Jonah And The Whale Scripture – The Book of Jonah was collected as one of the twelve Neviim (“prophets”) minor prophets in the Hebrew Bible and is a separate book in the Christian Old Testament. Catholic. The book is about a Jewish prophet named Jonah, the son of Amittai, who was prophesied by God about the destruction of Nineveh, but who tries to evade this divine mission.
The story has a long history of interpretation and has been made famous through popular children’s stories. In Judaism, the Haftarah is recited on the afternoon of Yom Kippur to instill thoughts of God’s willingness to forgive those who pay their debts,
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The prophet Jonah is mentioned in 2 Kings 14:25, which places Jonah’s life in the reign of Jeroboam II (786-746 BC), but the body of the Book of Jonah does not mention the king or any other details that lend certainty to the text. during the day. Most scholars date the book to a much later, post-exilic period sometime between the late 5th and early 4th centuries BC;
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Perhaps (along with the book of Ruth) as a counterpoint to the emphasis on racial purity in Ezra’s day.
Unlike the other minor prophets, the book of Jonah is mostly tedious (with the exception of the poem in chapter 2). The actual prophecy against Nineveh only makes sense at first glance. Joona’s story has a setting, characters, plot and theme; it also relies heavily on literary devices such as irony.
Jonah is a key character in the book of Jonah, in which Jehovah tells him to go to Nineveh to prophesy about their great wickedness against him.
A great storm arose, and the sailors, realizing that this was no ordinary storm, poured heavily and discovered that Jonah was to blame.
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The sailors refused to do so and continued to row, but all their efforts failed and they were forced to throw Jonah overboard.
Jonah was miraculously saved when he was swallowed by a great fish that gurgled in his belly for three days and three nights.
While in the great school of fish, Jonah prayed to God in his distress, promising to give thanks and pay for the oath.
When Jonah was through Nineveh, the people of Nineveh began to believe him and proclaimed a fast.
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The king of Nineveh covered himself with a turban and sat in the ashes, preaching fasting, wearing sackcloth, prayer, and paying tribute.
Satisfied with this, Jonah referred to his previous flight to Teria while asserting that it was inevitable that God would leave these things because of God’s mercy. The disaster is over.
He left the city and made a shelter for himself, waiting to see if the city was destroyed.
God made a tree (Kikayon in Hebrew) grow in Jonathan’s shelter to provide him with shade from the sun.
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Jonah, now exposed to the full power of the sun, became weak and begged God to kill him.
And God said to Jonah, “Are you angry because of Kikayon?” And he said, “I’m so angry, until I die.” The LORD said, “You had pity on the gourd, because you did not work hard, did not grow foolish, grew up in one night and died in one night; and I should not pity Nineveh, it is true. a wonderful city of over six thousand people , who cannot tell the right hand from the left, and many cattle?” – The Book of Jonah, Chapter 4, Verses 9-11 History Explained[edit] Early Jewish Interpretation[edit]
Fragments of the book were found among the Dead Sea Scrolls, most of which closely follow the Masoretic text, and Mur XII reproduces much of the text.
As for non-canonical works, most references to biblical texts are appeals to authority. The Book of Jonah seems to have served less of a purpose in the Qumran community than other texts, as it is not mentioned in the writings.
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18. The Lithuanian master scholar and kabbalist, Eelija of Vilna, known as the Gaon of Vilna, is the author of the standard description of the biblical book of Jonah as an allegory of reincarnation.
Christ rises from the grave, Jonah spits on the beach, a typical parable. 15. From the Biblia pauperum ctury.
Both Matthew and Luke record the tradition of Jesus’ interpretation of the book of Jonah (Matthew contains two very similar traditions in chapters 12 and 12). 16).
As with most interpretations of the Old Testament found in the New Testament, the interpretation of Jesus is largely typological in nature. Jonah became a “type of man” for Jesus. Jonah stuck the fish in its stomach for three days; Jesus is in the tomb for three days. Here, Jesus plays with the image of Sheol found in Jonah’s prayer. If Jonah metaphorically said, “I wept in the belly of Sheol,” then Jesus would literally be in the belly of Sheol. Finally, Jesus compares his race to the people of Nineveh. Jesus fulfilled his role as a type of Jonah, but his gender did not fulfill his role as a type of Nineveh. Nineveh answered, but the generation of Jesus, who heard and knew more evolutionarily than Jonah, did not. Jesus considered his geography through a typical interpretation of the book of Jonah and found it desirable.
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The debate over the credibility of Jonah’s miracle is simply not contemporary. The credibility of a person surviving in the belly of a large fish has long been questioned. in
In AD 409, Augustine of Hippo wrote to Deogratias that some praised the miracle recorded in the book of Jonah. He wrote:
The last question proposed concerns Jonathan, and is set up as if it were not of Porphyry, but a constant object of ridicule among the heathen; for his words were: “What are we to believe about Jonah who is said to have been in the whale’s belly for three days? Totally incredible and incredible. yes, but a man should swallow his clothes, there is a fish. But if it is figurative, please explain it again . What does it mean that the gourd extends above Jonah’s head after the fish vomits? Is there a reason for the growth of this gourd?” this was discussed by the heathen, laughing with great scorn. – (CII Letter, Part 30)
Augustine replied that if you question a miracle, you must question all miracles (point 31). But despite his regret, Augustine saw the story of Jonah as a type of Jesus Christ. For example, he writes: “Therefore Jonah descended from the ship into the belly of the whale, so Christ has descended from the cross into the grave or the depths of death. And just as Jonah endured it. It is for those who are left in the storm, so Christ suffered for those who throw themselves on the waves of this world .” Augustine argued. his interpretation of the parable is Christ’s own interpretation (Matthew 12:39-40). ) and he allows other interpretations as long as it is consistent with the interpretation of Jesus Christ.
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The Ordinary Gloss, or Glossa Ordinaria, was the most important biblical Christian comma in the later Middle Ages. Ryan McDermott allows that “The Gloss on Jonah is based almost exclusively on Jerome’s general statement about Jonah (
396), so its Latin music is influenced by urban classicism. But the Gloss also chops, compresses, and rearranges Jerome with the solemn beauty and didactic exchange that made medieval Latin a fool. “
“The Ordinary Gloss on Jonah” has been translated into English and printed in a format simulating the first edition of the Gloss.
The relationship between Jonathan and his fellow Jews is incongruous, and this is complicated by Gloss’s account of Jonathan’s reading as an allegorical type of Jesus Christ. Although some of the allusions seem grossly superstitious (“The foreskin believes, while the circumcised remains unfaithful”), the now popular allegory is based on Jonah’s stubbornness in his unwavering love for his people and his insistence that God’s promise to Israel not be subverted. according to politics, the book is clear to the Ninevites. To the lexicographer, Jonah’s pro-Israel motives correspond to Christ’s cruelty in the Garden of Gethsemane (“My father, if it is possible, put this holy grail on this holy grail.” from me”)
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The Gospels of Matthew and Paul emphasize that “salvation comes from the Jews” (John 4:22). While the Jonah plot in the Gloss imagines God bringing salvation to the nations, it also shows very clearly—as some medieval parallels in John’s Gospel do not—that Jonah and Jesus were Jews and made salvific decisions. . – historical consequences such as the Jews.
David Bashevkin, director of education at NCSY, sees Jonah as a thoughtful prophet who came to religion in search of theological truth and is often disappointed by those who come to religion only for comfort.
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