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Resumo
- A Bíblia não indica a idade exata de Jeremias quando Deus o chamou, apenas que ele se sentia demasiado jovem e que a palavra hebraica “na’ar” utilizada pode indicar um intervalo desde criança até jovem adulto.
- Os estudiosos interpretam “sou apenas um jovem” como uma expressão da humildade e inadequação de Jeremias, sugerindo que ele estaria provavelmente na adolescência ou no início da idade adulta, mas a idade é flexível.
- Não havia uma idade definida para os profetas começarem; as normas culturais poderiam sugerir o final da casa dos vinte anos, mas exceções como Samuel e Moisés mostram que o chamamento de Deus pode ocorrer em qualquer idade.
- Espiritualmente, a história de Jeremias mostra que Deus vê potencial para além da idade, enfatizando a fidelidade sobre as limitações percebidas e encorajando a abertura para ser chamado em qualquer fase da vida.
Bibliografia (Clique 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.
