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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 ...
Habakkuk: problems of faith. Zephaniah: the day of the Lord. Haggai: rebuilding the temple. Malachi: formal worship. Major messages of the Minor Prophets. New York: American Board of Missions to the Jews. OCLC 188777. ——— (1952). Zechariah: Israel's comfort and glory. Major messages of the Minor Prophets.
The non-biographical prose passages, such as the Temple sermon in chapter 7 and the covenant passage in 11:1–17, are scattered throughout the book; they show clear affinities with the Deuteronomists, the school of writers and editors who shaped the series of history books from Judges to Kings, and while it is unlikely they come directly from ...
On this view, Jeremiah's prophecy that after seventy years God would punish the Babylonian kingdom (cf. Jeremiah 25:12) and once again pay special attention to his people in responding to their prayers and restoring them to the land (cf. Jeremiah 29:10–14) could not have been fulfilled by the disappointment that accompanied the return to the ...
What is certain is that during the prophetic ministry of Jeremiah (Jeremiah 7:12–15; 26:5–9, 41:5) over three hundred years later, Shiloh had been reduced to ruins. Jeremiah used the example of Shiloh to warn the inhabitants of Judah and Jerusalem what God would do to the "place where I caused my name to dwell", warning them that their holy ...
The Temple establishment therefore co-operated with the aristocracy in the exploitation of the poor. One of the first acts of the First Jewish-Roman War was the burning of the debt records in the archives. [33] Pope Francis sees the Cleansing of the Temple not as a violent act but more of a prophetic demonstration. [34]
A Redaction History of Jeremiah 2:1-4:2, Abhandlungen zur Theologie des Alten und Neuen Testaments 77. Zürich: TVZ, 1990. Polyphony and Symphony in Prophetic Literature: A Literary Analysis of Jeremiah 7-20, Studies in Old Testament Interpretation 2. Macon, GA: Mercer University Press, 1996. Deuteronomy, Smyth & Helwys Bible Commentary 4 ...
During the late First Temple period, it was the site of the Tophet, where some of the kings of Judah had sacrificed their children by fire (Jeremiah 7:31). [4] Thereafter, it was cursed by the biblical prophet Jeremiah (Jeremiah 19:2–6). [5]