It shows a very powerful and alternative discursive practice. Meanwhile, pagans and idolaters could scoff and point to the fall of Jerusalem and its Temple evidence of Yahweh's weakness of Israel's God. The exile in Babylon—which directly affected mainly those of the upper class of society—occurred in three waves from to B.
Importantly, the embodiment discourse of the prophet deconstructs the existing perceptions of the relations of power operating from top to bottom of the social hierarchy of the Babylonian empire. These sufferings, however, are not to be understood literally. The vegetation is overgrown and the mist and dappled sunlight create an ethereal atmosphere.
In this regard, it is quite appropriate to reflect on the Hebrew understanding of body and embodiment. The discourse of Deutero Isaiah in such a context, as subversively proclaimed in Exile is already in itself a form of dissidence, since it involves uprooting oneself from a family, a country or a language.
The present inquiry is informed by their theoretical proposals that have given substantial consideration to body and embodiment which have been greatly utilized, if not uncritically, in the feminist, postmodern and poststructural theoretical discussions. In times of crisis, prophets were even more present, to warn and give consolation to the people.
On the one side, he was a disembodied person. These people, who came to be known as Samaritans, worshiped Yahweh and honored the Law of Moses as they understood it, but many had intermarried with non-Israelite peoples who had immigrated to Judah and Israel in the wake of the Assyrian and Babylonian policy of forcing conquered peoples into exile.