Jonah's downward "descent" of disobedience leads him to the brink of Sheol as he is engulfed by the waters of chaos.35 Jonah suffers because he has rejected his prophetic commission and refuses to speak the word of Yahweh, while Jeremiah suffers because of his faithfulness to his prophetic commission and the compulsion to proclaim the word of Yahweh that he cannot escape (cf. Jer 20:7-9). In fact, the suffering of Jeremiah recalls that of the faithful "Suffering Servant" in Isaiah.36 The Isaianic Servant and the prophet Jeremiah are beaten, shamed, and then vindicated (Isa. 50:4-9; Jer. 20:7-12).
As Genesis progresses, Joseph is able to reunite with Jacob, and his brothers. Joseph forgave his brothers, and even invited them to remain with him in Egypt. Joseph never gave up hope even after being put in a tough situation. Joseph did all his work, and still prayed to god, and was blessed enough to not live a life that the average slave did. Joseph had a family, a home, and was able to support his family through hard work.
In Chapter 43 of Second Isaiah, the prophet argues that “even when proper sacrifices have been offered, they have not been satisfying because of other iniquities” (Ackerman 1016). The people of Israel believe that if they do everything they can to make sure that their sacrifices are worthy and appropriate, God will accept them. However, Isaiah points out that the behavior and actions beneath the sacrifice will not be ignored. Similarly, in Chapter 58 of Third Isaiah, the Lord speaks to the prophet and seeks to define what is considered false and true worship. According to the book of Third Isaiah, “The Lord rejects fasting that is accompanied by oppression (v.3) and strife (v.4).” (Ackerman 1037).
First, Jeremiah is disconnected from the society he criticizes because of his divine appointment; thus, he lacks the understanding of the commoners that Socrates possesses. Second, Jeremiah's prophecy foretells an undesirable future and is delivered in a condescending manner that can provoke anger in others. To put it another way: if Socrates's strategy
It is accepted that King Ahasuerus is the Persian king Xerxes I, who ruled from 486-465 BCE (Littman 145). However, this poses problems as it is known who Xerxes was, what he did, and who he married. Records say that Xerxes was married to a woman named Amestris, and there are no records of a Vashti or an Esther (Littman 146). The story portrayed in Esther explains the origin for the holiday Purim. However, it is likely that the story is metaphorical, and the holiday was adopted from the Babylonian New Year, which celebrates the gods Marduk and Ishtar’s victory against neighboring gods (Littman 147).
John Smith thought that a common ritual for the tribe was actually a vicious attack (J.A. Leo Lemay). In the ritual, a Pocahontas pretended to save John Smith as a way of welcoming him into the tribe. Smith told his account of this story in “General History.” He only assumed that the emperor was trying to kill him. Smith misunderstood what the whole ritual meant (J.A.
The Babylonian Empire’s government structure and the policies that the rulers put forth affected the culture, economy, and lifestyle of its people. The Babylonian Empire was very strong because of its firm and effective government. Although the rulers of Babylonia were emperors, they didn’t always acts like tyrants or dictators, but rather worked to preserve order and peace throughout
Jeremiah is deeply connected to the people, despite his disconnect to them due to persecution and overall dislike. However, it is only with genuine care for the wellbeing of the people that Jeremiah is willing to voice warnings from God; after all, if he had not cared, it would not be rational to involve himself in their affairs. On the other hand, Zwingli's thoughts were heavily supported by the people but were directed towards the betterment of the Church. Zwingli's alienation is better described as a mental state that distance him away from the Catholic Church to allow him to criticize its practice. While Zwingli's motivations for his criticism is more multifaceted (e.g., inspiration from Luther, devotion to the Word of God), he echoes Jeremiah in launching an argument against something he cares immensely about: the Church.
And after all, the priests and Jewish leaders were mainly responsible for the death of Jesus just like the tenants killing the son. It is evident that the son represents Jesus, especially when the landowner says he will send his only beloved son which parallels Isaiah 5:1, Matthew 3:17, and Colossians 1:13. From this, one can see the special relation between God and Jesus, the son. Additionally, the servants are Moses and the prophets. The killing of the servants parallels the killing of the prophets like Jezebel killing the Lord’s prophets in 1
Once again, he asks what he has to do with Tirzah, representing the mortality that is born from the original sin, if the death of Jesus set him free from this through redeeming mankind. Through relating mortality, as it was created by the original sin committed by Adam and Eve, to both the Last Judgment and the Jesus’ sacrifice for man’s redemption, it could be argued that the speaker establishes that he