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Resumen
- La Biblia no da la edad exacta de Jeremías cuando Dios lo llamó, solo que él se sentía demasiado joven y la palabra hebrea “na’ar” utilizada podría indicar un rango desde niño hasta adulto joven.
- Los estudiosos interpretan “soy solo un joven” como una expresión de la humildad e insuficiencia de Jeremías, sugiriendo que probablemente estaba en su adolescencia o principios de los veinte, pero la edad es flexible.
- No había una edad establecida para que los profetas comenzaran; las normas culturales podrían sugerir finales de los veinte, pero excepciones como Samuel y Moisés muestran que el llamado de Dios puede llegar a cualquier edad.
- Espiritualmente, la historia de Jeremías muestra que Dios ve potencial más allá de la edad, enfatizando la fidelidad sobre las limitaciones percibidas y fomentando la apertura a ser llamado en cualquier etapa de la vida.
Bibliografía (Haga clic para mostrar)
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. LeguÃÂa’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. LeguÃÂa’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.
