Block, SkipCaptcha, apieditor, Automoderated users, Bots, edit, ratelimit-exempt
59,494
edits
Changes
Jump to navigation
Jump to search
Line 1:
Line 1: − + Line 48:
Line 48: − + − + − + − + − + − + Line 77:
Line 77: − + − + − + − + − + − + − + − + − + − + − + − − − − − − − − − −
clean up & uniformity
The '''Epistle of Jeremiah''' is found in the books of the [[Septuagint]], the Old Testament accepted as inspired and canonical by the [[Orthodox Church]] in the ''Greek Orthodox Bible'', and is found in the books of the Old Testament of the ''[[Vulgate]]'' as the sixth chapter of [[Book of Baruch|Baruch]] as included in the canon of inspired scripture by the [[Third Council of Carthage (397)]]. It is included in the canon of the [[Ethiopian Orthodox Tewahedo Church|Ethiopian Orthodox Bible]]. Since the [[Council of Trent]] it is [[Dogma|dogmatically]] accepted as inspired and canonical by the [[Catholic Church]] in the ''Catholic Bible''—books of the Bible accepted as divinely inspired by the majority of Christian believers in the United States and throughout the world.<ref>The '''Catholic Church''' is the world's largest [[Christianity|Christian]] body comprised of several distinct [https://www.ewtn.com/expert/answers/catholic_rites_and_churches.htm "Rites"]. The [[Catholic Church|Catholic Church (Latin Rite)]] is the largest religious body in the United States, with over 60 million adherents (4 times as large as the second largest church, the Orthodox).<br/>[http://www.pewforum.org/2013/02/13/the-global-catholic-population/ “The Global Catholic Population,” © 2011, Pew Research Center.]<br/>[http://www.adherents.com/largecom/com_romcath.html The Largest Catholic Communities]<br/>
The '''Epistle of Jeremiah''' is found in the books of the [[Septuagint]], the Old Testament accepted as inspired and canonical by the [[Orthodox Church]] in the ''Greek Orthodox Bible'', and is found in the books of the Old Testament of the ''[[Vulgate]]'' as the sixth chapter of [[Book of Baruch|Baruch]] as included in the canon of inspired scripture by the [[Third Council of Carthage (397)]]. It is included in the canon of the [[Ethiopian Orthodox Tewahedo Church|Ethiopian Orthodox Bible]]. Since the [[Council of Trent]] it is [[dogma]]tically accepted as inspired and canonical by the [[Catholic Church]] in the ''Catholic Bible''—books of the Bible accepted as divinely inspired by the majority of Christian believers in the United States and throughout the world.<ref>The '''Catholic Church''' is the world's largest [[Christianity|Christian]] body comprised of several distinct [https://www.ewtn.com/expert/answers/catholic_rites_and_churches.htm "Rites"]. The [[Catholic Church|Catholic Church (Latin Rite)]] is the largest religious body in the United States, with over 60 million adherents (4 times as large as the second largest church, the Orthodox).<br/>[http://www.pewforum.org/2013/02/13/the-global-catholic-population/ “The Global Catholic Population,” © 2011, Pew Research Center.]<br/>[http://www.adherents.com/largecom/com_romcath.html The Largest Catholic Communities]<br/>
The '''Eastern Orthodox Church''', officially called the '''Orthodox Catholic Church''', and also referred to as the '''[[Orthodox Church]]''' and '''Orthodoxy''', is the second largest [[Christianity|Christian church]] in the world, with an estimated 225–300 million adherents, most of whom live in [[Eastern Europe]], the [[Middle East]], and [[Russia]].<br/>{{cite web |last1=Calivas |first1=Rev. Alciviadis C. |title=The Greek (Eastern) Orthodox Church |publisher=Greek Orthodox Archdiocese Of America |year=1983 |url=http://www.goarch.org/ourfaith/ourfaith7061 |accessdate=7 May 2014 |ref=none }}<br/>{{cite web |last1=Fairchild |first1=Mary |title=Christianity:Basics:Eastern Orthodox Church Denomination |publisher=about.com |url=http://christianity.about.com/od/easternorthodoxy/p/orthodoxprofile.htm |accessdate=22 May 2014 |ref=none }}<br/>{{cite web |title=Christianity |work=Major Branches of Religions Ranked by Number of Adherents |publisher=adherents.com |url=http://www.adherents.com/adh_branches.html#Christianity |accessdate=22 May 2014 |ref=none }}</ref><ref name=Prot>See [http://www.888c.com/worldChristianDenominations.htm Percentage of Christians in Protestant Denominations (29.5%)].</ref>
The '''Eastern Orthodox Church''', officially called the '''Orthodox Catholic Church''', and also referred to as the '''[[Orthodox Church]]''' and '''Orthodoxy''', is the second largest [[Christianity|Christian church]] in the world, with an estimated 225–300 million adherents, most of whom live in [[Eastern Europe]], the [[Middle East]], and [[Russia]].<br/>{{cite web |last1=Calivas |first1=Rev. Alciviadis C. |title=The Greek (Eastern) Orthodox Church |publisher=Greek Orthodox Archdiocese Of America |year=1983 |url=http://www.goarch.org/ourfaith/ourfaith7061 |accessdate=7 May 2014 |ref=none }}<br/>{{cite web |last1=Fairchild |first1=Mary |title=Christianity:Basics:Eastern Orthodox Church Denomination |publisher=about.com |url=http://christianity.about.com/od/easternorthodoxy/p/orthodoxprofile.htm |accessdate=22 May 2014 |ref=none }}<br/>{{cite web |title=Christianity |work=Major Branches of Religions Ranked by Number of Adherents |publisher=adherents.com |url=http://www.adherents.com/adh_branches.html#Christianity |accessdate=22 May 2014 |ref=none }}</ref><ref name=Prot>See [http://www.888c.com/worldChristianDenominations.htm Percentage of Christians in Protestant Denominations (29.5%)].</ref>
====Daniel J. Harrington====
====Daniel J. Harrington====
Daniel J. Harrington writes: (''Harper's Bible Commentary'', p. 861 <ref>''Harper's Bible Commentary'', Harper & Row Publishers (1988) ISBN-10: 0060655410. ISBN-13: 978-0060655419. 1344 pages.</ref>)<blockquote>"The statement of v. 3 that the Babylonian exile would last 'up to seven generations' (as seen in Jeremiah 29:10, where it is supposed to last only seventy years) is sometimes taken as indicating composition late in the fourth century B.C. Since one generation lasts about forty years (see Judges 3:11, 30), subtracting 280 years from 597 B.C. would give a date of 317 B.C. The allusion to the work in 2 Maccabees 2:1-3 and the discovery of a fragment of the Greek version in a Qumran Cave 7 manuscript dated about 100 B.C. suggest the second century B.C. as the latest possible date of composition. If it was composed in Hebrew, a setting in the land of Israel and a time in which attitudes toward foreign cults were hostile (perhaps during the crisis under Antiochus IV Epiphanes) seem likely. The writer, however, is quite familiar with Babylonian customs and may have written in Babylon at an earlier time."</blockquote>
Daniel J. Harrington writes: (''Harper's Bible Commentary'', p. 861 <ref>''Harper's Bible Commentary'', Harper & Row Publishers (1988) ISBN 0060655410. ISBN 978-0060655419. 1344 pages.</ref>)<blockquote>"The statement of v. 3 that the Babylonian exile would last 'up to seven generations' (as seen in Jeremiah 29:10, where it is supposed to last only seventy years) is sometimes taken as indicating composition late in the fourth century B.C. Since one generation lasts about forty years (see Judges 3:11, 30), subtracting 280 years from 597 B.C. would give a date of 317 B.C. The allusion to the work in 2 Maccabees 2:1-3 and the discovery of a fragment of the Greek version in a Qumran Cave 7 manuscript dated about 100 B.C. suggest the second century B.C. as the latest possible date of composition. If it was composed in Hebrew, a setting in the land of Israel and a time in which attitudes toward foreign cults were hostile (perhaps during the crisis under Antiochus IV Epiphanes) seem likely. The writer, however, is quite familiar with Babylonian customs and may have written in Babylon at an earlier time."</blockquote>
Daniel J. Harrington also writes (''Invitation to the Apocrypha'', p. 104 <ref>Daniel J. Harrington. ''Invitation to the Apocrypha'', September 1, 1999 by S.J. Daniel J. Harrington. Wm. B. Eerdmans Publishing Company; First Edition edition (September 1, 1999). ISBN-10: 0802846335. ISBN-13: 978-0802846334. 230 pages.</ref>):<blockquote>"The Letter of Jeremiah is not an objective report written by a professor of comparative religion. Rather, it is partisan polemic against other peoples' religious beliefs and practices. It is written from the perspective of a Jew whose religion forbade physical representation of God (see Exodus 20:4-5; Deuteronomy 5:8-9). Whether the author had direct experience of 'idol worship' or derived his descriptions of idols and their temples from biblical texts and popular rumors, he shows no sympathy for religions that represented their gods with statues. For him, the God of Israel is the only true God, and what other people worship as gods are human creations. There is no indication from the author that the devotees of these idols may have regarded them simply as signs or representations of their deities."</blockquote>
Daniel J. Harrington also writes (''Invitation to the Apocrypha'', p. 104 <ref>Daniel J. Harrington. ''Invitation to the Apocrypha'', September 1, 1999 by S.J. Daniel J. Harrington. Wm. B. Eerdmans Publishing Company; First Edition edition (September 1, 1999). ISBN 0802846335. ISBN 978-0802846334. 230 pages.</ref>):<blockquote>"The Letter of Jeremiah is not an objective report written by a professor of comparative religion. Rather, it is partisan polemic against other peoples' religious beliefs and practices. It is written from the perspective of a Jew whose religion forbade physical representation of God (see Exodus 20:4-5; Deuteronomy 5:8-9). Whether the author had direct experience of 'idol worship' or derived his descriptions of idols and their temples from biblical texts and popular rumors, he shows no sympathy for religions that represented their gods with statues. For him, the God of Israel is the only true God, and what other people worship as gods are human creations. There is no indication from the author that the devotees of these idols may have regarded them simply as signs or representations of their deities."</blockquote>
====David A. deSilva====
====David A. deSilva====
David A. deSilva writes (''Introducing the Apocrypha'', p. 216 <ref>David A. deSilva. ''Introducing the Apocrypha: Message, Context, and Significance'', by David A. deSilva (Author), James Charlesworth (Foreword). Baker Academic (November 1, 2004) ISBN-10: 0801031036. ISBN-13: 978-0801031038. 432 pages</ref>):<blockquote>"Jeremiah is the 'author' of this text only insofar as Jeremiah provided the primary resource (Jeremiah 10:2-15) that the actual, anonymous author developed into a lengthier variation on the theme. With regard to the date of composition, Moore's caveat concerning the Additions to Daniel that one must distinguish this carefully from the time of translation into Greek is valid for the Additions to Jeremiah as well (Moore 1977: 128). The translation was accomplished before the end of the second century B.C., given the discovery of a Greek fragment of the Letter of Jeremiah at Qumran (7QLXXEpJer). The time of composition is less certain. Several scholars lay great stress on the peculiar internal indication of date: the prediction that the Jews would be in Babylon 'for a long time, up to seven generations' (v. 3) before God will bring them back to their ancestral land, which represents an alteration of Jeremiah's seventy years (Jeremiah 25:11; 29:10; an alteration also occurs in Daniel's 'seventy weeks of years' [Dan. 9:24; cf. 9:2]). (Ball 1913: 596; Moore 1977: 328; Mendels 1992: 722; Metzger 1957: 96). These scholars argue that the author must be writing before this period of time had elapsed, for it is difficult to imagine an author deliberately altering Jeremiah's prophecy in such a way that would already have proven false. A date between 317 and 306 B.C.E., or 280 years after either the first or second deportation to Babylon (597 and 586 B.C.E.), is taken as the latest date for the composition of the original Hebrew version. There is in fact no internal evidence to necessitate a later date, although the ambiguity of the length of time covered by a 'generation' should make us cautious about being overly precise about the range of dates."</blockquote>
David A. deSilva writes (''Introducing the Apocrypha'', p. 216 <ref>David A. deSilva. ''Introducing the Apocrypha: Message, Context, and Significance'', by David A. deSilva (Author), James Charlesworth (Foreword). Baker Academic (November 1, 2004) ISBN 0801031036. ISBN 978-0801031038. 432 pages</ref>):<blockquote>"Jeremiah is the 'author' of this text only insofar as Jeremiah provided the primary resource (Jeremiah 10:2-15) that the actual, anonymous author developed into a lengthier variation on the theme. With regard to the date of composition, Moore's caveat concerning the Additions to Daniel that one must distinguish this carefully from the time of translation into Greek is valid for the Additions to Jeremiah as well (Moore 1977: 128). The translation was accomplished before the end of the second century B.C., given the discovery of a Greek fragment of the Letter of Jeremiah at Qumran (7QLXXEpJer). The time of composition is less certain. Several scholars lay great stress on the peculiar internal indication of date: the prediction that the Jews would be in Babylon 'for a long time, up to seven generations' (v. 3) before God will bring them back to their ancestral land, which represents an alteration of Jeremiah's seventy years (Jeremiah 25:11; 29:10; an alteration also occurs in Daniel's 'seventy weeks of years' [Dan. 9:24; cf. 9:2]). (Ball 1913: 596; Moore 1977: 328; Mendels 1992: 722; Metzger 1957: 96). These scholars argue that the author must be writing before this period of time had elapsed, for it is difficult to imagine an author deliberately altering Jeremiah's prophecy in such a way that would already have proven false. A date between 317 and 306 B.C.E., or 280 years after either the first or second deportation to Babylon (597 and 586 B.C.E.), is taken as the latest date for the composition of the original Hebrew version. There is in fact no internal evidence to necessitate a later date, although the ambiguity of the length of time covered by a 'generation' should make us cautious about being overly precise about the range of dates."</blockquote>
====James King West====
====James King West====
James King West writes (''Introduction to the Old Testament'', p. 455 <ref>James King West. ''Introduction to the Old Testament'', Edition 2, illustrated. Macmillan, 1981. Original from the University of Michigan. ISBN 0024259209, 9780024259202. 609 pages</ref>):<blockquote>"Probably the inspiration for this short tract was the letter preserved in Jeremiah 29:1-23 which Jeremiah had sent to the exiles in Babylon. Because of its association with Jeremiah it is included int he Vulgate as chapter 6 in the book of Baruch. It is, nevertheless, a separate work having no real connection with the latter and is so placed in the LXX. Although it opens with an announcement that God will end the Exile in the 'seventh generation' (6:3; see Jeremiah 29:10-14), the writing is concerned with the apostasy of idol worship. It may be that, as R. H. Pfeiffer suggests, the author is attempting to correct what he regards as the dangerous implications in Jeremiah's advice that the exiles make themselves at home in Babylon (see Jeremiah 29:5-7). Following the lead in Deutero-Isaiah's satire on idols (Isaiah 44:9-20), he cautions in the name of Jeremiah against the danger that while making their home in Babylon the exiles may take up the worship of the lifeless, powerless, useless creations of human hands. Later readers of Jeremiah are thus protected from the erroneous conclusion that his letter may have given tacit approval to the Babylonian religions, and, at the same time, the author has had his say about the vanity of all other worship than that addressed to Israel's God."</blockquote>
James King West writes (''Introduction to the Old Testament'', p. 455 <ref>James King West. ''Introduction to the Old Testament'', Edition 2, illustrated. Macmillan, 1981. Original from the University of Michigan. ISBN 0024259209, 9780024259202. 609 pages</ref>):<blockquote>"Probably the inspiration for this short tract was the letter preserved in Jeremiah 29:1-23 which Jeremiah had sent to the exiles in Babylon. Because of its association with Jeremiah it is included int he Vulgate as chapter 6 in the book of Baruch. It is, nevertheless, a separate work having no real connection with the latter and is so placed in the LXX. Although it opens with an announcement that God will end the Exile in the 'seventh generation' (6:3; see Jeremiah 29:10-14), the writing is concerned with the apostasy of idol worship. It may be that, as R. H. Pfeiffer suggests, the author is attempting to correct what he regards as the dangerous implications in Jeremiah's advice that the exiles make themselves at home in Babylon (see Jeremiah 29:5-7). Following the lead in Deutero-Isaiah's satire on idols (Isaiah 44:9-20), he cautions in the name of Jeremiah against the danger that while making their home in Babylon the exiles may take up the worship of the lifeless, powerless, useless creations of human hands. Later readers of Jeremiah are thus protected from the erroneous conclusion that his letter may have given tacit approval to the Babylonian religions, and, at the same time, the author has had his say about the vanity of all other worship than that addressed to Israel's God."</blockquote>
====J. Alberto Soggin====
====J. Alberto Soggin====
J. Alberto Soggin writes (''Introduction to the Old Testament'', p. 460 <ref>J. Alberto Soggin. ''Introduction to the Old Testament'', Old Testament Library, Westminster John Knox Press, Jan 1, 1989. ISBN 0664221564, 9780664221560. 644 pages</ref>):<blockquote>"The book is not a letter, nor can it be derived from Jeremiah. In the preface to his commentary on Jeremiah (Migne, PL 24, 706), Jerome already called the work 'pseudepigraphical'. It is impossible to establish the date and the circumstances of composition exactly, but the calculation of generations brings us down to the fourth century, while other elements in the text suggest an even later date. The problem to which the question about the generations seeks to give an answer is the same as in Daniel. How is it that the divine curse continues for so long after the exile? Here, too, no reply is given."</blockquote>
J. Alberto Soggin writes (''Introduction to the Old Testament'', p. 460 <ref>J. Alberto Soggin. ''Introduction to the Old Testament'', Old Testament Library, Westminster John Knox Press, Jan 1, 1989. ISBN 0664221564, 9780664221560. 644 pages</ref>):<blockquote>"The book is not a letter, nor can it be derived from Jeremiah. In the preface to his commentary on Jeremiah (Migne, PL 24, 706), Jerome already called the work 'pseudepigraphical'. It is impossible to establish the date and the circumstances of composition exactly, but the calculation of generations brings us down to the fourth century, while other elements in the text suggest an even later date. The problem to which the question about the generations seeks to give an answer is the same as in Daniel. How is it that the divine curse continues for so long after the exile? Here, too, no reply is given."</blockquote>
====Marjorie L. Kimbrough====
====Marjorie L. Kimbrough====
Marjorie L. Kimbrough writes (''Stories Between the Testaments'', pp. 61-62 <ref>Marjorie L. Kimbrough. ''Stories Between the Testaments'', Abingdon Press (March 2000). ISBN-10: 0687089557. ISBN-13: 978-0687089550. 176 pages.</ref>):<blockquote>"The Letter of Jeremiah was written during the first-century Hellenistic period, when idol worship and Greek philosophies were competing with the Jewish Law. There is, however, no comparison in the letter between the God of Israel and the idol gods. Although the focus of the letter is an attack on idols and false prophets, praise of God is not presented. The reader is urged to logically consider the fact that the idols are lifeless, helpless, and created by human beings. Therefore people, being more powerful than the idols, certainly do not need them."</blockquote>
Marjorie L. Kimbrough writes (''Stories Between the Testaments'', pp. 61–62 <ref>Marjorie L. Kimbrough. ''Stories Between the Testaments'', Abingdon Press (March 2000). ISBN 0687089557. ISBN 978-0687089550. 176 pages.</ref>):<blockquote>"The Letter of Jeremiah was written during the first-century Hellenistic period, when idol worship and Greek philosophies were competing with the Jewish Law. There is, however, no comparison in the letter between the God of Israel and the idol gods. Although the focus of the letter is an attack on idols and false prophets, praise of God is not presented. The reader is urged to logically consider the fact that the idols are lifeless, helpless, and created by human beings. Therefore people, being more powerful than the idols, certainly do not need them."</blockquote>
===The Qumran fragment===
===The Qumran fragment===
==External links==
==External links==
[http://www.wmcarey.edu/browning/Classes/HOB/BibleD-OTText.pdf The Old Testament Text. (wmcarey.edu/browning/Classes)]
* [http://www.wmcarey.edu/browning/Classes/HOB/BibleD-OTText.pdf The Old Testament Text. (wmcarey.edu/browning/Classes)]
* [http://www.britannica.com/EBchecked/topic/302695/The-Letter-of-Jeremiah Encyclopedia Britannica: The Letter of Jeremiah] (britannica.com)
[http://www.britannica.com/EBchecked/topic/302695/The-Letter-of-Jeremiah Encyclopedia Britannica: The Letter of Jeremiah] (britannica.com)
* [http://wesley.nnu.edu/sermons-essays-books/noncanonical-literature/noncanonical-literature-ot-apocrypha/epistle-of-jeremiah/ Wesley Center Online: Epistle Of Jeremiah] Notes prepared by George Lyons (Professor of Biblical Literature) (wesley.nnu.edu)
* [http://www.earlyjewishwritings.com/letterjeremiah.html Early Jewish Writings: Letter of Jeremiah]
[http://wesley.nnu.edu/sermons-essays-books/noncanonical-literature/noncanonical-literature-ot-apocrypha/epistle-of-jeremiah/ Wesley Center Online: Epistle Of Jeremiah] Notes prepared by George Lyons (Professor of Biblical Literature) (wesley.nnu.edu)
* [http://apostolicconfraternityseminary.com/letter_of_jeremias.html Letter of Jeremias by Timothy Kenney, PhD]
* [http://www.scripturecatholic.com/septuagint.html Septuagint Quotes in the New Testament]
[http://www.earlyjewishwritings.com/letterjeremiah.html Early Jewish Writings: Letter of Jeremiah]
* [http://matt1618.freeyellow.com/cloud.html Refuting an Attack on the Deuterocanonicals. A Response to 11 ‘reasons’ that the Deuterocanonicals Should be Thrown Out of the Bible, By Matt1618. Introduction] (matt1618.freeyellow.com)
* [http://www.bible.ca/catholic-apocrypha.htm Roman Catholic and Orthodox Faith Examined, and The Apocrypha: "Reasons why the Apocrypha does NOT belong in the Bible!"] (bible.ca)
[http://apostolicconfraternityseminary.com/letter_of_jeremias.html Letter of Jeremias by Timothy Kenney, PhD]
* [http://carm.org/why-apocrypha-not-in-bible CARM Christian Apologetics & Research Ministry: Reasons why the Apocrypha does not belong in the Bible, by Ryan Turner] (carm.org)
* [http://matt1618.freeyellow.com/chapter2.html Reasoning From the Scriptures with Ron Rhodes Critique of Chapter 2, Does the Apocrypha Belong in the Bible?, by Matt1618]
[http://www.scripturecatholic.com/septuagint.html Septuagint Quotes in the New Testament]
* [http://www.ellopos.net/elpenor/greek-texts/septuagint/default.asp Greek and English Septuagint] <br/> [http://vulgate.org/ Latin and English Vulgate]<br/>[http://www.kingjamesbibleonline.org/Apocrypha-Books/ Kings James Apocrypha Online]
[http://matt1618.freeyellow.com/cloud.html Refuting an Attack on the Deuterocanonicals. A Response to 11 ‘reasons’ that the Deuterocanonicals Should be Thrown Out of the Bible, By Matt1618. Introduction] (matt1618.freeyellow.com)
[http://www.bible.ca/catholic-apocrypha.htm Roman Catholic and Orthodox Faith Examined, and The Apocrypha: "Reasons why the Apocrypha does NOT belong in the Bible!"] (bible.ca)
[http://carm.org/why-apocrypha-not-in-bible CARM Christian Apologetics & Research Ministry: Reasons why the Apocrypha does not belong in the Bible, by Ryan Turner] (carm.org)
[http://matt1618.freeyellow.com/chapter2.html Reasoning From the Scriptures with Ron Rhodes Critique of Chapter 2, Does the Apocrypha Belong in the Bible?, by Matt1618]
[http://www.ellopos.net/elpenor/greek-texts/septuagint/default.asp Greek and English Septuagint] <br/> [http://vulgate.org/ Latin and English Vulgate]<br/>[http://www.kingjamesbibleonline.org/Apocrypha-Books/ Kings James Apocrypha Online]
[[Category:Old Testament]]
[[Category:Old Testament]]