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" It is true that the moneylender Moses is portrayed in a comparatively positive light, but the way he is described ( as a " friendly Jew " and an " honest Israelite " by Rowley in III. 1 ) suggest that he is in some way to be considered an exception to Jews in general ; also, his own usurious business practices as stated to Sir Peter are clearly less than exemplary ( e. g., his statement " If he appears not very anxious for the supply, you should require only forty or fifty per cent ; but if you find him in great distress, and want the moneys very bad, you may ask double " ).
Some Related Sentences
is and true
The true artist is like one of those scientists who, from a single bone can reconstruct an animal's entire body.
That is particularly true of sovereignty when it is applied to democratic societies, in which `` popular '' sovereignty is said to exist, and in federal nations, in which the jobs of government are split.
On Fridays, the day when many Persians relax with poetry, talk, and a samovar, people do not, it is true, stream into Chehel Sotun -- a pavilion and garden built by Shah Abbas 2, in the seventeenth century -- but they do retire into hundreds of pavilions throughout the city and up the river valley, which are smaller, more humble copies of the former.
The resulting picture might appear a maze of restless confusions and contradictions, but it is more true to life than a portrait of an artificially contrived order.
that is, he is suspect, guilty, punishable, as is anyone in Mann's stories who produces illusion, and this is true even though the constant elements of the artist-nature, technique, magic, guilt and suffering, are divided in this story between Jacoby and Lautner.
A broader concept of imitation is needed, one which acknowledges that true invention is important, that the artist's creativity in part transcends the non-artistic causal factors out of which it arises.
It is true that New England, more than any other section, was dedicated to education from the start.
Though it centers around the brilliant and enigmatic figure of Charles 12,, the true hero is not finally the king himself.
Years ago this was true, but with the replacement of wires or runners by radio and radar ( and perhaps television ), these restrictions have disappeared and now again too much is heard.
is and moneylender
Other major characters include Ivanhoe's intractable father, Cedric, one of the few remaining Saxon lords ; various Knights Templar and churchmen ; the loyal serfs Gurth the swineherd and the jester Wamba, whose observations punctuate much of the action ; and the Jewish moneylender, Isaac of York, who is equally passionate about money and his daughter, Rebecca.
Likewise, her father, Isaac of York, a Jewish moneylender, is shown as a victim rather than a villain.
Moses mentions that he is to introduce Charles to yet another moneylender (" Mr. Premium ") that very evening.
In The Merchant of Venice, Shylock is a Jewish moneylender who agrees to lend money to Bassanio on the credit of Antonio, Shylock's Christian rival.
Supran ( Poojapura Ravi ), a miserly moneylender who doesn't trust his much younger wife Kousalya ( Thodupuzha Vasanthi ) is their landlord.
In addition, the characterization of the moneylender, who is identified in the story as being Jewish, has been criticized as anti-Semitic.
is and Moses
If Wilhelm Reich is the Moses who has led them out of the Egypt of sexual slavery, Dylan Thomas is the poet who offers them the Dionysian dialectic of justification for their indulgence in liquor, marijuana, sex, and jazz.
His credulity is perhaps best illustrated in his introduction to The Emancipation Of Massachusetts, which purports to examine the trials of Moses and to draw a parallel between the leader of the Israelite exodus from Egypt and the leadership of the Puritan clergy in colonial New England.
In the Hebrew Bible and the Qur ' an, Aaron ( or ; Ahărōn, Hārūn, Greek ( Septuagint ): Ααρών ), who is often called "' Aaron the Priest "' () and once Aaron the Levite () ( Exodus 4: 14 ), was the older brother of Moses, ( Exodus 6: 16-20, 7: 7 ; Qur ' an 28: 34 ) and a prophet of God.
The other account is found in Deuteronomy 10: 6, where Moses is reported as saying that Aaron died at Moserah and was buried there.
At the battle with Amalek, he is chosen with Hur to support the hand of Moses that held the " rod of God " ( Exodus 17: 9 ).
( It should be noted that in the account given of the same events, in rabbinic sources ( b. Talmud Shabbat 99a ; Exodus Rabbah 41 ) and in the Qur ' an, Aaron is not the idol-maker and upon Moses ' return begged his pardon as he had felt mortally threatened by the Israelites ( Quran 7: 142-152 ).
This is the reason that Alfred divided his code into precisely 120 chapters: 120 was the age at which Moses died and, in the number-symbolism of early medieval biblical exegetes, 120 stood for law.
In the Book of Exodus, Amram () Arabic عمران Imran, is the father of Aaron, Moses, and Miriam and the husband of Jochebed.
According to biblical scholars, the Torah's genealogy for Levi's descendants, is actually an aetiological myth reflecting the fact that there were four different groups among the levites – the Gershonites, Kohathites, Merarites, and Aaronids ; Aaron – the eponymous ancestor of the Aaronids – couldn't be portrayed as a brother to Gershon, Kohath, and Merari, as the narrative about the birth of Moses ( brother of Aaron ), which textual scholars attribute to the earlier Elohist source, mentions only that both his parents were Levites ( without identifying their names ).
The first one is Amram the father of Moses and the second one is Joachim the father of Mary, the mother of Jesus.
In some legends, Abaddon is identified as a realm where the " damned " lie in fire and snow, one of the places in " Hell " that Moses visited.
The book is structured in two roughly equal parts, the story of the campaigns of the Israelites in central, southern and northern Canaan and the destruction of their enemies, followed by the division of the conquered land among the twelve tribes ; the two parts are framed by set-piece speeches by God and Joshua commanding the conquest and at the end warning of the need for faithful obedience of the Law ( torah ) revealed to Moses.
God's commission to Joshua in chapter 1 is framed as a royal installation, the people's pledge of loyalty to Joshua as successor Moses recalls royal practices, the covenant-renewal ceremony led by Joshua was the prerogative of the kings of Judah, and God's command to Joshua to meditate on the " book of the law " day and night parallels the description of Josiah in 2 Kings 23: 25 as a king uniquely concerned with the study of the law — not to mention their identical territorial goals ( Josiah died in 609 BCE while attempting to annex the former Israel to his own kingdom of Judah ).
* Joshua's vision of the " commander of Yahweh's army " ( 5: 13 – 15 ) is reminiscent of the divine revelation to Moses in the burning bush ( Ex.
* Joshua successfully intercedes on behalf of the Israelites when Yahweh is angry for their failure to fully observe the " ban " ( herem ), just as Moses frequently persuaded God not to punish the people ( Ex.
The " servant of Yahweh " can be interpreted as any of three plausible characters: the first is an individual chosen by God, like Moses, Hezekiah, Josiah, Cyrus, etc., who is identified as a messianic figure of the future.
The people murmur against God and are punished by fire ; Moses complains of the stubbornness of the Israelites and is ordered to choose seventy elders to assist him in the government of the people.
Miriam and Aaron insult Moses at Hazeroth, which angers God ; Miriam is punished with leprosy and is shut out of camp for seven days, at the end of which the Israelites proceed to the desert of Paran.
Moses is ordered to make plates to cover the altar with the two hundred fifty censers left after the destruction of Korah's band.