Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Study of jeremiah 1
The Sign of the Loincloth: Jeremiah (13:1-11)
The first eleven verses of chapter thirteen of Jeremiah are a very distinctive portion of an already unique book. Jeremiah’s vision of the sign of the loincloth is an affluent passage whose depth cannot be fully understood without a proper exegetical exploration. I intend on doing an exegesis on this passage of Jeremiah. The language and symbols used held significance easily understood by the original audience, yet are difficult to comprehend by modern audiences. The main significance of this piece is not the ruin of the people of Judah, rather the lack of an offering of hope which usually accompanies the prophecies and visions of Jeremiah. The complexity of the passage, coupled with the depth of scholarly research accompanying it make it a challenging, yet fulfilling passage for a deeper exegetical study.
The prophet Jeremiah prophesied for a long period of time. Most scholars agree that the dates for the career of Jeremiah begin sometime around 630 BC and end sometime very soon after the fall of Judah to the Babylonians in 586 BC. The book of Jeremiah is a composition highlighting this long career spanning numerous years and an equally numerous number of monarchs. J.A. Thompson, in his commentary on Jeremiah, highlights that the dates for this passage are hard to narrow down, yet many scholars align with one particular interpretation.
He believes that the date for the opening passage of chapter thirteen occurred sometime around the battle of Carchemish in 605 B.C. After this battle, Jehoiakim, King of Judah, shifted his main alliance from Egypt to Nebuchadreaazr of Babylon. His logic for this date is very sound.
Overman 2
He indicated that the nature of the piece is representative of a shift of both power and allegiance. During this time period, Babylon and to some extent Assyria re-emerged as the predominant powers in the Ancient Near East. The re-emergence of Babylon as the dominant nation brought them into a closer connection with the kingdom of Judah, thereby bringing the Babylonian dominance into the forefront of Jewish thought, especially for the prophetic faction. The greatest concern for the prophets, including Jeremiah, would have been the return of the Babylonian gods Baal and Asheroth to the forefront of Jewish worship. The Jewish people, particularly the kingdom of Judah, had long rotated their allegiance between Yahwehistic worship and the worship of Babylonian fertility gods. Thompson argues, and is agreed with by many scholars including J.
LaHaye, Tim, and Ed Hindson. The Popular Encyclopedia of Bible Prophecy. Eugene, OR.: Harvest House Publishers, 2004.
Before I start to explain anything that Jeremiah had to say and his messages, I must first explain a little bit about the kind of man that Jeremiah was. As with most of the prophets, personality plays a major role in what they wrote. It is almost impossible to find a passage in the bible that has not influenced in some way by peoples beliefs and feelings. The writings that Jeremiah had done are the same way. His personality influenced them immensely (Smith, 3). ."..The fact is that no prophet started so deeply from himself as Jeremiah did." (Smith, 5). There can be no way of knowing exactly how he lived or how long that he lived. The only information that can be gathered on him is from what people have written about him in the bible. Some more information of Jeremiah was that he was hated by almost everyone for him message that he was sending. People did not want to hear that they were doing wrong and that Yahweh was angry with them. Because of this, Jeremiah himself didn't want to be a prophet. He despised spreading such an unpopular message, but he saw it as something he had to do. He took it as more of an obligation rather than a delight.
Among Jewish peasantry at the time of Jesus were two distinct types of prophets: the action prophets, who "led sizable movements of peasants from the villages of Judea in anticipation of God's new, eschatological act of liberation," and the oracular prophets, who delivered oracles of either judgment or deliverance (185). The former, as illustrated by the case of Theudas, appea...
In this paper, there will be an attempt to investigate two factors first, there will be a comparison between Judah and our nation to see how Jeremiah’s betrayal of God as the divine potter is applicable in today’s world. Finally, How does Paul’s concept of “When the fullness of time had come, God sent forth his Son” (Galatians 4:4, English Standard Version). How does this concept relate to our modern world?
God’s provision and guidance will lead Israel home (vv.1-3, 7-11), and the first future has been announced. After the safe return, Israel will receive a joyful and peaceful future (vv. 4-6, 12-14) or the second future. I call these two stages of future the double hope. The prophet tended to convince Israel and Judah of the constant hesed of YHWH, the God of the past, presence, and future. To be restored, Israel needs to have strong hope or the double hope. The list of God’s “I will” emphasizes the divine message of hope in the book of Consolation: “I will restore... I will bring them back... I will break the yolk... I will save... I will gather... I will lead... I will turn mourning into joy... I will make a new covenant... I will be their God.” In Jeremiah’s visions, the divine hesed will guarantee the first future, and the same hesed will also ensure a second future, a truly eschatological hope for Israel and Judah.
The Book of Daniel is the only full-blown apocalyptic book in the Protestant recognized version of the Canon. A literary device divides the book into two halves. Chapters 1-6 are a collection of stories that introduces the reader to Daniel and three other Israelites as unwilling guests of the Babylonia Empire ruled by Nebuchadnezzar. The second half, Chapters 7-12 consists of apocalyptic imagery of deformed beasts and the heavenly court. The focus of this paper will be on chapter 7, which serves as a bridge of the two halves. Chapter 7 is the earliest of the visions as it identifies with the genre of 8-12 while through language and content it reverts to Daniel chapter 2. The linguistic break down is not as neat as the literary divide in that Dan. 2:4b-7:28 was written in Aramaic while other portions of the book is written in Hebrew.
Correspondingly, other canonical prophetic books interpret Yahweh’s will during periods of social or political crisis.4 Many minor prophets wrote during one of the three critical periods: the Assyrian Crisis, the Babylonian threat, or the postexilic readjustment.5 During the Babylonian threat of the late-seventh century, Habakkuk served as a link between God and humanity. The Assyrian kingdom, led by Shalmanasar V, forced the people of Judah into harsh conditions through a heartless deportation. In time, political drama spread throughout the region. After 612 B.C.E. when Assyria fell to Nebuchadnezzar of Babylon, Habakkuk wrote his prophetic book, focusing on the agony of humankind’s struggle to progress in such a wicked world. His message of faith and morality transcended the evil within society, ultimately revealing to the Israelites that justice would prevail.
In the eleventh century BCE Israel is divided into twelve tribes. The prophet Samuel is called upon to bring the people under one ruler or king and lead Israel into a monarchy. However this brings a major split and for the first time we find a military and political leader, the King, along with a spiritual leader, or the prophet. The prophet played the role of moral keeper and would make sure that the King was ruling justly and keeping the Law of God.
Ezekiel lived in a time of international crisis and conflict. Assyria was the world power in the area under the rule of Tiglath-pilesar III. In 724 B.C Israel raged war upon Assyria, and Israel was no match for Assyria. In 627 B.C the last of the able Assyrian ruler, Ashurbanipal died. Right after the death of Ashurbanipal, Babylon under Nabopolassar wanted independence from Assyria. In 612 B.C the Assyrians under Nineveh surrendered to the rising Babylonians. In 605 B.C the Babylonians were at war against the Egyptians. The Babylonians won and they established themselves as the leading power in the area. During all of this Judea allied with the Babylonians and with this Judea kept her independence. During the last century before Judea was destroyed it was ruled by four rulers and of those rulers, all but Josiah were wicked. Josiah was committed to God and led Judea to him. All the others did not heed the warnings of Ezekiel and Jeremiah from God, and the rulers of Judea chose to rebel against God. God punished Judea by sending Nebuchadnezzar’s army to crush the nation of Judea and flatten the city of Jerusalem.
...pse." In Current Issues in New Testament Interpretation, edited by W. Klaasen and G.F. Snyder, 23-37. New York, NY: Harper and Row, 1962.
The Doom of the Nations, and Chapters 33-48 Israel’s Restoration. Ezekiel was brought up by God in order to show the people future events, the sins they have committed and ultimately their fate. Ezekiel chapter 36 is in the heart of God’s promise to restore His people and their land. This exegesis paper is an effort
The kingdom of Jerusalem is one of the most important Kingdoms in the bible, thats why it was so important when it fell to the Babylonians. The beginning of the book is describing in first person from Jeremiah the prophet the destruction of Jerusalem and how sad it is of a site to see. In chapter two of the book Jeremiah is talking about the how mad the lord is at his people, and how he brought judgement to the wicked land. God is showing in chapter two how mad he is and he cut off the power of Israel, but in chapter three he Jeremiah tells us that he is faithful to us and he will restore the land. Even though he to is very sad from his city being taken and destroyed he remembers what the lord has told him. He then explains that the people of the kingdom of judah and the kingdom of Jerusalem need to fall back to the lord and get rid of those false gods. For the love and kindness of the lo...
In essence, Jeremiah was meant to help close the wound that was opened by unfaithfulness. The LORD speaks through Jeremiah, offering solace to their suffering saying “but I will restore you to health and heal your wounds” (Jer 30:17). Of course, Judah would have to reconcile their wrong doings and realize that God is the true king of Israel. But after that, there would be a great comfort and the wound of Judah on the side of Israel would finally be healed. God wants to restore Judah to the way it was, but Judah has to recognize him as their God fully again, first.
LaHaye, Tim F., and Edward E. Hindson. The Popular Encyclopedia of Bible Prophecy. Eugene, OR: Harvest House Publishers, 2004.
Jeremiah predicted that the Babylonian Captivity would last seventy years. In Leviticus, the Year of Jubilee was to begin every forty-ninth year, which is seven times