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Jeremiah 17 is the seventeenth chapter of the Book of Jeremiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains prophecies attributed to the prophet Jeremiah, and is one of the Books of the Prophets. This chapter includes the third of the passages known as the "Confessions of Jeremiah" (Jeremiah 17:14–18). [1]
Chapters 7 to 10 are brought together "because of their common concern with religious observance". [9] Streane, in the Cambridge Bible for Schools and Colleges, dates Jeremiah's address to the beginning of the reign of King Jehoiakim (608–7 BC), because Jeremiah 26:1's very similar wording, "Stand in the court of the Lord’s house, and speak to all the cities of Judah, which come to worship ...
[44] [45] The first seven weeks begin with the departure of a "word" to rebuild Jerusalem and ends with the arrival of an "anointed prince" (verse 25a); this "word" has generally been taken to refer to Jeremiah's seventy years prophecy and dated to the fourth year of Jehoiakim (or the first year of Nebuchadnezzar) in 605/4 BCE, [46] [47] but ...
This is followed by a reference to and quotation from the Book of Jeremiah (Jeremiah 31:15) (Jeremiah 31:14 in the Hebrew Bible): "Then what was said through the prophet Jeremiah was fulfilled: A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more."
Although the frankincense from the Sabeans in South Arabia is a prescribed ingredient for incense (Exodus 30:34–38) and the sweet cane ("aromatic grasses") an ingredient for the anointing oil (Exodus 30:23), it is later explained in Jeremiah 7:21–24 that the use of those for worship can only work when 'meshed with a more broadly based ...
As "We Shall Not Be Moved" the song gained popularity as a protest and union song of the Civil rights movement. [2]The song became popular in the Swedish anti-nuclear and peace movements in the late 1970s, in a Swedish translation by Roland von Malmborg, "Aldrig ger vi upp" ('Never shall we give up').
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In Judaism, bible hermeneutics notably uses midrash, a Jewish method of interpreting the Hebrew Bible and the rules which structure the Jewish laws. [1] The early allegorizing trait in the interpretation of the Hebrew Bible figures prominently in the massive oeuvre of a prominent Hellenized Jew of Alexandria, Philo Judaeus, whose allegorical reading of the Septuagint synthesized the ...