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Résumé
- La Bible ne donne pas l'âge exact de Jérémie lorsque Dieu l'a appelé, seulement qu'il se sentait trop jeune et que le mot hébreu « na'ar » utilisé pourrait indiquer une tranche allant de l'enfant au jeune adulte.
- Les érudits interprètent « Je ne suis qu'un enfant » comme une expression de l'humilité et du sentiment d'inadéquation de Jérémie, suggérant qu'il était probablement dans son adolescence ou au début de la vingtaine, mais l'âge est flexible.
- Il n'y avait pas d'âge défini pour commencer le ministère prophétique ; les normes culturelles pouvaient suggérer la fin de la vingtaine, mais des exceptions comme Samuel et Moïse montrent que l'appel de Dieu peut survenir à tout âge.
- Spirituellement, l'histoire de Jérémie montre que Dieu voit un potentiel au-delà de l'âge, mettant l'accent sur la fidélité plutôt que sur les limites perçues et encourageant l'ouverture à être appelé à n'importe quelle étape de la vie.
Bibliographie (cliquer pour afficher)
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.
