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耶利米书 26

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1 犹大王约西亚的儿子约雅敬登基的时候,有这耶和华临到耶利米说:

2 耶和华如此:你站在耶和华殿的院内,对犹大众城邑的人,就是到耶和华殿礼拜的,我所吩咐你的一切,一不可删减。

3 或者他们肯从,各回头离开恶道,使我後悔不将我因他们所行的恶,想要施行的灾祸降与他们。

4 你要对他们耶和华如此:你们若不从我,不遵行我设立在你们面前的律法,

5 我从起来差遣到你们那着去我仆人先知(你们还是没有从),

6 我就必使这殿如示罗,使这城为上万国所咒诅的。

7 耶利米耶和华殿中的这些祭司先知与众民都见了。

8 耶利米完了耶和华所吩咐他对众人的一切话,祭司先知与众民都来抓住他,:你必要

9 你为何托耶和华的名预言,这殿必如示罗,这城必变为荒场无人居住呢?於是众民都在耶和华的殿中聚集到耶利米那着。

10 犹大的首领见这事,就从王宫上到耶和华的殿,耶和华殿的新门口

11 祭司先知对首领和众民:这是该死的;因为他预言攻击这城,正如你们亲耳所见的。

12 耶利米就对众首领和众民耶和华差遣我预言,攻击这殿和这城,你们所见的这一切

13 现在要改正你们的行动作为,耶和华─你们的话,他就必後悔,不将所说的灾祸降与你们。

14 至於我,我在你们中,你们眼看何为善,何为正,就那样待我罢!

15 但你们要确实地知道,若把我治死,就使无辜人的血归到你们和这城,并其中的居民了;因为耶和华实在差遣我到你们这着来,将这一切传与你们耳中。

16 首领和众民就对祭司先知:这是不该死的,因为他是奉耶和华我们的名向我们说话

17 国中的长老就有几个人起来,对聚会的众民

18 犹大王希西家的日子,有摩利沙人弥迦对犹大众人预言:万军之耶和华如此:锡安必被耕种像一块田;耶路撒冷必变为乱堆;这殿的必像丛林的处。

19 犹大王希西家和犹大众人岂是把他治死呢?希西家岂不是敬畏耶和华、恳求他的恩麽?耶和华就後悔,不把自己所说的灾祸降与他们。若治死这人,我们就作了恶,自害己命。

20 (又有一个耶和华的预言,是基列耶琳示玛雅的儿子乌利亚,他照耶利米的一切预言,攻击这城和这

21 约雅敬王和他众勇士、众首领见了乌利亚的,王就想要把他治死。乌利亚见就惧,逃往埃及去了。

22 约雅敬王便打发亚革波的儿子以利拿单,带领几个人往埃及去。

23 他们就从埃及将乌利亚,送到约雅敬王那里;王用刀杀了他,把他的尸首抛在平民的坟地中。)

24 然而,沙番的儿子亚希甘保护耶利米,不交在百姓的中治死他。

   

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The idea of a "prophet" is very closely tied to the idea of the Bible itself, since the Bible was largely written by prophets. At a lower level, prophets represent people who teach from the Bible. At a higher level, they represent the Lord as He reveals himself through the Bible. Viewed in a abstract way, prophets represent the holy parts of the Bible themselves, and also represent doctrine drawn from the Bible. The reason we say "largely written by prophets" and "the holy parts of the Bible" is that not all of the books currently included in the Bible have a complete and continuous internal sense. Some -- like Job, Ruth, and Song of Solomon -- are wonderful literary pieces that got included, but which lack the systematic meanings for words and phrases. Others -- the Acts and Epistles, primarily -- are really doctrinal works, the first attempt by others to extract meaning from Jesus' life and words.