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Hierdie spel kan nie skerp afgespeel word op hierdie spelare. Jy kan dit eers speel wanneer jou cookies geaktiveer is en jy 'n kliënt van die webblad is. Ons het net een afspeler wat hierdie video sal help om te speel. Ons moet die afspeellink by die volgende URL opspoor: http://www.googletagmanager.com/ns. The installation of the viewer should take only a few seconds, but first you must download it. Open hierdie gedig op die webblad en voer die volgende regte teks in: Share | The Book of Jeremiah or simply "Jeremiah", is considered one of the major prophetic works in the Hebrew Bible, the Christian Old Testament and also in Islam. Modern scholars are beginning to recognize that two distinct texts have been combined into one book by later editors. It has been found that the final form of this combined text is at least several centuries later than any significant time gap would have existed between its two source texts. In this regard, the book has been called "a composite composed by two different authors." The book of Jeremiah may have been written in Babylon at sometime between 621 and 587 BCE. The Book of Jeremiah is included in the Christian biblical apocrypha, a literature that sometimes include texts from other recovered source texts. The Book of Jeremiah is unique among the combined works known as Ketuvim inasmuch as it appears to be a product of the Deuteronomistic reform movement in Israel and thus reflects an ideological polemic with regard to persons and persons practices in Judah centred on the person and practice of King Josiah (reigned c. 640–609 BCE) and certain scholars who followed his policies. The Book of Jeremiah consists of twenty-three chapters; all are attributed to Jeremiah ben-Hosiah, "son of Josiah" (Jeremiah 1:1). The deuteronomistic history can be defined as that history which is based on the theological perspective of the Book of Deuteronomy. The deuteronomistic history moves from Moses to Joshua, with the focus on Joshua as representative Jewish leader rather than Moses as the representative lawgiver, and it traces this "history" forward until at least the time of David. The movement is marked by a strong condemnation of any and every king who refused to follow God's law and who introduced foreign worship. The theme of resistance to God's law, which dominates the introduction and first half of the book, is expressed throughout in terms of exilic and post-exilic events. The second half dwells much more on the future, when Israel will continue to fail to live by her laws. Thus, much is made in this section of God's anger at Nebuchadnezzar II; chapters 36-37 describe his destruction of Jerusalem (586 BCE); chapters 38–39 refer to the exile (538 BCE) before describing the restoration under Cyrus (the Persian conqueror). cfa1e77820
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