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There were both women minstrels and men. Jeremiah speaks of the women in 9:17, "Call for the mourning women, that they may come, and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with water." It was both a Jewish and Gentile custom.
Jeremiah 9 is a part of the Fourth prophecy (Jeremiah 7-10) in the section of Prophecies of Destruction (Jeremiah 1-25). As mentioned in the "Text" section, verses 8:23 + 9:1-25 in the Hebrew Bible below are numbered as 9:1-26 in Christian Bibles.
Jeremiah by Enrico Glicenstein. Jeremiah was known as a prophet from the thirteenth year of Josiah, king of Judah (626 BC), [9] until after the fall of Jerusalem and the destruction of Solomon's Temple in 587 BC. [10] This period spanned the reigns of five kings of Judah: Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah. [9]
The books of the New Testament frequently cite Jewish scripture to support the claim of the Early Christians that Jesus was the promised Jewish Messiah.Scholars have observed that few of these citations are actual predictions in context; the majority of these quotations and references are taken from the prophetic Book of Isaiah, but they range over the entire corpus of Jewish writings.
The Pulpit Commentary is a homiletic commentary on the Bible first published between 1880 and 1919 [1] and created under the direction of Rev. Joseph S. Exell and Henry Donald Maurice Spence-Jones. It consists of 23 volumes with 22,000 pages and 95,000 entries, and was written over a 30-year period with 100 contributors.
Beginning in c. 1993, the hardback editions (including revised and/or second editions) have been characterized by a light-tan cloth binding with dark blue lettering on the spine, and the individual volumes are approximately 6.25 inches (15.9 cm) in width, 9.5 inches (24 cm) in height, and of variable thickness.
Ancient Near Eastern societies have traditionally been described as patriarchal, and the Bible, as a document written by men, has traditionally been interpreted as patriarchal in its overall views of women. [1]: 9 [2]: 166–167 [3] Marital and inheritance laws in the Bible favor men, and women in the Bible exist under much stricter laws of ...
Victorinus of Pettau acknowledged the possibility of Moses being the companion of Elijah for the identity of the two witnesses, but he rejects Moses as one of the witnesses and proposes Jeremiah. [6] Therefore, the earliest known espousal of the Moses-Elijah view appears to be in Hilary of Poitiers's Latin commentary on the Gospel of Matthew. [7]