1,743,937 research outputs found
A new heart to know the lord : rhetorical analysis of Jeremiah 21-24
No full textThe purpose of the present study is an application of rhetorical analysis to the
interpretation of Jeremiah 21-24.
Chapter 1 reviews previous studies of the book of Jeremiah in modern scholarship.
This thesis claims that there is a need for text-centered and holistic approaches to the
interpretation of the book. Chapter 2 proposes that rhetorical analysis will be fruitful
as a new hermeneutical method in Jeremiah research. It explains the application of
classical rhetorical theory in modern biblical studies. The thesis claims that the
application of rhetorical theory helps explain the structure of Jeremiah 21-24, and
also the prophetic techniques of persuasion which are used. Chapters 3-7 are the
heart of the thesis. Jeremiah 21-24 are divided according to the principle of rhetorical
arrangement into five units: Prologue, Proposition, Confirmation, Refutation, and
Epilogue. These divisions will be treated in turn in chapters 3-7, which conduct a
detailed analysis of Jeremiah 21-24 through a close reading of the text.
The argument of Jeremiah 21-24 is that God's salvation plan requires the exile of
Judah; the experience of exile will help the people's future understanding of the
covenant. The thesis demonstrates that Jeremiah's rhetorical techniques of
persuasion are an effective method of communication to address the argument to the
audience of Jeremiah 21-24. The rhetorical techniques build up a persuasive
argument that the traditional institutions of Israel (the Davidic dynasty, Jerusalem,
the land) must be destroyed before there can be a new beginning. God's future plan
is for a community that knows him because he has given them a heart to do so.
This thesis concludes that Jeremiah 21-24 is a coherent persuasive discourse, which
aims to convince its audience that the experience of exile is a necessary condition for
the renewed covenant.
The contribution of this thesis is in its application of rhetorical theory to Jeremiah
21-24. This theory applies both to the arrangement of the text as a whole, and to the
language used in it
Jeremiah Bell ledger book
No full textThis collection contains a ledger book used by Sebastian County retail merchant Jeremiah Bell to keep accounts
Is Jeremiah Green? An Eco-theological reading of the Land Texts in the Book of Jeremiah
Get PDFThis thesis examines key texts from the book of Jeremiah that refer specifically to the land, and analyses them using the perspective of the Six Ecojustice Principles of the Earth Bible Project. The critical question that this study seeks to answer is: To what extent do the land texts in the Book of Jeremiah correlate with the principles? Significant texts are Jer 2:7; 3:19-20; 4:23-28; 9:10-11; 12:4, 7-12 and 14:1-6. When examining each principle questions are formulated to ask of the texts in order to elicit their degree of congruence with the Ecojustice Principles. It is found that some principles align better than others, particularly those concerning interconnectedness and mutual custodianship, with intrinsic worth and purpose having a lesser congruence. The principles of voice and resistance have the least correlation, raising the issue of how far an eco-theological reading can go without taking into account the original historical meaning of the texts. Other issues raised by the study are the degrees of relationship between the symbiotic partners YHWH, people and the land, what wilderness actually means in Jeremiah, how the land is treated as inheritance, and how that the various levels of text add to the complexity of drawing conclusions. When examining each of the Ecojustice Principles it was found that only partial fit was achieved. The questions that are used for discussing the principles often are answered with a limited yes and only some were answered with a high degree of correlation. In all cases each of principles had aspects which did not correlate. While the Book of Jeremiah has some texts that seem to open the way to an eco-theological approach, on closer examination these texts support a more traditional approach and retrieval of a new way of thinking is somewhat difficult, although not entirely impossible as some of the conclusions show
Letter from Jeremiah Hall to brother, James Hall, October 20, 1863
No full textA letter written by Jeremiah Hall to his brother, James, from Collierville, Tennessee. It refers to a skirmish that took place as Sherman's troops were moving east toward Chattanooga in late 1863. The one described was probably that caused by Confederate Brigadier General James Chalmer's raid of mid-October 1863
Jeremiah Morrow portrait
No full textPortrait of Jeremiah Morrow (1771-1852), who was the ninth governor of Ohio. Morrow served from 1822 to 1826
Handwritten Dedication to Jeremiah Farrell from Marc Romano, author of Crossworld
No full textA handwritten note of appreciation sent to Jeremiah Farrell by Marc Romano, the author of Crossworld: One Man\u27s Journey into America\u27s Crossword Obsession . Farrell was the renown creator of the 1996 Election Day Puzzle that predicted the election by allowing for Clinton or Bobdole to be valid responses. Romano mentions the puzzle several times in his own work and corresponded with Farrell regarding his book and the best puzzle in the world .https://digitalcommons.butler.edu/faculty_images/1001/thumbnail.jp
Christ as the Covenant: Justin Martyr's Interpretation of the New Covenant in Jeremiah 31.31-32
Get PDFThis thesis attempts to reveal a neglected facet of Justin Martyr’s idea of the new covenant (NC), with a focus on Justin’s identification of the new covenant with Christ. It is an effort to seek its Jewish origins.
Justin’s interpretation of the NC in Jeremiah 31(38).31-32 is indebted to an early liturgical tradition preserved in Luke 22 and 1 Corinthians 11. This interpretation of the NC as the Sacrament is linked with his identification of the NC with Christ, since Justin views the Eucharist as the embodiment of the divine Logos, which Justin considers to be equal to Christ. Justin’s NC does not only refer to the Eucharist, but baptism as well. Although Justin’s identification might have been partly influenced by the Kerygma Petri, which identifies the Law with the Lord, it is rather significantly influenced by the Jewish traditions.
This element in Justin’s use of the NC is shaped by the textual/exegetical traditions of the OT/Hebrew Bible such as LXX, a Jewish recension (a καίγε type/‘Theodotion’, or Aquila), and the PT tradition in its oral stage. Particularly, Justin detects the theme of the ‘coming/going out of תורה/תודה’ in Isaiah 2.3/51.4 and the Book of the Covenant—the context of the NC text of Jeremiah (30-31 [37-38])—with his knowledge of a Hebraizing reading of Jeremiah 30.19 attested in the version of Aquila; Justin’s juxtaposition of these verses in Dialogue 11 and 24 indicates that he views תורה in Isaiah 2.3 and 51.4 as identical with תודה/εὐχαριστία in Jeremiah 30.19. Moreover, Justin learned the Midrashic tradition on the water of Marah, which involves Jewish metaphors of ‘tree (of life)’ and ‘water’ as the Torah, orally from the early PT tradition. Justin’s knowledge of this Midrashic tradition, together with his recognition of LXX Jeremiah 11.19 which associates ‘tree’ with ‘bread’, and LXX Exodus 23.25 which juxtaposes ‘bread, water, and wine’, has facilitated his identification of Christ with the new Law/covenant, namely the Sacraments. The identification of the messianic symbol of ‘ruler’s staff’ with the ‘covenant of kingship’ in 4Q252 strengthens our view that Justin’s identification of the NC with Christ is rooted in Jewish traditions, since in Dialogue 86, Justin also associates ‘sceptre/rod’ with the ‘tree of life’, which is the new Law/covenant and Christ.
The findings of this thesis have an implication on the scholarly view of Justin’s use of the testimony sources. This study confirms the fact that Justin’s OT texts are often quoted from secondary sources. As far as his use of Jeremiah 31.31-32 and his OT citations in Dialogue 86 are concerned, however, his combinations and alterations of the biblical texts are related to his theological view of the NC, so that they may indicate Justin’s reworking of the OT/source material; the influence of contemporary Jewish traditions can be traced even in the upper layer of Justin’s source material
Suffering and the prophetic vocation
No full textThe "self-disclosures" in Jeremiah, including
not only
the so-called
"confessions" but
also other first
person
material which seems to express the prophet's
inner
feelings,
are examined
in
a
detailed,
exegetical
fashion
with careful attention to-both the ancient versions and the
subsequent
history of exegesis. Special attention
is
given
to the works of Rashi and Kimchi. Three basic
questions are
asked:
1) What do the "self-disclosures"
represent?
2) To
what
degree can the "self-disclosures" be
said to portray
the historical Jeremiah? 3) Why are the "self-disclosures"
included in the corpus of Jeremianic literature?
These questions are approached
by
examining the
relevant passages against the backdrop
of the prophetic
orthodoxy of the late 7th
century B. C., which
is
seen to
consist of commonly
held
notions of the role, message, and
perhaps even temperament of the prophet within the current
socio-religious
framework. This orthodoxy
is
viewed as
having initially defined Jeremiah's understanding of the
prophetic office. But in the "self-disclosures" Jeremiah
wrestles with the other side of
his
experience as a prophet,
the painful and mysterious side, and attempts to forge
a new
understanding of the prophetic vocation.
In the end, the fundamental
element of the prophetic
vocation
for Jeremiah is
seen as the "Word of the Lord."
The prophet's conviction that he had been
entrusted with the
powerful, efficacious
"Word" became the touchstone of both
his vocational self-understanding and
his
authentication
against the false prophets who represented prophetic
orthodoxy. And the "Word"
was ultimately the source of
his
suffering. All of these elements may
be
seen
in the
call-narrative which
is
examined
in detail
as the
introduction to the entire
book.
The closing chapter of the thesis takes a closer
look
at the theological kerygma
of the "self-disclosures,"
particularly
in
relation to the problem of suffering
Prophetic Ministry in Jeremiah and Ezekiel
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Restitutio ad integrum : an 'Augustinian' reading of Jeremiah 31:31-34 in dialogue with the Christian tradition
No full textThe struggle to read Jer 31:31-34 as Christian Scripture has a long and divided history. Yet remarkably little has been done to grapple with the depth of this struggle in the Christian tradition from the post-Nicene period to the modern era. This thesis attempts to show the value of the tradition as an interlocutor for contemporary exegetical concerns in Christian readings and use of Jer 31:31-34. The study begins with Augustineâ s interpretation of the text as an absolute contrast between unbelief and faith, rather than the standard reading (found in Jerome) of a contrast between two successive religio-historical eras - one that governed Israel (the â old covenantâ ) and a new era and its covenant inaugurated in the coming of Christ. Augustineâ s absolute contrast loosened the strict temporal concern, so that the faithful of any era were members of the â new covenantâ . The study traces this reading of an absolute contrast in a few key moments of Christian interpretation: Thomas Aquinas and high medieval theology, then the 16th and 17th century Reformed tradition.
The thesis aims at a constructive reading of Jer 31:31-34, and so the struggle identified in these moments in the Christian tradition is brought into dialogue with modern critical discussions from Bernhard Duhm to the present. Finally I turn to an exegetical argument for an â Augustinianâ reading of the contrast of the covenants. The study finds that Jer 31:31-34, read in its role in Jeremiah, contrasts Israelâ s infidelity with a future idyllic faithfulness to Yhwh: in the new covenant all will be as it always ought to have been. The contrast is thus between two mutually exclusive standings before Yhwh. Thus the study aims to contribute to modern exegetical, theological and ecclesial discussions of â oldâ and â newâ covenants by examining one of the central texts of the discussion in dialogue with parts of the history of interpretation
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