YHWH’s mouthpiece to the exiles

2021 ◽  
Vol 7 (1) ◽  
Author(s):  
Doniwen Pietersen ◽  
Dirk Human
Keyword(s):  
Text Corpus ◽  
Similar Position ◽  
Masoretic Text ◽  
Book Of Jeremiah ◽  
The Difference

This article seeks to make a contribution to the discourse on how the difference between the two versions of the book of Jeremiah as it pertains to two bracketed texts, e.g. Jer. 25:11–12 – Jer. 46:27–28 illustrate a regard of hope on the end of the Exile. Does the Masoretic Text (MT) have a different perspective on the idea of hope, or do both the MT and Septuagint (LXX) share a similar position on this? Moreover, this article attempts to characterise the claim of the MT versus the LXX and tries to understand these texts in light of the above-mentioned text-corpus in its earliest development, but also to foreground this idea of hope within a theological analysis of Jeremiah 29:1–32.

YHWH’s mouthpiece to the exiles

2021 ◽  
Vol 7 (1) ◽  
Author(s):  
Doniwen Pietersen ◽  
Dirk Human
Keyword(s):  
Text Corpus ◽  
Similar Position ◽  
Masoretic Text ◽  
Book Of Jeremiah ◽  
The Difference

This article seeks to make a contribution to the discourse on how the difference between the two versions of the book of Jeremiah as it pertains to two bracketed texts, e.g. Jer. 25:11–12 – Jer. 46:27–28 illustrate a regard of hope on the end of the Exile. Does the Masoretic Text (MT) have a different perspective on the idea of hope, or do both the MT and Septuagint (LXX) share a similar position on this? Moreover, this article attempts to characterise the claim of the MT versus the LXX and tries to understand these texts in light of the above-mentioned text-corpus in its earliest development, but also to foreground this idea of hope within a theological analysis of Jeremiah 29:1–32.

The Double Text of Jeremiah Revisited

2021 ◽  
pp. 113-128
Author(s):  
Alexander Rofé
Keyword(s):  
Hebrew Text ◽  
Church Fathers ◽  
Greek Translation ◽  
Masoretic Text ◽  
Book Of Jeremiah ◽  
The Church

From the time of the Church Fathers, it has been recognized that the Greek translation (LXX) of the book of Jeremiah is shorter than the received Hebrew text (MT). Modern assessments of this textual situation have viewed the LXX as between one-eighth and one-sixth shorter than the corresponding Masoretic text of the book of Jeremiah. Since manuscripts have been found at Qumran that seem to confirm the antiquity of the shorter LXX recension, many explanations for this editorial discrepancy have focused on the phenomenon of editorial expansion within the Masoretic tradition. This chapter presents a range of counter-evidence demonstrating that the LXX has been subjected to a sustained process of editorial concision.

scholarly journals The portrayal of Africa and Africans in the book of Jeremiah

2018 ◽  
Vol 52 (1) ◽  
Author(s):  
David T. Adamo
Keyword(s):  
Old Testament ◽  
Theological Method ◽  
The Bible ◽  
Masoretic Text ◽  
Book Of Jeremiah ◽  
Relationship Of ◽  
The Relationship ◽  
Unanimous Agreement

Since the 1980s, many Jeremianic scholars have spent much time on the study of the various contentious issues in order to resolve them. However, there has been no unanimous agreement yet. One of these contentious issues is the relationship of the prophet Jeremiah to ancient Africa and Africans which is the main focus of this article. The author of the book Jeremiah made references to Ancient Africa and Africans about 53 times in the Septuagint, and 67 times in the Masoretic Text. This indicates that the prophet Jeremiah is very familiar with ancient Africa and Africans. Using a historical–biographical and theological method of reading Jeremiah, this article examines the portrayal of ancient Africa and Africans in the book of Jeremiah. It is also part of an investigation of the African presence in the Old Testament which, to Africans, is an important moral and self–lifting scholarly exercise. It is also gratifying information in itself to know that Africa and Africans have participated in the drama of redemption which has not been recognised as such by either Eurocentric scholars or by the majority of Africentric scholars themselves. While in the Pentateuch references to Africa and Africans appear more than 577 times, in the Major Prophets there are about 180 references. What this means is that not only the author of the book of Jeremiah, but biblical authors in general are very familiar with ancient Africa and Africans, and deliberately took time to identify them. The continued recognition by scholars and non–scholars of Africa and African presence in the Bible has great implications for Christianity in Africa.

Jeremiah

2010 ◽  
Author(s):  
Marvin A. Sweeney ◽  
Shelley Birdsong
Keyword(s):  
Hebrew Bible ◽  
Standard Form ◽  
Dead Sea Scrolls ◽  
Dead Sea ◽  
Original Text ◽  
Masoretic Text ◽  
Divine Will ◽  
The Dead ◽  
Book Of Jeremiah

The Book of Jeremiah is the second of the major prophetic books of the Hebrew Bible, although Rabbinic tradition sometimes places it first following Kings and prior to Ezekiel due to its thematic focus on destruction (b. Baba Batra 14b–15a). It presents the words of the prophet, Jeremiah son of Hilkiah, who lived in Jerusalem during the reigns of the Judean kings, Josiah (640–609 bce), Jehoahaz (609 bce), Jehoiakim (609–598 bce), Jehoiachin (597 bce), and Zedekiah (597–587 or 586 bce). Jeremiah was a Levitical priest from Anathoth, who resided in Jerusalem during the last years of the kingdom of Judah. Major events during the period ascribed to Jeremiah include the outset of King Josiah’s reforms (c. 628 bce), the death of Josiah (609 bce), the Babylonian subjugation of Judah (605 bce), Nebuchadnezzar’s first deportation of Jews to Babylon (597 bce), the Babylonian destruction of Jerusalem (587–586 bce), and the assassination of Gedaliah (582 bce). Jeremiah interpreted the Babylonian subjugation of Jerusalem in 605 bce and the later destruction of Jerusalem in 587 or 586 bce as acts of punishment by YHWH, the G-d of Israel and Judah, for the people’s alleged failure to observe the divine will. Although the book of Jeremiah is largely concerned with destruction, it also holds out hope for the restoration of Israel and Jerusalem, especially in Jeremiah 30–33. The book appears in two very distinctive forms from antiquity. The Hebrew Masoretic text (MT) is the standard form of Jeremiah in Jewish Bibles, but the Greek Septuagint (LXX) form of the book is approximately one-eighth shorter and displays a very different arrangement of materials (e.g., the oracles concerning the nations in MT Jeremiah 46–51 appear following portions of Jeremiah 25 in the LXX form of the book). The Dead Sea Scrolls likewise include remnants of early Hebrew forms of both of these versions. Scholarly consensus maintains that both versions grew out of a common original text, although the issue is still debated.

Jer 25,1-14 im masoretischen und im alexandrinischen Text des Jeremiabuchs Ein Gespräch mit Shimon Gesundheit

2019 ◽  
Vol 69 (2) ◽  
pp. 277-306
Author(s):  
Hermann-Josef Stipp
Keyword(s):  
History Of The Book ◽  
Masoretic Text ◽  
History Of ◽  
Diachronic Analysis ◽  
Book Of Jeremiah

Abstract The article casts doubt on Shimon Gesundheit’s theory, published in this journal (VT 62 [2012] 29-57), that in the case of Jer 25,1-14—contrary to mainstream scholarly opinion—the Masoretic text form commands priority over the edition represented by the LXX. Even though Gesundheit’s approach is basically sound, his results fail to convince. The conclusions drawn from a diachronic analysis of the passage hold wider implications for the redaction history of the book of Jeremiah, the working philosophies of the ancient tradents of the book, and exegetical method in general.

scholarly journals Jeremia 52: Oordeel en hoop

2020 ◽  
Vol 63 (3) ◽  
pp. 278-290
Author(s):  
H. De Waard
Keyword(s):  
Masoretic Text ◽  
Theological Perspective ◽  
Book Of Jeremiah ◽  
And Function

This article examines the place and function of Jeremiah 52 in the book of Jeremiah, with a focus on the Masoretic text. It argues that the first part of Jeremiah 52, which describes the 587 BC fall of Jerusalem, shows how Jeremiah’s judgment oracles were fulfilled—pre-exilic Judah collapsed completely. The second part of the chapter, which describes the 561 BC release of King Jehoiachin, alludes to the book’s prophecies of hope for the exilic community in Babylon. From a biblical-theological perspective, this hope was partially realized in post-exilic Yehud; it has found and will find its full realization in the work of Christ.

Comparison of the Themes of Malaysian Friday Sermons Between the Year 2010 and 2015

2017 ◽  
Vol 6 (1) ◽  
pp. 212
Author(s):  
Muhammad ‘Aasim Asyafi’ie bin Ahmad ◽  
Mokhtar Bin Harun ◽  
Puspa Inayat binti Khalid ◽  
Mohd Ibrahim Shapiai ◽  
Md. Najib bin Ibrahim ◽  
...  
Keyword(s):  
Text Analysis ◽  
Corpus Linguistics ◽  
Kuala Lumpur ◽  
Text Corpus ◽  
Change Over Time ◽  
Text Corpora ◽  
The Difference ◽  
Over Time

One of the analyses used in the field of corpus linguistics is comparing the word occurrence from different text corpora. This technique can be used to identify how a certain discipline change over time through text analysis. In this study, the changes of the context of Malaysian Friday sermons are investigated. The text corpus was developed by taking the Friday sermons spoken in Kuala Lumpur mosques in the year 2015. A total of 52 sermons were used for the text corpus because there are a total of 52 Friday sermons in a year. The Malay text corpus was constructed by using PHP and MySQL, and only the top words spoken were inserted into the text corpus. This text corpus is then compared with a previously developed text corpus from 2010 Friday sermons. The new text corpus overlapped with the old text corpus by 82%. Analysis also shows the difference of semantic between 2010 and 2015 Friday sermons.

THE VALIDITY OF THE MASORETIC TEXT AS A BASIS FOR DIACHRONIC LINGUISTIC ANALYSIS OF BIBLICAL TEXTS: EVIDENCE FROM MASORETIC VOCALISATION

2017 ◽  
Vol 25 (2) ◽  
pp. 1064-1079
Author(s):  
Nili Samet
Keyword(s):  
Case Studies ◽  
Linguistic Analysis ◽  
Biblical Hebrew ◽  
Masoretic Text ◽  
The Feminine ◽  
Biblical Texts ◽  
The Difference ◽  
New Perspective ◽  
Historical Nature

The last decade has witnessed a lively scholarly debate regarding the diachrony of biblical Hebrew and the validity of the differentiation between CBH and LBH. Lately, two of the prominent challengers of the traditional views have criticised the diachronic school from a new perspective, arguing against the use of the Masoretic Text as a basis for the linguistic discussion. This paper seeks to establish the validity of the Masoretic Text as a basis for diachronic linguistic analysis from the angle of Tiberian vocalisation. Three case studies from the Book of Qoheleth are examined, each involving an LBH component whose existence in the text is revealed to us only through Masoretic vocalisation. The case studies include the assimilation of third aleph with third he participles; the use of the abstract nominal pattern qitlôn; and the feminine demonstrative ז ֹה .The case studies show that the Masoretes had preserved the difference between CBH and LBH pronunciations, although they were probably unaware of the historical nature of these different pronunciations and of their diachronic dimension. These findings testify to a strong and stable oral Masoretic tradition which accompanied the written one. Both were transmitted for many centuries, and they were, in many cases, precise to the extant they could reflect dialectological differences within Biblical Hebrew. The paper concludes with a comment regarding Masoretic anachronisms and their place in the overall picture of Masoretic traditions.

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