." Biblische Zeitschrift 66, no. 2 (July 27, 2022): 163–83. http://dx.doi.org/10.30965/25890468-06602001.

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Abstract While biblical texts generally tend to conciliatory endings, this does not seem to hold true regarding the traumatic destruction of Jerusalem in 587 v.Chr. (cf. 2 Kgs 25//Jer 52). The article presents how some texts manage to transport comforting messages along with the reference to the catastrophic event, e.g. Lev 26; Dtn 4 and 28–32 as well as 2 Kgs 25 in the context of Jos 1 – 2 Kgs 17 and more specifically 2 Kgs 17–24. Jer 52 is interpreted in connection with Jer 39–40 and 29–33. Thr 1; 3 and 5 at the end open up some comfort in the hope of being heard by God. 2 Chr 36 presents the catastrophe as a way to new beginnings. Bar 4–5 and the Letter of Jeremiah can be read as continuations of the Book of Jeremiah with a stronger accent on hope.
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Whitlark, Jason A. "µφυτος Λγος: A New Covenant Motif in the Letter of James." Horizons in Biblical Theology 32, no. 2 (2010): 144–65. http://dx.doi.org/10.1163/187122010x529471.

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AbstractUnderstanding the significance of the of the implanted word in James 1:21 has divided between two lines of interpretation: (1) those that invest it with cosmological significance and understand it as something akin to human reason or (2) those who invest it with soteriological significance and relate it to Christian conversion. The argument in this article supports the soteriological line of reasoning and attempts to demonstrate through an examination of pagan, Jewish and Christian sources that the implanted word in James conveys the notion of divine enablement, a notion that was especially suited for articulating the hope of divine enablement for faithfulness promised in the new covenant of Jeremiah.
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Gericke, Jaco. "WHAT IS A GOD LIKE? META-THEISTIC PRESUPPOSITIONS IN THE LETTER OF JEREMIAH." Journal for Semitics 25, no. 2 (May 9, 2017): 523–45. http://dx.doi.org/10.25159/1013-8471/2530.

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In the apocryphal text of the Letter (Epistle) of Jeremiah (Ep Jer), a long list of reasons is given by the implied author as to why certain entities alleged to be gods are not in fact such. Brief summaries of the author’s various points characterise scholarly perspectives thereon. What has been overlooked in the research, however, and the topic of this article, concerns the converse fact that, in the construction of a negative identity for divinity, the text also assumes a lot about what a god must actually be like. Moreover, what is implicit in these “meta-theistic” presuppositions has never before been identified; hence the need for an attempted inferential reconstruction of what, according to the polemics of Ep Jer, makes a god divine.
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Novick, Tzvi. "ekb hlb mkhl va[Hebrew Letter Nun]sh hva my yde[Hebrew Letter Nun]v (Jeremiah 17:9)." Journal of Biblical Literature 123, no. 3 (2004): 531. http://dx.doi.org/10.2307/3268046.

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Seleznev, Mikhail. "Νόμος/νόμοι in the Septuagint and the Letter to the Hebrews." Novum Testamentum 65, no. 4 (September 12, 2023): 498–516. http://dx.doi.org/10.1163/15685365-bja10057.

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Abstract This article explores the usage of plural νόμοι versus singular νόμος throughout the whole corpus of the Greek Bible. Obviously, the singular is predominant. If we put aside later variants and textual traditions, the rare passages where the plural νόμοι is used (in Proverbs, Jeremiah, Esther, and 2 Maccabees) mutually elucidate each other: the plural occurs where the translators wanted to stress that the law(s) in question should be distinguished from the Torah. With respect to Jer 31:31–34 (LXX 38:31–34) and the quotations from it in Hebrews, the article demonstrates that the plural νόμοι in the LXX cannot be explained by the Vorlage, as many modern researchers suggest, but was a conscious device used by the LXX translator. The aim of the translator, followed by the author of Hebrews, was to stress the distinction between the Law of Moses and the Laws of the New Covenant.
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Knust, Jennifer, and Tommy Wasserman. "Earth Accuses Earth: Tracing What Jesus Wrote on the Ground." Harvard Theological Review 103, no. 4 (October 2010): 407–46. http://dx.doi.org/10.1017/s0017816010000799.

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The story of the woman taken in adultery (John 7:53–8:11) has a long, complex history. Well-known in the Latin West, the story was neglected but not forgotten in the East. Incorporated within Late Antique and Early Medieval Gospel manuscripts, depicted in Christian art, East and West, and included within the developing liturgies of Rome and Constantinople, the passage has fascinated interpreters for centuries despite irregularities in its transmission.1 Throughout this long history, one narrative detail has been of particular interest: the content and significance of Jesus— writing. Discussed in sermons, elaborated in manuscripts, and depicted in magnificent illuminations, Jesus— writing has inspired interpreters at least since the fourth century, when Ambrose of Milan first mentioned it. Offering his opinion on the propriety of capital punishment, the bishop turned to the pericope in order to argue that Christians do well to advocate on behalf of the condemned since, by doing so, they imitate the mercy of Christ. Nevertheless, he averred, the imposition of capital punishment remains an option for Christian rulers and judges. After all, God also judges and condemns, as Christ showed when, responding to the men questioning him and accusing the adulteress, he wrote twice on the ground. Demonstrating that “the Jews were condemned by both testaments,” Christ bent over and wrote “with the finger with which he had written the law,” or so the bishop claimed.2 Ambrose offered a further conjecture in a subsequent letter: Jesus wrote “earth, earth, write that these men have been disowned,” a saying he attributes to Jeremiah (compare Jer 22:29),3. As Jeremiah also explains, “Those who have been disowned by their Father are written on the ground,” but the names of Christians are written in heaven.4
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Dissertations / Theses on the topic "Letter of Jeremiah"

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Zammit, Abigail. "The Lachish letters : a reappraisal of the Ostraca discovered in 1935 and 1938 at Tell ed-Duweir." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:db71cf81-ba6c-4a91-8e51-3c694993ebfe.

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The 21 inscribed ceramic sherds (or ostraca) known as the "Lachish Letters", which were discovered during the British Mandate Period excavations of Tell ed-Duweir (Lachish), underwent eighty years of scholarship that improved our understanding of at least some of these inscriptions. The archive is terse and fragmentary, and the least well-preserved and faded ostraca from this collection have been seriously overlooked, ironically when the "Lachish Letters" have more or less been regarded as a homogenous group of documents written during the final decades of the Judahite kingdom. Some of the ostraca were discovered in different stratigraphic contexts and pertaining to different settings, if not timeframes. The principal aim of this study is to produce an updated edition of these ostraca by objectively and systematically reassessing and understanding these artefacts, the inscriptions they bear, and their respective stratigraphic layers and archaeological contexts. This is carried out by integrating past studies and modern-day developments on the ostraca (and the site itself) from different perspectives: archaeology, palaeography, philology, the Hebrew Bible, and Classical Hebrew studies. This interdisciplinary approach enables a revision of outstanding controversial issues and a dismissal of outdated proposals on the readings, interpretation, and import of these ostraca in their contemporary world. Despite the illegibility of some inscriptions, this study pays attention to all 21 ostraca via physical examination under the lens, to confirm or deny any dubious readings as far as the naked eye can tell us. A crucial criterion is the integration of photographic data and written documentation gathered from unpublished and archived material of the Mandate Period that were accessible to the author at the time of writing. The study concludes that this surviving group of ostraca is far from homogeneous, and there still exist lacunae in their historico-archaeological contexts and interpretations. Our understanding of the source and function of the ostraca (especially the few legible messages and lists of names) remains riddled with controversies, which derive from the fragmentary nature of the corpus and the limitations in the documentation and preservation of these artefacts.
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Books on the topic "Letter of Jeremiah"

1

Petersen, David L. Introduction to prophetic literature., Tucker, Gene. M. Book of Isaiah 1-39., Seitz, Christopher R. Book of Isaiah 40-66., Miller Patrick D, Saldarini Anthony J, Saldarini Anthony J, O'Connor Kathleen M. 1942-, and Darr Katheryn Pfisterer 1952-, eds. The New interpreter's Bible.: Introduction to prophetic literature, the book of Isaiah, the book of Jeremiah, the book of Baruch, the letter of Jeremiah, the book of Lamentations, the book of Ezekiel. Nashville, Tenn: Abingdon, 2001.

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2

Fabbri, Marco Valerio. Baruc: Lettera di Geremia : introduzione, traduzione e commento. Cinisello Balsamo, Milano: San Paolo, 2020.

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3

1714-1784, Milles Jeremiah, ed. Letters from abroad: The grand tour correspondence of Richard Pococke & Jeremiah Milles. Piltown, County Kilkenny, Ireland: Pococke Press, 2011.

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4

Lagrange, Bruno. La lettre de Jeremie: A propos de 587 avant J.C. - roman. Paris: Ramsay, 1987.

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5

Press, Fossil. Letter of Jeremiah. Independently Published, 2020.

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6

Jeremiah and the Letter E. Northstone Publishing, Incorporated, 2012.

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7

Baruch and the Letter of Jeremiah. Michael Glazier, 2016.

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8

Jeremiah Halsey, letter, to Eleazar Wheelock, 1768 April 25. Trustees of Dartmouth College, 2015. http://dx.doi.org/10.1349/ddlp.632.

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New Interpreter's Bible Commentary Volume IV: Ezra, Nehemiah, Introduction to Prophetic Literature, Isaiah, Jeremiah, Baruch, Letter of Jeremiah, Lamentations. Abingdon Press, 2016.

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Camper, Martin. Letter versus Spirit. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677121.003.0004.

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Chapter 4 turns its attention to the stasis of letter versus spirit. Traditionally, this stasis has been understood as pitting the exact words of a text against the author’s intent, but the chapter expands the notion of spirit to include other animating forces of textual meaning, such as an overarching principle of interpretation brought by readers to the text. The chapter shows how both the letter and spirit of a text can be divided, with arguers disputing the text’s real versus apparent letter or the author’s real versus apparent intent. To demonstrate how arguers construe authorial intention for their own ends, the chapter analyzes the controversy during the 2008 presidential campaign over the “God damn America” sound bite extracted from a sermon preached by Jeremiah Wright, Barack Obama’s then-pastor. Critics dismissed Wright’s defense of his intentions, pointing to the sermon’s exact wording as evidence of his, and by extension Obama’s, anti-Americanism.
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Book chapters on the topic "Letter of Jeremiah"

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

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"Letter Of Jeremiah." In A Facsimile Edition of the Peshitto Old Testament Based on Codex Ambrosianus (7a1), edited by Antonio Maria Ceriani, 995–99. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463229924-032.

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"A Letter to the Exiles." In Jeremiah 2, 131–44. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctvb6v7w0.11.

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Tull, Patricia K. "The Letter of Jeremiah." In The Apocrypha, 1035–40. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1b3t7c4.16.

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"Chapter 6: Baruch’s Letter to Jeremiah." In 4 Baruch, 257–309. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110269802-017.

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Kahn, Richard J. "Chap. 10. [marked 9] May 30th. 1798." In Diseases in the District of Maine 1772 - 1820, edited by Richard J. Kahn, 291–92. Oxford University Press, 2020. http://dx.doi.org/10.1093/med/9780190053253.003.0015.

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This first page of this chapter is the letter Barker wrote on May 30, 1798, to Samuel L. Mitchill of New York City. The letter was later published with the title, “On Febrifuge Virtues of Lime, Magnesia and Alkaline Salts in Dysentery, Yellow-Fever and Scarlatina Angiosa. In a Letter from Dr. Jeremiah Barker, of Portland, (Maine) Dated May 30, 1798” in the Medical Repository 2, no. 2 (1798): 147–52. Barker wrote of the communications preceding this publication at the very end of the previous chapter.
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Wills, Lawrence M. "Wisdom Texts." In Introduction to the Apocrypha, 124–71. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300248791.003.0004.

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Chapter three addresses the texts of the Apocrypha related to Jewish wisdom. In ancient Israel wisdom was associated with Proverbs and the education of elite males, especially scribes. But there were important developments in wisdom, each phase expanding on the previous one without rendering it obsolete. The wisdom texts of the Apocrypha are analyzed both in terms of how they fit within the earlier history of wisdom genres, and how they reflect the changes of the Hellenistic and Roman periods. Theological themes such as revelation are expanded within these texts, and social issues such as gender, class, and Jewish identity come into sharper focus. Wisdom is more present as a female figure and is at times a cosmic savior figure or involved in creation (similar to Isis). Wisdom is also identified with law (Ben Sira and Baruch), and is seen as a force in Israelite history (Ben Sira and Wisdom of Solomon). In these texts Wisdom is also personified as Woman Wisdom. Texts treated here are Ben Sira (or Sirach), Wisdom of Solomon, Baruch, Letter (or Epistle) of Jeremiah, Fourth Maccabees, and Fourth Baruch (or Paralipomena of Jeremiah).
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Symson, Joseph. "[336] To: Jeremiah Dixon, merchant in Leeds; Kendal, 21 April, 1712." In Records of Social and Economic History: New Series, Vol. 34: ‘An Exact and Industrious Tradesman’: The Letter Book of Joseph Symson of Kendal, 1711–1720, edited by S. D. Smith. British Academy, 2002. http://dx.doi.org/10.1093/oseo/instance.00165065.

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Symson, Joseph. "[1184] To: Mr. Jeremiah Dixon, in Leeds; Kendal, 27 October, 1715." In Records of Social and Economic History: New Series, Vol. 34: ‘An Exact and Industrious Tradesman’: The Letter Book of Joseph Symson of Kendal, 1711–1720, edited by S. D. Smith. British Academy, 2002. http://dx.doi.org/10.1093/oseo/instance.00165913.

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Symson, Joseph. "[552] To: Mr. Jeremiah Dixon, merchant in Leeds; Kendal, 17 November, 1712." In Records of Social and Economic History: New Series, Vol. 34: ‘An Exact and Industrious Tradesman’: The Letter Book of Joseph Symson of Kendal, 1711–1720, edited by S. D. Smith. British Academy, 2002. http://dx.doi.org/10.1093/oseo/instance.00165281.

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