Objavljuje li knjiga Jona jevrejsko-partikularnu ideju?

Abstract

Nadrabin dr Herman Schweiger kroz analizu starozavetene priče o proroku Joni govori o nepoznavanju i pogrešnom shvatanju jevrejske nauke i o netrpeljivosti drugih naroda prema narodu Izraela. Kao primer za ovu tvrdnju navodi tumačenja crkvenog oca Hijeronima koja su se odomaćila u nejevrejskom svetu. Dr Schweiger nas ukratko podseća na sadržaj priče o Joni prema kojoj mu Bog zapoveda da ide u Ninivu i objavi narodu da će biti kažnjen zbog velikih grehova i pokvarenosti. Jona se nije odazvao pozivu i pobegao je na jednu lađu. Kad je lađa isplovila podigla se žestoka bura i Jona je priznao mornarima da je buru podigao Bog zbog toga što nije poštovao njegovu zapovest. Mornari ga bacaju u more, kit proguta Jonu koji u njegovoj utrobi provodi tri dana i tri noći. Pobožno se molio pa je gospod naredio da ga kit izbaci na kopno. Bog mu ponovo šalje poziv da ide u Ninivu i objavi njegove reči. Ovaj put Jona se odazvao zapovedi, otišao u Ninivu i preneo narodu da mora da se pokaje u roku od četrdeset dana ili će Niniva biti uništena. Vladar i stanovnici Ninive poverovali su ovoj objavi, pokajali se i vratili na pravi put a Bog se smilovao i nije uništio grad i njegove žitelje. Dr Schweiger smatra da su se kroz istoriju hrišćanske vere priče iz Starog zaveta koje glorifikuju neku ličnost prenosile na priče o Hristu pa se tako i njegovo vaskrsenje poredi sa pričom o Joni. Kao primer navodi da je Jona tri dana i tri noći bio u ribljoj utrobi kao što će posle i sin čovečji tri dana i tri noći biti u grobu. U daljoj analizi dr Schweiger razmatra ulogu proroka i ishode njihovih proročanstava i zaključuje da su proroci kroz lični moralni uzor služili uspostavljanju mira, blagostanja i spasenja zajednice. Takav moralan čovek bio je i prorok Jona koji je verovao u svoje ideale i bio spreman da svoj život žrtvuje za spas čovečanstva.

Senior rabbi Dr. Herman Schweiger through the analysis of the Old Testament story of the prophet Jonah speaks of ignorance and misunderstanding of Jewish science and the intolerance of other nations towards the people of Israel. As an example of this claim, he cites the interpretations of the church father Hieronymus, which took on in the non-Jewish world. Dr. Schweiger briefly reminds us of the content of the story of Jonah according to which God commands him to go to Nineveh and announces to the people that they will be punished for great sins and corruption. Jonah did not answer the call and escaped on a boat. When the ship set sail, a fierce storm arose, and Jonah confessed to the sailors that the storm had been raised by God because he disobeyed his command. The sailors throw him into the sea, the whale swallows Jonah who spends three days and three nights in his womb. He prayed devoutly so the lord ordered the whale to throw him to the land. God sends him again a summons to go to Nineveh and announce his words. This time Jonah responded to the command, went to Nineveh, and told the people that he must repent within forty days or Nineveh would be destroyed. The ruler and the inhabitants of Nineveh believed this revelation, repented, and returned to the right path, and God had mercy and did not destroy the city and its inhabitants. Dr. Schweiger believes that throughout the history of the Christian faith, Old Testament stories that glorify a person have been transferred to stories about Christ, so his resurrection is compared to the story of Jonah. As an example, he states that Jonah was in the fish's womb for three days and three nights, just as the Christ will be in the grave for three days and three nights. In further analysis, Dr. Schweiger discusses the role of prophets and the outcomes of their prophecies and concludes that prophets, through a personal moral model, served to establish peace, prosperity, and the salvation of the community. Such a moral man was also the prophet Jonah who believed in his ideals and was ready to sacrifice his life for the salvation of mankind.