Discovery BoxJonah 3:9
Context3:9 Who knows? 1 Perhaps God might be willing to change his mind and relent 2 and turn from his fierce anger 3 so that we might not die.” 4
Jonah 3:2
Context3:2 “Go immediately 5 to Nineveh, that large city, 6 and proclaim to 7 it the message that I tell you.”
Jonah 1:1
Context1:1 The Lord said 8 to Jonah son of Amittai, 9
Esther 4:16
Context4:16 “Go, assemble all the Jews who are found in Susa and fast in my behalf. Don’t eat and don’t drink for three days, night or day. My female attendants and I 10 will also fast in the same way. Afterward I will go to the king, even though it violates the law. 11 If I perish, I perish!”
Joel 2:11
Context2:11 The voice of the Lord thunders 12 as he leads his army. 13
Indeed, his warriors 14 are innumerable; 15
Surely his command is carried out! 16
Yes, the day of the Lord is awesome 17
and very terrifying – who can survive 18 it?
Amos 5:15
Context5:15 Hate what is wrong, love what is right!
Promote 19 justice at the city gate! 20
Maybe the Lord, the God who commands armies, will have mercy on 21 those who are left from 22 Joseph. 23
[3:9] 1 sn The king expresses his uncertainty whether Jonah’s message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. In many cases it is difficult to determine on the front end whether or not a prophetic message of coming judgment is conditional or unconditional, thus explaining the king’s uncertainty.
[3:9] 2 tn “he might turn and relent.” The two verbs יָשׁוּב וְנִחַם (yashub vÿnikham) may function independently (“turn and repent”) or form a verbal hendiadys (“be willing to turn”; see IBHS 540 §32.3b). The imperfect יָשׁוּב and the perfect with prefixed vav וְנִחַם form a future-time narrative sequence. Both verbs function in a modal sense, denoting possibility, as the introductory interrogative suggests (“Who knows…?”). When used in reference to past actions, שׁוּב (shub) can mean “to be sorry” or “to regret” that someone did something in the past, and when used in reference to future planned actions, it can mean “to change one’s mind” about doing something or “to relent” from sending judgment (BDB 997 s.v. שׁוּב 6). The verb נִחַם (nikham) can mean “to be sorry” about past actions (e.g., Gen 6:6, 7; 1 Sam 15:11, 35) and “to change one’s mind” about future actions (BDB 637 s.v. נחם 2). These two verbs are used together elsewhere in passages that consider the question of whether or not God will change his mind and relent from judgment he has threatened (e.g., Jer 4:28). The verbal root שׁוּב is used four times in vv. 8-10, twice of the Ninevites “repenting” from their moral evil and twice of God “relenting” from his threatened calamity. This repetition creates a wordplay that emphasizes the appropriateness of God’s response: if the people repent, God might relent.
[3:9] 3 tn Heb “from the burning of his nose/face.” See Exod 4:14; 22:24; 32:12; Num 25:4; 32:14; Deut 9:19.
[3:9] 4 tn The imperfect verb נֹאבֵד (no’ved, “we might not die”) functions in a modal sense, denoting possibility. The king’s hope parallels that of the ship’s captain in 1:6. See also Exod 32:7-14; 2 Sam 12:14-22; 1 Kgs 8:33-43; 21:17-29; Jer 18:6-8; Joel 2:11-15.
[3:2] 5 sn The commands of 1:2 are repeated here. See the note there on the combination of “arise” and “go.”
[3:2] 6 tn Heb “Nineveh, the great city.”
[3:2] 7 tn The verb קָרָא (qara’, “proclaim”) is repeated from 1:2 but with a significant variation. The phrase in 1:2 was the adversative קְרָא עָל (qÿra’ ’al, “proclaim against”), which often designates an announcement of threatened judgment (1 Kgs 13:4, 32; Jer 49:29; Lam 1:15). However, here the phrase is the more positive קְרָא אֶל (qÿra’ ’el, “proclaim to”) which often designates an oracle of deliverance or a call to repentance, with an accompanying offer of deliverance that is either explicit or implied (Deut 20:10; Isa 40:2; Zech 1:4; HALOT 1129 s.v. קרא 8; BDB 895 s.v. קָרָא 3.a). This shift from the adversative preposition עַל (“against”) to the more positive preposition אֶל (“to”) might signal a shift in God’s intentions or perhaps it simply makes his original intention more clear. While God threatened to judge Nineveh, he was very willing to relent and forgive when the people repented from their sins (3:8-10). Jonah later complains that he knew that God was likely to relent from the threatened judgment all along (4:2).
[1:1] 8 tn Heb “The word of the
[1:1] 9 tn Heb “The word of the
[4:16] 10 tn Heb “I and my female attendants.” The translation reverses the order for stylistic reasons.
[4:16] 11 tn Heb “which is not according to the law” (so KJV, NASB); NAB “contrary to the law.”
[2:11] 12 tn Heb “the
[2:11] 13 tn Heb “before his army.”
[2:11] 14 tn Heb “military encampment.”
[2:11] 15 tn Heb “very large.”
[2:11] 16 tn Heb “he makes his word powerful.”
[2:11] 17 tn Or “powerful.” Heb “great.”
[2:11] 18 tn Heb “endure.” The MT and LXX read “endure,” while one of the Qumran manuscripts (4QXXIIc) has “bear.”
[5:15] 19 tn Heb “set up, establish.” In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).
[5:15] 20 sn Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11-13.
[5:15] 21 tn Or “will show favor to.”
[5:15] 22 tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”
[5:15] 23 sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
