But Jonah rose up to flee to Tarshish from the presence of the LORD. So he went down to Joppa, found a ship which was going to Tarshish, paid the fare and went down into it to go with them to Tarshish from the presence of the LORD.
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NKJV, NRSV now
TEV one day
NJB-------
There is an opening prefix (wa) to the VERB not translated by NASB and NJB. This is a textual marker for historical narrative (e.g., Jdg. 1:1; 1 Sam. 1:1; Ruth 1:1). This gives a hint that the author wants his work to be understood as historical.
This is a common prophetic formula (e.g., Jer. 1:2, 4; Hosea 1:1; Joel 1:1; Micah 1:1; Hag. 1:1; Zech. 1:1), but here it refers to the Lord's commission.
His name means dove (BDB 402). See Introduction I. B.
His name means firmness, faithfulness, or truth (BDB 54). Both the names, Jonah and Amittai, are rare (son and father) and appear only one other time in the OT in 2 Kgs. 14:25. This shows the historicity of this book.
All of these VERBS are Qal IMPERATIVES. They denote an urgency! This, like Jon. 1:1, is a typical prophetic call (cf. Jon. 3:3-4; Jer. 13:4, 6). Jonah's call in chapter 1 is repeated in chapter 3.
It was made the capital of the Assyrian Empire by Sennacherib and was located on the Tigris River in modern Iraq, but its existence was much earlier (cf. Gen. 10:11). It was destroyed by Babylon in 612 B.C. The name itself (BDB 644) is related to Ishtar.
The ABD, vol. 3, p. 938, makes a good point about the recurrent use of the ADJECTIVE great (BDB 152):
1. great city, Jon. 1:2; 3:2, 3; 4:11
2. great wind, Jon. 1:4
3. great storm, Jon. 1:4, 12
4. extremely frightened, Jon. 1:10
5. fear the Lord greatly, Jon. 1:16
6. great fish, Jon. 1:17
7. from the greatest, Jon. 3:5
8. nobles (great one), Jon. 3:7
9. greatly displeased Jonah, Jon. 4:1
10. Jonah was extremely happy, Jon. 4:6
Ancient Hebrew does not use ADJECTIVES often, therefore, this unusual repetition of great (also note Jon. 4:10, another use of the same root BDB 152) causes one to think it might be a textual marker to denote a hyperbolic literary account. The original readers would have quickly recognized this obvious overuse of great.
For a brief discussion of biblical hyperboles see Dictionary of Biblical Imagery, p. 329.
The same word (BDB 894, KB 1128, Qal IMPERATIVE) is used in Jon. 1:2 and 6. It implies preach or proclaim (i.e., the will of YHWH, e.g., Isa. 40:2, 6; 58:1; Jer. 2:2; 3:12; 7:2; 11:6; 19:2; 20:8; 49:29). Nineveh's judgment would have caused Jonah's contemporaries to applaud (cf. Nah. 3:19).
This NOUN, ADJECTIVE, and VERB (BDB 947 & 949), evil, (the opposite of good and life) is also used in a seemingly purposeful repetition:
1. the wickedness of the Ninevites, Jon. 1:2
2. the calamity of the storm, Jon. 1:7, 8
3. the king's request that his people each may turn from his wicked way, Jon. 3:8, 10
4. God saw their repentance (cf. Jon. 3:10) and turned from His planned calamity, Jon. 3:10
5. Jonah's great anger, Jon. 4:1 (double use of root)
The focus of evil has shifted from Nineveh to the prophet! What an ironical reversal!
Assyria was possibly the cruelest (cf. Nah. 3:1, 10, 19) and most arrogant (cf. Isa. 10:12-14) nation Israel ever had to deal with. We learn of their treatment of prisoners from the Assyrian cuneiform texts and wall pictographs. This may represent one part of the irony of the book. Nineveh, like Israel, was wicked (cf. Nahum), yet God would freely forgive if they repented (a spiritual condition). Repentance, not national origin, is crucial with YHWH (cf. Amos 9:7).
This is the theological concept of God in heaven knowing fully the actions on earth (cf. Hosea 7:2). God is not only the God of Israel, but of all the earth (cf. Amos 9:7). Sin always elicits divine response!
This is shocking and surprising, the exact opposite of what was expected in response to a divine call. The exact reason for his reluctance is not given here (cf. Jon. 4:2). Jonah hated Assyrians!
The name (BDB 1077) can refer to (1) precious stones or (2) a distant port. Traditionally it has been identified as a Phoenician city (i.e., Tartessos) in southern Spain on the Atlantic ocean, but some archaeological evidence points to the island of Sardinia (cf. Gen. 10:4). It could be a metaphor for the farthest end of the world. Jonah wanted to get away from God's call and foolishly thought he could (cf. Ps. 139:7-12). Possibly he thought YHWH was limited to the Promised Land. See Special Topic: Tarshish.
There is a recurrent use of the VERB went down (BDB 432, KB 434, Qal IMPERFECT) in Jon. 1:3 (twice), 5 (and an additional sound play on fallen sound asleep ), and Jon. 2:7. This going down may symbolize Jonah's descent into rebellion (cf. ABD, vol. 3, p. 938).
It is possible that this phrase refers to Jonah's commission to go and preach to Nineveh coming to him while he was in the temple in Jerusalem. The Bible writers always speak of going down from or going up to the temple. The temple was located on high ground (i.e., Mt. Moriah, one of the seven hills of Jerusalem), but the phrase had a theological connotation also. There was no place on earth on par with YHWH's presence in the Jerusalem temple.
This is modern Tel-Aviv. It is the only natural seaport on the Palestinian coast. In this period of history it was not part of Israel.
The Hebrews were not seafarers. For Jonah to resort to a sea voyage shows his desperation. The ship was probably Phoenician. This seagoing ship had two cargo decks with a third half-deck. It required 30 to 50 rowers.
The MT has her fare (BDB 969). Most Jewish commentators say Jonah was wealthy because he rented the entire ship (e.g., Nedarim 38a), but the Septuagint (LXX) has his fare.
god will be concerned about us so that we will not perish.
Be careful to note the different uses of divine names. Often pagans use Elohim, but when in connection with Jonah, YHWH. See Special Topic: NAMES FOR DEITY.
The VERB (BDB 376, KB 373, Hiphil PERFECT) means to send a violent storm (i.e., hurl, cf. Jer. 16:13; 22:26). The same word is translated cast in Jon. 1:5, 15. God is in control of history and nature.
See note at Jon. 1:2.
Surprisingly (and uniquely here) the VERB (BDB 990, KB 1402, Niphal INFINITIVE CONSTRUCT) personifies the ship as thinking itself will break up !
The two VERBS, became afraid (BDB 431, KB 432) and cried (BDB 277, KB 277), are Qal IMPERFECTS, implying ongoing action.
The term gods in Jon. 1:5 and 6 is Elohim (see Special Topic at Amos 1:2). It is a Hebrew PLURAL so it can be translated gods in Jon. 1:5 and god in Jon. 1:6. The sailors are depicted as calling on different gods, therefore, they must be from different Gentile nations. In a sense they represent all Gentile nations.
Sociologists and anthropologists tell us that all societies have a religious aspect. Humans are religious beings. I think this reflects Gen. 1:26-27, that all humans are made in the image and likeness of God, marred though they may be (cf. Gen. 3).
This is irony. While the sailors pray and lighten the boat, Jonah sleeps. The implication is unstated. He apparently was not bothered by his flight from God's will or the danger to the sailors' lives. This seems to imply a spiritual callousness or, because of the rareness of this term (BDB 922, KB 1191, Niphal IMPERFECT), it could refer to a divine stupor or trance (for a related term cf. Gen. 15:12; 1 Sam. 26:12).
What irony! Here is a pagan asking YHWH's covenant spokesman to pray. God had asked Jonah to rise up and call (both Qal IMPERATIVES, cf. Jon. 1:2) to Nineveh. Now the same words are found in the pagan captain's words to Jonah!
This same cover all bases theology has caused the modern phenomenon of eclectic religions, like Bahai. This statement sets the stage for the major purpose of the book of Jonah. Non-Jews need to know about the one true God! They are hungry to know Him (Augustine, every man has a God-shaped hole in his heart and thereby needs God ).
He said to them, I am a Hebrew, and I fear the LORD God of heaven who made the sea and the dry land.
This (BDB 229, KB 246) is a Qal IMPERATIVE. It is followed by two COHORTATIVES:
1. cast, BDB 656, KB 709
2. learn ( know ), BDB 393, KB 390
This was a common way to consult a deity in the ancient east. Even Israel used the Urim and Thummim (cf. Exod. 28:30), which was a similar technique (cf. Jos. 7:14; 1 Sam. 14:40-42; Acts 1:26). Notice God did reveal His will in this way. This verse shows the crew's belief of supernatural divine causality (cf. Jon. 1:14).
This VERB (BDB 616, KB 665, Hiphil IMPERATIVE) implies a prayer (i.e., tell us we pray...).
It starts a series of questions seeking to know about Jonah.
This was the common word used by the sons of Jacob to describe themselves (BDB 720). It is from the Akkadian root habiru, which means who has crossed over. The Hebrews were part of the large migration of Semitic peoples moving across the Near East in the second millennium B.C.
The VERB (BDB 431, KB 432, Qal IMPERATIVE) does not truly seem to reflect Jonah's attitude toward YHWH, Elohim (here described as the Creator).
This was the common post-exilic title for YHWH (e.g., 2 Chr. 36:23; Ezra 1:2; Neh. 1:4, 5; 2:4, 20), yet by this alone one cannot date the book of Jonah as post-exilic. It was also used by Abraham (cf. Gen. 14:19, 22; 24:3, 7). It is just possible that these Phoenician sailors worshiped a fertility god called the lord of heaven (cf. B. Porten, Baalshamem and the Date of Jonah, pp. 240-241, in a book by M. Carrez, J. Dore, and P. Grelot [eds]). See Special Topic: NAMES FOR DEITY.
This refers to the one creator-redeemer God (i.e., Elohim, cf. Gen. 1:1-2:3). Notice He is God of that which is causing the problem, i.e., the sea.
Then they called on the LORD and said, We earnestly pray, O LORD, do not let us perish on account of this man's life and do not put innocent blood on us; for You, O LORD, have done as You have pleased.
This is ironypagans surprised and frightened (a COGNATE ACCUSATIVE, became extremely frightened ) by someone running from God who claims to fear God (cf. Jon. 1:9), but who acts in opened-eyed rebellion.
for the sea was becoming increasingly stormy
NKJV, NRSV for the sea was growing more tempestuous
TEV the storm was getting worse
NJB for the sea was growing rougher and rougher
This phrase is a Hebrew idiom (cf. Jon. 1:13), made up of two Qal ACTIVE PARTICIPLES.
1. walking (BDB 229, KB 246)
2. raging (BDB 704, KB 762)
Both of these VERBS are IMPERATIVES (the first, BDB 669, KB 724, Qal IMPERATIVE and the second, BDB 376, KB 373, Hiphil IMPERATIVE). There have been several theories about the meaning of this action: (1) a self sacrifice for the lives of the sailors (but this does not fit the tenor of the plot); (2) the ultimate escape from God's mission; or (3) the penalty for his personal rebellion. God thwarts Jonah's ultimate escape attempt. The great fish is a means of deliverance from death at sea and a transport to do God's will (but Jonah does not know this until it spits him out on to the land)!
Again we see the irony of pagan sailors trying diligently to save a rebellious Jonah, who could have cared less about an entire pagan city! The word rowed is literally dig (BDB 369, KB 365, Qal IMPERFECT). It denotes strenuous effort.
LORD here refers to YHWH. These Phoenician pagans called upon YHWH (Jonah's God) three times in their prayerirony again. These pagans are more willing to pray than Jonah and more conscious of sin and the value of human life.
This is a Hebrew idiom (cf. Deut. 21:8 and Matt. 27:24-25).
The VERB pleased (BDB 342, KB 339, Qal PERFECT) implies God's ability to accomplish His purposes and plans (e.g., Ps. 115:3; 135:6 and compare Isa. 46:10; 55:8-10; Dan. 4:35).
Theologically speaking there is no place to start discussing God without a sense of His sovereignty. The mystery comes at the interface between a sovereign God and a free human moral agent. Jonah shows how God works even with a reluctant human vessel.
SPECIAL TOPIC: PREDESTINATION (CALVINISM) VERSUS HUMAN FREE WILL (ARMINIANISM)
Then the men feared the LORD greatly, and they offered a sacrifice to the LORD and made vows.
Several events such as the storm, Jonah's words, and the storm being stopped, caused them to be awestruck (a COGNATE ACCUSATIVE). These pagans' growing knowledge caused fear, but not so for Jonah, who had much greater knowledge (cf. Jon. 4:2).
This is another COGNATE ACCUSATIVE.
This is another COGNATE ACCUSATIVE, showing an intensity. Their response is very Jewish (cf. Ps. 116:17-18). Perhaps they had talked further with Jonah.
And the LORD appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.
The VERB appoint (BDB 584, KB 599, Piel IMPERFECT) is used in all four miraculous occurrences.
1. the great fish, Jon. 1:17
2. the vine, Jon. 4:6
3. the worm, Jon. 4:7
4. the scorching east wind, Jon. 4:8
This phrase emphasizes that God did not create here, but assigned an existing creature to act on His behalf (like the donkey in Num. 25). The God who made Jonah controls history and nature. I believe in a supernatural, personal, loving, present God! However, the miraculous is not the major theological focus of the overall message of the book (i.e., God's love for all humans, even pagans; and Jewish arrogance and pride).
This phrase can mean three full days, but since it is used of Jesus' burialand time in hades (cf. Matt. 12:39-40; Luke 11:29-32), it probably means part of one day, all of the next day, and then part of a third day. It is not meant to be a specific time indication.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did Jonah not want to go to Nineveh?
2. How do the sailors spiritually measure up to Jonah's spirituality in this account?
3. Why has the great fish bothered so many people?
4. What is the purpose of the book?