1:1 The Lord said 1 to Jonah son of Amittai, 2 1:2 “Go immediately 3 to Nineveh, 4 that 5 large capital 6 city, 7 and announce judgment against 8 its people 9 because their wickedness 10 has come to my attention.” 11 1:3 Instead, Jonah immediately 12 headed off to Tarshish 13 to escape 14 from the commission of the Lord. 15 He traveled 16 to Joppa 17 and found a merchant ship heading 18 to Tarshish. 19 So he paid the fare 20 and went aboard 21 it to go with them 22 to Tarshish 23 far away from the Lord. 24 1:4 But 25 the Lord hurled 26 a powerful 27 wind on the sea. Such a violent 28 tempest arose on the sea that 29 the ship threatened to break up! 30
1 tn Heb “The word of the
2 tn Heb “The word of the
3 tn Heb “Arise, go.” The two imperatives without an intervening vav (קוּם לֵךְ, qum lekh; “Arise, go!”), form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal force: “Go immediately.” This construction emphasizes the urgency of the command. The translations “Go at once” (NRSV, NJPS) or simply “Go!” (NIV) are better than the traditional “Arise, go” (KJV, NKJV, ASV, RSV, NASB) or “Get up and go” (NLT). For similar constructions with קוּם, see Gen 19:14-15; Judg 4:14; 8:20-21; 1 Sam 9:3.
4 sn Nineveh was the last capital city of ancient Assyria. Occupying about 1800 acres, it was located on the east bank of the Tigris River across from the modern city of Mosul, Iraq. The site includes two tels, Nebi Yunus and Kouyunjik, which have been excavated on several occasions. See A. H. Layard, Nineveh and Its Remains; R. C. Thompson and R. W. Hutchinson, A Century of Exploration at Nineveh; G. Waterfield, Layard of Nineveh. Preliminary reports of limited excavations in 1987 and 1989 appear in Mar Sóipri 1:2 (1988): 1-2; 2:2 (1989): 1-2; 4:1 (1991): 1-3. Also see D. J. Wiseman, “Jonah’s Nineveh,” TynBul 30 (1979): 29-51.
5 tn Heb “the.” The article draws attention to a well-known fact and may function as a demonstrative pronoun: “that great city” (see IBHS 242 §13.5.1e).
6 tn Heb “great city.” The adjective גָּדוֹל (gadol, “great”) can refer to a wide variety of qualities: (1) size: “large,” (2) height: “tall,” (3) magnitude: “great,” (4) number: “populous,” (5) power: “mighty,” (6) influence: “powerful,” (8) significance: “important,” (7) finance: “wealthy,” (8) intensity: “fierce,” (9) sound: “loud,” (10) age: “oldest,” (11) importance: “distinguished,” (12) position: “chief, leading, head” (HALOT 177-78 s.v. גָּדוֹל; BDB 152-53 s.v. גָּדוֹל). The phrase עִיר־גְּדוֹלָה (’ir-gÿdolah, “city”) may designate a city that is (1) large in size (Josh 10:2; Neh 4:7) or (2) great in power: (a) important city-state (Gen 10:12) or (b) prominent capital city (Jer 22:8). The phrase עִיר־גְּדוֹלָה (both with and without the article) is used four times in Jonah (1:2; 3:2, 3; 4:11). This phrase is twice qualified by a statement about its immense dimensions (3:3) or large population (4:11), so גָּדוֹל might denote size. However, size is not the issue in 1:2. At this time in history, Nineveh was the most powerful city in the ancient Near East as the capital of the mighty Neo-Assyrian Empire. It is likely that עִיר־גְּדוֹלָה here is the Hebrew equivalent of the Assyrian a„lu rabu (“the important city” = capital city of the empire), just as מַלְכִּי רַב (malki rav, “great king”; Hos 5:13; 10:6) is the equivalent of the Assyrian malku rabu (“great king” = ruler of the empire; D. Stuart, Hosea-Jonah [WBC], 448). Perhaps the closest West Semitic parallel to הָעִיר הָגְּדוֹלָה (ha’ir haggÿdolah) is in an Amarna letter from King Abimilki of Tyre to Amenhotep IV: “Behold, I protect Tyre, the capital city (uruSurri uru rabitu) for the king my lord” (EA 147:61-63). Hebrew constructions in which a determined noun is modified by the determined adjective הָגְּדוֹלָה (“the great…”) often denote singular, unique greatness, e.g., הַנָּהָר הָגָּדֹל (hannahar haggadol, “the great river”) = the Euphrates (Deut 1:7); הַיָּם הַגָּדוֹל (hayyam haggadol, “the great sea”) = the Mediterranean (Josh 1:4); הַכֹּהֵן הַגָּדוֹל (hakkohen haggadol, “the great priest”) = the chief priest (Lev 21:10); and לָעִיר הַגְּדוֹלָה הַזֹּאת (la’ir haggÿdolah hazzo’t, “[to] this great city”) = this capital city (Jer 22:8). So הָעִיר הָגְּדוֹלָה may well connote “the capital city” here.
7 tn Heb “Nineveh, the great city.” The description “the great city” stands in apposition to “Nineveh.”
8 tn Heb “cry out against it.” The basic meaning of קָרָא (qara’) is “to call out; to cry out; to shout out,” but here it is a technical term referring to what a prophet has to say: “to announce” (e.g., 1 Kgs 13:32; Isa 40:2, 6; Jer 3:12; see HALOT 1129 s.v. קרא 8). When used with the preposition עַל (’al, “against” [in a hostile sense]; 826 s.v. עַל 5.a), it refers to an oracle announcing or threatening judgment (e.g., 1 Kgs 13:2, 4, 32; BDB 895 s.v. עַל 3.a). This nuance is reflected in several English versions: “Announce my judgment against it” (NLT) and “proclaim judgment upon it” (JPS, NJPS). Other translations are less precise: “cry out against it” (KJV, NKJV, ASV, NASB, RSV, NRSV), “denounce it” (NEB, REB). Some are even misleading: “preach against it” (NAB, NIV) and “preach in it” (Douay). Tg. Jonah 1:2 nuances this interpretively as “prophesy against.”
9 tn Heb “it.” The pronoun functions as a synecdoche of container for contents, referring to the people of Nineveh.
10 sn The term wickedness is personified here; it is pictured as ascending heavenward into the very presence of God. This figuratively depicts how God became aware of their evil – it had ascended into heaven right into his presence.
11 tn Heb “has come up before me.” The term לְפָנָי (lÿfanay, “before me”) often connotes “in the full cognitive knowledge of” or “in the full mental view” of someone (BDB 817 s.v. פָּנֶה II.4.a.(c); e.g., Gen 6:13; Isa 65:6; Jer 2:22; Lam 1:22). The use of the verb עָלָה (’alah, “to ascend”) complements this idea; it is sometimes used to describe actions or situations on earth that have “come up” into heaven to God’s attention, so to speak (e.g., Exod 2:23; 1 Sam 5:12; 2 Kgs 19:28; Ps 74:23; Isa 37:29; Jer 14:2; see BDB 749 s.v. עָלָה 8). The point is that God was fully aware of the evil of the Ninevites.
12 tn Heb “he arose to flee.” The phrase וַיָּקָם לִבְרֹחַ (vayyaqam livroakh, “he arose to flee”) is a wordplay on the
13 tn The place-name תַּרְשִׁישׁ (tarshish, “Tarshish”) refers to a distant port city or region (Isa 23:6; Jer 10:9; Ezek 27:12; 38:13; 2 Chr 9:21; 20:36, 37) located on the coastlands in the Mediterranean west of Palestine (Ps 72:10; Isa 23:6, 10; 66:19; Jonah 1:3; see BDB 1076 s.v. תַּרְשִׁישׁ; HALOT 1798 s.v. תַּרְשִׁישׁ E.a). Scholars have not established its actual location (HALOT 1797 s.v. B). It has been variously identified with Tartessos in southwest Spain (Herodotus, Histories 1.163; 4.152; cf. Gen 10:4), Carthage (LXX of Isa 23:1, 14 and Ezek 27:25), and Sardinia (F. M. Cross, “An Interpretation of the Nora Stone,” BASOR 208 [1972]: 13-19). The ancient versions handle it variously. The LXX identifies תַּרְשִׁישׁ with Carthage/Καρχηδών (karchdwn; Isa 23:1, 6, 10, 14; Ezek 27:12; 38:13). The place name תַּרְשִׁישׁ is rendered “Africa” in the Targums in some passages (Tg. 1 Kgs 10:22; 22:49; Tg. Jer 10:9) and elsewhere as “sea” (Isa 2:16; 23:1, 14; 50:9; 66:19; Ezek 27:12, 25; 38:13; Jonah 4:2). The Jewish Midrash Canticles Rabbah 5:14.2 cites Jonah 1:3 as support for the view that Tarshish = “the Great Sea” (the Mediterranean). It is possible that תַּרְשִׁישׁ does not refer to one specific port but is a general term for the distant Mediterranean coastlands (Ps 72:10; Isa 23:6, 10; 66:19). In some cases it seems to mean simply “the open sea”: (1) the Tg. Jonah 1:3 translates תַּרְשִׁישׁ as “[he arose to flee] to the sea”; (2) Jerome’s commentary on Isa 2:16 states that Hebrew scholars in his age defined תַּרְשִׁישׁ as “sea”; and (3) the gem called II תַּרְשִׁישׁ, “topaz” (BDB 1076 s.v.; HALOT 1798 s.v.) in Exod 28:20 and 39:13 is rendered “the color of the sea” in Tg. Onq. (see D. Stuart, Hosea-Jonah [WBC], 451). The designation אֳנִיּוֹת תַּרְשִׁישׁ (’oniyyot tarshish, “Tarshish-ships”) referred to large oceangoing vessels equipped for the high seas (2 Chr 9:21; Ps 48:8; Isa 2:16; 23:1, 14; 60:9; Ezek 27:25) or large merchant ships designed for international trade (1 Kgs 10:22; 22:49; 2 Chr 9:21; 20:36; Isa 23:10; HALOT 1798 s.v. E.b). The term תַּרְשִׁישׁ is derived from the Iberian tart[uli] with the Anatolian suffix –issos/essos, resulting in Tartessos (BRL2 332a); however, the etymological meaning of תַּרְשִׁישׁ is uncertain (see W. F. Albright, “New Light on the Early History of Phoenician Colonization,” BASOR 83 [1941]: 21-22 and note 29; HALOT 1797 s.v. I תַּרְשִׁישׁ A). The name תַּרְשִׁישׁ appears in sources outside the Hebrew Bible in Neo-Assyrian KURTar-si-si (R. Borger, Die Inschriften Asarhaddons [AfO], 86, §57 line 10) and Greek Ταρτησσος (tarthssos; HALOT 1797 s.v. C). Most English versions render תַּרְשִׁישׁ as “Tarshish” (KJV, NKJV, ASV, NASB, RSV, NRSV, NIV, NEB, NJB, JPS, NJPS), but TEV, CEV render it more generally as “to Spain.” NLT emphasizes the rhetorical point: “in the opposite direction,” though “Tarshish” is mentioned later in the verse.
14 tn Heb “Jonah arose to flee to Tarshish away from the
15 tn Heb “away from the presence of the
16 tn Heb “he went down.” The verb יָרַד (yarad, “to go down”) can refer to a journey that is physically downhill. This suggests that Jonah had started out from Jerusalem, which is at a higher elevation. He probably received his commission in the temple (see 2:4, 7 for mention of the temple).
17 sn Joppa was a small harbor town on the Palestinian coast known as Yepu in the Amarna Letters (14th century
18 tn Heb “going to” (so KJV, NAB, NASB, NRSV); NIV “bound for”; NLT “leaving for.”
19 tn See note on the phrase “to Tarshish” at the beginning of the verse.
20 tn Heb “its fare.” The 3rd person feminine singular suffix on the noun probably functions as a genitive of worth or value: “the fare due it.” However, it is translated here simply as “the fare” for the sake of readability. On the other hand “bought a ticket” (CEV, NLT) is somewhat overtranslated, since the expression “paid the fare” is still understandable to most English readers.
21 tn Heb “he went down into it.” The verb יָרַד (yarad, “to go down”) is repeated for rhetorical effect in v. 3a, 3b, 5. See note on the word “traveled” in v. 3a.
22 tn “Them” refers to the other passengers and sailors in the ship.
23 tn See note on the phrase “to Tarshish” at the beginning of the verse.
24 tn Heb “away from the presence of the
25 tn The disjunctive construction of vav + nonverb followed by a nonpreterite marks a strong contrast in the narrative action (וַיהוָה הֵטִיל, vayhvah hetil; “But the Lord hurled…”).
26 tn The Hiphil of טוּל (tul, “to hurl”) is used here and several times in this episode for rhetorical emphasis (see vv. 5 and 15).
27 tn Heb “great.” Typically English versions vary the adjective here and before “tempest” to avoid redundancy: e.g., KJV, ASV, NRSV “great...mighty”; NAB “violent…furious”; NIV “great…violent”; NLT “powerful…violent.”
28 tn Heb “great.”
29 tn The nonconsecutive construction of vav + nonverb followed by nonpreterite is used to emphasize this result clause (וְהָאֳנִיָּה חִשְּׁבָה לְהִשָׁבֵר, vÿha’oniyyah khishvah lÿhishaver; “that the ship threatened to break up”).
30 tn Heb “the ship seriously considered breaking apart.” The use of חָשַׁב (khashav, “think”) in the Piel (“to think about; to seriously consider”) personifies the ship to emphasize the ferocity of the storm. The lexicons render the clause idiomatically: “the ship was about to be broken up” (BDB 363 s.v. חָשַׁב 2; HALOT 360 s.v. חשׁב).