RELIGIOUS ENCYCLOPEDIA
Jennings Jeremiah
objects, human and animal. Other syntactical devices have been proposed with the object of getting rid of the sacrifice of a human being, but they all fail in view of the fact that the verb used in the passage (he'elah) is that employed in the technical language of the ritual for sacrifice. Moreover, human sacrifice is involved in the whole story; only thus can be explained the despair of the father and the grief of the daughter; and the celebration itself finds no adequate ground short of the actual sacrifice of the maiden. In anti-prophetic circles human sacrifice was not unknown (Jer. xxxii. 35); indeed, within the prophetic circle itself the idea was not absolutely strange (Gen. xxii.). That the words of Jephthah's vow involve that he thought only of a human being and must therefore have reckoned upon the possibility of the victim being his daughter is rightly characterized by Reuss as " detestable." But the idea of human sacrifice lay in the background of the Yahweh-religion, and in later times under foreign influence the
practise broke out in opposition to the prophetic teaching. (F. Buhl.)
Bibliography: The best discussion is in the Commentary on Judges by G. F. Moore, with which should be compared the treatment in the Commentaries of Studer, Keil, Cassel, Bertheau, Harvey, Oettli and Budde, as mentioned under Judges, and that in the standard works on the History of Israel, mentioned under Ahab. Consult further: E. W. Hengstenberg, Einleitung in das A. T„ iii. 127, Berlin, 1839, Eng. transl., Edinburgh, 1847-48; K. A. Auberlen, in TSK, 1860, pp. 540 sqq.; E. Reuss, Geschichte der heiligen Schriften A. T., Brunswick, 1874, Eng. transl., Boston, 1884; I. Goldziher, Der Mythus bei den Hebraern, pp. 113 sqq., Leipsic, 1876; A. Kuenen, Historisch-kritisch Onderzoek, i. 349, Leyden, 1885; J. Wellhausen, Komposition des Hexateuchs, pp. 228-229, Berlin, 1889; K. Budde, Richter und Samuel, pp. 125 sqq., Giessen, 1890; M. Kohler, Biblische Geschichte des Alten Bundes, ii. 1, p. 100; H. Schultz, O. T. Theology. London, 1892; W. Frankenberg, Die Komposition des deuteronomischen Richterbuches, Marburg, 1895; A. Kamphausen, Das Verhaltnis des Menschenopfers zur israelitischen Religion, pp. 46 sqq., Bonn, 1896; E. Sellin, Beitrage zur israelitischen und judischen Religion, i. 200 sqq., Leipsic, 1896; DB, ii. 567-568; EB, ii. 2359-62; JE, vii. 94-95.
1. The Prophet.
Family and Social Connections
(§D. His Life and Times (§ 2). Literature Ascribed to Jeremiah (§3). II. The Book of the Prophet Jeremiah. 1. The Contents.
JEREMIAH, jer"e-moi'a.
Chapters i.-x. (§ 1). Chapters xi.-xvii. (§ 2). Chapters xviii.-xxix. (§ 3). Chapters xxx.-lii. (§ 4). 2. The Composition.
The Groundwork and its Expansion
(§1). The Greek and the Hebrew Text (§2).
3. The Importance of the Book. III. The Lamentations of Jeremiah. Names, Place in the Canon (§ 1). The Artistic Form (§ 2). Traditional View of Authorship
(§3). Arguments Concerning Jeremianic Origin (§ 4).
I. The Prophet: The name (Hebr. Yirmeyahu or
Yirmeyah; Gk. leremias) is borne not only by the
prophet, but also by the father-in-law
1. Family of King Josiah (II Kings xxiii. 31), by
and *>°clal a Rechabite (Jer. xxxv. 3), by a priest
tions " °^ *^e t"ne °^ Nehemiah (Neh. x. 3) and by persons in the Chronicler's tables (I Chron. v. 24, xii. 4, 10, 13). In spite of his importance the prophet is seldom mentioned in the Old Testament outside of his book (II Chron. xxxv. 25, xxxvi. 12, 21, 22; Ezra i. 1; Dan. ix. 2), which remains the principal and quite full source for knowledge of his life. According to this source Jeremiah was of priestly lineage from the little city of Anathoth, 3 m. north of Jerusalem (i. 1), a son of Hilkiah (i. 1), and nephew of Shallum (xxxii. 7). A possible relationship to Abiathar is suggested by I Kings ii. 26, but the identity of his father with the Hilkiah of II Kings xxii. is improbable. His known history begins in the thirteenth year of Josiah (626 B.C.), when he was called to the prophetic office (i. 6). His position regarding sacrifice (vii. 22) is against the supposition that he acted as a priest. Notwithstanding the hatred aroused among the people of Anathoth by his preaching, he exercised his rights there (xi. 21, xxxii. 8, xxxvii. 12), though his duties as prophet were performed at the capital. From xvi. 2 it seems probable that he was unmarried.
Jeremiah lived in critical times. Five years after his call the law book was found which caused the Josianic reformation, to which his words in chap, xi. apply. But little is known, however, of his work under Josiah, though of his activities under Jehoiakim (q.v.) more is told. Jehoiakim was not
of a nature to respond to prophetic ideals, being a brutal despot wrapped up his building-projects (xxii. 13-19). The prophet denounced 2. His jn hjs addresses the heathen and un- ~? and e£njcai influences protected by the princes, and at the time of the battle of Carchemish appeared with a prophetic program which aroused against him the bitterest hate. At the beginning of the king's reign an address in the court of the temple foretelling the fate of that structure incensed priests, prophets, and people (vii., xxvi.), and in 605 he gave definite form to this, pointing to the Chaldeans as the people into whose power Judah was to fall, and had Baruch commit it to writing. This was brought to the king, who tore it into pieces and threw it into the fire (xxxvi) . The events of succeeding years proved the justification of Jeremiah, though they caused him, in his love for his people, the deepest suffering. Jehoiakim had become the vassal of the Chaldean king, but soon began to intrigue against him, relying on the power of Egypt, thus causing a Chaldean attack which was the beginning of the end, and his successor Jeconiah, with the best of the people, was carried away to Babylon (597 B.C.). The new king, Zedekiah, was not so hostile to Jeremiah, and indeed twice saved his life, in spite of the court party which wished to continue the policy of Jehoiakim. Jeremiah was opposed also by false prophets, who predicted speedy restoration of power, and reliance on Egypt was encouraged. After this, the final revolt broke out in the breach of Zedekiah's oath and Nebuchadrezzar's army came against Jerusalem. When Zedekiah applied for counsel to Jeremiah, the latter advised uncon-
Jeremiah