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Literary analysis of two kinds
Literary analysis of two kinds
Literary analysis of two kinds
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We often read stories in the Bible without taking the historical context into consideration. As a result, we become unaware of the story’s historical validity. In some cases, stories are used to share a moral concept, or used as a tool to teach a lesson. The Book of Jonah is an example that will be used to determine if this particular story describes an accurate recount of history, or if it teaches the readers a lesson. In the Book of Jonah, Jonah (the prophet) is instructed to go to a pagan city (Nineveh) to preach to the Ninevites, hoping that they will repent for their sins. However, he challenges God and travels to Tarshish instead. Jonah receives consequences for his actions and Nineveh is eventually forgiven by God. Although the story of Jonah appears to entail a historically accurate event on the surface, it is, however, used to teach a lesson that God is the ultimate decider of who is worthy of forgiveness. Analyzing the historical context, explicating the verses of the book, and interpreting the book as a whole will allow a clearer understanding of the true purpose of the Book of Jonah, which is to convey a satirical story with a very important lesson.
The Book of Jonah is dated between 783 and 745 B.C. and takes place in an ancient Assyrian city, Nineveh. During this particular time, the Assyrians were aggressive and often had internal conflicts which had a bit of a change in its rulers. However time after time, the Assyrians nevertheless “retrenched itself in its old evil ways” (Judisch 154). The Assyrians would intimidate and fear the Israelites, making it easier for Jonah to not care about the city of Nineveh when God instructed him to help preach to the Assyrians. Nineveh was accused of evils and the Ninevites were ...
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Bolin, Thomas M. "Should I Not Also Pity Nineveh?" Divine Freedom in the Book of Jonah." Journal for the Study of the Old Testament 67 (1995): 109-120. ATLA Religion Database with ATLASerials. Web. 15 Nov. 2013.
Cosby, Michael R. Interpreting Biblical Literature: An Introduction to Biblical Studies. Grantham: Stony Run, 2009. 120-25. Print.
Judisch, Douglas. "The Historicity of Jonah." Concordia Theological Quarterly 63.2 (1999): 144-157. ATLA Religion Database with ATLASerials. Web. 14 Nov. 2013.
Limburg, James. Jonah: A Commentary. Louisville: Westminster/John Knox, 1993. Print.
Martin, Hugh. An Exposition of Jonah. Lafayette: Associated and Authors, 2001. Print.
Walton, John H. "The Object Lesson of Jonah 4:5-7 and the Purpose of the Book of Jonah." Bulletin for Biblical Research 2 (1992): 47-57. ATLA Religion Database with ATLASerials. Web. 14 Nov. 2013.
The Bible: The Old Testament. The Norton Anthology of World Masterpieces. Ed. Sarah Lawall et al. Vol 1. 7th ed. New York: Norton, 1999. 47-97.
All biblical stories are dedicated in providing a life lesson. They are God’s ways in teaching His people on how they should behave and how to better their relationships with Him. In addition, the accounts also give insight to characteristics and truths of God. The lives of numerous biblical characters serve as archetypes that affirm the fact that God is the sovereign Creator, the supreme Judge, and the merciful Savior.
In Vonnegut’s novel, readers can notice that there are numerous religious references such as names and terms throughout it. In the opening of the novel it can already be seen. Vonnegut starts his novel off with the narrator introducing himself, “Call me Jonah. My parents did, or nearly did. They called me John.” (Vonnegut 1). From this opening line you can already see a biblical reference, that reference being “Jonah”. The name Jonah derives from the Hebrew bible, it’s known to be the name of a prophet who disobeyed God. Already early on in the novel it can be seen that a parallel between religion and the post-war world which the story take place in are intertwining. It can be assumed that by the author uses of the reference Jonah, a disobedient prophet of god, that the novel also revolves around the theme of deception among people in society. Deception implicated among person to another can lead to creating destruction in society. If one such as a writ...
In the first chapter of God Behaving Badly, David Lamb argues that God is unfairly given a bad reputation. He claims these negative perceptions are fueled by pop culture and lead many to believe the lie that the God of the Old Testament is angry, sexist, racist, violent, legalistic, rigid, and distant. These negative perceptions, in turn, affect our faith. Ultimately, Lamb seeks to demonstrate that historical context disproves the presumptuous aforementioned. In addition, he defends his position by citing patterns of descriptions that characterize God throughout the Old Testament. “Our image of God will directly affect how we either pursue or avoid God. If we believe that the God of the Old Testament is really harsh, unfair and cruel, we won’t want anything to do with him” (Lamb 22). Clearly, they way Christians choose to see God will shape their relationship with Him.
God’s graciousness can be shown through Gods establishment of the covenant agreements between God and Israel. In the Septuagint, five different covenants can be distinguished, however this narrative will focus on the relationship between the Abrah...
"Expositor's Bible Commentary---Revised: 8-Volume Old Testament Set." Expositor's Bible Commentary---Revised: 8-Volume Old Testament Set. N.p., n.d. Web. 07 May 2014.
Harris, Stephen. Understanding The Bible. 6 ed. New York City: McGraw-Hill Humanities/Social Sciences/Languages, 2002. Print.
Collins, John J. A Short Introduction to the Hebrew Scriptures. Minneapolis, MN: Fortress Press, 2007.
The Book of Jonah is a story centered around the concept of disobedience. This book starts off in the most shocking way by showing the prophet Jonah disobeying God’s commands. The first instance of disobedience is shown when god commands Jonah to head to Nineveh in order to preach against their ideals, instead Jonah choses to flee, he heads to Joppa and boards a ship heading to Tarshish. Nowell points out in his biblical commentary Jonah, Tobit, Judith how ludicrous this situation was by citing Jonah 1:9 where Jonah expresses his fear of God because He made both “the sea and the dry land” (“JONAH’S DISOBEDIENCE AND FLIGHT”). God retaliates by sending a storm that terrorizes the sailors and forces them to throw Jonah off the boat. This highlights
New International Commentary on the New Testament. Grand Rapids, MI: Eerdmans, 1997. Osborne, Grant R. Revelation. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 2002.
It is impossible to determine the intended audience of the book of Jonah without knowing when the book was written. This is evident by the fact that none of the commentaries directly discusses the topic. However, the intended audience is alluded to or assumed based on the proposed purpose for the writing. Hence, where applicable, the intended audience will be noted in the next section.
LaSor, W., Hubbard, D., Bush, F., & Allen, L. (1996). Old Testament survey: The message, form, and background of the Old Testament (2nd ed.). Grand Rapids, MI: Eerdmans
In the time of the ancient world there was a great city by the name of “Nineveh, the capital of the Assyrian realm.” (PK 256) This city soon began to prosper as well as exceed in crime and wickedness. The Lord seeing how downcast this city had become sent word to his prophet Jonah saying “Arise, go to Nineveh, that great city and cry against it; for their wickedness is come up before me.” (Jonah 1:2) As Jonah began to think through what the Lord had called him to do from his perspective this commission almost impossible. Instead of putting his trust in God and believing that He would make a way, Jonah hesitated to go. Many times we in the same way are hesitant to act on what God has called us to do with our lives, but we have to remember that
Theopedia, an Encyclopedia of Biblical Christianity." Theopedia, an Encyclopedia of Biblical Christianity. N.p., n.d. Web. 10 Apr. 2014. (Theopedia) (Theopedia)