Jonah 4:2

4:2 He prayed to the Lord and said, “Oh, Lord, this is just what I thought ¹  would happen ²  when I was in my own country. ³  This is what I tried to prevent ⁴  by attempting to escape to Tarshish! ⁵  – because I knew ⁶  that you are gracious and compassionate, slow to anger ⁷  and abounding ⁸  in mercy, and one who relents concerning threatened judgment. ⁹ 

Exodus 4:13-14

4:13 But Moses said, ¹⁰  “O ¹¹  my Lord, please send anyone else whom you wish to send!” ¹² 

4:14 Then the Lord became angry with ¹³  Moses, and he said, “What about ¹⁴  your brother Aaron the Levite? ¹⁵  I know that he can speak very well. ¹⁶  Moreover, he is coming ¹⁷  to meet you, and when he sees you he will be glad in his heart. ¹⁸ 

Exodus 4:1

The Source of Sufficiency

4:1 ¹⁹ Moses answered again, ²⁰  “And if ²¹  they do not believe me or pay attention to me, ²²  but say, ‘The Lord has not appeared to you’?”

Exodus 19:3

19:3 Moses ²³  went up to God, and the Lord called to him from the mountain, “Thus you will tell the house of Jacob, and declare to the people ²⁴  of Israel:

Exodus 19:9

19:9 The Lord said to Moses, “I am going to come ²⁵  to you in a dense cloud, ²⁶  so that the people may hear when I speak with you and so that they will always believe in you.” ²⁷  And Moses told the words of the people to the Lord.

Jeremiah 20:7-9

Jeremiah Complains about the Reaction to His Ministry

20:7 Lord, you coerced me into being a prophet,

and I allowed you to do it.

You overcame my resistance and prevailed over me. ²⁸ 

Now I have become a constant laughingstock.

Everyone ridicules me.

20:8 For whenever I prophesy, ²⁹  I must cry out, ³⁰ 

“Violence and destruction are coming!” ³¹ 

This message from the Lord ³²  has made me

an object of continual insults and derision.

20:9 Sometimes I think, “I will make no mention of his message.

I will not speak as his messenger ³³  any more.”

But then ³⁴  his message becomes like a fire

locked up inside of me, burning in my heart and soul. ³⁵ 

I grow weary of trying to hold it in;

I cannot contain it.

Ezekiel 3:14

3:14 A wind lifted me up and carried me away. I went bitterly, ³⁶  my spirit full of fury, and the hand of the Lord rested powerfully ³⁷  on me.

Luke 9:62

9:62 Jesus ³⁸  said to him, “No one who puts his ³⁹  hand to the plow and looks back ⁴⁰  is fit for the kingdom of God.” ⁴¹ 

Acts 15:38

15:38 but Paul insisted ⁴²  that they should not take along this one who had left them in Pamphylia ⁴³  and had not accompanied them in the work.

Jonah 1:1

Jonah Tries to Run from the Lord

1:1 The Lord said ⁴⁴  to Jonah son of Amittai, ⁴⁵ 

Jonah 1:1

Jonah Tries to Run from the Lord

1:1 The Lord said ⁴⁶  to Jonah son of Amittai, ⁴⁷ 

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁴⁸  whether principalities or powers – all things were created through him and for him.

[4:2]  ¹ tn Heb “my saying?” The first common singular suffix on דְבָרִי (dÿvari, “my saying”) functions as a subjective genitive: “I said.” The verb אָמַר (’amar, “to say”) here refers to the inner speech and thoughts of Jonah (see HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6; Jonah 2:4). There is no hint anywhere else in the book that Jonah had argued with God when he was originally commissioned. While most English versions render it “I said” or “my saying,” a few take it as inner speech: “This is what I feared” (NEB), “It is just as I feared” (REB), “I knew from the very beginning” (CEV).

[4:2]  ² tn The phrase “would happen” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.

[4:2]  ³ tn Heb “Is this not my saying while I was in my own country?” The rhetorical question implies a positive answer (“Yes, this was the very thing that Jonah had anticipated would happen all along!”) so it is rendered as an emphatic declaration in the translation.

[4:2]  ⁴ tn Or “This is why I originally fled to Tarshish.” The verb קָדַם (qadam) in the Piel stem has a broad range of meanings and here could mean: (1) “to go before, be in front of” (1 Sam 20:25; Ps 68:26); (2) “to do [something] beforehand,” (Ps 119:147); or (3) “to anticipate, to do [something] early, forestall [something]” (Ps 119:148). The lexicons nuance Jonah 4:2 as “to do [something] for the first time” (HALOT 1069 s.v. קדם 4) or “to do [something] beforehand” (BDB 870 s.v. קָדַם 3). The phrase קִדַּמְתִּי לִבְרֹחַ (qiddamti livroakh, “I did the first time to flee”) is an idiom that probably means “I originally fled” or “I fled the first time.” The infinitive construct לִבְרֹחַ (“to flee”) functions as an object complement. This phrase is translated variously by English versions, depending on the category of meaning chosen for קָדַם: (1) “to do [something] for the first time, beforehand”: “That is why I fled beforehand” (JPS, NJPS), “I fled before” (KJV), “I fled previously” (NKJV), “I fled at the beginning” (NRSV), “I first tried to flee” (NJB), “I fled at first” (NAB); (2) “to do [something] early, to hasten to do [something]”: “That is why I was so quick to flee” (NIV), “I hastened to flee” (ASV), “I made haste to flee” (RSV), “I did my best to run away” (TEV); and (3) “to anticipate, forestall [something]”: “it was to forestall this that I tried to escape to Tarshish” (REB), “to forestall it I tried to escape to Tarshish” (NEB), “in order to forestall this I fled” (NASB). The ancient versions also handle it variously: (1) “to do [something] early, to hasten to do [something]”: “Therefore I made haste to flee” (LXX), “That is why I hastened to run away” (Tg. Jonah 4:2); and (2) “to go before, to be in front”: “Therefore I went before to flee to Tarshish” (Vulgate). The two most likely options are (1) “to do [something] the first time” = “This is why I originally fled to Tarshish” and (2) “to anticipate, forestall [something]” = “This is what I tried to forestall [= prevent] by fleeing to Tarshish.”

[4:2]  ⁵ tn See note on the phrase “to Tarshish” in 1:3.

[4:2]  ⁶ tn Or “know.” What Jonah knew then he still knows about the Lord’s character, which is being demonstrated in his dealings with both Nineveh and Jonah. The Hebrew suffixed tense accommodates both times here.

[4:2]  ⁷ tn Heb “long of nostrils.” Because the nose often expresses anger through flared nostrils it became the source of this idiom meaning “slow to anger” (e.g., Exod 34:6; Num 14:18; Neh 9:17; Pss 86:15; 103:8; 145:8; Jer 15:15; Nah 1:3; BDB 74 s.v. אָרֵךְ).

[4:2]  ⁸ tn Heb “great” (so KJV); ASV, NASB “abundant”; NAB “rich in clemency.”

[4:2]  ⁹ tn Heb “calamity.” The noun רָעָה (ra’ah, “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2). The classic statement of God’s willingness to relent from judgment when a sinful people repent is Jer 18:1-11.

[4:13]  ¹⁰ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[4:13]  ¹¹ tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.”

[4:13]  ¹² tn The text has simply שְׁלַח־נָא בְּיַד־תִּשְׁלָח (shÿlakh-na’ bÿyad tishlakh, “send by the hand you will send”). This is not Moses’ resignation to doing God’s will – it is his final attempt to avoid the call. It carries the force of asking God to send someone else. This is an example of an independent relative clause governed by the genitive: “by the hand of – whomever you will send” (see GKC 488-89 §155.n).

[4:14]  ¹³ tn Heb “and the anger of Yahweh burned against.”

[4:14]  ¹⁴ tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ¹⁵ sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ¹⁶ tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  ¹⁷ tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ¹⁸ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[4:1]  ¹⁹ sn In chap. 3, the first part of this extensive call, Yahweh promises to deliver his people. At the hesitancy of Moses, God guarantees his presence will be with him, and that assures the success of the mission. But with chap. 4, the second half of the call, the tone changes sharply. Now Moses protests his inadequacies in view of the nature of the task. In many ways, these verses address the question, “Who is sufficient for these things?” There are three basic movements in the passage. The first nine verses tell how God gave Moses signs in case Israel did not believe him (4:1-9). The second section records how God dealt with the speech problem of Moses (4:10-12). And finally, the last section records God’s provision of a helper, someone who could talk well (4:13-17). See also J. E. Hamlin, “The Liberator’s Ordeal: A Study of Exodus 4:1-9,” Rhetorical Criticism [PTMS], 33-42.

[4:1]  ²⁰ tn Heb “and Moses answered and said.”

[4:1]  ²¹ tn Or “What if.” The use of הֵן (hen) is unusual here, introducing a conditional idea in the question without a following consequence clause (see Exod 8:22 HT [8:26 ET]; Jer 2:10; 2 Chr 7:13). The Greek has “if not” but adds the clause “what shall I say to them?”

[4:1]  ²² tn Heb “listen to my voice,” so as to respond positively.

[19:3]  ²³ tn Heb “and Moses went up.”

[19:3]  ²⁴ tn This expression is normally translated as “Israelites” in this translation, but because in this place it is parallel to “the house of Jacob” it seemed better to offer a fuller rendering.

[19:9]  ²⁵ tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.

[19:9]  ²⁶ tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”

[19:9]  ²⁷ tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.

[20:7]  ²⁸ tn The translation is admittedly interpretive but so is every other translation that tries to capture the nuance of the verb rendered here “coerced.” Here the Hebrew text reads: “You [ – ]ed me and I let myself be [ – ]ed. You overpowered me and prevailed.” The value one assigns to [ – ] is in every case interpretive based on what one thinks the context is referring to. The word is rendered “deceived” or “tricked” by several English versions (see, e.g., KJV, NASB, TEV, ICV) as though God had misled him. It is rendered “enticed” by some (see, e.g., NRSV, NJPS) as though God had tempted him with false hopes. Some go so far as to accuse Jeremiah of accusing God of metaphorically “raping” him. It is true that the word is used of “seducing” a virgin in Exod 22:15 and that it is used in several places to refer to “deceiving” someone with false words (Prov 24:28; Ps 78:36). It is also true that it is used of “coaxing” someone to reveal something he does not want to (Judg 14:15; 16:5) and of “enticing” someone to do something on the basis of false hopes (1 Kgs 22:20-22; Prov 1:10). However, it does not always have negative connotations or associations. In Hos 2:14 (2:16 HT) God “charms” or “woos” Israel, his estranged ‘wife,’ into the wilderness where he hopes to win her back to himself. What Jeremiah is alluding to here is crucial for translating and interpreting the word. There is no indication in this passage that Jeremiah is accusing God of misleading him or raising false hopes; God informed him at the outset that he would encounter opposition (1:17-19). Rather, he is alluding to his call to be a prophet, a call which he initially resisted but was persuaded to undertake because of God’s persistence (Jer 1:7-10). The best single word to translate ‘…’ with is thus “persuaded” or “coerced.” The translation spells out the allusion explicitly so the reader is not left wondering about what is being alluded to when Jeremiah speaks of being “coerced.” The translation “I let you do it” is a way of rendering the Niphal of the same verb which must be tolerative rather than passive since the normal passive for the Piel would be the Pual (See IBHS 389-90 §23.4g for discussion and examples.). The translation “you overcame my resistance” is based on allusion to the same context (1:7-10) and the parallel use of חָזַק (khazaq) as a transitive verb with a direct object in 1 Kgs 16:22.

[20:8]  ²⁹ tn Heb “speak,” but the speaking is in the context of speaking as a prophet.

[20:8]  ³⁰ tn Heb “I cry out, I proclaim.”

[20:8]  ³¹ tn Heb “Violence and destruction.”

[20:8]  ³² tn Heb “the word of the Lord.” For the use of כִּי…כִּי (ki…ki) here in the sense of “for…and” see KBL 432 s.v. כּי 10.

[20:9]  ³³ tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the Lord. Comparison, however, with the rest of the context, especially the consequential clause “then it becomes” (וְהָיָה, vÿhayah), and Jer 23:36 shows that it is “the word of the Lord.”

[20:9]  ³⁴ tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, “If I say to myself…then it [his word] becomes.” See GKC 337 §112.kk for the construction.

[20:9]  ³⁵ sn Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.

[3:14]  ³⁶ tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.

[3:14]  ³⁷ tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity.

[9:62]  ³⁸ tn Here δέ (de) has not been translated.

[9:62]  ³⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ⁴⁰ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ⁴¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[15:38]  ⁴² tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ⁴³ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[1:1]  ⁴⁴ tn Heb “The word of the Lord.” The genitive noun in the construction דְּבַר־יְהוָה (dÿvar-yÿhvah, “word of the Lord”) could function as a possessive genitive (“the Lord’s word”; see IBHS 145 §9.5.1g), but more likely it functions as a subjective genitive (“the Lord said”; see IBHS 143 §9.5.1a). The Aramaic translation of Jonah 1:1 (Aramaic translations of the Hebrew Bible are known as Targums) interprets the Hebrew as “There was a word of prophecy from the Lord” (cf. Tg. Hos 1:1).

[1:1]  ⁴⁵ tn Heb “The word of the Lord was to Jonah…saying….” The infinitive לֵאמֹר (le’mor, “saying”) introduces direct discourse and is untranslated in English.

[1:1]  ⁴⁶ tn Heb “The word of the Lord.” The genitive noun in the construction דְּבַר־יְהוָה (dÿvar-yÿhvah, “word of the Lord”) could function as a possessive genitive (“the Lord’s word”; see IBHS 145 §9.5.1g), but more likely it functions as a subjective genitive (“the Lord said”; see IBHS 143 §9.5.1a). The Aramaic translation of Jonah 1:1 (Aramaic translations of the Hebrew Bible are known as Targums) interprets the Hebrew as “There was a word of prophecy from the Lord” (cf. Tg. Hos 1:1).

[1:1]  ⁴⁷ tn Heb “The word of the Lord was to Jonah…saying….” The infinitive לֵאמֹר (le’mor, “saying”) introduces direct discourse and is untranslated in English.

[1:16]  ⁴⁸ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.