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Jeremiah 31 is the thirty-first chapter of the Book of Jeremiah in the Hebrew Bible or the Old Testament of the Christian Bible. It is numbered as Jeremiah 38 in the Septuagint . The book contains prophecies attributed to the prophet Jeremiah , and is one of the Books of the Prophets ( Nevi'im ) .
The idea of the new covenant is based chiefly upon Jeremiah 31:31–34 (comp. Hebrews 8:6–13, 10:16). That the prophet's words do not imply an abrogation of the Law is evidenced by his emphatic declaration of the immutability of the covenant with Israel ( Jeremiah 31:35–36 ; comp. 33:25 ); he obviously looked for a renewal of the Law ...
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
Jeremiah 34 is the thirty-fourth chapter of the Book of Jeremiah in the Hebrew Bible or the Old Testament of the Christian Bible. It is numbered as Jeremiah 41 in the Septuagint . This book contains prophecies attributed to the prophet Jeremiah , and is one of the Books of the Prophets .
Jeremiah 13:1–11: The wearing, burial, and retrieval of a linen waistband. [36] Jeremiah 16:1–9: The shunning of the expected customs of marriage, mourning, and general celebration. [37] Jeremiah 19:1–13: the acquisition of a clay jug and the breaking of the jug in front of the religious leaders of Jerusalem. [38]
Ezekiel 34 is the thirty-fourth chapter of the Book of Ezekiel in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet / priest Ezekiel , and is one of the Books of the Prophets . [ 1 ]
J. T. Marshall adds that the use of "seven generations" (v. 3) rather than "seventy years" (Jer 29:10) for the duration of the exile "points away from Jeremiah towards one who deplored the long exile". [5] The author may have been a Hellenistic Jew who lived in Alexandria, [1] [6] but it is difficult to say with certainty.
Chapter 38 records the petition from the royal officials to punish Jeremiah (verses 1–6), his confinement in the dungeon or cistern and his rescue from there (verses 7-13a), although he remains in captivity (verse 13b), a secret conversation between Jeremiah and King Zedekiah (verses 14–26), and the inquiry of Jeremiah by the king's ...