More Evidence of “BLACKS IN THE HOLY BIBLE!!!” PART THREE Continues…
More Evidence of “BLACKS IN THE HOLY BIBLE!!!” PART THREE Continues…
Here’s a little historical background about Jeremiah. The background to Jeremiah is briefly described in the superscription to the book: Jeremiah began his prophetic mission in the thirteenth year of king Josiah (about 627 BCE) and finished in the eleventh year of king Zedekiah (586), "when Jerusalem went into exile in the sixth month." During this period, Josiah reformed the Judahite religion, Babylon destroyed Assyria, Egypt briefly imposed vassal status on Judah, Babylon defeated Egypt and made Judah a Babylonian vassal (605), Judah revolted but was subjugated again by Babylon (597), and Judah revolted once more. This revolt was the final one: Babylon destroyed Jerusalem and its Temple and exiled its king and many of the leading citizens in 586, ending Judah's existence as an independent or quasi-independent kingdom and inaugurating the Babylonian exile.
In The Book of Jeremiah
The Book of Jeremiah (Hebrew: abbreviated Jer. or Jerem. in citations) is the second of the Latter Prophets in the Hebrew Bible, and the second of the Prophets in the Christian Old Testament. The superscription at chapter 1:1–3 identifies it as "the words of Jeremiah son of Hilkiah," and places the prophet historically from the reforms of king Josiah in 627 BC through to the assassination of the Babylonian-appointed governor of Judah in 582. Of all the prophets, Jeremiah comes through most clearly as a person, ruminating to his scribe Baruch about his role as a servant of God with little good news for his audience.
Jeremiah is written in a very complex and poetic Hebrew (apart from verse 10:11, curiously written in Biblical Aramaic). It has come down in two distinct though related versions, one in Hebrew, the other known from a Greek translation. Scholars have had differing opinions as to how to reconstruct the historical aspects of the Book of Jeremiah due to the differences each version contains when compared with each other. The book is a representation of the message and significance of the prophet substantially intended for the Jews in Babylonian exile: its purpose is to explain the disaster as God's response to Israel's pagan worship: the people, says Jeremiah, are like an unfaithful wife and rebellious children: their infidelity and rebelliousness make judgement inevitable, although restoration and a new covenant are foreshadowed.
Jeremiah 8:21 For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.
Jeremiah 14:2 Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up.
More evidence of The Bible Blackness.
In The Book of Job
The Book of Job is a very interesting book The Book in Hebrew: is one of the Writings (Ketuvim) of the Hebrew Bible, and the first poetic book in the Christian Old Testament Addressing the theme of God's justice in the face of human suffering – or more simply, "Why do the righteous suffer?" it is a rich theological work setting out a variety of perspectives. It has been widely and often extravagantly praised for its literary qualities, with Alfred, Lord Tennyson calling it "the greatest poem of ancient and modern times”. Job 30:30 My skin is black upon me, and my bones are burned with heat.
As we take a look at The Book of Lamentations The Book of Lamentations (Hebrew: from its incipit meaning "how") is a collection of poetic laments for the destruction of Jerusalem. In the Hebrew Bible it appears in the Ketuvim ("Writings"), beside the Song of Songs, Book of Ruth, Ecclesiastes and the Book of Esther (the Megilloth or "Five Scrolls"), although there is no set order; in the Christian Old Testament it follows the Book of Jeremiah, as the prophet Jeremiah is its traditional author. Lamentations 5:10 Our skin was black like an oven because of the terrible famine.
Note: This author is talking about self which is not Caucasian because I know from film clips of the Jewish people who was starving to death in concentration camps in Germany, their skin turned a pale white and not black, by starvation.
In The Book of Song of Solomon
Scripturally, the Song of Songs is unique in its celebration of s*xual love. It gives "the voices of two lovers, praising each other, yearning for each other, proffering invitations to enjoy". The two are in harmony, each desiring the other and rejoicing in s*xual intimacy; the women (or "daughters") of Jerusalem form a chorus to the lovers, functioning as an audience whose participation in the lovers' erot*c encounters facilitates the participation of the reader.
In modern Judaism, the Song is read on the Sabbath during the Passover, which marks the beginning of the grain harvest as well as commemorating the Exodus from Egypt. Jewish tradition reads it as an allegory of the relationship between God and Israel. Christian tradition, in addition to appreciating the literal meaning of a romantic song between man and woman, has read the poem as an allegory of Christ (the bridegroom) and his Church (the bride).
Song of Solomon 1:5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. 1:6 Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.
I can’t express the FACT enough that The Holy Bible is talking directly to you, Black American, who are the seed, the off-spring, the blood-line, the descendants of The original Hebrew Israelite but more than anything, for you to do the research for yourself.
Here’s a little historical background about Jeremiah. The background to Jeremiah is briefly described in the superscription to the book: Jeremiah began his prophetic mission in the thirteenth year of king Josiah (about 627 BCE) and finished in the eleventh year of king Zedekiah (586), "when Jerusalem went into exile in the sixth month." During this period, Josiah reformed the Judahite religion, Babylon destroyed Assyria, Egypt briefly imposed vassal status on Judah, Babylon defeated Egypt and made Judah a Babylonian vassal (605), Judah revolted but was subjugated again by Babylon (597), and Judah revolted once more. This revolt was the final one: Babylon destroyed Jerusalem and its Temple and exiled its king and many of the leading citizens in 586, ending Judah's existence as an independent or quasi-independent kingdom and inaugurating the Babylonian exile.
In The Book of Jeremiah
The Book of Jeremiah (Hebrew: abbreviated Jer. or Jerem. in citations) is the second of the Latter Prophets in the Hebrew Bible, and the second of the Prophets in the Christian Old Testament. The superscription at chapter 1:1–3 identifies it as "the words of Jeremiah son of Hilkiah," and places the prophet historically from the reforms of king Josiah in 627 BC through to the assassination of the Babylonian-appointed governor of Judah in 582. Of all the prophets, Jeremiah comes through most clearly as a person, ruminating to his scribe Baruch about his role as a servant of God with little good news for his audience.
Jeremiah is written in a very complex and poetic Hebrew (apart from verse 10:11, curiously written in Biblical Aramaic). It has come down in two distinct though related versions, one in Hebrew, the other known from a Greek translation. Scholars have had differing opinions as to how to reconstruct the historical aspects of the Book of Jeremiah due to the differences each version contains when compared with each other. The book is a representation of the message and significance of the prophet substantially intended for the Jews in Babylonian exile: its purpose is to explain the disaster as God's response to Israel's pagan worship: the people, says Jeremiah, are like an unfaithful wife and rebellious children: their infidelity and rebelliousness make judgement inevitable, although restoration and a new covenant are foreshadowed.
Jeremiah 8:21 For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.
Jeremiah 14:2 Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up.
More evidence of The Bible Blackness.
In The Book of Job
The Book of Job is a very interesting book The Book in Hebrew: is one of the Writings (Ketuvim) of the Hebrew Bible, and the first poetic book in the Christian Old Testament Addressing the theme of God's justice in the face of human suffering – or more simply, "Why do the righteous suffer?" it is a rich theological work setting out a variety of perspectives. It has been widely and often extravagantly praised for its literary qualities, with Alfred, Lord Tennyson calling it "the greatest poem of ancient and modern times”. Job 30:30 My skin is black upon me, and my bones are burned with heat.
As we take a look at The Book of Lamentations The Book of Lamentations (Hebrew: from its incipit meaning "how") is a collection of poetic laments for the destruction of Jerusalem. In the Hebrew Bible it appears in the Ketuvim ("Writings"), beside the Song of Songs, Book of Ruth, Ecclesiastes and the Book of Esther (the Megilloth or "Five Scrolls"), although there is no set order; in the Christian Old Testament it follows the Book of Jeremiah, as the prophet Jeremiah is its traditional author. Lamentations 5:10 Our skin was black like an oven because of the terrible famine.
Note: This author is talking about self which is not Caucasian because I know from film clips of the Jewish people who was starving to death in concentration camps in Germany, their skin turned a pale white and not black, by starvation.
In The Book of Song of Solomon
Scripturally, the Song of Songs is unique in its celebration of s*xual love. It gives "the voices of two lovers, praising each other, yearning for each other, proffering invitations to enjoy". The two are in harmony, each desiring the other and rejoicing in s*xual intimacy; the women (or "daughters") of Jerusalem form a chorus to the lovers, functioning as an audience whose participation in the lovers' erot*c encounters facilitates the participation of the reader.
In modern Judaism, the Song is read on the Sabbath during the Passover, which marks the beginning of the grain harvest as well as commemorating the Exodus from Egypt. Jewish tradition reads it as an allegory of the relationship between God and Israel. Christian tradition, in addition to appreciating the literal meaning of a romantic song between man and woman, has read the poem as an allegory of Christ (the bridegroom) and his Church (the bride).
Song of Solomon 1:5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. 1:6 Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.
I can’t express the FACT enough that The Holy Bible is talking directly to you, Black American, who are the seed, the off-spring, the blood-line, the descendants of The original Hebrew Israelite but more than anything, for you to do the research for yourself.
As we take a look at The Book of Lamentations The Book of Lamentations (Hebrew: from its incipit meaning "how") is a collection of poetic laments for the destruction of Jerusalem. In the Hebrew Bible it appears in the Ketuvim ("Writings"), beside the Song of Songs, Book of Ruth, Ecclesiastes and the Book of Esther (the Megilloth or "Five Scrolls"), although there is no set order; in the Christian Old Testament it follows the Book of Jeremiah, as the prophet Jeremiah is its traditional author. Lamentations 5:10 Our skin was black like an oven because of the terrible famine.
Note: This author is talking about self which is not Caucasian because I know from film clips of the Jewish people who was starving to death in concentration camps in Germany, their skin turned a pale white and not black, by starvation.