Talk:Jeremiah
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I have replaced the previous version of this article. I have written this article for a course. It was researched, includes a bibliography, and includes material from the previous article. MinMike 11:17, 20 Jul 2006
- A Jeremiah (disambiguation) page has been created to redirect to Book of Jeremiah and various secondary meanings. All but a handful of Wikipedia users who enter "Jeremiah" are looking for the prophet. The standard "For other uses..." should appear at the top of Jeremiah. Doesn't this seem like obvious common sense? Or are there issues? --Wetman 14:34, 28 Mar 2005 (UTC)
Is it not relevant here that "Jeremiah" has become a byword for a pessimist? --DominicSayers 07:47, 18 Feb 2005 (UTC)
This article has been renamed as the result of a move request. Primary disambiguation. violet/riga (t) 17:33, 2 Apr 2005 (UTC)
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[edit] word count summary
Added word count and summary of the book of Jeremiah. --dmonty 05:08, 6 September 2005 (UTC)
It seems strange to write a summary based on a word count. Is this part of some exegetical tradition/technique? If so, that tradition should be referenced. If not, the section shold be removed as original research. --Macrakis 03:05, 19 January 2006 (UTC)This is ridiculous, anyone can at anytime add their own comments or version to the breakdown of the word. Anyone including: a Mormon beleiver, a Satanist, a Muslim follower, or just a false doctrinated person. I hope people will be careful to read what is written.
[edit] Neutral text, please!
I don't find the quotation marks neutral in this sentence: one of the Hebrew scribes "found" a copy of the Old Testament Scriptures. There is no proof for the hypothetical idea that some scribe planted the book there just before "finding" it. I suggest the following replacement: one of the Hebrew scribes (according to the book of Kings) found a copy of the Law of Moses. Apus 12:36, 27 April 2006 (UTC)
Everything under 'attitude toward Jerusalem Priesthood' seems like a personal interpretation, particularly the line where our editor states "Jeremiah is thinking here..." and also "Jeremiah probably expected..."LFA 02:20, 26 July 2006 (UTC)
[edit] Attitude Toward Jerusalem Priesthood
Please identify whose point of view these opinions represent, attribute them, and identify sources for them. Unattributed, unsourced opinions will need to be removed per WP:NPOV and WP:RS --Shirahadasha 06:31, 1 October 2006 (UTC)
Per above, removing text to Talk page. We can move it back if sources are found and attributed. --Shirahadasha 05:13, 15 November 2006 (UTC)
In addition to needing reliable sourcing, this text also needs work to to comply with NPOV. It currently does things like call its POV "fact", "plain", etc. claim that the opposing POV is "little-justifiable", etc., parenthetical claims like a claim Jeremiah is referring to "the Holy Spirit" as an entity, etc. This language would all need to be toned down to meet WP:NPOV. --Shirahadasha 01:09, 27 November 2006 (UTC)
[edit] Removed Text
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The neutrality of this section is disputed. Please see the discussion on the talk page. |
This article has been tagged since December 2006.
- The opposition in which Jeremiah seems to have stood to the priesthood of the central sanctuary at Jerusalem may have been a continuation of the opposition which had existed from former times between that priesthood and his family; this would be traceable to Zadok, the successful opponent of Abiathar. [citation needed]
- Jeremiah's attitude may also have been influenced by the fact that he considered Josiah's measures too superficial for the moral reformation which he declared to be necessary if the same fate were not to befall the Temple of Zion, as had in days gone by, befallen the Temple of Shiloh (I Sam. iv.), which had by then become "desolate". [citation needed] "the words of this covenant" (ib. v. 3), which God had given to their fathers "when He brought them up out of Egypt". In this passage, there is a plain reference to the newly-rediscovered torah (law) or "teaching" [citation needed]
- Just as little-justifiable is the theory, which has recently been suggested, that Jeremiah in his later years departed from the Deuteronomic law. "The false [lying] pen of the scribe," which, as Jeremiah says, "makes the Torah of God into falsehood" (Jer. viii. 8, Hebr.), could not have referred to the Deuteronomic law, nor to its falsification by copyists. Rather, Jeremiah is thinking here of another compilation of laws which was then in progress under the direction of his opponents; the priests of the central sanctuary at Jerusalem. Jeremiah probably expected from them no other conception of law than the Levitical one, which may be seen in the legal portions of the so-called "Priestly" writings, and results from the Priestly point of view. Another possible interpretation is that Jeremiah's prophecies, which included many, repeated dire warnings against "false prophets", is that the hearts of the priests and prophets were wrong. This was followed by Jeremiah's prophecies by way of reminder about "the good things" that God has in store for "his people", Israel, including the "New Covenant"; in which God would "remove the heart of stone of His people, and would give them a new heart: one of flesh, and a new spirit (the Holy Spirit)". [citation needed]
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[edit] Use fitting analogies
The text of Deut. xviii:18 does not refer to the subject. Do not, therefore align this reference to the subject; the allusion of this article is that the biblical reference refers to the subject and not some other personality, where in fact, in chronological, logical and historical terms, the opposite is evidently the case: it is only appropriate to use references which bear direct connection with the subject matter. Please resolve this issue.
- The source here is not Deut 18:18, but a Rabbinic Midrash. It is this Midrash that is making an analogy between Jeremiah and Moses and uses Deut. 18:18 to do so. You may disagree with this aource. You may not like its comparison of Jeremiah to Moses in Deut. 18:18. But the Midrash is reliably sourced. It is also on topic. The Midrash helps show how the Rabbis of the Talmud saw Jeremiah. They liked him a lot, and this Midrash shows this. Among other issues, it helps explain why the Talmud sometimes relied on things Jeremiah said, as opposed to things other prophets said, as a source for rulings on Jewish law.Best, --Shirahadasha 11:17, 26 November 2006 (UTC)
