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Chapters 7 to 10 are brought together "because of their common concern with religious observance". [9] Streane, in the Cambridge Bible for Schools and Colleges, dates Jeremiah's address to the beginning of the reign of King Jehoiakim (608–7 BC), because Jeremiah 26:1's very similar wording, "Stand in the court of the Lord’s house, and speak to all the cities of Judah, which come to worship ...
The only Hebrew word traditionally translated "soul" (nephesh) in English-language Bibles refers to a living, breathing conscious body, rather than to an immortal soul. [4] In the New Testament, the Greek word traditionally translated "soul" (ψυχή) "psyche", has substantially the same meaning as the Hebrew, without reference to an immortal ...
Jeremiah's teachings encompassed lamentations, oracles, and symbolic acts, emphasising the urgency of repentance and the restoration of a covenant relationship with God. Jeremiah is an essential figure in both Judaism and Christianity. His words are read in synagogues as part of the haftara and he is quoted in the New Testament. [7]
A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordinances, and do them.
Jeremiah 13:1–11: The wearing, burial, and retrieval of a linen waistband. [36] Jeremiah 16:1–9: The shunning of the expected customs of marriage, mourning, and general celebration. [37] Jeremiah 19:1–13: the acquisition of a clay jug and the breaking of the jug in front of the religious leaders of Jerusalem. [38]
The law is to be supreme over all other sources of authority, including kings and royal officials, and the scribes are the guardians of the law: prophecy is instruction in the law as given through Moses, the law given through Moses is the complete and sufficient revelation of the Will of God, and nothing further is needed. [33]
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The argument over the "Spirit of the Law" vs. the "Letter of the Law" was part of early Jewish dialogue as well. [3] The Parable of the Good Samaritan (Luke 10:25–37) is one of the New Testament texts to address this theme. The passage concerns a dialogue between Jesus and an "expert in the law" or "lawyer".