كم كان عمر إرميا عندما سمع دعوة الله؟

فريق Christian Pure

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ملخص

  • لا يذكر الكتاب المقدس عمر إرميا الدقيق عندما دعاه الله، بل يذكر فقط أنه شعر بأنه صغير جداً، وأن الكلمة العبرية "نعر" المستخدمة قد تشير إلى نطاق يتراوح بين طفل وشاب.
  • يفسر العلماء عبارة "إنني ولد" كتعبير عن تواضع إرميا وشعوره بعدم الكفاءة، مما يشير إلى أنه كان على الأرجح في سن المراهقة أو أوائل العشرينيات، لكن العمر مرن.
  • لم يكن هناك عمر محدد للأنبياء للبدء؛ قد تشير المعايير الثقافية إلى أواخر العشرينيات، لكن استثناءات مثل صموئيل وموسى تظهر أن دعوة الله يمكن أن تأتي في أي عمر.
  • روحياً، تظهر قصة إرميا أن الله يرى إمكانات تتجاوز العمر، مؤكداً على الإخلاص فوق القيود المتصورة ومشجعاً على الانفتاح لتلقي الدعوة في أي مرحلة من مراحل الحياة.

How Old Was Jeremiah When God Called Him To Be A Prophet (Jeremiah’S Call)? What does the Bible specifically say about Jeremiah’s age when he was called? Let us turn our attention to the Scriptures. The book of Jeremiah offers us a glimpse into the prophet’s calling. Yet, we must approach this text with humility and care. The Bible does not give us a precise age for Jeremiah at his calling. This may surprise us. We often seek exact details.…

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قائمة المراجع (انقر للعرض)

Anderson, B. W. (2000). The Bible in a Postmodern Age. Horizons in Biblical Theology, 22, 1–16.

Asikainen, S. (2020). The Masculinity of Jeremiah. Biblical Interpretation, 28, 34–55.

Atasoy, S., Tables, Peutingeriana, Tomis, Avram, A., Times, P.-R., Ajara, Turkey, Çalişkan, H., AmisosSamsun, Excavations, Erol, A., Amastris, Çam, F., Bora, A., Inscriptions, Paphlagonia, Höyük, District, Z., & Museum, S. (2019). Settlements and Necropoleis of the Black Sea and its Hinterland in Antiquity.

Bakon, S. (2014). And He Called by the Name of the Lord.

Chakraborty, R. (2022). Crime and punishment: Re-reading Agatha Christie’s novel murder on the orient express. International Journal of Advanced Academic Studies.

Collins, P. (2014). Jeremiah Francis O’Flynn 1786-1831.

Dagicour, O. (2014). Political Invention in the Andes: The Peruvian Case. An Essay on President Augusto B. Leguía’s Strategies and Practices of Power during the Oncenio, 1919–1930. Jahrbuch Für Geschichte Lateinamerikas – Anuario de Historia de America Latina, 51, 59–86.

Howard, M. A. (2019). Book Review: Characters and Characterization in Luke-Acts. Biblical Theology Bulletin, 49, 174–175.

Jacobsen, D. (2020). Promissory Narration: Toward a Revised Narrative Homiletic in an Age of Identities. 45.

Janzen, J., & Seminary, C. (2016). Paul’s Robust Conscience and His Thorn in the Flesh.

Landow, G. (2014). Charles LaPorte The Victorian Poets and the Changing Bible. Modern Philology, 111, E369–E374.

Morgan, D. (2019). Allan J. McNicol, The Persistence of God’s Endangered Promises: The Bible’s Unified Story. Theology, 122, 73–74.

Press, G. A. (2008). Plato’s Dialogues One by One. A Structural Interpretation (review). Journal of the History of Philosophy, 27, 462–464.

Russ-Fishbane, E. (2014). Sidney H. Griffith. The Bible in Arabic: The Scriptures of the People of the Book in the Language of Islam . Princeton: Princeton University Press, 2013. 255 pp. AJS Review, 38, 453–455.

Staggs, S. T. (2023). Calvinists and Indians in the Northeastern Woodlands.

Tamási, B. (2014). Apocryphon of Jeremiah C from Qumran: Rewritten Prophetic Text or Something Else? 203–219.

Verhoeven, T. (2018). The Bible Wars: Religion, Morality, and Schools in an International Age. Secularists, Religion and Government in Nineteenth-Century America.

Zwiep, A. (2016). Bible Hermeneutics from 1950 to the Present: Trends and Developments. 933–1008.

Anderson, B. W. (2000). The Bible in a Postmodern Age. Horizons in Biblical Theology, 22, 1–16.

Asikainen, S. (2020). The Masculinity of Jeremiah. Biblical Interpretation, 28, 34–55.

Atasoy, S., Tables, Peutingeriana, Tomis, Avram, A., Times, P.-R., Ajara, Turkey, Çalişkan, H., AmisosSamsun, Excavations, Erol, A., Amastris, Çam, F., Bora, A., Inscriptions, Paphlagonia, Höyük, District, Z., & Museum, S. (2019). Settlements and Necropoleis of the Black Sea and its Hinterland in Antiquity.

Bakon, S. (2014). And He Called by the Name of the Lord.

Chakraborty, R. (2022). Crime and punishment: Re-reading Agatha Christie’s novel murder on the orient express. International Journal of Advanced Academic Studies.

Collins, P. (2014). Jeremiah Francis O’Flynn 1786-1831.

Dagicour, O. (2014). Political Invention in the Andes: The Peruvian Case. An Essay on President Augusto B. Leguía’s Strategies and Practices of Power during the Oncenio, 1919–1930. Jahrbuch Für Geschichte Lateinamerikas – Anuario de Historia de America Latina, 51, 59–86.

Howard, M. A. (2019). Book Review: Characters and Characterization in Luke-Acts. Biblical Theology Bulletin, 49, 174–175.

Jacobsen, D. (2020). Promissory Narration: Toward a Revised Narrative Homiletic in an Age of Identities. 45.

Janzen, J., & Seminary, C. (2016). Paul’s Robust Conscience and His Thorn in the Flesh.

Landow, G. (2014). Charles LaPorte The Victorian Poets and the Changing Bible. Modern Philology, 111, E369–E374.

Morgan, D. (2019). Allan J. McNicol, The Persistence of God’s Endangered Promises: The Bible’s Unified Story. Theology, 122, 73–74.

Press, G. A. (2008). Plato’s Dialogues One by One. A Structural Interpretation (review). Journal of the History of Philosophy, 27, 462–464.

Russ-Fishbane, E. (2014). Sidney H. Griffith. The Bible in Arabic: The Scriptures of the People of the Book in the Language of Islam . Princeton: Princeton University Press, 2013. 255 pp. AJS Review, 38, 453–455.

Staggs, S. T. (2023). Calvinists and Indians in the Northeastern Woodlands.

Tamási, B. (2014). Apocryphon of Jeremiah C from Qumran: Rewritten Prophetic Text or Something Else? 203–219.

Verhoeven, T. (2018). The Bible Wars: Religion, Morality, and Schools in an International Age. Secularists, Religion and Government in Nineteenth-Century America.

Zwiep, A. (2016). Bible Hermeneutics from 1950 to the Present: Trends and Developments. 933–1008.

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