Bible Books: Jeremiah
The Book of Jeremiah in the Bible
Jeremiah in the Bible. A Final Call for Israel's Repentance. Called by God to plead with the people to repent and to proclaim the news of judgment to Judah, which came. God's plan for a New Covenant built upon better promises.
-Outline of the Books of the Bible
JEREMIAH [OLD TESTAMENT] [PROPHETICAL] [MAJOR PROPHETS]
Book of Jeremiah in Easton's Bible Dictionary
consists of twenty-three separate and independent sections,
arranged in five books. I. The introduction, ch. 1.
of the sins of the Jews, consisting of seven
sections, (1.) ch.
2; (2.) ch. 3-6; (3.) ch. 7-10; (4.) ch. 11-13; (5.)
14-17:18; (6.) ch. 17:19-ch. 20; (7.) ch. 21-24.
III. A general
review of all nations, in two sections, (1.) ch. 46-
49; (2.) ch.
25; with an historical appendix of three sections,
(1.) ch. 26;
(2.) ch. 27; (3.) ch. 28, 29. IV. Two sections
hopes of better times, (1.) ch. 30, 31; (2.) ch.
32,33; to which
is added an historical appendix in three sections,
34:1-7; (2.) ch. 34:8-22; (3.) ch. 35. V. The
conclusion, in two
sections, (1.) ch. 36; (2.) ch. 45.
In Egypt, after an interval, Jeremiah is supposed to
added three sections, viz., ch. 37-39; 40-43; and
The principal Messianic prophecies are found in
31:31-40; and 33:14-26.
Jeremiah's prophecies are noted for the frequent
found in them of the same words and phrases and
cover the period of about 30 years. They are not
recorded in the
order of time. When and under what circumstances
assumed its present form we know not.
The LXX. Version of this book is, in its arrangement
other particulars, singularly at variance with the
LXX. omits 10:6-8; 27:19-22; 29:16-20; 33:14-26;
3, 15, 28-30, etc. About 2,700 words in all of the
omitted. These omissions, etc., are capricious and
and render the version unreliable.
Book of Jeremiah in Smiths Bible Dictionary
"There can be little doubt that the book of Jeremiah grew
out of the roll which Baruch wrote down at the prophet's
mouth in the fourth year of Jehoiakim. ch. Jer 36:2
Apparently the prophets kept written records of their
predictions, and collected into larger volumes such of them
as were intended for permanent use." --Canon Cook. In the
present order we have two great divisions:-- I. Chs. 1-45.
Prophecies delivered at various times, directed mainly to
Judah, or connected with Jeremiah's personal history. II.
Chs. 46-51. Prophecies connected with other nations. Looking
more closely into each of these divisions, we have the
1. Chs. 1-21, including prophecies from the
thirteenth year of Josiah to the fourth of Jehoiakim; ch.
21; belongs to the later period.
2. Chs. 22-25. Shorter prophecies, delivered at
different times, against the kings of Judah and the false
prophets. Ch. Jer 25:13,14 evidently marks the conclusion of
a series of prophecies; and that which follows, ch. Jer
25:15-38 the germ of the fuller predictions in chs. 46-49,
has been placed here as a kind of completion to the prophecy
of the seventy years and the subsequent fall of Babylon.
3. Chs. 26-28. The two great prophecies of the fall
of Jerusalem, and the history connected with them.
4. Chs. 29-31. The message of comfort for the exiles
5. Chs. 32-44. The history of the last two years
before the capture of Jerusalem, and of Jeremiah's work int
hem and in the period that followed.
6. Chs. 46-51. The prophecies against foreign
nations, ending with the great prediction against Babylon.
7. The supplementary narrative of ch. 52.
Book of Jeremiah in Wikipedia
The Book of Jeremiah, or Jeremiah (יִרְמְיָהוּ Yirməyāhū in
Hebrew), is part of the Hebrew Bible, Judaism's Tanakh, and
later became a part of Christianity's Old Testament. It was
originally written in a complex and poetic Hebrew (apart from
verse 10:11, curiously written in Biblical Aramaic), recording
the words and events surrounding the life of the Jewish
prophet Jeremiah who lived at the time of the destruction of
Solomon's Temple (587/6 BC) in Jerusalem during the fall of
the Kingdom of Judah at the hands of Babylonia...
Epistle of Jeremy in the Bible Encyclopedia - ISBE
In manuscripts Vaticanus and Alexandrinus the title is
simply "An Epistle of Jeremiah." But in Codex Vaticanus,
etc., there is a superscription introducing the letter:
"Copy of a letter which Jeremiah sent to the captives about
to be led to Babylon by (Peshitta adds Nebuchadnezzar) the
king of the Babylonians, to make known to them what had been
commanded him by God." What follows is a satirical exposure
of the folly of idolatry, and not a letter. The idea of
introducing this as a letter from Jeremiah was probably
suggested by Jer 29:1 ff.
2. Canonicity and Position:
The early Greek Fathers were on the whole favorably disposed
toward this tract, reckoning it to be a part of the Canon.
It is therefore included in the lists of Canonical writings
of Origen, Epiphanius, Cyril of Jerusalem and Athanasius,
and it was so authoritatively recognized by the Council of
Laodicea (360 AD).
In most Greek manuscripts of the Septuagint (Codices
Alexandrinus and Vaticanus. March, Chisl, in the Syriac
Hexateuch), it follows Lamentations as an independent piece,
closing the supposed writings of Jeremiah. In the bestknown
printed of the Septuagint (Tischendorf, Swete, etc.), the
order is Jeremiah, Baruch, Lain, Epistle of Jeremy. In
Fritzsche, Lib. Apocrypha VT Graece, Epistle Jeremiah stands
between Baruch and Tobit. But in Latin manuscripts,
including those of the Vulgate, it is appended to Baruch, of
which it forms chapter 6, though it really has nothing to do
with that book. This last is the case with Protestant
editions (English versions of the Bible, etc.) of the
Apocrypha, a more intelligible arrangement, since Jeremiah
and Lamentations do not occur in the Apocrypha, and the
Biblical Baruch was Jeremiah's amanuensis.
In the so-called letter (see 1, above) the author shows the
absurdity and wickedness of heathen worship. The Jews, for
their sins, will be removed to Babylon, where they will
remain 7 generations. In that land they will be tempted to
worship the gods o f the people. The writer's aim is
ostensibly to warn them beforehand by showing how helpless
and useless the idols worshipped are, and how immoral as
well as silly the rites of the Bah religion are. For similar
polemics against idolatry, see Isa 44:9-19 (which in its
earnestness resembles the Epistle Jeremiah closely); Jer
10:3-9; Ps 115:4-8; 135:15-18; The Wisdom of Solomon 13:10-
Jeremiah (1) in Smiths Bible Dictionary
(whom Jehovah has appointed) was "the son of Hilkiah of the
priests that were in Anathoth." Jer 1:1
1. History. --He was called very young (B.C. 626) to
the prophetic office, and prophesied forty-two years; but we
have hardly any mention of him during the eighteen years
between his call and Josiah's death, or during the short
reign of Jehoahaz. During the reigns of Jehoiakim and
Jehoiachin, B.C. 607-598, he opposed the Egyptian party,
then dominant in Jerusalem, and maintained that they only
way of safety lay in accepting the supremacy of the
Chaldeans. He was accordingly accused of treachery, and men
claiming to be prophets had the "word of Jehovah" to set
against his. Jer 14:13; 23:7 As the danger from the
Chaldeans became more threatening, the persecution against
Jeremiah grew hotter. ch. 18. The people sought his life;
then follows the scene in Jer 19:10-13 he was set, however,
"as a fenced brazen wall," ch. Jer 15:20 and went on with
his work, reproving king and nobles and people. The danger
which Jeremiah had so long foretold at last came near. First
Jehoiakim, and afterwards his successor Jehoiachin, were
carried into exile, 2Kin 24; but Zedekiah, B.C. 597-586, who
was appointed by Nebuchadnezzar, was more friendly to the
prophet, though powerless to help him. The approach of an
Egyptian army, and the consequent departure of the
Chaldeans, made the position of Jeremiah full of danger, and
he sought to effect his escape from the city; but he was
seized and finally thrown into a prison-pit to die, but was
rescued. On the return of the Chaldean army he showed his
faith in God's promises, and sought to encourage the people
by purchasing the field at Anathoth which his kinsman
Hanameel wished to get rid of. Jer 32:6-9 At last the blow
came. The city was taken, the temple burnt. The king and his
princes shared the fate of Jehoiachin. The prophet gave
utterance to his sorrow in the Lamentations. After the
capture of Jerusalem, B.C. 586, by the Chaldeans, we find
Jeremiah receiving better treatment; but after the death of
Gedaliah, the people, disregarding his warnings, took refuge
in Egypt, carrying the prophet with them. In captivity his
words were sharper and stronger than ever. He did not
shrink, even there, from speaking of the Chaldean king once
more as "the servant of Jehovah." Jer 43:10 After this all
is uncertain, but he probably died in Egypt...
Jeremiah (1) in the Bible Encyclopedia - ISBE
jer-e-mi'-a ((a) yirmeyahu, or (b) shorter form, yirmeyah,
both differently explained as "Yah establishes (so
Giesebrecht), whom Yahweh casts," i.e. possibly, as Gesenius
suggests, "appoints" (A. B. Davidson in HDB, II, 569a), and
"Yahweh looseneth" (the womb); see BDB): The form (b) is
used of Jeremiah the prophet only in Jer 27:1;
28:5,6,10,11,12b,15; 29:1; Ezr 1:1; Dan 9:2, while the other
is found 116 times in Jeremiah alone. In 1 Esdras
1:28,32,47,57; 2 Esdras 2:18, English Versions of the Bible
has "Jeremy," so the King James Version in 2 Macc 2:1,5,7;
Mt 2:17; 27:9; in Mt 16:14, the King James Version has
"Jeremias," but the Revised Version (British and American)
in 2 Maccabees and Matthew has "Jeremiah."
(1) The prophet. See special article. Of the following, (2),
(3) and (4) have form (a) above; the others the form (b).
(2) Father of Hamutal (Hamital), the mother of King Jehoahaz
and King Jehoiakim (2 Ki 23:31; 24:18 parallel Jer 52:1).
(3) A Rechabite (Jer 35:3).
(4) In 1 Ch 12:13 (Hebrew 14), a Gadite.
(5) In 1 Ch 12:10 (Hebrew 11), a Gadite.
(6) In 1 Ch 12:4 (Hebrew 5), a Benjamite(?) or Judean. (4),
(5) and (6) all joined David at Ziklag.
(7) Head of a Manassite family (1 Ch 5:24).
(8) A priest who sealed the covenant with Nehemiah (Neh
10:2), probably the same as he of 12:34 who took part in the
procession at the dedication of the walls of Jerusalem.
(9) A priest who went to Jerusalem with Zerubbabel from
exile and became head of a priestly family of that name (Neh
David Francis Roberts
Jeremiah (2) in Smiths Bible Dictionary
Seven other persons bearing the same name as the prophet are
mentioned in the Old Testament:--
1. Jeremiah of Libnah, father of Hamutal wife of
Josiah. 2Ki 23:31 (B.C. before 632.)
2,3,4. Three warriors --two of the tribe of Gad-- in
David's army. 1Ch 12:4,10,13 (B.C. 1061-53.)
5. One of the "mighty men of valor" of the
transjordanic half-tribe of Manasseh. 1Ch 5:24 (B.C. 782.)
6. A priest of high rank, head of the second or third
of the twenty-one courses which are apparently enumerated in
Ne 10:2-8; 12:1,12 (B.C. 446-410).
7. The father of Jazaniah the Rechabite. Jer 35:3
(B.C. before 606.)
Jeremiah (2) in the Bible Encyclopedia - ISBE
1. Name and Person:
The name of one of the greatest prophets of Israel. The
Hebrew yirmeyahu, abbreviated to yirmeyah, signifies either
"Yahweh hurls" or "Yahweh founds." Septuagint reads Iermias,
and the Vulgate (Jerome's Latin Bible, 390-405 A.D.)
Jeremias. As this name also occurs not infrequently, the
prophet is called "the son of Hilkiah" (Jer 1:1), who is,
however, not the high priest mentioned in 2 Ki 22 and 23, as
it is merely stated that he was "of the priests that were in
Anathoth" in the land of Benjamin In Anathoth, now Anata, a
small village 3 miles Northeast of Jerusalem, lived a class
of priests who belonged to a side line, not to the line of
Zadok (compare 1 Ki 2:26).
2. Life of Jeremiah:
Jeremiah was called by the Lord to the office of a prophet
while still a youth (1:6) about 20 years of age, in the 13th
year of King Josiah (1:2; 25:3), in the year 627 BC, and was
active in this capacity from this time on to the destruction
of Jerusalem, 586 BC, under kings Josiah, Jehoahaz,
Jehoiakim, Jehoiachin, and Zedekiah. Even after the fall of
the capital city he prophesied in Egypt at least for several
years, so that his work extended over a period of about 50
years in all. At first he probably lived in Anathoth, and
put in his appearance publicly in Jerusalem only on the
occasion of the great festivals; later he lived in
Jerusalem, and was there during the terrible times of the
siege and the destruction of the city...
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