Bíblia Sagrada comentada por livros por José Carlos Ribeiro Cap.12: comentário no livro de Jeremias: livro de n° 24 da Bíblia
Bíblia Sagrada comentada por livros por José Carlos
Ribeiro também em Inglês Cap.12:
comentário no livro de Jeremias: livro de n° 24 da Bíblia
Jeremias foi profeta do Reino do Sul (Reino de Judá). Ele
profetizou nos dias de Josias, filho de Amom,
rei de Judá, no décimo terceiro ano do seu reinado, e também, nos dias de Jeoiaquim, filho de Josías, rei de Judá, até que Jerusalém
foi levada em cativeiro no quinto mês (Jeremias
1:1-5). Quanto ao Livro Jeremias
é o “vigésimo quarto livro do Antigo Testamento e o segundo dos profetas
maiores.
O livro mostra como
Deus deu a Jeremias as palavras que deveria dizer o que ele disse ao povo de
Judá e o que aconteceu quando o povo se cansou de ouvir todas essas más
notícias. O livro de Jeremias é conhecido por terminar exatamente como Deus
predisse que faria...” ( Dicionário
Bíblico Ilustrado para a Família). A:
Mensagem Geral da Repreensão a Judá (caps. 2 a 25). Uma Mensagem Mais Detalhada
de Repreensão de Juízo e de Restauração (caps. 26 a 39) IV. Mensagens depois do Cativeiro (caps. 40-45). V. Profecias Referentes às Nações
(caps. 46-51) VI. Retrospecto: o Cativeiro
de Judá (cap. 52) O livro de Jeremias comentado segundo meu entendimento:
Jeremias foi mais um daqueles profetas, muito usado por Deus, para levar a
palavra de arrependimento, de renuncia a todos os tipos de pecados, cometidos
por pelos filhos de Israel, e seus antepassados: esta era a geração de Deus,
que entrou e herdou a terra prometida, mas que no decorrer do tempo, foram se
perdendo em pecados, desobediências, murmurações, blasfêmias e idolatrias. Missão de Jeremias (1 – 10) II. A violação da Aliança (11 – 20). III ). A aproximação do (Julgamento
(21 – 29) IV). (A nova aliança (30 – 33) V). A queda de Jerusalém (34 – 52)
A) Sermões: Na época de Josias:
Jer 2.1 – 3.5; 3.6 – 6.30; 7.1 – 10.25;
18.1 – 20.18. Nos dias de Jeoaquim:
Jer. 14 – 17; a) 2 – 23; 25 – 26; 35 – 36; 45 – 48. Nos
dias de Zedequias: Jer 21; 24; 27 – 34; 37 – 39; 49. Nos
dias de Gedalias [2]: Jer 40 – 44. As
últimas mensagens: Jr 50 – 52. As
Principais passagens: Jer. 2. O profeta classifica os pecados de Judá. Jer. 17. O pecado é uma questão de foro íntimo
da humanidade. Jer. 23. Os falsos
profetas. Como identificá-los. Jer. 28. Os profetas falsos versus os
verdadeiros. Jer 31. Deus promete uma nova aliança a seu povo. A Justiça de Deus: é tema recorrente no
livro de Jeremias. No Antigo Testamento há vários termos que caracterizam o
conceito bíblico de Justiça, onde nesta oportunidade destacaremos três: yashar;
mishpat; sedeq. O termo yashar denota o caminho “reto”, “direito”, “suave”,
apontando o princípio de retidão norteadora no caminho do indivíduo (Prov.
9.15; Pv 15.21). A palavra mishpat denota julgamento, o termo informa que o
juíz que julga as causas, deve portar o atributo do mishpat, ou seja, da
“justiça”, do “direito” e da “retidão”.
O terceiro termo, sedeq,
assinala o que é “justo”, “direito” ou “normal” como peso e medidas plenos de
justiça. O Eterno é o Deus de Justiça (Isa. 30.18), é inconcebível o Eterno não
agir segundo a sua Justiça e não exigir de sua criatura o exercício dos
princípios dessa Justiça (Mat. 5.6). Deus julga justamente (Sl 9.4) e os seus
julgamentos são corretos e executados para o supremo bem da humanidade (Sl
119.75).
Eis a Justiça de Deus! A missão profética de Jeremias. Diante do conceito de Justiça, Jeremias é
impelido por Deus a proclamar o juízo do Senhor em relação ao destino da nação
hebreia, cuja face virou para o Eterno. A servidão a deuses, as injustiças
sociais, as alianças indevidas, a inobservância do descanso da terra, foram
fatores determinante para o exercício do juízo que o Senhor ordenou.
Na época dos reis Josias (640-609 a.C.); Jeoaquim (609-598 a.C.); Joaquim (598-597 a.C); Zedequias
(597-586 a.C.); Judá foi dominada
por Babilônia. É nesse contexto que a sentença de Deus foi anunciada, onde
Jeremias recebeu a incumbência de Deus para desempenhar uma missão nada
popular: conclamar todo Judá a submeter-se ao império babilônico como uma
disciplina ordenada pelo Senhor.
Os reis e o povo de Judá não
aceitaram essa mensagem e na mesma medida rejeitaram a Deus em favor das
divindades pagãs. Deve-se levar em conta que no contexto vivencial de Jeremias, a maioria dos profetas
pronunciava profecias otimistas, de conquistas e independência, enquanto Jeremias – o profeta solitário –
sustentava a verdade estabelecida por Deus, sobre o seu povo, nada
popular. Enquanto o profeta solitário
proclama o juízo de Deus, os demais profetas proclamavam o sofismo
triunfalista. Naturalmente o profeta Jeremias
foi desacreditado pela elite judaica e rejeitado pelo sistema institucional
da época.
Seus algozes já tinham planejado o discurso
triunfalista de conquista e domínio, mas mal sabiam eles que os seus destinos
já estavam sacramentados, eles não voltariam atrás.
No cap.1, Deus fala a Jeremias que,
desde o ventre de sua mãe, ele já era conhecido, santificado e separado para os
planos de Deus. Era Jeremias muito jovem ainda, mas o Senhor estendeu-lhe a mão
e tocou em seus lábios, colocando as palavras em sua boca; e deu-lhe poderes
sobre as nações e reinos. E deu-lhe também poder de supremacia sobre todos.
A missão de Jeremias foi muito
árdua, muito difícil; por estar ele lidando com povo rebelde, desobediente e
murmurador. O livro de Jeremias,
amigo leitor (a), não muda em seu comentário: era Deus tentando mudar seu povo,
tentar salvá-los e libertá-los de todos os tipos de pecados que seu povo
cometia a cada dia.
No cap. 2, Deus falou a Jeremias, que deveria falar aos filhos de Israel:
vai, clama a Mim, oh Jerusalém, ouve a palavra ó casa de Jacó. Deus, falava a
seu povo, os filhos de Israel, pela boca de Jeremias; e tudo aquilo que foi aos
filhos de Israel, aconteceu em todo o Israel, por causa da rebeldia dos filhos
de Israel.
No Cap. 3 mostra
sobre a prostituição de seu povo, e diz também Israel e Judá são exortados a arrepender-se com a promessa de redenção.
No cap.
4, Diz assim: “Deus
falou assim a seu povo: se voltares a mim, e tirares suas abominações diante de
mim, não andarão mais vagueando: eles precisavam apenas obedecer a Deus,
através do profeta Jeremias. 2 E jurarás: Vive o Senhor na verdade, no juízo
e na justiça; e nele se bendirão as nações, e nele se gloriarão. 3
Porque assim diz o Senhor aos homens de Judá e a Jerusalém: Preparai
para vós o campo de lavoura, e não semeeis entre espinhos.4 Circuncidai-vos ao Senhor, e tirai os
prepúcios do
vosso coração, ó homens de Judá e habitantes
de Jerusalém, para que o meu furor não venha a sair como
fogo, e arda de modo que não haja quem o
apague, por causa da malícia das vossas obras.....
cap. 5 diz assim {..} 1 Dai voltas às ruas de Jerusalém, e vede
agora; e informai-vos, e buscai pelas suas praças, a ver se achais alguém, ou
se há homem que pratique a justiça ou busque a verdade; e eu lhe perdoarei.
11 Porque aleivosissimamente se houveram contra
mim a casa de Israel e a casa de Judá, diz o Senhor. 12 Negaram ao Senhor, e disseram: Não é ele; nem
mal nos sobrevirá, nem veremos espada nem fome.... 21 Ouvi agora
isto, ó povo insensato, e sem coração, que tendes olhos e não vedes, que tendes
ouvidos e não ouvis. 22 Porventura não me temereis a mim? diz o
Senhor; não temereis diante de mim, que pus a areia por limite ao mar, por
ordenança eterna, que ele não traspassará? Ainda que se levantem as suas ondas,
não prevalecerão; ainda que bramem, não a traspassarão. 23 Mas este
povo é de coração rebelde e pertinaz: rebelaram-se e foram-se.....{...}
No cap.
6; Deus fala assim: fugi para salvação ó filhos de Benjamim, do meio de
Jerusalém. Todos estavam contaminados; as cidades que deveriam ser exemplos de
obediência e temor eram as mais contaminadas com todos os tipos de pecados.
Estou
agora no cap. 10; e nada mudou em relação aos filhos de Israel, que dizia
assim a seus filhos. Ouvi a palavra que o Senhor vos fala ó Israel: não
aprendais o caminho dos gentios. E o pior, é que os pastores, que deveriam
fazer a diferença, ajudavam a esparramar ainda mais.
Estou agora no cap. 21, e nada mudou; é a mão de Deus continuava a
pesar sobre os filhos de Israel, que dizia assim: eis que Eu pelejarei contra
vós, com a mão estendida, e com braço forte, com ira e com indignação, e com
grande furor. Mais uma vez o Senhor fala
dos pastores que apascentam mal as suas ovelhas. Deus manda um aviso a eles,
que Ele mesmo recolherá as suas ovelhas, que significam serem os filhos de
Israel estas ovelhas. E disse mais o Senhor: que em Davi brotaria um renovo
justo:
No cap, 30, o principal, é que Deus promete
trazer de volta, todos do cativeiro o povo de Israel. E promete quebrar o
jugo de seu povo.
Cap. 31. O Senhor tem uma boa palavra para seu povo, os filhos de Israel. {...}
1 Naquele tempo, diz o Senhor, serei o Deus de
todas as famílias de Israel, e elas serão o meu povo. 2 Assim diz o Senhor: O povo dos que escaparam
da espada achou graça no deserto. Israel mesmo, quando eu o fizer descansar.
3 Há muito que o Senhor me apareceu, dizendo:
Porquanto com amor eterno te amei, por isso com benignidade te atraí. 4 Ainda te edificarei, e serás edificada, ó
virgem de Israel! Ainda serás adornada com os teus tamboris, e sairás nas
danças dos que se alegram. 5 Ainda plantarás vinhas nos
montes de Samaria; os plantadores as plantarão e comerão como coisas comuns.
6 Porque haverá um dia em que gritarão os
vigias sobre o monte de Efraim: Levantai-vos, e subamos a Sião, ao Senhor nosso
Deus. 10 Ouvi a palavra do Senhor, ó
nações, e anunciai-a nas ilhas longínquas, e dizei: Aquele que espalhou a
Israel o congregará e o guardará, como o pastor ao seu rebanho. 11 Porque o Senhor resgatou a Jacó, e o livrou
da mão do que era mais forte do que ele. 12 Assim que
virão, e exultarão no alto de Sião, e correrão aos bens do Senhor, ao trigo, e
ao mosto, e ao azeite, e aos cordeiros e bezerros; e a sua alma será como um
jardim regado, e nunca mais andarão tristes. 13 Então a
virgem se alegrará na dança, como também os jovens e os velhos juntamente; e
tornarei o seu pranto em alegria, e os consolarei, e lhes darei alegria em
lugar de tristeza. 16 Assim diz o Senhor: Reprime a tua voz de
choro, e as lágrimas de teus olhos; porque há galardão para o teu trabalho, diz
o Senhor, pois eles voltarão da terra do inimigo. 17 E há esperança quanto ao teu futuro, diz o
Senhor, porque teus filhos voltarão para os seus termos.... 31 Eis que dias vêm, diz o Senhor, em que farei
uma aliança nova com a casa de Israel e com a casa de Judá. 32 Não conforme a aliança que fiz com seus pais,
no dia em que os tomei pela mão, para os tirar da terra do Egito; porque eles
invalidaram a minha aliança apesar de eu os haver desposado, diz o Senhor.
33 Mas esta é a aliança que farei com a
casa de Israel depois daqueles dias, diz o Senhor: Porei a minha lei no seu
interior, e a escreverei no seu coração; e eu serei o seu Deus e eles serão o
meu povo. ...
No cap.
33, o Senhor diz assim a seu povo: Clame
a mim, e responder-te-ei, e anunciarei coisas grandes. E Deus promete trazer
cura, saúde, e paz a todos seus filhos. Todas as maldades serão purificadas, e
perdoadas: e Deus promete não faltará homem para o trono da casa de Davi. Sabem
por quê? Deus não pode invalidar a sua promessa, a sua aliança.
Cap. 34: Prediz-se a sorte de
Zedequias 2 Assim diz o Senhor, o Deus
de Israel: Vai, e fala a Zedequias, rei de Judá, e dize-lhe: Assim diz o Senho:
Eis que Eu entrego esta cidade na mão do rei de Babilônia, o qual queimá-la-á a
fogo. 3 E tu não escaparás da sua mão,
antes certamente serás preso e entregue na sua mão; e teus olhos verão os olhos
do rei de Babilônia, e ele te falará boca a boca, e entrarás em Babilônia. 4 Todavia ouve a palavra do Senhor, ó
Zedequias, rei de Judá; assim diz o Senhor acerca de ti: Não morrerás à espada.
5 Em paz morrerás, e conforme as queimas
para teus pais, os reis precedentes, que foram antes de ti, assim queimarão
para ti, e prantear-te-ão, dizendo: Ah, Senhor! Pois eu disse a palavra, diz o
Senhor. 6 E falou Jeremias, o profeta, a
Zedequias, rei de Judá, todas estas palavras, em Jerusalém, As ameaças de Deus por causa da
escravatura A vida de Jeremias,
não foi nada facíl; ele passou por maus bocados por estar do lado de Deus, do
bem, da verdade; mas ele, não desistiu de fazer sua parte. Deus prometeu um
vento destruidor contra Babilônia. Israel e Judá, não serão abandonadas. Deus
seus filhos fugirem da Babilônia, porque ela seria derrubada, destruída. Por
causa de tantos pecados cometidos.
Vejam diferentes comentários sobre
o livro de Jeremias: O Livro de Jeremias é o segundo dos
livros dos principais profetas da Bíblia, vem depois do Livro de Isaías e antes do Livro das Lamentações.
Os capítulos 1 a 24 registram muitas das suas profecias. Os capítulos 24 a 44
relatam suas experiências.
Os remanescentes
contém Profecias contra as nações.
É provável que seu auxiliar, Baruque, tenha reunido e organizado grande
parte do livro. Na história de Babel, foi usado o método Atbash de criptografia. Jeremias (em hebraico:
יִרְמְיָהוּ, Yirməyāhū) foi um profeta hebreu conhecido por sua integridade e
discursos duros contra o pecado. Filho do sacerdote Hilquias (ou
Helcias), da Tribo de
Benjamim[1][2],
nasceu entre 650 a.C. e 640 AC[3] em Anadote da Tribo de Benjamim[3],
um pequeno povoado a nordeste de Jerusalém,
e morreu no Egito, em 580 a.C..
Foi sacerdote[4] do povoado de Anadote e previu, segundo
a Bíblia,[5][6] entre outras coisas, a invasão babilônica - Nabucodonosor atacou Israel em 597 a.C. e novamente em586 a.C. (ou 607 a.C.,
segundo a cronologia dos Testemunhas de Jeová), quando os caldeus
destruíram Jerusalém e queimaram o Templo.
O significado do nome é incerto, existindo duas teses aceitáveis:
"Iahweh exalta", "Iahweh é sublime" ou "Iahweh abre
(=faz nascer)", era um nome bastante comum nos tempos bíblicos, são
conhecidos pelo menos sete personagens com este nome[3] que é empregado 158 vezes na Bíblia[7].
Embora de família sacerdotal, está ligado às tradições proféticas do Norte,
principalmente a Oséias[3],
e não às tradições do sacerdócio e da corte de Jerusalém.
Como Miquéias,
ele pertence ao mundo camponês. De
maneira crítica, ele traz consigo a visão dos camponeses sobre a situação do
país[1]. Acredita-se que o livro tenha começado a ser
escrito por volta de 605 a.C., quando Jeremias, preso, começa a ditá-lo a seu
secretário Baruc (36:1.2.4)[8],
no quarto ano do reinado de Jeoaquim, quando iniciou-se efetivamente o ministério do
profeta, e Deus teria lhe ordenado que escrevesse suas experiências num rolo.
Contudo, a obra só foi completada após a destruição de Jerusalém por
Nabucodonosor,
sendo que os acontecimentos narrados não se acham em ordem cronológica no
livro. Por outro lado, a Edição Pastoral da Bíblia sustenta que a
atividade profética de Jeremias se iniciou entre os anos de 626 ou
627 AC[3] (1:2;
25:3), quando ele ainda era jovem (1:6)[9] e
prosseguiu até 586 AC, e pode ser dividida em quatro períodos[1][3]
A Babilônia surge
como grande potência, sob o reinado de Nabucodonosor. Jeremias adverte os israelitas que os
babilônios, em breve, invadirão o país (4:5-6:30; 5:15-17; 8:13-17).
Possivelmente por volta de 605 AC, quando Nabucodonosor venceu
o Faraó Necao II e ameaçou Judá,
o profeta foi ao pátio do Templo e anunciou a destruição de Jerusalém (19:14-20,6),
e, por isso, foi preso porFassur, chefe da guarda do Templo,
surrado e colocado no tronco por uma noite. Depois disso, foi-lhe proibida
(36,5), a entrada no Templo[3]. Assim mesmo, Jeremias continua denunciando o povo que se
esqueceu de Deus, por falsear o culto, pela falsa segurança, pelas idolatrias e
pelas injustiças sociais. E aponta os principais responsáveis: são as pessoas
importantes que detêm o poder em Jerusalém (rei,
ministros, falsos profetas, sacerdotes)[1],
para isso convoca o escriba Baruc e dita-lhe as profecias de julgamento contra a nação
(36:1-32), no quarto ano do governo de Joaquim, Jeremias também luta para desmascarar os
falsos profetas (14:13-16; 23:13-40) que, segundo o profeta: falam em seu
próprio interesse, fortalecem as mãos dos perversos, para que ninguém se
converta de sua maldade, seduzem o povo com suas mentiras e seus enganos,
roubando um do outro a palavra de Iahweh[3]em
605 AC.
Balanço: Pode-se dizer que a missão de Jeremias fracassou em querer que seu povo
retornasse à genuína aliança com Deus. Ele se tornou uma espécie de Moisés fracassado,
que viu seu povo perder suas instituições e a própria terra[1].
Se apresenta como um grande solitário (15:17), incompreendido e perseguido até
pelos membros de sua família (12:6; 20:10; 16:5-9), nunca chegou a ser pai
(16:1-4), foi arrastado contra a sua vontade para o Egito,
nenhum vestígio restará de sua tumba[11]. No
entanto, sua confiança no Deus que é sempre fiel lhe deu a capacidade de
mostrar, ao povo e a nós, que esse mesmo Deus manterá seu relacionamento
conosco, sem precisar de instituições mediadoras (31,31-34)[1].
Ao colocar em primeiro plano os valores espirituais, destacando o
relacionamento íntimo que a alma deve ter com Deus, ele antecipou elementos da
Nova Aliança; e sua vida de sofrimentos a serviço de Deus, pode ter inspirado o
Segundo Isaías na construção da Imagem do Servo (Isaías 53)[10]. A obra contém discursos em prosa com estilo
semelhante ao Deuteronômio cuja a redação pode ser uma obra de
discípulos posterior ao Exílio na Babilônia, no séc. VII AC ou começo
do séc. VI AC[10]; o longo Óraculo contra a Babilônia (caps.
50 e 51) também data do final do Exílio[8];
o cap. 52 é um apêndice histórico
paralelo a 2Rs 24:18-25:30[8].
Plano da Obra: 1:1-24:14 - Profecias contra Juda 26:1-45:5 - Profecias de
Salvação para Israel e Judá e
relatos biográficos (provavelmente redigidos por Baruc[16]) 25:15-38
(Introdução) e 46:1-51:64 - Profecias contra as nações estrangeiras; (na Septuaginta não
há descontinuidade entre a introdução e o restante desta parte da obra, pois
todo o corpo das "profecias contra as nações estrangeiras" inicia-se
no cap 25 e é anterior as "Profecias de Salvação para Israel e Judá"; 52:1-34 - Anexo baseado em 2Rs
24:18-25:30.
Processo de Composição: O livro
de Jeremias passou por um longo e complicado
processo de formação. Profecias (palavras proféticas) isoladas foram sendo
reunidos ao longo dos anos, de modo que temos hoje uma antologia da pregação de
Jeremias e não uma obra perfeitamente planejada. Mais precisamente, pode-se
dizer que temos uma antologia de antologias, em um processo que começou ainda
durante a vida de Jeremias e prosseguiu ao longo da época pós-exílica[3]. A Septuaginta tem
um texto de Jeremias bem mais curto do que o Texto Massorético, além de colocar várias
profecias noutra ordem. Isso permite supor que existiram dois textos
independentes de Jeremias: um mais antigo e mais curto, que se
perdeu, e que serviu de base para a Septuaginta; outro, mais recente, que
recolheu vários acréscimos, e que nos foi transmitido pelos massoretas (= os
rabinos "transmissores" do texto hebraico). Confissões de Jeremias: As
"confissões" são diálogos com Iahweh, lamentos, orações, disputas,
que ocorreram durante o governo de Joaquim, quando que Jeremias mais sentiu o peso de sua missão.
Obrigado a ser do contra, a pregar a desgraça para o seu povo, a remar contra a
corrente, ameaçado, rejeitado, caluniado, desprezado, ele se lamenta,
amaldiçoando até mesmo o dia em que nasceu. É possível que tenham sido escritos em 605 AC como um desabafo, podem
ser lidos como uma síntese das crises vividas pelo profeta desde o começo de
sua atividade. São 5 trechos: Jer 11:18-12:6 - Lamenta que seus conterrâneos e
familiares tentaram matá-lo em Anatot, quando jovem e questiona porque
persiste a prosperidade dos ímpios e a paz dos apóstatas, daqueles que vivem
falando em Iahweh, mas na verdade estão muito longe dele, daqueles que têm uma
fachada de piedade, mas não estão, de fato, com Iahweh. Jer. 15:10-11.15-21 -
Questiona se vale a pena ser profeta e confessa estar sendo tentado a desistir,
aceitar a cooptação, "ser normal", passar para o lado daqueles a quem
ele critica para sair da solidão a que é obrigado a viver. Jeremias 17:14-18 - Apela a Iahweh contra os
seus perseguidores que lhe cobram a realização da palavra por ele pregada, se
sente desacreditado perante seus ouvintes, porque as desgraças prometidas não
acontecem. Jeremias. 18:18-23 - Denuncia
nova trama contra a sua vida, seus adversários argumentam que podem tranquilamente
eliminá-lo, já que tem apoio dos sacerdotes, dos sábios e dos profetas ligados
aos interesses da corte. Fica triste ao perceber que estes que querem
eliminá-lo são os mesmos a quem ele tantas vezes defendeu diante de Iahweh. Jer. 20:7-10.14-18 - Usando fortes imagens,
chega ao máximo de sua angústia, acredita que Iahweh o enganou: o seduziu para ser profeta e o dominou, para
depois abandoná-lo, quando todos querem sua queda, inclusive seus amigos e por
isso, ele quer parar de ser profeta, mas o problema é que não consegue, pois as
palavras de Iahweh queimam-no como
fogo que atinge até os ossos. Então, amaldiçoa o dia em que nasceu: "Maldito o dia em que eu nasci! (...) Maldito
o homem que deu a meu pai a boa nova:
'Nasceu-te um filho homem!' (...) porque ele não me matou desde o seio materno,
para que minha mãe fosse para mim o meu sepulcro e suas entranhas estivessem
grávidas para sempre. Por que saí do seio materno para ver trabalhos e penas e
terminar os meus dias na vergonha?". Quando Deus chamou Jeremias ao ministério profético em 626 A.C., a Assíria, senhora do mundo,
sujeitara Judá ao seu domínio, cobrando-lhe tributo. Todavia, a própria Assíria
gradualmente enfraqueceu, após a morte de Assurbanipal
em 633 A. C. Certas províncias do império perderam-se em 614 A. C., e outras no cerco final de
dois anos. Assurubalut foi o último
monarca reinante, conservando-se em Harran
durante, pelo menos, dois anos após a destruição de Nínive em 612 A. C. Potencialmente, o trono da Assíria estava aberto a qualquer
cabo de guerra do tempo. Neco, do Egito,
conduziu as suas forças até ao norte da Palestina, defrontando e matando Josias, rei de Judá, em Megido em 609
A. C., subjugando a Síria e pondo-se
novamente em marcha até ao Eufrates.
Foi, porém, enfrentado por Nabucodonosor
da Babilônia, que desbaratou os seus exércitos na histórica batalha de Carquemis e o obrigou a recoar para as
suas próprias fronteiras, pondo, assim, termo temporário à ambição egípcia de
dominar o Oriente. Foi deste modo que Judá, até ali sujeito à Assíria, passou automaticamente para o
controle da Babilônia. Depois da morte
trágica de Josias, o seu povo ungiu Jeoacaz, seu filho, rei em seu lugar. Neco, porém, depô-lo a favor de Jeoaquim, seu irmão, pensando que ele
serviria melhor os interesses egípcios. Que esta convicção tinha bons
fundamentos prova-o claramente o tratamento a que Jeoaquim sujeitou o profeta
Jeremias. Depois de Carquemis,
Nabucodonosor interessou-se menos por Judá,
possivelmente por o descontentamento em Babilônia
exigir o seu regresso imediato após ter sido desferido um golpe decisivo contra
o Egito. Entretanto, Jeoaquim,
confiante nas promessas egípcias de auxí1io maciço, fez uma tentativa de
sacudir o jugo de Babilônia. Em resultado disso, em 596 A. C., Nabucodonosor,
consolidado o seu poder na pátria, atacou Jerusalém, prendeu Jeoaquim, filho do rebelde e agora seu
sucessor, e levou-o com algum do seu povo para o cativeiro. Ao mesmo tempo, pôs
Zedequias no trono. O Egito não ousava
arriscar uma guerra com Babilônia; em vez disso, procurava enfraquecer pela
intriga os laços impostos por Nabucodonosor
à Síria e Palestina. A Neco sucedeu no trono egípcio Psamatique II, e presumivelmente foi ele quem procurou persuadir
estes países a tomarem parte numa aliança com o Egito contra Babilônia. Zedequias foi um dos monarcas abordados, e
parece haver fortes indícios de ter existido um partido pró-egito na corte. Ananias, o profeta, salientava-se bastante nesta conjuntura, mas Jeremias
opôs-se firmemente à proposta. Ver, por exemplo, o capítulo 28, com o seu
oráculo do jugo de ferro.
Jeremias opunha-se
vigorosamente a estes funcionários da corte. Como porta-voz de Jeová, denunciava-os como falsos
profetas, afirmando que as suas atividades pró-Egito eram contrárias à Sua
vontade e teriam um resultado trágico. Sem dúvida se consideravam verdadeiros
patriotas, e é evidente que o seu ódio feroz a Jeremias se fundamentava no fato de, na opinião deles, o profeta
ser um traidor confesso. Chamando-lhes falsos profetas, Jeremias não implica
necessariamente que fossem homens cruéis, mas antes que a sua intuição ou
critério não eram inspirados por Iavé.
A sua acusação contra os seus adversários é que não fora Iavé quem os mandara,
mas que eles se destacam por iniciativa própria, pelo que as suas predições não
se realizarão. Era, pois, aí que residia a falsidade. Falavam em nome de Iavé quando, afinal, Ele não lhes tinha
ordenado que o fizessem. De tudo isto se depreende que a sinceridade não basta;
só a inspiração divina é que faz de alguém um profeta. É impossível dizer se
Nabucodonosor tinha recebido um aviso direto do descontentamento que
grassava, ou apenas boatos, mas o certo é que Zedequias foi intimado a avistar-se com ele e a descrever as
condições na sua pátria. O seu regresso implica que deu garantias de
fidelidade. É pena que, ao que parece, ele não tivesse a coragem e a força
moral para resistir à influência de conspiradores pró-egipcistas como Ananias e os seus confederados.
Jeremias instava constantemente com o rei para que permanecesse fiel ao seu
compromisso, mas quando Hofra se
tornou faraó em 589 A C., sucedendo
a Psamatique II, a influência
egípcia na corte acentuou-se ainda mais e, em resultado de tramas urdidas em
segredo, Zedequias foi finalmente
induzido a faltar à sua palavra para com Nabucodonosor.
O Egito foi lento no seu socorro, e o monarca babilônio tornou a pôr cerco
a Jerusalém em 587 A. C. Por fim,
apareceu o exército egípcio e os babilônios levantaram o cerco temporariamente.
Foi nessa altura que Jeremias foi preso como desertor que procurava fugir para
os caldeus (ver Jeremias. 37.11-15). A repetição do
assédio parece ter provocado uma crise.
Jeremias tinha a certeza de que a sua intuição provinha de Deus, de que Ele
lhe revelara os Seus propósitos de transformar Babilônia no instrumento da Sua
vontade. A confiança no Egito, portanto, só poderia abrir caminho à tragédia e
ao exílio. Além disso, os inimigos do profeta serviam-se do nome de Iavé para apóiar a sua política
pró-egipcista. Por conseguinte, afirmavam que a atitude e as palavras de Jeremias enfraqueciam a vontade
nacional de combater. Esta luta revela-se de forma crucial na pessoa de Zedequias, que se erguia entre as duas
facções, sendo atraído ora para um dos partidos, ora para o outro. Costuma-se
dizer que Zedequias era um fraco,
incapaz de tomar uma decisão e enfrentar as consequências. Percebe-se que
Jeremias não o conseguiu influenciar de forma a fazê-lo manter-se firme no seu
juramento de fidelidade para com Nabucodonosor.
A batalha foi ganha pelos falsos profetas
e Zedequias arriscou a sua sorte, mas pagou amargamente a sua decisão e
delongas. O Egito revelou-se uma
cana quebrada; o segundo cerco foi coroado de êxito, os babilônios
comportavam-se de forma desapiedada e, com grande desgosto seu, Jeremias
assistiu à amarga realização da sua profecia.
Este livro dá-nos pormenores referentes à vida de Jeremias até à sua partida forçada para
o Egito. Depois, abatem-se as trevas sobre o profeta, atenuadas, se porventura
o são, apenas por vagas tradições. Nada há que permita chegar a conclusões
definitivas quanto à sua sorte. Segundo uma tradição cristã, alguns cinco anos
depois da queda de Jerusalém, foi
lapidado em Tahpanhes pelos judeus, que, mesmo então, se recusavam a
comungar na sua visão e na sua fé.
II. A MENSAGEM E ENSINO DE JEREMIAS
Politicamente, como vimos o profeta perdeu, mas espiritualmente obteve retumbante vitória. Com Amós e Oséias, confiava em como, apesar de a idolatria e a infidelidade a Iavé acarretaram necessariamente o castigo, Israel e Judá não seriam destituídos definitivamente da graça de Deus. Com esses profetas, comungava também na fé que o exílio como disciplina seria, não totalmente trágico, mas uma experiência corretiva. O estado como estado estava condenado, mas a fé em Iavé e a fé de Iavé no Seu povo escolhido permaneceriam e sobreviveriam àquele choque crucial. Viu também que o antigo concerto centralizado no templo e no seu cerimonial era ineficaz. Assim, acabou por descortinar que Iavé escreveria um novo concerto no coração do "remanescente", através do qual a religião vital se manteria dinâmica e seria um veículo de bênção para além das fronteiras da nação.
Quando o livro da Lei encontrado por Hilquias nas ruínas do templo provocou a reforma do reinado de Josias em 621 A. C., parece evidente que, de princípio, Jeremias vibrou no mesmo entusiasmo que o monarca, emprestando a este a sua influência e auxílio. Parece igualmente evidente, porém, que, mais tarde, a sua confiança nesse avivamento começou a enfraquecer, considerando-o o profeta demasiado fácil e superficial para satisfazer os requisitos de Iavé. A grande necessidade era de uma mudança de coração, só possível num povo que depositasse a sua fé tão-somente em Iavé. Ora, a geração de Jeremias recusava-se a conceder essa centralidade de fé.
Muitos comentadores têm afirmado que Jeremias, com outros profetas, se opunha ao ritual de sacrifícios, considerando-o algo que não fora ordenado por Iavé e que lhe repugnava. Todavia, a atitude de Jeremias será melhor interpretada se nós descortinarmos a lição de que, sempre que um sacrifício não constitui um verdadeiro índice da adoração e arrependimento do indivíduo, então esse sacrifício não terá valor, sendo, portanto, contrário ao desejo e vontade de Iavé. Quando muito, um sacrifício só poderia ser um meio para atingir o fim espiritual de um regresso contrito ao Senhor, jamais podendo constituir um fim suficiente em si.
III. AUTORIA
Trata-se de um problema muito complexo que não pode ser eficazmente abordado numa breve introdução como esta. Em Introduction to the Old Testament, de E. J. Young, encontrar-se-á formulada a posição conservadora acompanhada de um sumário das várias correntes críticas. O próprio livro diz que Baruque, o escriba, escreveu as profecias que Jeremias pronunciou (ver especialmente Jer. 36.32), e declara que "ainda se acrescentaram a elas muitas palavras semelhantes". Duma maneira geral, Baruque parece ter sido fiel amanuense de Jeremias e, note-se, acompanhou-o até ao Egito (Jer. 43.6).
As próprias profecias não vêm em ordem cronológica, o que pode causar confusão numa mentalidade ocidental, habituada a encarar tais problemas de uma maneira lógica. Em The New Bible Handbook, de G. T. Manley, o leitor encontrará um esquema das datas prováveis correspondentes aos vários capítulos. O problema resulta ainda mais complicado por haver grandes diferenças entre o texto hebraico e o dos Setenta deste livro, fenômeno que se verifica mais nele do que em qualquer outro. Estas diferenças não dizem respeito apenas às palavras, mas afetam a ordem de apresentação do conteúdo. Para uma breve análise das discrepâncias e uma hipótese de explicação, obra a que já se fez referência. No corpo do comentário, apontam-se sempre os passos em que a versão dos Setenta parece derramar luz sobre o texto hebraico.
IV. O CARÁTER DO PROFETA
Jeremias era, de fato, um homem de Deus, sensível a toda a influência espiritual, suscetível de profunda emoção, dotado de visão clara e critério cristalino. Não podia ser comprado nem cavilosamente convencido. Seguia o caminho traçado pelo seu espírito, este sempre apoiado no sentimento de adoração que vivia dentro dele. Foi um homem de Deus do princípio ao fim e, portanto, um patriota fiel até à tragédia. Não era cego para o pecado e loucura do seu povo. Descortinou com profunda amargura o nexo férreo entre o pecado e o castigo, e previu o exílio como uma punição inevitável e irrevogável, a não ser que se verificasse uma conversão. Foi para a provocar que despendeu sem reservas todo o seu esforço. Essencialmente, foi um mediador impelido pelo patriotismo e pela fé em Deus. Daí a veemência das suas emoções e mensagens, ora contra o seu povo, ora intercedendo junto do Senhor. Daí também o seu isolamento, a sua agonia de espírito, os seus cruciais conflitos íntimos. A sua paixão iluminava-lhe os passos, o que facilitou a sua tarefa, embora tornando-a desagradável. Viu a condenação, mas não a tragédia final. Tanto Israel como Judá tinham um futuro em Deus, o Qual seria a sua justiça. Haveria um novo concerto. Em Deus leu promessas, não futilidade, pelo que "ficou firme como vendo o invisível". Neste vulto descarnado, clamante, vemos o que Deus ousa pedir ao homem, e o que um homem assim pode dar. A descoberta do Jeremias autêntico pode bem constituir o renascimento de quem o descobre.
II. A MENSAGEM E ENSINO DE JEREMIAS
Politicamente, como vimos o profeta perdeu, mas espiritualmente obteve retumbante vitória. Com Amós e Oséias, confiava em como, apesar de a idolatria e a infidelidade a Iavé acarretaram necessariamente o castigo, Israel e Judá não seriam destituídos definitivamente da graça de Deus. Com esses profetas, comungava também na fé que o exílio como disciplina seria, não totalmente trágico, mas uma experiência corretiva. O estado como estado estava condenado, mas a fé em Iavé e a fé de Iavé no Seu povo escolhido permaneceriam e sobreviveriam àquele choque crucial. Viu também que o antigo concerto centralizado no templo e no seu cerimonial era ineficaz. Assim, acabou por descortinar que Iavé escreveria um novo concerto no coração do "remanescente", através do qual a religião vital se manteria dinâmica e seria um veículo de bênção para além das fronteiras da nação.
Quando o livro da Lei encontrado por Hilquias nas ruínas do templo provocou a reforma do reinado de Josias em 621 A. C., parece evidente que, de princípio, Jeremias vibrou no mesmo entusiasmo que o monarca, emprestando a este a sua influência e auxílio. Parece igualmente evidente, porém, que, mais tarde, a sua confiança nesse avivamento começou a enfraquecer, considerando-o o profeta demasiado fácil e superficial para satisfazer os requisitos de Iavé. A grande necessidade era de uma mudança de coração, só possível num povo que depositasse a sua fé tão-somente em Iavé. Ora, a geração de Jeremias recusava-se a conceder essa centralidade de fé.
Muitos comentadores têm afirmado que Jeremias, com outros profetas, se opunha ao ritual de sacrifícios, considerando-o algo que não fora ordenado por Iavé e que lhe repugnava. Todavia, a atitude de Jeremias será melhor interpretada se nós descortinarmos a lição de que, sempre que um sacrifício não constitui um verdadeiro índice da adoração e arrependimento do indivíduo, então esse sacrifício não terá valor, sendo, portanto, contrário ao desejo e vontade de Iavé. Quando muito, um sacrifício só poderia ser um meio para atingir o fim espiritual de um regresso contrito ao Senhor, jamais podendo constituir um fim suficiente em si.
III. AUTORIA
Trata-se de um problema muito complexo que não pode ser eficazmente abordado numa breve introdução como esta. Em Introduction to the Old Testament, de E. J. Young, encontrar-se-á formulada a posição conservadora acompanhada de um sumário das várias correntes críticas. O próprio livro diz que Baruque, o escriba, escreveu as profecias que Jeremias pronunciou (ver especialmente Jer. 36.32), e declara que "ainda se acrescentaram a elas muitas palavras semelhantes". Duma maneira geral, Baruque parece ter sido fiel amanuense de Jeremias e, note-se, acompanhou-o até ao Egito (Jer. 43.6).
As próprias profecias não vêm em ordem cronológica, o que pode causar confusão numa mentalidade ocidental, habituada a encarar tais problemas de uma maneira lógica. Em The New Bible Handbook, de G. T. Manley, o leitor encontrará um esquema das datas prováveis correspondentes aos vários capítulos. O problema resulta ainda mais complicado por haver grandes diferenças entre o texto hebraico e o dos Setenta deste livro, fenômeno que se verifica mais nele do que em qualquer outro. Estas diferenças não dizem respeito apenas às palavras, mas afetam a ordem de apresentação do conteúdo. Para uma breve análise das discrepâncias e uma hipótese de explicação, obra a que já se fez referência. No corpo do comentário, apontam-se sempre os passos em que a versão dos Setenta parece derramar luz sobre o texto hebraico.
IV. O CARÁTER DO PROFETA
Jeremias era, de fato, um homem de Deus, sensível a toda a influência espiritual, suscetível de profunda emoção, dotado de visão clara e critério cristalino. Não podia ser comprado nem cavilosamente convencido. Seguia o caminho traçado pelo seu espírito, este sempre apoiado no sentimento de adoração que vivia dentro dele. Foi um homem de Deus do princípio ao fim e, portanto, um patriota fiel até à tragédia. Não era cego para o pecado e loucura do seu povo. Descortinou com profunda amargura o nexo férreo entre o pecado e o castigo, e previu o exílio como uma punição inevitável e irrevogável, a não ser que se verificasse uma conversão. Foi para a provocar que despendeu sem reservas todo o seu esforço. Essencialmente, foi um mediador impelido pelo patriotismo e pela fé em Deus. Daí a veemência das suas emoções e mensagens, ora contra o seu povo, ora intercedendo junto do Senhor. Daí também o seu isolamento, a sua agonia de espírito, os seus cruciais conflitos íntimos. A sua paixão iluminava-lhe os passos, o que facilitou a sua tarefa, embora tornando-a desagradável. Viu a condenação, mas não a tragédia final. Tanto Israel como Judá tinham um futuro em Deus, o Qual seria a sua justiça. Haveria um novo concerto. Em Deus leu promessas, não futilidade, pelo que "ficou firme como vendo o invisível". Neste vulto descarnado, clamante, vemos o que Deus ousa pedir ao homem, e o que um homem assim pode dar. A descoberta do Jeremias autêntico pode bem constituir o renascimento de quem o descobre.
Veja o que disse
Jeremias em Lamentações. Lamentações (Lam): Escritor: Jeremias: Lugar da Escrita: Perto
de Jerusalém. Data: 586-585 a.C.
Nas versões em português da Bíblia, Lamentações é colocado depois de Jeremias,
mas no cânon hebraico acha-se geralmente nos Hagiógrafos, ou Escritos, juntamente com O Cântico de Salomão, Rute, Eclesiastes e Ester - pequeno grupo
conhecido coletivamente por cinco Meghil·lóhth
(Rolos). Em algumas Bíblias hebraica modernas acha-se colocado entre Rute ou Ester e Eclesiastes, mas nas
cópias antigas diz-se que vinha depois de Jeremias,
como no caso da nossa Bíblia hoje. O
livro não dá o nome do escritor. No entanto, há pouca dúvida de que foi Jeremias. Na Septuaginta grega, o livro
tem o segue-te prefácio: “E aconteceu que, depois de Israel ter sido levado cativo e Jerusalém ter sido desolada, Jeremias sentou-se chorando e
lamentando com este lamento sobre Jerusalém. No entanto, atribuir Lamentações a Jeremias é a tradição
aceita dos judeus e é confirmada pela versão siríaca, pela Vulgata latina, pelo Targum de Jonatã e pelo Talmude babilônico, entre
outros. Alguns críticos tentaram provar que Jeremias não escreveu. Lamentações
(Comentário Sobre a Bíblia Sagrada) citam como evidencia de que Jeremias
foi o escritor, As “vívidas descrições de Jerusalém, nos caps. 2 e 4, que são
evidentemente as descrições da pena de uma testemunha ocular; da mesma forma, o
teor de profunda condolência e de espírito profético do princípio ao fim dos
poemas, bem como o estilo, a fraseologia e o pensamento deles, são todos muito
característicos de Jeremias”. Há muitas expressões paralelas em Lamentações e
em Jeremias, tais como as de extremo pesar de ‘olhos dos quais descem águas
(lágrimas)’ (Lam. 1:16; 2:11; 3:48, 49;
Jr. 9:1; 13:17; 14:17) e de desagrado para com os profetas e sacerdotes por
causa de sua corrupção. (Lam. 2:14;
4:13, 14; Jer. 2:34; 5:30, 31; 14:13, 14) As passagens em Jeremias 8:18-22 e 14:17, 18 mostram
que Jeremias era de fato qualificado
para escrever no estilo pesaroso de Lamentações. Concorda-se, em geral, que o tempo da escrita
foi logo depois da queda de Jerusalém,
em 586 a.C.. O horror do sítio e do incêndio da cidade ainda estava bem vivo
na mente de Jeremias, e a sua
angústia é vividamente expressa. Certo comentarista observa que nenhuma faceta
única de pesar é plenamente explorada em qualquer dado lugar, mas cada uma retorna
vez após vez, nos diversos poemas. Daí, ele diz: “Este tumulto de pensamento é uma das mais fortes evidências de que o
livro está perto dos eventos e das emoções que tenciona comunicar.” Lamentações
expressa extremo pesar por causa do sítio, da captura e da destruição de
Jerusalém, efetuados por Nabucodonosor,
e é imbatível em qualquer literatura na sua natureza vívida e patética. O
escritor expressa profunda tristeza por causa da desolação, miséria e confusão
que vê. A fome, a espada e outros horrores trouxeram à cidade um sofrimento
pavoroso, tudo uma penalidade direta da parte de Deus, por causa dos pecados do
povo, dos profetas e dos sacerdotes. No entanto, a esperança e a fé em Deus
permanecem, e a ele são dirigidas as
orações pela restauração. Conteúdo de Lamentações: “Como
ela veio a ficar sentada sozinha, a cidade que abundava em povo!” Assim
começa o seu lamento. O primeiro
poema. A filha de Sião era uma princesa, mas, seus amantes a abandonaram e
seu povo foi ao exílio. Seus portões estão desolados. Deus a puniu por causa da
abundância de suas transgressões. Ela perdeu seu esplendor. Seus adversários
riu-se de sua queda. Sucumbiu de modo espantoso e não tem consolador, e o povo
que sobrou está faminto. Ela (a Jerusalém personificada) pergunta: “Existe alguma dor igual à minha dor? ”
Estende as mãos e diz: “Deus é justo, pois foi contra a sua boca que me
rebelei.” (1:1, 12,18). Clama a Deus para que traga calamidade sobre
seus inimigos exultantes, assim como trouxe sobre ela. “Como Deus, na sua ira, enublou a filha de Sião!” (2:1)
O segundo poema; mostra que é o próprio Deus quem derrubou por
terra a beleza de Israel. Fez que se esquecesse da festividade e do
sábado, e deitou fora Seu altar e santuário. Oh! As cenas patéticas em Jerusalém! Jeremias exclama: “Meus olhos
acabaram em puras lágrimas. Meus intestinos estão em fermento. Meu fígado se
derramou por terra por causa da derrocada da filha do meu povo.” (2:11) A que assemelhará ele a filha de Jerusalém?
Como consolará a filha de Sião? Seus próprios profetas mostraram ser
imprestáveis e incompetentes. Agora os que passam por ali riem zombeteiramente
dela: “É esta a cidade da qual se dizia:
‘Ela é a perfeição da lindeza, uma exultação para toda a terra’? ” (2:15) Os seus inimigos abriram a boca
e assobiaram, e rangeram os dentes, dizendo:
‘Este é o dia que esperávamos para tragá-la.’ Seus filhos se debilitam devido à
fome e mulheres comem seus próprios filhos. Cadáveres estão espalhados pelas
ruas. “No dia da ira do Senhor não se mostrou haver nem fugitivo nem
sobrevivente.” (2:16, 22). O terceiro poema, de 66 versículos,
frisa a esperança de Sião na misericórdia de Deus. Mediante muitas metáforas, o
profeta mostra que foi Deus quem trouxe o cativeiro e a desolação. Na amargura
da situação, o escritor pede a Deus que se lembre de sua aflição, e expressa fé
na benevolência e nas misericórdias de Deus. Três versículos sucessivos usam no
início a palavra “bom”, e mostram
que é apropriado esperar a salvação da parte do Senhor. (3:25-27) Deus causou o pesar, mas mostrará também misericórdia.
Mas por ora, não obstante a confissão de rebeldia, Deus não perdoou; bloqueou
as orações do seu povo, (3:45). Com
lágrimas amargas, o profeta relembra que seus inimigos estavam à caça dele como
atrás de um pássaro. Entretanto, Deus aproximou-se dele no poço e lhe disse: “Não tenhas medo.” O profeta invoca a
Deus para que responda ao vitupério do inimigo: “Perseguirás em ira e os
aniquilarás de debaixo dos céus do Senhor Deus.” (3:57, 66). “Como fica fosco o
ouro reluzente, o ouro bom!” (4:1) O
quarto poema lamenta a glória desvanecida do templo de Deus, cujas
pedras são derramadas nas ruas. Os filhos preciosos de Sião tornaram-se de
pouco valor, semelhantes a talhas de barro. Não há nem água nem pão, e os que
foram criados no luxo “tiveram de abraçar montes de cinzas”. (4:5). A punição é
até maior do que pelo pecado de Sodoma. Os nazireus, outrora ‘mais puros do que
a neve e mais brancos do que o leite’, tornaram-se ‘mais escuros do que o
próprio negrume’ e está todo enrugado. (4:7, 8). Melhor seria ter sido morto
pela espada do que pela fome, numa época em que as mulheres cozinharam seus
próprios filhos! Deus derramou a sua ira ardente. Sucedeu o inacreditável; o
adversário entrou pelos portões de Jerusalém! E por quê? “Por causa dos pecados
dos seus profetas, pelos erros de seus sacerdotes”, que derramavam sangue
justo. (4:13). A face do Senhor não está voltada para eles. Não obstante, o
erro da filha de Sião chegou ao seu fim, e não mais será levada ao exílio.
Agora, ó filha de Edom, é a sua vez de beber o copo amargo de Deus! O
quinto poema se inicia com uma solicitação para que Deus se lembre de
seu povo que se tornou órfão. Representam-se os habitantes de Jerusalém como
que falando. Seus antepassados é que pecaram, e é o erro deles que precisam
agora levar. Meros servos dominam sobre eles, e são torturados pela agonia da
fome. A exultação de seu coração cessou e a sua dança se transformou em luto.
Seu coração está enfermo. Reconhecem humildemente a Deus: “Quanto a ti, ó Deus,
estarás sentado por tempo indefinido. “Teu trono é por geração após geração.”
Clamam: “Traze-nos de volta, ó Deus, a ti mesmo, e nós prontamente voltaremos.
Traze-nos novos dias como outrora. Todavia rejeitaste-nos positivamente. “Indignaste-te
muito conosco.” (5:19-22). O livro de Lamentações expressa a
completa confiança de Jeremias em Deus.
Na mais extrema angústia e esmagadora derrota sem haver absolutamente esperança
de conforto de alguma fonte humana, o profeta aguarda a salvação da mão do
grande Senhor do universo. Lamentações
deve inspirar em todos os verdadeiros adoradores a obediência e integridade,
dando ao mesmo tempo aviso temível concernente àqueles que desconsideram o
maior dos nomes e o que este representa. Não há registro na história de outra
cidade arruinada que tenha sido lamentada em tal linguagem patética e
comovente. É, certamente, proveitoso em descrever a severidade de Deus para com
os que continuam a ser rebeldes, obstinados e impenitentes. Lamentações
é também de proveito em mostrar o cumprimento de bom número de advertências
e profecias divinas. (Lam. 1:2 Jer.
30:14; Lam.2:15 Jer. 18:16; Lam. 2:17 Lev. 26:17; Lam. 2:20 Deut. 28:53)
Note, também, que Lamentações fornece um testemunho vívido do cumprimento de
Deuteronômio 28:63-65. Igualmente, o
livro contém numerosas referências a outras partes das santas Escrituras. (Lam. 2:15 Sal. 48:2; Lam. 3:24 Sal. 119:57)
Daniel 9:5-14 confirma Lamentações 1:5 e 3:42 em mostrar que a calamidade
veio devido às próprias transgressões do povo.
É realmente trágico o flagelo de
Jerusalém! No meio de tudo isso, porém, Lamentações expressa confiança de que Deus mostrará benevolência e
misericórdia e de que se lembrará de Sião e a trará de volta. (Lam. 3:31, 32; 4:22) Expressa esperança
em “novos dias”, como no tempo
antigo, quando os reis Davi e Salomão reinavam em Jerusalém. Ainda vigora o
pacto de Deus com Davi para um reino eterno!
“As suas misericórdias certamente não acabarão. São novas cada manhã.” E
continuarão para com os que amam a Deus até que, sob o seu justo domínio do
Reino, toda criatura que vive exclame em agradecimentos: “Deus é o meu quinhão.” (5:21; 3:22-24). Prezado
leitor (a), creio eu ser este um bom comentário do livro de Lamentações, que
tirado deste Site; Ministério Monte Sião. Quero agradecer a eles por este
bonito e enriquecido comentário deste livro, que está fazendo parte de meu
livro, A Bíblia Sagrada, comentada, por J.C. Ribeiro. Jcr0856@hotmail.com
Campo Grande MS, 07 de março de 15 dia da nova revisão
Holy Bible
commentary for books by José Carlos Ribeiro Chap.12: comment on the book of
Jeremiah: Book No. 24 of the Bible
Jeremiah was a prophet of the Southern Kingdom (Kingdom of Judah). He prophesied in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign, and also in the days of Jehoiakim the son of Josiah, king of Judah, until Jerusalem was captive in the fifth month ( Jeremiah 1: 1-5). As for the book Jeremiah is the "twenty-fourth book of the Old Testament and the second of the major prophets.
The book shows how God gave Jeremiah the words he should say what he told the people of Judah and what happened when the people got tired of hearing all this bad news. The book of Jeremiah is known to finish just as God foretold that would ... "(Bible Dictionary Illustrated for the Family). A: General Message Rebuke Judah (chs 2-25.). Message More Detailed Judgment of reprimand and Restoration (chs. 26-39) IV. Messages after the Captivity (chs. 40-45). V. Prophecies Concerning the Nations (chs. 46-51) VI. Retrospect: Judah's Captivity (ch. 52) The book of Jeremiah commented to my understanding, Jeremiah was one of those prophets, much used by God to lead to repentance of speech, waive all types of sins committed by the children of Israel, and their ancestors: this was the offspring of God, who came in and inherited the promised land, but over time, have been lost in sin, disobedience, grumbling, blasphemy and idolatry.
Jeremiah Mission (1-10) II. The violation of the Covenant (11-20). III). The approach of (Judgment (21-29) IV). (A new covenant (30-33) V). The fall of Jerusalem (34-52)
A) Sermons: At the time of Josiah, Jeremiah 2.1 - 3.5; 3.6 - 6.30; 7.1 - 10:25; 18.1 - 20:18. In the days of Jehoiakim, Jeremiah. 14-17; a) 2-23; 25-26; 35-36; 45 - 48. In the days of Zedekiah, Jeremiah 21; 24; 27-34; 37-39; 49. In the days of Gedaliah [2]: Jer 40 - 44. The latest posts: Jr 50 - 52. Key passages: Jer. 2. The prophet classifies the sins of Judah. Jer. 17. Sin is a matter of an intimate nature of humanity. Jer. 23. False prophets. How to identify them. Jer. 28. The false versus true prophets. Jer 31. God promises a new covenant to his people. The Righteousness of God is a recurring theme in the book of Jeremiah. In the Old Testament there are several terms that characterize the biblical concept of Justice, where this opportunity will highlight three: yashar; mishpat; sedeq. The yashar term denotes the path "straight", "right", "mild", pointing to the guiding principle of righteousness in the way of individual (Prov 9:15;. Proverbs 15:21). The word denotes mishpat judgment, the term states that the judge who judges the causes, must carry the mishpat attribute, that is, of "justice", the "right" and "righteousness". The third term, sedeq, points out what is "fair", "right" or "normal" as weight and full justice measures. The Lord is the God of Justice (Isa. 30:18), it is inconceivable the Eternal not act according to his justice and not require your creature the exercise of principles of justice (Matt. 5.6). God justly judges (Ps 9.4) and their judgments are correct and executed to the highest good of mankind (Psalm 119.75). This is the righteousness of God! The prophetic mission of Jeremiah. Before the concept of Justice, Jeremiah is driven by God to proclaim the judgment of the Lord about the fate of Hebrew nation, whose face turned to the Lord. The servitude to the gods, social injustice, undue alliances, failure to observe the rest of the land, were factors crucial to the exercise of judgment which the Lord commanded. At the time of Josiah kings (640-609 BC); Jehoiakim (609-598 BC); Joaquim (598-597 BCE); Zedekiah (597-586 BC); Judah was dominated by Babylon. It is in this context that God's sentence was announced, where Jeremiah was asked to God to perform a unpopular mission: to urge all Judah to submit to the Babylonian empire as a discipline ordered by the Lord.
The kings and the people of Judah did not accept this message and to the same extent rejected God in favor of the pagan deities. One should take into account that the living context of Jeremiah, most prophets spoke optimistic prophecies of conquest and independence, while Jeremiah - the lone prophet - held the truth established by God over his people, unpopular. While the lone prophet proclaims God's judgment, the other prophets proclaimed the triumphant sophism. Of course the prophet Jeremiah was discredited by the Jewish elite and rejected by the institutional system of the time. His executioners had already planned the triumphalist discourse of conquest and domination, but little did they know that their destinies were already anointed, they would not return back.
In chap.1, God tells Jeremiah that, from the womb of his mother, he was already known, sanctified and set apart for God's plans. Jeremiah was very young still, but the Lord extended his hand and touched his lips, putting words in his mouth; and gave him power over the nations and kingdoms. And also gave him power to supremacy over all. Jeremiah's mission was very difficult, very difficult; because he was dealing with rebellious people, disobedient and grumbling. The book of Jeremiah, dear reader (a), does not change in his commentary: God was trying to change his people, try to save them and free them from all kinds of sins of his people committed every day.
In ch. 2, God told Jeremiah, who should speak to the children of Israel:. Will, cries out to me, O Jerusalem, hear the word O house of Jacob God spoke to his people, the children of Israel, by the mouth of Jeremiah; and all that was to the children of Israel, happened in all Israel, because of the rebellion of the children of Israel.
In Ch. 3 shows on prostitution of his people, and also says Israel and Judah are exhorted to repent with the promise of redemption.
In ch. 4, It says: "God spoke thus to his people, if you return to me, and take away their abominations before me, will not walk more wandering: they needed only to obey God, through the prophet Jeremiah. 2 And shalt swear, The LORD liveth actually in judgment and justice; and it is the nations shall bless, and they glory in it. 3 For thus saith the Lord to the men of Judah and Jerusalem, Prepare for your fallow field, and sow not among espinhos.4 Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem, that my fury come forth like fire, and burn so that there is no one to quench it, because of the wickedness of your doings .....
Sec. 5 says so .. {} 1 Dai turns the streets of Jerusalem, and see now; and know, and seek in the broad places, to see if someone do you suppose, or if there is a man who does justice or search for the truth; and I forgive him. 11 have dealt very treacherously against me the house of Israel and the house of Judah, saith the Lord. 12 They have belied the LORD, and said, It is he; nor evil come upon us, nor shall we see sword nor famine .... 21 Hear now this, O foolish people, and without heart, who have eyes and see not; which have ears, and hear not. 22 Do ye shall not fear me? saith the Lord; ye shall not fear before me, who have placed the sand for the bound of the sea by a perpetual decree, that it can not pass? Even if the waves thereof toss, not prevail; even howl, not shall thrust him through. 23 But this people has a stubborn and rebellious heart, rebelled and were up ..... {...}
In ch. 6; God speaks thus: I fled to salvation O sons of Benjamin, from the midst of Jerusalem. All were contaminated; the cities that should be examples of obedience and fear were the most contaminated with all kinds of sins. I am now in the cap. 10; and nothing has changed in relation to the children of Israel and he told his children. Hear the word which the Lord speaks to you O Israel: not learn the way of the Gentiles. And the worst is that the shepherds, they should make a difference, helping to further spread. I am now in the cap. 21, and nothing has changed; is the hand of God continued to weigh on the children of Israel, that went like this: behold, I will fight against you with outstretched hand and with a strong arm, in anger and in fury, and in great wrath. Again the Lord speaks of pastors who barely feed his sheep. God sends a warning to them, that He Himself will gather his sheep, which means they are the children of Israel these sheep. And he said the Lord: that spring up in David a just branch:
In Chapter 30, the principal, is that God promises to bring back the captivity the people of Israel. And promises to break the yoke of his people.
Sec. 31. The Lord has a good word for his people, the Israelites. {...} 1 At that time, saith the Lord, I will be the God of all the families of Israel, and they shall be my people. 2 Thus saith the LORD, The people which were left of the sword found grace in the wilderness. Israel even when I do rest. 3 There is much that the Lord came to me, saying, Because I loved you with an everlasting love: therefore with lovingkindness have I drawn thee. 4 build thee still, and thou shalt be built, O virgin of Israel! Thou shalt again be adorned with your tambourines, and shall go forth in the dances of them that make merry. 5 yet plant vines upon the mountains of Samaria; the planters shall plant, and shall eat them as common things. 6 For there shall be a day when the watchmen will cry on Mount Ephraim, Arise, and let us go up to Zion unto the LORD our God. 10 Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him and keep him as a shepherd doth his flock. 11 For the LORD hath redeemed Jacob, and delivered him from the hand of him that was stronger than he. 12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and the oil, and the lambs and calves; and their soul shall be as a watered garden, and never will walk sad. 13 Then shall the virgin rejoice in the dance, both young men and old together; I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
16 Thus saith the Lord: Refrain thy voice from weeping, and thine eyes from tears; because there is a reward for thy work, saith the Lord, for they shall return the enemy's land. 17 And there is hope in thine end, saith the Lord, that thy children shall come again to their own border .... 31 Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house Judah 32 not like the covenant I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt.; because they broke my covenant although I was a husband to them, says the Lord. 33 But this is the covenant I will make with the house of Israel after those days, saith the Lord: I will put my law in their minds, and write it in their hearts; and I will be their God, and they shall be my people. ...
In ch. 33, the Lord says this to his people: Call on me, and answer thee, and announce great things. And God promises to bring healing, health, and peace to all his children. All evil will be purified, and forgiven: and God promises not lack a man to the throne of the house of David. You know why? God can not break his promise, his covenant.
Cap. 34: foretold the fate of Zedekiah 2 Thus saith the LORD God of Israel: Go and speak to Zedekiah king of Judah, and say unto him, Thus saith the Senho, Behold, I give this city into hand of the king of Babylon, and he shall burn it with fire. 3 And thou shalt not escape out of their hand, but shalt surely be taken and delivered into his hand; and your eyes will see the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and you will enter into Babylon.
4 Yet hear the word of the Lord, O Zedekiah king of Judah; thus saith the LORD of thee, Thou shalt not die by the sword. 5 die in peace, and as the burnings for your fathers, the former kings that were before thee, and will burn for you, and you shall mourn, saying: O Lord! For I have spoken the word, saith the Lord. 6 And he spake Jeremiah the prophet Zedekiah king of Judah all these words in Jerusalem
Threats of God because of the slavery Jeremiah's life was not easy; he had a hard time to be on God's side, of good and truth; but he did not give up to do their part. God promised a destroying wind against Babylon. Israel and Judah, will not be abandoned. God their children flee from Babylon, because it would be overturned, destroyed. Because of so many sins committed. See different comments on the book of Jeremiah: The Book of Jeremiah is the second of the books of the major prophets of the Bible comes after the Book of Isaiah and before the Book of Lamentations. Chapters 1-24 record many of his prophecies. Chapters 24-44 describe their experiences.
The remaining contains Prophecies against the nations. It is likely that his assistant Baruch, has assembled and organized much of the book. In the story of Babel, the Atbash encryption method was used. Jeremiah (Hebrew: יִרְמְיָהוּ, Yirməyāhū) was a Hebrew prophet known for his integrity and hard speeches against sin. Son of Hilkiah the priest (or Hilkiah), the Benjamin tribe [1] [2], was born between 650 BC and 640 BC [3] Benjamin Tribe Anadote [3], a small town northeast of Jerusalem, and died . in Egypt in 580 BC It was priest [4] Anadote village and predicted according to the Bible, [5] [6] among other things, the Babylonian invasion - Nebuchadnezzar attacked Israel in 597 BC and again em586 BC (or 607 BC, according to the chronology of the Jehovah's Witnesses), when the Babylonians destroyed Jerusalem and burned the Temple. The meaning of the name is uncertain, and there are two acceptable thesis: "Yahweh exalts", "Yahweh is sublime" or "Yahweh opens (= gives birth)," was a very common name in Bible times, are known at least seven characters with this name [3] is used 158 times in the Bible. [7] Although of priestly family, is linked to the prophetic traditions of the North, especially Hosea [3], and not the traditions of the priesthood and the court of Jerusalem. As Micah, it belongs to the peasant world. Critically, it brings the vision of the peasants on the country's situation [1]. It is believed that the book has begun to be written around 605 BC, when Jeremiah arrested, begins to dictate it to his secretary Baruch (36: 1.2.4) [8], in the fourth year of the reign of Jehoiakim when actually began the ministry of the prophet, and God had ordered him to write his experiences on a roll. However, the work was completed only after the destruction of Jerusalem by Nebuchadnezzar, and the events described are not in chronological order in the book. On the other hand, the Pastoral Edition of the Bible holds that the prophetic activity of Jeremiah began between the years 626 and 627 BC [3] (1: 2; 25: 3), when he was still young (1: 6) [ 9] and continued until 586 BC, and can be divided into four periods [1] [3] The Babylon comes as a great power, under the reign of Nebuchadnezzar. Jeremiah warns the Israelites that the Babylonians will soon invade the country (4: 5-6: 30; 5: 15-17; 8: 13-17). Possibly around 605 BC, when Nebuchadnezzar defeated Pharaoh Necho II and threatened to Judah, the prophet was the courtyard of the Temple and announced the destruction of Jerusalem (19: 14 to 20.6), and therefore, was arrested porFassur, head of the temple guard, beaten and placed in the trunk for one night. Thereafter, it was prohibited (36.5), entering the temple [3]. Also, Jeremiah continues denouncing the people who forgot God, for disguising the meeting, for the false security, by idolatry and the social injustices. It highlights the main responsibility: are the important people in power in Jerusalem (king, ministers, false prophets, priests) [1], for it calls the scribe Baruch and told him the prophecies of judgment against the nation (36: 1-32), in the fourth year of the Joaquim government, Jeremiah also struggle to unmask the false prophets (14: 13-16; 23: 13-40) that, according to the prophet, speak in their own interest, strengthen the hands of wicked, that no one should turn from his wickedness, seduce the people with their lies and their deception, stealing each other the word of Yahweh [3] in 605 BC.
Balance: It can be said that Jeremiah's mission failed to want his people to return to genuine covenant with God. He became a kind of Moses failed, he saw his people lose their institutions and the earth itself [1]. Presents itself as a great solitary (15:17), misunderstood and persecuted even by members of his family (12: 6; 20:10; 16: 5-9), was never father (16: 1-4) was dragged against his will to Egypt, remain no trace of his tomb [11]. However, their trust in the God who is always faithful has the ability to show you, to the people and to us, that this same God will keep your relationship with us, without mediating institutions (31.31 to 34) [1]. By putting in the foreground spiritual values, highlighting the close relationship that the soul must have with God, he anticipated elements of the New Covenant; and his life of suffering to the service of God, may have inspired the Second Isaiah in building the image Servant (Isaiah 53). [10] The work contains speeches in prose style similar to Deuteronomy whose writing can be a work of later disciples to Exile in Babylon, in the century. AC VII century or beginning. VI AC [10]; long oracle against Babylon (chapters 50 and 51.) also dates from the late Exile [8]; the cap. 52 is a historical parallel to Appendix 2 Kings 24: 18-25: 30 [8]. The Work Plan: 1: 1-24: 14 - Prophecies against Juda 26: 1-45: 5 - Salvation Prophecy for Israel and Judah and biographical accounts (probably written by Baruch [16]) 25: 15-38 (Introduction) and 46: 1-51: 64 - Prophecies against foreign nations; (In the Septuagint no discontinuity between the introduction and the rest of this part of the work, because the whole body of the "prophecies against foreign nations" starts in chapter 25 and precedes the "Salvation Prophecy for Israel and Judah"; 52 : 1-34 - Annex based on 2 Kings 24:. 18-25: 30 Composition Process: Jeremiah's book went through a long and complicated process of formation Prophecies (prophetic words) isolated were being gathered over the years, of. so that we now have an anthology of the preaching of Jeremiah and not a perfectly planned work. More precisely, it can be said that we have an anthology of anthologies, in a process that began even during the life of Jeremiah and continued throughout the post-season . exilic [3] The Septuagint has a much shorter Jeremiah text of the Masoretic Text, and put several prophecies another order This suggests that there were two separate texts of Jeremiah. an older and shorter, which was lost and that was the basis for the Septuagint; other, more recent, which received a number of additions, and handed down to us by the Masoretes (rabbis = "transmitters" of the Hebrew text). Jeremiah Confessions: The "confessions" are dialogues with Yahweh, lamentations, prayers, disputes that occurred during the Joaquim government when Jeremiah more felt the weight of his mission. Thanks to the counter, to preach doom for his people, to go against the current, threatened, rejected, slandered, despised, he laments, even cursing the day he was born. They may have been written in 605 BC as a relief, can be read as a summary of the crises experienced by the prophet from the beginning of its activity. There are 5 sections: Jer 11: 18-12: 6 - regrets that his countrymen and family tried to kill him in Anathoth, when young and questions why persists prosperity of the wicked and the peace of apostates, those who live in Yahweh speaking, but in fact they are far away from him, those who have a facade of godliness, but are not, in fact, with Yahweh. Jer. 15: 10-11.15-21 - questioned whether it is worth to be a prophet and confesses being tempted to give up, accept the appointment, "be normal", move to the side of those whom he criticizes out of loneliness that is required to live. Jeremiah 17: 14-18 - Calls for Yahweh against their persecutors who charge the realization of the word he preached by him, feels discredited before his hearers, for the promised misfortunes do not happen. Jeremiah. 18: 18-23 - denounces new plot against his life, his opponents argue that they can quietly delete it, as it has support of priests, sages and prophets attached to the court interests. It is sad to realize that these who want to eliminate it are the same whom he often argued before Yahweh. Jer. 20: 7-10.14-18 - Using powerful images, reaches the maximum of their trouble, believe that Yahweh deceived: seduced him to be a prophet and the dominated, only to abandon it when everybody wants his fall, including your friends and so he wants to stop being a prophet, but the problem is you can not, for the words of Yahweh burn it as fire reaches to the bone. So curses the day he was born: "Cursed be the day I was born (...) Cursed be the man that gave my father the good news: '! Born to you a son' (...) Because he did not kill me from the womb, that my mother was to me my grave and his bowels were pregnant forever. Why I left the womb to see work and feathers and end my days in shame? ".
When God called Jeremiah's prophetic ministry in 626 BC, Assyria, world lady, subdued Judah to your domain, charging him tribute. However, Assyria itself gradually weakened after the death of Ashurbanipal in 633 BC Certain provinces of the empire were lost in 614 BC, and other siege at the end of two years. Assurubalut was the last reigning monarch, keeping in Harran for at least two years after the destruction of Nineveh in 612 BC Potentially, the throne of Assyria was open to any time tug of war. Necho of Egypt led his forces to the north of Palestine, confronting and killing Josiah, king of Judah at Megiddo in 609 BC, subjugating Syria and catching up again in march to the Euphrates. It was, however, faced by Nebuchadnezzar of Babylon, who smote their armies in the historic battle of Carchemish and forced him to recoar to its own borders, thereby brought an end to the temporary Egyptian ambition to dominate the East. It was thus that Judah, hitherto subject to Assyria, automatically came under the control of Babylon. After the tragic death of Josiah his people anointed Jehoahaz his son king in his place. Neco, however, depose him in favor of Jehoiakim his brother, thinking he would better serve the Egyptians interests. That this conviction had good grounds proves it clearly treatment that Jehoiakim subjected the prophet Jeremiah. After Carchemish Nebuchadnezzar was interested less by Judah, possibly by discontent in Babylon require your immediate return after being dealt a decisive blow against Egypt. However, Jehoiakim confident in Egyptian promises of massive auxí1io, made an attempt to shake off the yoke of Babylon. As a result, in 596 BC, Nebuchadnezzar, consolidated its power in the country, attacked Jerusalem, arrested Jehoiakim son of rebel and now his successor, and took him with some of his people into captivity. At the same time, put Zedekiah on the throne. Egypt did not dare risk a war with Babylon; instead, sought to weaken by intrigue taxes by Nebuchadnezzar ties to Syria and Palestine. Neco happened in the Egyptian throne Psamatique II, and presumably it was he who sought to persuade these countries to take part in an alliance with Egypt against Babylon. Zedekiah was one of the monarchs addressed, and there seems to be strong evidence that there was a pro-Egypt party in court. Ananias, the prophet, to be quite stressed at this juncture, but Jeremiah firmly opposed to the proposal. See, for example, Chapter 28, with its iron yoke of the oracle. Jeremiah opposed vigorously to these court officials. As Jehovah's spokesman denounced them as false prophets, saying that his pro-Egypt activities were contrary to His will and would have a tragic result. No doubt considered themselves true patriots, and of course his fierce hatred of Jeremiah was based on the fact that, in their opinion, the prophet be a confessed traitor. Calling them false prophets, Jeremiah does not necessarily imply that they were cruel men, but before your intuition or criteria were not inspired by Yahweh. His accusation against his opponents is that it was not Yahweh who had sent them, but they stand out on its own initiative, so their predictions will not be realized. It was, therefore, where resided falsehood. They spoke in the name of Yahweh when, after all, He had commanded them to do so. From all this it follows that sincerity is not enough; only divine inspiration is what makes someone a prophet. It is impossible to say whether Nebuchadnezzar had received a direct warning of discontent that was raging, or just rumors, but the truth is that Zedekiah was summoned to sight with it and to describe the conditions in their homeland. Your return implies that gave loyalty guarantees. Too bad, it seems, he did not have the courage and moral strength to resist the influence of pro-egipcistas conspirators as Ananias and his confederates. Jeremiah constantly urged the king to remain true to its commitment, but when Hophra became pharaoh in 589 BC, succeeding Psamatique II, Egyptian influence at court still more accentuated and, as a result of woven plots in secret Zedekiah was finally induced to break his word with Nebuchadnezzar. Egypt was slow in his rescue, and the Babylonian monarch he put siege of Jerusalem in 587 BC Finally, came the Egyptian army and the Babylonians raised the siege temporarily. It was then that Jeremiah was arrested as a deserter who tried to run away to the Chaldeans (see Jer. 37.11-15). The repetition of harassment seems to have provoked a crisis. Jeremiah was sure that his intuition was from God, that He revealed to him His purposes to make Babylon the instrument of His will. Confidence in Egypt, so we could only open the way to tragedy and exile. In addition, the prophet's enemies were served from the Yahweh's name to support their pro-egipcista policy. Therefore, said the attitude and words of Jeremiah weakened the national will to fight. This fight proves to be crucially in Zedekiah's person, who stood between the two factions, being drawn now to one of the parties, sometimes to the other. It is often said that Zedekiah was a weak, unable to make a decision and face the consequences. It is noticed that Jeremiah did not obtain influence in order to make it stand firm in their oath of allegiance towards Nebuchadnezzar. The battle was won by the false prophets and Zedekiah risked his luck, but bitterly paid their decision and delay. Egypt has proved a broken reed; the second siege was successful, the Babylonians behaved and merciless way, with his chagrin, Jeremiah saw the bitter realization of his prophecy.
This book gives us information concerning the life of Jeremiah until his forced departure to Egypt. Then slaughter is the darkness of the prophet, attenuated, if his are only vague traditions. There is nothing to draw definitive conclusions as to their fate. According to Christian tradition, some five years after the fall of Jerusalem, was stoned to death in Tahpanhes by the Jews, who even then refused to take communion in their vision and in their faith.
II. NOW AND JEREMIAH TEACHING
Politically, as we saw the prophet lost, but spiritually got resounding victory. With Amos and Hosea, trusted as, although the idolatry and infidelity to Yahweh necessarily led to the punishment, Israel and Judah would definitely not without the grace of God. With these prophets, agreed also in the faith that exile as discipline would not totally tragic, but a corrective experience. The state as a state was doomed, but faith in Yahweh and Yahweh's faith in His chosen people would remain and survive to that crucial shock. He also saw that the old centralized concert in the temple and its ceremonial was ineffective. So eventually uncover that Yahweh would write a new concert in the heart of the "remnant", through which the vital religion would remain dynamic and would be a blessing vehicle beyond the nation's borders. When the book of the law found by Hilkiah the ruins of the temple led to the reform of Josiah's reign in 621 BC, it seems clear that, in principle, It also seems clear, however, that, later, their trust in this revival began to weaken, considering it too easy and superficial prophet to meet the requirements Yahweh. The great need was for a change of heart, only possible in a people which to deposit their faith merely in Yahweh. However, the generation of Jeremiah refused to grant such centrality of faith. Many commentators have claimed that Jeremiah with other prophets, opposed the ritual sacrifices, considering it something that was not ordered by Yahweh and that disgusted him. However, Jeremiah's attitude will be better understood if we unveil the lesson that, where a sacrifice is not a true index of worship and repentance of the individual, then this sacrifice will have no value and therefore contrary to the desire and willingness to Yahweh. At most, a sacrifice could only be a means to the spiritual end of a contrite return to the Lord, never being able to constitute a sufficient end in itself.
Jeremiah was a prophet of the Southern Kingdom (Kingdom of Judah). He prophesied in the days of Josiah the son of Amon king of Judah, in the thirteenth year of his reign, and also in the days of Jehoiakim the son of Josiah, king of Judah, until Jerusalem was captive in the fifth month ( Jeremiah 1: 1-5). As for the book Jeremiah is the "twenty-fourth book of the Old Testament and the second of the major prophets.
The book shows how God gave Jeremiah the words he should say what he told the people of Judah and what happened when the people got tired of hearing all this bad news. The book of Jeremiah is known to finish just as God foretold that would ... "(Bible Dictionary Illustrated for the Family). A: General Message Rebuke Judah (chs 2-25.). Message More Detailed Judgment of reprimand and Restoration (chs. 26-39) IV. Messages after the Captivity (chs. 40-45). V. Prophecies Concerning the Nations (chs. 46-51) VI. Retrospect: Judah's Captivity (ch. 52) The book of Jeremiah commented to my understanding, Jeremiah was one of those prophets, much used by God to lead to repentance of speech, waive all types of sins committed by the children of Israel, and their ancestors: this was the offspring of God, who came in and inherited the promised land, but over time, have been lost in sin, disobedience, grumbling, blasphemy and idolatry.
Jeremiah Mission (1-10) II. The violation of the Covenant (11-20). III). The approach of (Judgment (21-29) IV). (A new covenant (30-33) V). The fall of Jerusalem (34-52)
A) Sermons: At the time of Josiah, Jeremiah 2.1 - 3.5; 3.6 - 6.30; 7.1 - 10:25; 18.1 - 20:18. In the days of Jehoiakim, Jeremiah. 14-17; a) 2-23; 25-26; 35-36; 45 - 48. In the days of Zedekiah, Jeremiah 21; 24; 27-34; 37-39; 49. In the days of Gedaliah [2]: Jer 40 - 44. The latest posts: Jr 50 - 52. Key passages: Jer. 2. The prophet classifies the sins of Judah. Jer. 17. Sin is a matter of an intimate nature of humanity. Jer. 23. False prophets. How to identify them. Jer. 28. The false versus true prophets. Jer 31. God promises a new covenant to his people. The Righteousness of God is a recurring theme in the book of Jeremiah. In the Old Testament there are several terms that characterize the biblical concept of Justice, where this opportunity will highlight three: yashar; mishpat; sedeq. The yashar term denotes the path "straight", "right", "mild", pointing to the guiding principle of righteousness in the way of individual (Prov 9:15;. Proverbs 15:21). The word denotes mishpat judgment, the term states that the judge who judges the causes, must carry the mishpat attribute, that is, of "justice", the "right" and "righteousness". The third term, sedeq, points out what is "fair", "right" or "normal" as weight and full justice measures. The Lord is the God of Justice (Isa. 30:18), it is inconceivable the Eternal not act according to his justice and not require your creature the exercise of principles of justice (Matt. 5.6). God justly judges (Ps 9.4) and their judgments are correct and executed to the highest good of mankind (Psalm 119.75). This is the righteousness of God! The prophetic mission of Jeremiah. Before the concept of Justice, Jeremiah is driven by God to proclaim the judgment of the Lord about the fate of Hebrew nation, whose face turned to the Lord. The servitude to the gods, social injustice, undue alliances, failure to observe the rest of the land, were factors crucial to the exercise of judgment which the Lord commanded. At the time of Josiah kings (640-609 BC); Jehoiakim (609-598 BC); Joaquim (598-597 BCE); Zedekiah (597-586 BC); Judah was dominated by Babylon. It is in this context that God's sentence was announced, where Jeremiah was asked to God to perform a unpopular mission: to urge all Judah to submit to the Babylonian empire as a discipline ordered by the Lord.
The kings and the people of Judah did not accept this message and to the same extent rejected God in favor of the pagan deities. One should take into account that the living context of Jeremiah, most prophets spoke optimistic prophecies of conquest and independence, while Jeremiah - the lone prophet - held the truth established by God over his people, unpopular. While the lone prophet proclaims God's judgment, the other prophets proclaimed the triumphant sophism. Of course the prophet Jeremiah was discredited by the Jewish elite and rejected by the institutional system of the time. His executioners had already planned the triumphalist discourse of conquest and domination, but little did they know that their destinies were already anointed, they would not return back.
In chap.1, God tells Jeremiah that, from the womb of his mother, he was already known, sanctified and set apart for God's plans. Jeremiah was very young still, but the Lord extended his hand and touched his lips, putting words in his mouth; and gave him power over the nations and kingdoms. And also gave him power to supremacy over all. Jeremiah's mission was very difficult, very difficult; because he was dealing with rebellious people, disobedient and grumbling. The book of Jeremiah, dear reader (a), does not change in his commentary: God was trying to change his people, try to save them and free them from all kinds of sins of his people committed every day.
In ch. 2, God told Jeremiah, who should speak to the children of Israel:. Will, cries out to me, O Jerusalem, hear the word O house of Jacob God spoke to his people, the children of Israel, by the mouth of Jeremiah; and all that was to the children of Israel, happened in all Israel, because of the rebellion of the children of Israel.
In Ch. 3 shows on prostitution of his people, and also says Israel and Judah are exhorted to repent with the promise of redemption.
In ch. 4, It says: "God spoke thus to his people, if you return to me, and take away their abominations before me, will not walk more wandering: they needed only to obey God, through the prophet Jeremiah. 2 And shalt swear, The LORD liveth actually in judgment and justice; and it is the nations shall bless, and they glory in it. 3 For thus saith the Lord to the men of Judah and Jerusalem, Prepare for your fallow field, and sow not among espinhos.4 Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem, that my fury come forth like fire, and burn so that there is no one to quench it, because of the wickedness of your doings .....
Sec. 5 says so .. {} 1 Dai turns the streets of Jerusalem, and see now; and know, and seek in the broad places, to see if someone do you suppose, or if there is a man who does justice or search for the truth; and I forgive him. 11 have dealt very treacherously against me the house of Israel and the house of Judah, saith the Lord. 12 They have belied the LORD, and said, It is he; nor evil come upon us, nor shall we see sword nor famine .... 21 Hear now this, O foolish people, and without heart, who have eyes and see not; which have ears, and hear not. 22 Do ye shall not fear me? saith the Lord; ye shall not fear before me, who have placed the sand for the bound of the sea by a perpetual decree, that it can not pass? Even if the waves thereof toss, not prevail; even howl, not shall thrust him through. 23 But this people has a stubborn and rebellious heart, rebelled and were up ..... {...}
In ch. 6; God speaks thus: I fled to salvation O sons of Benjamin, from the midst of Jerusalem. All were contaminated; the cities that should be examples of obedience and fear were the most contaminated with all kinds of sins. I am now in the cap. 10; and nothing has changed in relation to the children of Israel and he told his children. Hear the word which the Lord speaks to you O Israel: not learn the way of the Gentiles. And the worst is that the shepherds, they should make a difference, helping to further spread. I am now in the cap. 21, and nothing has changed; is the hand of God continued to weigh on the children of Israel, that went like this: behold, I will fight against you with outstretched hand and with a strong arm, in anger and in fury, and in great wrath. Again the Lord speaks of pastors who barely feed his sheep. God sends a warning to them, that He Himself will gather his sheep, which means they are the children of Israel these sheep. And he said the Lord: that spring up in David a just branch:
In Chapter 30, the principal, is that God promises to bring back the captivity the people of Israel. And promises to break the yoke of his people.
Sec. 31. The Lord has a good word for his people, the Israelites. {...} 1 At that time, saith the Lord, I will be the God of all the families of Israel, and they shall be my people. 2 Thus saith the LORD, The people which were left of the sword found grace in the wilderness. Israel even when I do rest. 3 There is much that the Lord came to me, saying, Because I loved you with an everlasting love: therefore with lovingkindness have I drawn thee. 4 build thee still, and thou shalt be built, O virgin of Israel! Thou shalt again be adorned with your tambourines, and shall go forth in the dances of them that make merry. 5 yet plant vines upon the mountains of Samaria; the planters shall plant, and shall eat them as common things. 6 For there shall be a day when the watchmen will cry on Mount Ephraim, Arise, and let us go up to Zion unto the LORD our God. 10 Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him and keep him as a shepherd doth his flock. 11 For the LORD hath redeemed Jacob, and delivered him from the hand of him that was stronger than he. 12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and the oil, and the lambs and calves; and their soul shall be as a watered garden, and never will walk sad. 13 Then shall the virgin rejoice in the dance, both young men and old together; I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
16 Thus saith the Lord: Refrain thy voice from weeping, and thine eyes from tears; because there is a reward for thy work, saith the Lord, for they shall return the enemy's land. 17 And there is hope in thine end, saith the Lord, that thy children shall come again to their own border .... 31 Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house Judah 32 not like the covenant I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt.; because they broke my covenant although I was a husband to them, says the Lord. 33 But this is the covenant I will make with the house of Israel after those days, saith the Lord: I will put my law in their minds, and write it in their hearts; and I will be their God, and they shall be my people. ...
In ch. 33, the Lord says this to his people: Call on me, and answer thee, and announce great things. And God promises to bring healing, health, and peace to all his children. All evil will be purified, and forgiven: and God promises not lack a man to the throne of the house of David. You know why? God can not break his promise, his covenant.
Cap. 34: foretold the fate of Zedekiah 2 Thus saith the LORD God of Israel: Go and speak to Zedekiah king of Judah, and say unto him, Thus saith the Senho, Behold, I give this city into hand of the king of Babylon, and he shall burn it with fire. 3 And thou shalt not escape out of their hand, but shalt surely be taken and delivered into his hand; and your eyes will see the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and you will enter into Babylon.
4 Yet hear the word of the Lord, O Zedekiah king of Judah; thus saith the LORD of thee, Thou shalt not die by the sword. 5 die in peace, and as the burnings for your fathers, the former kings that were before thee, and will burn for you, and you shall mourn, saying: O Lord! For I have spoken the word, saith the Lord. 6 And he spake Jeremiah the prophet Zedekiah king of Judah all these words in Jerusalem
Threats of God because of the slavery Jeremiah's life was not easy; he had a hard time to be on God's side, of good and truth; but he did not give up to do their part. God promised a destroying wind against Babylon. Israel and Judah, will not be abandoned. God their children flee from Babylon, because it would be overturned, destroyed. Because of so many sins committed. See different comments on the book of Jeremiah: The Book of Jeremiah is the second of the books of the major prophets of the Bible comes after the Book of Isaiah and before the Book of Lamentations. Chapters 1-24 record many of his prophecies. Chapters 24-44 describe their experiences.
The remaining contains Prophecies against the nations. It is likely that his assistant Baruch, has assembled and organized much of the book. In the story of Babel, the Atbash encryption method was used. Jeremiah (Hebrew: יִרְמְיָהוּ, Yirməyāhū) was a Hebrew prophet known for his integrity and hard speeches against sin. Son of Hilkiah the priest (or Hilkiah), the Benjamin tribe [1] [2], was born between 650 BC and 640 BC [3] Benjamin Tribe Anadote [3], a small town northeast of Jerusalem, and died . in Egypt in 580 BC It was priest [4] Anadote village and predicted according to the Bible, [5] [6] among other things, the Babylonian invasion - Nebuchadnezzar attacked Israel in 597 BC and again em586 BC (or 607 BC, according to the chronology of the Jehovah's Witnesses), when the Babylonians destroyed Jerusalem and burned the Temple. The meaning of the name is uncertain, and there are two acceptable thesis: "Yahweh exalts", "Yahweh is sublime" or "Yahweh opens (= gives birth)," was a very common name in Bible times, are known at least seven characters with this name [3] is used 158 times in the Bible. [7] Although of priestly family, is linked to the prophetic traditions of the North, especially Hosea [3], and not the traditions of the priesthood and the court of Jerusalem. As Micah, it belongs to the peasant world. Critically, it brings the vision of the peasants on the country's situation [1]. It is believed that the book has begun to be written around 605 BC, when Jeremiah arrested, begins to dictate it to his secretary Baruch (36: 1.2.4) [8], in the fourth year of the reign of Jehoiakim when actually began the ministry of the prophet, and God had ordered him to write his experiences on a roll. However, the work was completed only after the destruction of Jerusalem by Nebuchadnezzar, and the events described are not in chronological order in the book. On the other hand, the Pastoral Edition of the Bible holds that the prophetic activity of Jeremiah began between the years 626 and 627 BC [3] (1: 2; 25: 3), when he was still young (1: 6) [ 9] and continued until 586 BC, and can be divided into four periods [1] [3] The Babylon comes as a great power, under the reign of Nebuchadnezzar. Jeremiah warns the Israelites that the Babylonians will soon invade the country (4: 5-6: 30; 5: 15-17; 8: 13-17). Possibly around 605 BC, when Nebuchadnezzar defeated Pharaoh Necho II and threatened to Judah, the prophet was the courtyard of the Temple and announced the destruction of Jerusalem (19: 14 to 20.6), and therefore, was arrested porFassur, head of the temple guard, beaten and placed in the trunk for one night. Thereafter, it was prohibited (36.5), entering the temple [3]. Also, Jeremiah continues denouncing the people who forgot God, for disguising the meeting, for the false security, by idolatry and the social injustices. It highlights the main responsibility: are the important people in power in Jerusalem (king, ministers, false prophets, priests) [1], for it calls the scribe Baruch and told him the prophecies of judgment against the nation (36: 1-32), in the fourth year of the Joaquim government, Jeremiah also struggle to unmask the false prophets (14: 13-16; 23: 13-40) that, according to the prophet, speak in their own interest, strengthen the hands of wicked, that no one should turn from his wickedness, seduce the people with their lies and their deception, stealing each other the word of Yahweh [3] in 605 BC.
Balance: It can be said that Jeremiah's mission failed to want his people to return to genuine covenant with God. He became a kind of Moses failed, he saw his people lose their institutions and the earth itself [1]. Presents itself as a great solitary (15:17), misunderstood and persecuted even by members of his family (12: 6; 20:10; 16: 5-9), was never father (16: 1-4) was dragged against his will to Egypt, remain no trace of his tomb [11]. However, their trust in the God who is always faithful has the ability to show you, to the people and to us, that this same God will keep your relationship with us, without mediating institutions (31.31 to 34) [1]. By putting in the foreground spiritual values, highlighting the close relationship that the soul must have with God, he anticipated elements of the New Covenant; and his life of suffering to the service of God, may have inspired the Second Isaiah in building the image Servant (Isaiah 53). [10] The work contains speeches in prose style similar to Deuteronomy whose writing can be a work of later disciples to Exile in Babylon, in the century. AC VII century or beginning. VI AC [10]; long oracle against Babylon (chapters 50 and 51.) also dates from the late Exile [8]; the cap. 52 is a historical parallel to Appendix 2 Kings 24: 18-25: 30 [8]. The Work Plan: 1: 1-24: 14 - Prophecies against Juda 26: 1-45: 5 - Salvation Prophecy for Israel and Judah and biographical accounts (probably written by Baruch [16]) 25: 15-38 (Introduction) and 46: 1-51: 64 - Prophecies against foreign nations; (In the Septuagint no discontinuity between the introduction and the rest of this part of the work, because the whole body of the "prophecies against foreign nations" starts in chapter 25 and precedes the "Salvation Prophecy for Israel and Judah"; 52 : 1-34 - Annex based on 2 Kings 24:. 18-25: 30 Composition Process: Jeremiah's book went through a long and complicated process of formation Prophecies (prophetic words) isolated were being gathered over the years, of. so that we now have an anthology of the preaching of Jeremiah and not a perfectly planned work. More precisely, it can be said that we have an anthology of anthologies, in a process that began even during the life of Jeremiah and continued throughout the post-season . exilic [3] The Septuagint has a much shorter Jeremiah text of the Masoretic Text, and put several prophecies another order This suggests that there were two separate texts of Jeremiah. an older and shorter, which was lost and that was the basis for the Septuagint; other, more recent, which received a number of additions, and handed down to us by the Masoretes (rabbis = "transmitters" of the Hebrew text). Jeremiah Confessions: The "confessions" are dialogues with Yahweh, lamentations, prayers, disputes that occurred during the Joaquim government when Jeremiah more felt the weight of his mission. Thanks to the counter, to preach doom for his people, to go against the current, threatened, rejected, slandered, despised, he laments, even cursing the day he was born. They may have been written in 605 BC as a relief, can be read as a summary of the crises experienced by the prophet from the beginning of its activity. There are 5 sections: Jer 11: 18-12: 6 - regrets that his countrymen and family tried to kill him in Anathoth, when young and questions why persists prosperity of the wicked and the peace of apostates, those who live in Yahweh speaking, but in fact they are far away from him, those who have a facade of godliness, but are not, in fact, with Yahweh. Jer. 15: 10-11.15-21 - questioned whether it is worth to be a prophet and confesses being tempted to give up, accept the appointment, "be normal", move to the side of those whom he criticizes out of loneliness that is required to live. Jeremiah 17: 14-18 - Calls for Yahweh against their persecutors who charge the realization of the word he preached by him, feels discredited before his hearers, for the promised misfortunes do not happen. Jeremiah. 18: 18-23 - denounces new plot against his life, his opponents argue that they can quietly delete it, as it has support of priests, sages and prophets attached to the court interests. It is sad to realize that these who want to eliminate it are the same whom he often argued before Yahweh. Jer. 20: 7-10.14-18 - Using powerful images, reaches the maximum of their trouble, believe that Yahweh deceived: seduced him to be a prophet and the dominated, only to abandon it when everybody wants his fall, including your friends and so he wants to stop being a prophet, but the problem is you can not, for the words of Yahweh burn it as fire reaches to the bone. So curses the day he was born: "Cursed be the day I was born (...) Cursed be the man that gave my father the good news: '! Born to you a son' (...) Because he did not kill me from the womb, that my mother was to me my grave and his bowels were pregnant forever. Why I left the womb to see work and feathers and end my days in shame? ".
When God called Jeremiah's prophetic ministry in 626 BC, Assyria, world lady, subdued Judah to your domain, charging him tribute. However, Assyria itself gradually weakened after the death of Ashurbanipal in 633 BC Certain provinces of the empire were lost in 614 BC, and other siege at the end of two years. Assurubalut was the last reigning monarch, keeping in Harran for at least two years after the destruction of Nineveh in 612 BC Potentially, the throne of Assyria was open to any time tug of war. Necho of Egypt led his forces to the north of Palestine, confronting and killing Josiah, king of Judah at Megiddo in 609 BC, subjugating Syria and catching up again in march to the Euphrates. It was, however, faced by Nebuchadnezzar of Babylon, who smote their armies in the historic battle of Carchemish and forced him to recoar to its own borders, thereby brought an end to the temporary Egyptian ambition to dominate the East. It was thus that Judah, hitherto subject to Assyria, automatically came under the control of Babylon. After the tragic death of Josiah his people anointed Jehoahaz his son king in his place. Neco, however, depose him in favor of Jehoiakim his brother, thinking he would better serve the Egyptians interests. That this conviction had good grounds proves it clearly treatment that Jehoiakim subjected the prophet Jeremiah. After Carchemish Nebuchadnezzar was interested less by Judah, possibly by discontent in Babylon require your immediate return after being dealt a decisive blow against Egypt. However, Jehoiakim confident in Egyptian promises of massive auxí1io, made an attempt to shake off the yoke of Babylon. As a result, in 596 BC, Nebuchadnezzar, consolidated its power in the country, attacked Jerusalem, arrested Jehoiakim son of rebel and now his successor, and took him with some of his people into captivity. At the same time, put Zedekiah on the throne. Egypt did not dare risk a war with Babylon; instead, sought to weaken by intrigue taxes by Nebuchadnezzar ties to Syria and Palestine. Neco happened in the Egyptian throne Psamatique II, and presumably it was he who sought to persuade these countries to take part in an alliance with Egypt against Babylon. Zedekiah was one of the monarchs addressed, and there seems to be strong evidence that there was a pro-Egypt party in court. Ananias, the prophet, to be quite stressed at this juncture, but Jeremiah firmly opposed to the proposal. See, for example, Chapter 28, with its iron yoke of the oracle. Jeremiah opposed vigorously to these court officials. As Jehovah's spokesman denounced them as false prophets, saying that his pro-Egypt activities were contrary to His will and would have a tragic result. No doubt considered themselves true patriots, and of course his fierce hatred of Jeremiah was based on the fact that, in their opinion, the prophet be a confessed traitor. Calling them false prophets, Jeremiah does not necessarily imply that they were cruel men, but before your intuition or criteria were not inspired by Yahweh. His accusation against his opponents is that it was not Yahweh who had sent them, but they stand out on its own initiative, so their predictions will not be realized. It was, therefore, where resided falsehood. They spoke in the name of Yahweh when, after all, He had commanded them to do so. From all this it follows that sincerity is not enough; only divine inspiration is what makes someone a prophet. It is impossible to say whether Nebuchadnezzar had received a direct warning of discontent that was raging, or just rumors, but the truth is that Zedekiah was summoned to sight with it and to describe the conditions in their homeland. Your return implies that gave loyalty guarantees. Too bad, it seems, he did not have the courage and moral strength to resist the influence of pro-egipcistas conspirators as Ananias and his confederates. Jeremiah constantly urged the king to remain true to its commitment, but when Hophra became pharaoh in 589 BC, succeeding Psamatique II, Egyptian influence at court still more accentuated and, as a result of woven plots in secret Zedekiah was finally induced to break his word with Nebuchadnezzar. Egypt was slow in his rescue, and the Babylonian monarch he put siege of Jerusalem in 587 BC Finally, came the Egyptian army and the Babylonians raised the siege temporarily. It was then that Jeremiah was arrested as a deserter who tried to run away to the Chaldeans (see Jer. 37.11-15). The repetition of harassment seems to have provoked a crisis. Jeremiah was sure that his intuition was from God, that He revealed to him His purposes to make Babylon the instrument of His will. Confidence in Egypt, so we could only open the way to tragedy and exile. In addition, the prophet's enemies were served from the Yahweh's name to support their pro-egipcista policy. Therefore, said the attitude and words of Jeremiah weakened the national will to fight. This fight proves to be crucially in Zedekiah's person, who stood between the two factions, being drawn now to one of the parties, sometimes to the other. It is often said that Zedekiah was a weak, unable to make a decision and face the consequences. It is noticed that Jeremiah did not obtain influence in order to make it stand firm in their oath of allegiance towards Nebuchadnezzar. The battle was won by the false prophets and Zedekiah risked his luck, but bitterly paid their decision and delay. Egypt has proved a broken reed; the second siege was successful, the Babylonians behaved and merciless way, with his chagrin, Jeremiah saw the bitter realization of his prophecy.
This book gives us information concerning the life of Jeremiah until his forced departure to Egypt. Then slaughter is the darkness of the prophet, attenuated, if his are only vague traditions. There is nothing to draw definitive conclusions as to their fate. According to Christian tradition, some five years after the fall of Jerusalem, was stoned to death in Tahpanhes by the Jews, who even then refused to take communion in their vision and in their faith.
II. NOW AND JEREMIAH TEACHING
Politically, as we saw the prophet lost, but spiritually got resounding victory. With Amos and Hosea, trusted as, although the idolatry and infidelity to Yahweh necessarily led to the punishment, Israel and Judah would definitely not without the grace of God. With these prophets, agreed also in the faith that exile as discipline would not totally tragic, but a corrective experience. The state as a state was doomed, but faith in Yahweh and Yahweh's faith in His chosen people would remain and survive to that crucial shock. He also saw that the old centralized concert in the temple and its ceremonial was ineffective. So eventually uncover that Yahweh would write a new concert in the heart of the "remnant", through which the vital religion would remain dynamic and would be a blessing vehicle beyond the nation's borders. When the book of the law found by Hilkiah the ruins of the temple led to the reform of Josiah's reign in 621 BC, it seems clear that, in principle, It also seems clear, however, that, later, their trust in this revival began to weaken, considering it too easy and superficial prophet to meet the requirements Yahweh. The great need was for a change of heart, only possible in a people which to deposit their faith merely in Yahweh. However, the generation of Jeremiah refused to grant such centrality of faith. Many commentators have claimed that Jeremiah with other prophets, opposed the ritual sacrifices, considering it something that was not ordered by Yahweh and that disgusted him. However, Jeremiah's attitude will be better understood if we unveil the lesson that, where a sacrifice is not a true index of worship and repentance of the individual, then this sacrifice will have no value and therefore contrary to the desire and willingness to Yahweh. At most, a sacrifice could only be a means to the spiritual end of a contrite return to the Lord, never being able to constitute a sufficient end in itself.
III. AUTHOR
This is a very complex problem that can not be effectively addressed in a brief introduction like this. In Introduction to the Old Testament, by EJ Young, will meet formulated the conservative position accompanied by a summary of the various critical currents. The book itself says Baruch the scribe wrote the prophecies that Jeremiah uttered (see especially Jer. 36.32), and states that "there were added to them many like words." In general, Baruch seems to have been faithful amanuensis of Jeremiah and, note, accompanied him to Egypt (Jer. 43.6).
Even the prophecies do not come in chronological order, which can cause confusion in a Western mind, accustomed to face such problems in a logical manner. In The New Bible Handbook, GT Manley, the reader will find an outline of the likely dates of the various chapters. The problem is even more complicated because there are big differences between the Hebrew text and the Seventy of this book, a phenomenon that occurs more than any other in it. These differences do not relate only to the words, but affect the order of presentation of the content. For a brief discussion of the discrepancies and a hypothesis of explanation, the work that has already been made reference. In the commentary of the body point is always the steps of the Septuagint seems to shed light on the Hebrew text.
IV. The CHARACTER PROPHET
Jeremiah was indeed a man of God, sensitive to every spiritual influence, capable of deep emotion, endowed with clear vision and clear criteria. It could not be bought or cavilosamente convinced. Followed the path traced by his spirit, this always supported the feeling of worship that lived within it. He was a man of God from beginning to end and thus a loyal patriot to the tragedy. It was not blind to sin and folly of his people. Descortinou with deep sorrow the iron link between sin and punishment, and predicted the exile as an inevitable and irrevocable punishment, unless it appeared a conversion. It was for the cause that spent unreservedly all your effort. Essentially, it was a mediator driven by patriotism and faith in God. Hence the vehemence of his emotions and messages, sometimes against his people, now pleading with the Lord. Hence also his isolation, his agony of mind, its crucial inner conflicts. His passion lit his footsteps, which facilitated its task, although making it unpleasant. Saw the conviction, but not the final tragedy. Both Israel and Judah had a future in God, who would be his justice. There would be a new covenant. God promises read, not futility, so that "he endured as seeing the invisible." In this gaunt figure, clamoring,
see what God dares ask the man, and what a man can give. The discovery of Jeremiah
authentic may well be the rebirth of who discovers.
See what Jeremiah said in Lamentations. Lamentations (Lam): Writer: Jeremiah: Place of Writing: Near Jerusalem. Date: 586-585 BC In the Portuguese version of the Bible, Lamentations is placed after Jeremiah, but in the Hebrew canon think it is generally in the Hagiographa, or Writings, along with The Song of Solomon, Ruth, Ecclesiastes and Esther - Small group known collectively for five Meghil·lóhth (rolls). In some modern Hebrew Bibles finds himself placed between Ruth or Esther and Ecclesiastes, but in ancient copies it is said that came after Jeremiah, as in our Bible today. The book does not give the writer's name. However, there is little doubt it was Jeremiah. In the Greek Septuagint, the book has the following you preface: "And it came to pass, after Israel was taken captive and Jerusalem was desolate, Jeremiah sat weeping and wailing with this lament over Jerusalem. However, assigning Lamentations to Jeremiah is the accepted tradition of the Jews and is confirmed by the Syriac version, the Latin Vulgate, the Targum of Jonathan and the Babylonian Talmud, among others. Some critics have tried to prove that Jeremiah did not write. Lamentations (Commentary on the Holy Bible) cite as evidence that Jeremiah was the writer's "vivid descriptions of Jerusalem in the caps. 2 and 4, which are of course descriptions from the pen of an eyewitness; similarly, the deep sympathy content and prophetic spirit from beginning to end of the poems, as well as style, phraseology and their thinking, are all very characteristic of Jeremiah. " There are many parallel expressions in Lamentations and Jeremiah, such as extreme sorrow of 'eyes down which water (tears)' (Lam 1:16; 2:11; 3:48, 49; Jr.. 9: 1; 13:17; 14:17) and dislike of the prophets and priests because of their corruption. (Lam 2:14; 4:13, 14; Jer 2:34; 5:30, 31; 14:13, 14..) The passages in Jeremiah 8: 18-22 and 14:17, 18 show that Jeremiah was in fact qualified to write the style of Lamentations sorry. It is agreed generally that the writing time was right after the fall of Jerusalem in 586 BC. The horror of the site and the city's fire was still very much alive in Jeremiah's mind, and his anguish is vividly expressed. One commentator notes that no single facet of sorrow is fully exploited in any given place, but each returns again and again, in different poems. Then he says: "This tumult of thought is one of the strongest evidence that the book is close to the events and emotions that intends to communicate." Lamentations expressed extreme sorrow, because of the site, the capture and destruction of Jerusalem, made by Nebuchadnezzar, and is unbeatable in any literature in its vivid and pathetic nature. The writer expresses deep sorrow over the desolation, misery and confusion you see. Hunger, sword and other horrors brought the city a dreadful suffering, all a direct penalty from God, because of the sins of the people, the prophets and priests. However, hope and faith in God remain, and to him are directed prayers for restoration. Lamentations content: "As she came to sit solitary, the city that was abundant with people" Thus begins his lament. The first poem. Zion's daughter was a princess, but her lovers abandoned and his people went into exile. Her gates are desolate. God punished her for the abundance of their transgressions. She lost its splendor. His opponents laughed at his fall. Succumbed astonishing manner and has no comforter, and the people who left are hungry. She (Jerusalem personified) asks: "Is there any pain like my pain? "Stretch your hands and say," God is just because it was against his mouth that I have rebelled "(1: 1, 12.18).. Cry to God to bring calamity upon his enemies exultant, and brought upon it. "As God, in his anger, enublou the daughter of Zion!" (2: 1) The second poem; shows that it is God himself who brought down by earth the beauty of Israel. Made him forget the festival and Saturday, and laid out His altar and sanctuary. Oh! The pathetic scenes in Jerusalem! Jeremiah exclaims: "My eyes just in pure tears. My intestines are in a ferment. My liver is poured to the ground because of the downfall of the daughter of my people. "(2:11) What he resemble the daughter of Jerusalem? How to comfort the daughter of Zion? Their own prophets proved worthless and incompetent. Now those who pass by her laugh mockingly: "Is this the city of which it was said: 'It is the perfection of prettiness an exultation for all the earth'? "(2:15) Your enemies have opened his mouth and whistled, and gnashed their teeth, saying: '. This is the day we expected to swallow it' Your children are weakened by hunger and women eat their own children. Corpses are scattered in the streets. "On the day of the Lord's anger there proved to be no escapee or survivor." (2:16, 22). The third poem, of 66 verses, stresses the hope of Zion in God's mercy. By many metaphors the prophet shows that it was God who brought the captivity and desolation. In the bitterness of the situation, the writer asks God to remember his affliction and expresses faith in the grace and the mercy of God. Three successive verses use at the beginning the word "good", and show that it is appropriate to expect salvation from the Lord. (3: 25-27) God caused grief but also show mercy. But for now, despite confession of rebellion, God has not forgiven; blocked the prayers of His people (3:45). With bitter tears the prophet recalls that his enemies were to his game as after a bird. However, God came to him in the well and said, "Do not be afraid." The prophet invokes God to respond to the enemy reproach: ". Perseguirás in anger and aniquilarás from under the heavens of the Lord God" (3 : 57, 66). "How is opaque glittering gold, good gold!" (4: 1) The fourth poem laments the faded glory of God's temple, whose stones are poured out in the streets. The precious sons of Zion have become of little value, similar to clay jars. There is neither water nor bread, and those raised in luxury "have had to embrace ash heaps." (4: 5). The punishment is even greater than the sin of Sodom. The Nazirites, once 'purer than snow and whiter than milk' became 'darker than darkness itself' and is wrinkled. (4: 7, 8). Better would have been killed by the sword than by hunger, at a time when women cooked their own children! God poured out his fierce anger. Succeeded unbelievable; the opponent had entered the gates of Jerusalem! And why? "Because of the sins of her prophets, the errors of her priests," which shed righteous blood. (4:13). The face of the Lord is not aimed at them. However, the error of the daughter of Zion came to an end, and no longer taken into exile. Now, O daughter of Edom, it's your turn to drink the bitter cup of God! The fifth poem begins with a request for God to remember his people who was orphaned. Represent to the inhabitants of Jerusalem, and talking. His ancestors is that sinned, and it is their error which must now take. Mere servants rule over them, and are tortured by the pangs of hunger. The exultation of his heart stopped and her dancing has turned into mourning. His heart is sick. Recognize humbly to God: "As for you, O God, you will be sitting indefinitely. "Your throne is for generation after generation." They cry, "Bring us back, O God, yourself, and we promptly return. Bring in the new days as of old. However rejected us positively. "Indignaste you very much with us." (5: 19-22). Lamentations expresses complete confidence in God Jeremiah. In the most extreme anguish and crushing defeat with no hope of comfort absolutely any human source, the prophet looks forward to hand the salvation of the great Lord of the universe. Lamentations should inspire all true worshipers obedience and integrity, while giving fearsome warning concerning those who disregard the biggest names and what it represents. There is no record in the history of another ruined city that has been lamented in such pathetic and touching language. It is certainly useful in describing the severity of God toward those who continue to be rebellious, stubborn and unrepentant. Lamentations is also of advantage in showing compliance with good number of warnings and divine prophecies. (Lam 1: 2 Jer 30:14; Lam.2:....... 15 Jer 18:16; Lam 2:17 Lev 26:17; Lam 2:20 Deut 28:53) Note, too, that Lamentations provides vivid testimony to the fulfillment of Deuteronomy 28: 63-65. Also, the book contains numerous references to other parts of the holy Scriptures. (Lam 2:15 Ps 48:.. 2; Lam 3:24 Psalm 119:.. 57) Daniel 9: 5-14 confirms Lamentations 1: 5 and 3:42 in showing that the calamity came due to own transgressions of the people . It's really tragic scourge of Jerusalem! In the midst of all this, however, Lamentations expresses confidence that God will show kindness and mercy and who will remember Zion and bring her back. (Lam 3:31, 32;. 4:22) It expresses hope in "new days", as in ancient times, when kings David and Solomon reigned in Jerusalem. Still in force God's covenant with David for an everlasting kingdom! "His mercies will certainly not fail. They are new every morning "And they will continue toward those who love God until, under his righteous Kingdom rule, every creature that lives on thanks exclaim:".. God is my portion "(5:21, 3:22 -24). Dear reader (a), I believe that this is a good review of the book of Lamentations, which taken from this Site; Ministry Mount Zion. I want to thank them for this beautiful and enriched review of this book, which is part of my book, The Holy Bible, commented, by JC Ribeiro. Jcr0856@hotmail.com Campo Grande MS, March 7, 15 day of the new revision
This is a very complex problem that can not be effectively addressed in a brief introduction like this. In Introduction to the Old Testament, by EJ Young, will meet formulated the conservative position accompanied by a summary of the various critical currents. The book itself says Baruch the scribe wrote the prophecies that Jeremiah uttered (see especially Jer. 36.32), and states that "there were added to them many like words." In general, Baruch seems to have been faithful amanuensis of Jeremiah and, note, accompanied him to Egypt (Jer. 43.6).
Even the prophecies do not come in chronological order, which can cause confusion in a Western mind, accustomed to face such problems in a logical manner. In The New Bible Handbook, GT Manley, the reader will find an outline of the likely dates of the various chapters. The problem is even more complicated because there are big differences between the Hebrew text and the Seventy of this book, a phenomenon that occurs more than any other in it. These differences do not relate only to the words, but affect the order of presentation of the content. For a brief discussion of the discrepancies and a hypothesis of explanation, the work that has already been made reference. In the commentary of the body point is always the steps of the Septuagint seems to shed light on the Hebrew text.
IV. The CHARACTER PROPHET
Jeremiah was indeed a man of God, sensitive to every spiritual influence, capable of deep emotion, endowed with clear vision and clear criteria. It could not be bought or cavilosamente convinced. Followed the path traced by his spirit, this always supported the feeling of worship that lived within it. He was a man of God from beginning to end and thus a loyal patriot to the tragedy. It was not blind to sin and folly of his people. Descortinou with deep sorrow the iron link between sin and punishment, and predicted the exile as an inevitable and irrevocable punishment, unless it appeared a conversion. It was for the cause that spent unreservedly all your effort. Essentially, it was a mediator driven by patriotism and faith in God. Hence the vehemence of his emotions and messages, sometimes against his people, now pleading with the Lord. Hence also his isolation, his agony of mind, its crucial inner conflicts. His passion lit his footsteps, which facilitated its task, although making it unpleasant. Saw the conviction, but not the final tragedy. Both Israel and Judah had a future in God, who would be his justice. There would be a new covenant. God promises read, not futility, so that "he endured as seeing the invisible." In this gaunt figure, clamoring,
see what God dares ask the man, and what a man can give. The discovery of Jeremiah
authentic may well be the rebirth of who discovers.
See what Jeremiah said in Lamentations. Lamentations (Lam): Writer: Jeremiah: Place of Writing: Near Jerusalem. Date: 586-585 BC In the Portuguese version of the Bible, Lamentations is placed after Jeremiah, but in the Hebrew canon think it is generally in the Hagiographa, or Writings, along with The Song of Solomon, Ruth, Ecclesiastes and Esther - Small group known collectively for five Meghil·lóhth (rolls). In some modern Hebrew Bibles finds himself placed between Ruth or Esther and Ecclesiastes, but in ancient copies it is said that came after Jeremiah, as in our Bible today. The book does not give the writer's name. However, there is little doubt it was Jeremiah. In the Greek Septuagint, the book has the following you preface: "And it came to pass, after Israel was taken captive and Jerusalem was desolate, Jeremiah sat weeping and wailing with this lament over Jerusalem. However, assigning Lamentations to Jeremiah is the accepted tradition of the Jews and is confirmed by the Syriac version, the Latin Vulgate, the Targum of Jonathan and the Babylonian Talmud, among others. Some critics have tried to prove that Jeremiah did not write. Lamentations (Commentary on the Holy Bible) cite as evidence that Jeremiah was the writer's "vivid descriptions of Jerusalem in the caps. 2 and 4, which are of course descriptions from the pen of an eyewitness; similarly, the deep sympathy content and prophetic spirit from beginning to end of the poems, as well as style, phraseology and their thinking, are all very characteristic of Jeremiah. " There are many parallel expressions in Lamentations and Jeremiah, such as extreme sorrow of 'eyes down which water (tears)' (Lam 1:16; 2:11; 3:48, 49; Jr.. 9: 1; 13:17; 14:17) and dislike of the prophets and priests because of their corruption. (Lam 2:14; 4:13, 14; Jer 2:34; 5:30, 31; 14:13, 14..) The passages in Jeremiah 8: 18-22 and 14:17, 18 show that Jeremiah was in fact qualified to write the style of Lamentations sorry. It is agreed generally that the writing time was right after the fall of Jerusalem in 586 BC. The horror of the site and the city's fire was still very much alive in Jeremiah's mind, and his anguish is vividly expressed. One commentator notes that no single facet of sorrow is fully exploited in any given place, but each returns again and again, in different poems. Then he says: "This tumult of thought is one of the strongest evidence that the book is close to the events and emotions that intends to communicate." Lamentations expressed extreme sorrow, because of the site, the capture and destruction of Jerusalem, made by Nebuchadnezzar, and is unbeatable in any literature in its vivid and pathetic nature. The writer expresses deep sorrow over the desolation, misery and confusion you see. Hunger, sword and other horrors brought the city a dreadful suffering, all a direct penalty from God, because of the sins of the people, the prophets and priests. However, hope and faith in God remain, and to him are directed prayers for restoration. Lamentations content: "As she came to sit solitary, the city that was abundant with people" Thus begins his lament. The first poem. Zion's daughter was a princess, but her lovers abandoned and his people went into exile. Her gates are desolate. God punished her for the abundance of their transgressions. She lost its splendor. His opponents laughed at his fall. Succumbed astonishing manner and has no comforter, and the people who left are hungry. She (Jerusalem personified) asks: "Is there any pain like my pain? "Stretch your hands and say," God is just because it was against his mouth that I have rebelled "(1: 1, 12.18).. Cry to God to bring calamity upon his enemies exultant, and brought upon it. "As God, in his anger, enublou the daughter of Zion!" (2: 1) The second poem; shows that it is God himself who brought down by earth the beauty of Israel. Made him forget the festival and Saturday, and laid out His altar and sanctuary. Oh! The pathetic scenes in Jerusalem! Jeremiah exclaims: "My eyes just in pure tears. My intestines are in a ferment. My liver is poured to the ground because of the downfall of the daughter of my people. "(2:11) What he resemble the daughter of Jerusalem? How to comfort the daughter of Zion? Their own prophets proved worthless and incompetent. Now those who pass by her laugh mockingly: "Is this the city of which it was said: 'It is the perfection of prettiness an exultation for all the earth'? "(2:15) Your enemies have opened his mouth and whistled, and gnashed their teeth, saying: '. This is the day we expected to swallow it' Your children are weakened by hunger and women eat their own children. Corpses are scattered in the streets. "On the day of the Lord's anger there proved to be no escapee or survivor." (2:16, 22). The third poem, of 66 verses, stresses the hope of Zion in God's mercy. By many metaphors the prophet shows that it was God who brought the captivity and desolation. In the bitterness of the situation, the writer asks God to remember his affliction and expresses faith in the grace and the mercy of God. Three successive verses use at the beginning the word "good", and show that it is appropriate to expect salvation from the Lord. (3: 25-27) God caused grief but also show mercy. But for now, despite confession of rebellion, God has not forgiven; blocked the prayers of His people (3:45). With bitter tears the prophet recalls that his enemies were to his game as after a bird. However, God came to him in the well and said, "Do not be afraid." The prophet invokes God to respond to the enemy reproach: ". Perseguirás in anger and aniquilarás from under the heavens of the Lord God" (3 : 57, 66). "How is opaque glittering gold, good gold!" (4: 1) The fourth poem laments the faded glory of God's temple, whose stones are poured out in the streets. The precious sons of Zion have become of little value, similar to clay jars. There is neither water nor bread, and those raised in luxury "have had to embrace ash heaps." (4: 5). The punishment is even greater than the sin of Sodom. The Nazirites, once 'purer than snow and whiter than milk' became 'darker than darkness itself' and is wrinkled. (4: 7, 8). Better would have been killed by the sword than by hunger, at a time when women cooked their own children! God poured out his fierce anger. Succeeded unbelievable; the opponent had entered the gates of Jerusalem! And why? "Because of the sins of her prophets, the errors of her priests," which shed righteous blood. (4:13). The face of the Lord is not aimed at them. However, the error of the daughter of Zion came to an end, and no longer taken into exile. Now, O daughter of Edom, it's your turn to drink the bitter cup of God! The fifth poem begins with a request for God to remember his people who was orphaned. Represent to the inhabitants of Jerusalem, and talking. His ancestors is that sinned, and it is their error which must now take. Mere servants rule over them, and are tortured by the pangs of hunger. The exultation of his heart stopped and her dancing has turned into mourning. His heart is sick. Recognize humbly to God: "As for you, O God, you will be sitting indefinitely. "Your throne is for generation after generation." They cry, "Bring us back, O God, yourself, and we promptly return. Bring in the new days as of old. However rejected us positively. "Indignaste you very much with us." (5: 19-22). Lamentations expresses complete confidence in God Jeremiah. In the most extreme anguish and crushing defeat with no hope of comfort absolutely any human source, the prophet looks forward to hand the salvation of the great Lord of the universe. Lamentations should inspire all true worshipers obedience and integrity, while giving fearsome warning concerning those who disregard the biggest names and what it represents. There is no record in the history of another ruined city that has been lamented in such pathetic and touching language. It is certainly useful in describing the severity of God toward those who continue to be rebellious, stubborn and unrepentant. Lamentations is also of advantage in showing compliance with good number of warnings and divine prophecies. (Lam 1: 2 Jer 30:14; Lam.2:....... 15 Jer 18:16; Lam 2:17 Lev 26:17; Lam 2:20 Deut 28:53) Note, too, that Lamentations provides vivid testimony to the fulfillment of Deuteronomy 28: 63-65. Also, the book contains numerous references to other parts of the holy Scriptures. (Lam 2:15 Ps 48:.. 2; Lam 3:24 Psalm 119:.. 57) Daniel 9: 5-14 confirms Lamentations 1: 5 and 3:42 in showing that the calamity came due to own transgressions of the people . It's really tragic scourge of Jerusalem! In the midst of all this, however, Lamentations expresses confidence that God will show kindness and mercy and who will remember Zion and bring her back. (Lam 3:31, 32;. 4:22) It expresses hope in "new days", as in ancient times, when kings David and Solomon reigned in Jerusalem. Still in force God's covenant with David for an everlasting kingdom! "His mercies will certainly not fail. They are new every morning "And they will continue toward those who love God until, under his righteous Kingdom rule, every creature that lives on thanks exclaim:".. God is my portion "(5:21, 3:22 -24). Dear reader (a), I believe that this is a good review of the book of Lamentations, which taken from this Site; Ministry Mount Zion. I want to thank them for this beautiful and enriched review of this book, which is part of my book, The Holy Bible, commented, by JC Ribeiro. Jcr0856@hotmail.com Campo Grande MS, March 7, 15 day of the new revision
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Olá meus nobres leitores (as ) muito obrigado pela confiança e pelos mais de 44 mil acessos. Isto me torna com mais responsabilidades, e me obriga a fazer pesquisa cada vez mais seria, pois não posso baixar a qualidade, o nível da pesquisa. Estou muito feliz com todos vocês, e quero dizer que, meus temas são longos, para que todos venham ter um melhor aprendizado, e melhorem seus conhecimentos, pois nas igreja não terão tantas informações assim. se quiseram que eu desenvolva algum tema relacionado com a palavra de Deus, mandem algum recado que tentarei desenvolver. Fiquem com Deus todos vocês
em nome de Jesus.