Jonas 1
Bob Utley · You Can Understand the Bible
Jonas 1:1-3
1:1 — NKJV, NRSV, Peshitta "now" "one day" — "and" There is an opening prefix (wa) to the VERB not translated by NASB, JPSOA, and NJB. This is a textual marker for historical narrative (e.g., Jdgs. 1:1; 1 Sam. 1:1; Ruth 1:1). This gives a hint that the author wants his work to be understood as historical. ▣ "The word of the Lord came to" 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). ▣ "Jonah" His name means "dove" (BDB 402). See Introduction I. B. ▣ "Amittai" 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. 1:2 "Arise. . .go. . .cry" All of these VERBS are Qal IMPERATIVES. They denote an urgency! This, like Jonah 1:1, is a typical prophetic call (cf. Jonah 3:3-4; Jer. 13:4, 6). Jonah's divine call in chapter 1 is repeated in chapter 3. ▣ "Nineveh" At this time it was a large Assyrian city, but not the capital. It was made the capital of the Assyrian Empire by Sennacherib (705-681 B.C.) and was located on the Tigris River in modern Iraq, but it was founded much earlier (cf. Gen. 10:11). It was destroyed by Nabopolassar, the first Neo-Babylonian king in 612 B.C. The name itself (BDB 644) is related to the pagan fertility goddess, Ishtar. SPECIAL TOPIC: KINGS OF ASSYRIA SPECIAL TOPIC: KINGS OF NEO-BABYLON ▣ "the great city" The ABD, vol. 3, p. 938, makes a good point about the recurrent use of the ADJECTIVE "great" (BDB 152): great city, Jonah 1:2; 3:2,3; 4:11 great wind, Jonah 1:4 great storm, Jonah 1:4,12 extremely frightened, Jonah 1:10 fear the Lord greatly, Jonah 1:16 great fish, Jonah 1:17 "from the greatest," Jonah 3:5 nobles (great one), Jonah 3:7 "greatly displeased Jonah," Jonah 4:1 "Jonah was extremely happy," Jonah 4:6 Ancient Hebrew does not use ADJECTIVES often, therefore, this unusual repetition of "great" (also note Jonah 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." They would have also noted, not only the repeated words "great," see note at Jonah 1:2 "wickedness," see note at Jonah 1:2; 4:2 "appointed," see note at Jonah 1:17 but also phrases or words with two connotations. "against Ninevah," (Jonah 1:2) vs. "to Ninevah" (Jonah 3:2) "turn" (Jonah 3:4) vs. "overthrow" (Jonah 3:4) Ninevah turning to God (Jonah 3:8) vs. God relenting (Jonah 3:9) Also note the obvious hyperbole of Jonah 3:5-8 (i.e., every person) called on God turned from his/her wicked way And, finally the attitude of the main character. For a brief discussion of biblical hyperboles see Dictionary of Biblical Imagery, p. 329 and G. B. Caird, The Language and Imagery of the Bible, see index. ▣ "cry" The same word (BDB 894, KB 1128, Qal IMPERATIVE) is used in Jonah 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 Jewish contemporaries to applaud (cf. Nah. 3:19). ▣ "their wickedness" This NOUN, ADJECTIVE, and VERB (BDB 947 & 949), "evil," (the opposite of good and life) is also used in a seemingly purposeful repetition: the "wickedness" of the Ninevites, Jonah 1:2 the "calamity" of the storm, Jonah 1:7,8 the king's request that his people "each may turn from his wicked way," Jonah 3:8,10 God saw their repentance (cf. Jonah 3:10) and turned from His planned "calamity," Jonah 3:10 Jonah's great anger, Jonah 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). ▣ "has come up before Me" This is the theological concept of God in heaven knowing fully the actions on earth (cf. Gen. 11:5; 18:21; Exod. 3:8; 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! SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 1:3 "rose up to flee" 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. Jonah 4:2). Jonah hated Assyrians! ▣ "Tarshish" The name (BDB 1077) can refer to precious stones a large sea going ship a distant port Traditionally it has been identified as a Phoenician city (i.e., Tartessus) in southern Spain on the Atlantic ocean, but some archaeological evidence points to the island of Sardinia (cf. Gen. 10:4). It could be imagery 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. SPECIAL TOPIC: TARSHISH ▣ "from the presence of the Lord" This phrase is repeated in v. 3 and again in v. 10 for emphasis. In the ANE a national deity had influence and power only within the national boundaries. But Jonah knew that his God (YHWH) was not bound by boundaries because He was the creator of this planet (v. 9). It was silly for Jonah to think he could run and hide from YHWH (cf. Job 22:13-14; Ps. 139:7-12; Isa. 29:15; Jer. 23:24). ▣ "he went down" There is a recurrent use of the VERB "went down" (BDB 432, KB 434, Qal IMPERFECT with waw) in Jonah 1:3 (twice), 5 (and an additional sound play on "fallen sound asleep"), and Jonah 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. ▣ "Joppa" 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. ▣ "found a ship" 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 fare" 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."
Jonas 1:4-6
1:4 "The Lord hurled a great wind" Be careful to note the different uses of divine names. Often pagans use Elohim, but when in connection with Jonah, YHWH. 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 Jonah 1:5,15. God is in control of history and nature. This is a major theological theme of this book! SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "great wind. . .great storm" See note at Jonah 1:2. ▣ "the ship was about to break up" Surprisingly (and uniquely here) the VERB (BDB 990, KB 1402, Niphal INFINITIVE CONSTRUCT) personifies the ship as "thinking itself will break up"! 1:5 "the sailors became afraid and every man cried to his god" The two VERBS, "became afraid" (BDB 431, KB 432) and "cried" (BDB 277, KB 277), are Qal IMPERFECTS with waws, implying ongoing action. The term "gods" in Jonah 1:5a and 6 is Elohim. It is a Hebrew PLURAL so it can be translated "gods" in Jonah 1:5 and "god" in Jonah 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. Genesis 3). SPECIAL TOPIC: NAMES FOR DEITY, C. ▣ NASB, NKJV, NRSV, NJB, JPSOA "cargo" TEV (footnote) "equipment" "things" LXX, Peshitta "wares" This NOUN (BDB 479, KB 478) can refer to article (i.e., things of value) utensil vessel garment The sailors tried to lighten the ship. What they threw overboard is not specifically stated. They were willing to lose all prophets to save their own lives. ▣ "lain down, fallen sound asleep" 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 with waw), it could refer to a divine stupor or trance (for a related term cf. Gen. 15:12; 1 Sam. 26:12). 1:6 "the captain. . .call on your god" 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. Jonah 1:2) to Nineveh. Now the same words are found in the pagan captain's words to Jonah! ▣ "Perhaps your god" 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 says that every man has a God-shaped hole in his heart and thereby needs God).
Jonas 1:7-9
1:7 "Come" This (BDB 229, KB 246) is a Qal IMPERATIVE. It is followed by two COHORTATIVES: cast, BDB 656, KB 709 learn ("know"), BDB 393, KB 390 ▣ "let us cast lots" 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. Josh. 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. Jonah 1:14). SPECIAL TOPIC: URIM AND THUMMIM SPECIAL TOPIC: ONE CAUSALITY 1:8 "Tell" 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. 1:9 "‘I am a Hebrew'" 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. SPECIAL TOPIC: HEBREW PEOPLE ▣ "and I fear" 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). In this context "fear" simply means "I am a follower of . . . ." SPECIAL TOPIC: FEAR (OT) ▣ "the Lord God of heaven" This was the common post-exilic title for YHWH (normally a Zoroastrian title, 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]). ▣ "who made the sea and the dry land" 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. SPECIAL TOPIC: NAMES FOR DEITY, C.
Jonas 1:10-14
1:10 This is irony—pagans surprised and frightened (a COGNATE ACCUSATIVE, "became extremely frightened") by someone running from God who claims "to fear" God (cf. Jonah 1:9), but who acts in opened-eyed rebellion. 1:11 "for the sea was becoming increasingly stormy" NKJV, NRSV "for the sea was growing more tempestuous" TEV, REB "the storm was getting worse" "for the sea was growing rougher and rougher" This phrase is a Hebrew idiom (cf. Jonah 1:13), made up of two Qal ACTIVE PARTICIPLES. walking (BDB 229, KB 246) raging (BDB 704, KB 762) 1:12 "‘Pick me up and throw me into the sea'" 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: a self sacrifice for the lives of the sailors (but this does not fit the tenor of the plot) the ultimate escape from God's mission (i.e., death) 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)! 1:13 "the men rowed desperately to return to 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 with waw). It denotes strenuous effort. 1:14 "they called on the Lord" "Lord" here refers to YHWH. These Phoenician pagans called upon YHWH (Jonah's God) three times in their prayer—irony again. These pagans are more willing to pray than Jonah and more conscious of sin and the value of human life. ▣ "innocent blood" This is a Hebrew idiom (cf. Deut. 21:8 and Matt. 27:24-25) for the death/murder of innocent life and the tragic consequences of such an act. Life is important to its Creator. ▣ "for You, O Lord, have done as You have pleased" The VERB "pleased" (BDB 342, KB 339, Qal PERFECT) implies God's ability to accomplish His purposes and plans (e.g., Ps. 33:11; 115:3; 135:6; Prov. 19:21; Isa. 25:1; 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. This same tension is seen in Saul's choices on the road to Damascus. SPECIAL TOPIC: Predestination (Calvinism) Versus Human Free Will (Arminianism)
Jonas 1:15-16
1:16 "the men feared the Lord greatly" 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. Jonah 4:2). SPECIAL TOPIC: FEAR (OT) ▣ "offered a sacrifice" This is another COGNATE ACCUSATIVE. ▣ "and made vows" 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.
Jonas 1:17
1:17 This verse is numbered 2:1 in the MT. ▣ "the Lord appointed a great fish" The VERB "appoint" (BDB 584, KB 599, Piel IMPERFECT with waw) is used in four miraculous occurrences. the great fish, Jonah 1:17 the vine, Jonah 4:6 the worm, Jonah 4:7 the scorching east wind, Jonah 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 Numbers 25). The God who made Jonah controls history and nature (v. 9). 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, versus Jewish arrogance and pride). One closing thought on this "fish"; it did function as God's means of physical deliverance from the sea God's transportation back to Palestine so Jonah could accomplish his divine task A repentant Jonah (chapter 2) represents the hope that YHWH will forgive and continue to use a repentant covenant people (i.e., still read at Yom Kippur, the Day of Atonement). The major miracle is that every person in the pagan, enemy city repented, which is an obvious hyperbole. They did so with such little information. The Sailors had more knowledge of God than the Ninevites! ▣ "three days and three nights" This phrase can mean three full days, but since it is used of Jesus' burial and time in hades (cf. Matt. 12:39-41; 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. I am amazed how some scholars depreciate the miraculous focus on the miraculous! To focus on the fish is to miss the whole point of the book!