Jonah 3:1–5

Footnotes

1. 1 Heb “The word of the Lord [was] to Jonah.” See the note on .
2. 2 The commands of 1:2 are repeated here. See the note there on the combination of “arise” and “go.”
3. 3 Heb “Nineveh, the great city.”
4. 4 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 (qéra’ ’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 (qéra’ ’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; קרא 8; 895 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).
5. 5 Heb “was a great city to God/gods.” The greatness of Nineveh has been mentioned already in 1:2 and 3:2. What is being added now? Does the term לֵאלֹהִים (le’lohim, “to God/gods”) (1) refer to the Lord’s personal estimate of the city, (2) does it speak of the city as “belonging to” God, (3) does it refer to Nineveh as a city with many shrines and gods, or (4) is it simply an idiomatic reinforcement of the city’s size? Interpreters do not agree on the answer. To introduce the idea either of God’s ownership or of dedication to idolatry (though not impossible) is unexpected here, being without parallel or follow-up elsewhere in the book. The alternatives “great/large/important in God’s estimation” (consider Ps 89:41b) or the merely idiomatic “exceptionally great/large/important” could both be amplified by focus on physical size in the following phrase and are both consistent with emphases elsewhere in the book (Jonah 4:11 again puts attention on size—of population). If “great” is best understood as a reference primarily to size here, in view of the following phrase and v. 4a (Jonah went “one day’s walk”), rather than to importance, this might weigh slightly in favor of an idiomatic “very great/large,” though no example with “God” used idiomatically to indicate superlative (Gen 23:6; 30:8; Exod 9:28; 1 Sam 14:15; Pss 36:6; 80:10) has exactly the same construction as the wording in Jonah 3:3.
6. 6 Heb “a three-day walk.” The term “required” is supplied in the translation for the sake of smoothness and clarity. Required three days to walk through it. Although this phrase is one of the several indications in the book of Jonah of Nineveh’s impressive size, interpreters are not precisely sure what “a three-day walk” means. In light of the existing archaeological remains, the phrase does not describe the length of time it would have taken a person to walk around the walls of the city or to walk from one end of the walled city to the other. Other suggestions are that it may indicate the time required to walk from one edge of Nineveh’s environs to the other (in other words, including outlying regions) or that it indicates the time required to arrive, do business, and leave. More information might also show that the phrase involved an idiomatic description (consider Gen 30:36; Exod 3:18; a three-day-journey would be different for families than for soldiers, for example), rather than a precise measurement of distance, for which terms were available (Ezek 45:1–6; 48:8–35). With twenty miles as quite a full day’s walk, it seems possible and simplest, however, to take the phrase as including an outlying region associated with Nineveh, about sixty miles in length.
7. 7 Heb “Yet forty days and Nineveh will be overthrown!” The adverbial use of עוֹד (’od, “yet”) denotes limited temporal continuation ( 728 עוֹד 1.a; Gen 29:7; Isa 10:32). rendered it as “at the end of [forty days, Nineveh will be overthrown].”
8. 8 Heb “be overturned.” The Niphal נֶהְפָּכֶת (nehpakhet, “be overturned”) refers to a city being overthrown and destroyed ( 246 הָפַךְ 2.d). The related Qal form refers to the destruction of a city by military conquest (Judg 7:3; 2 Sam 10:3; 2 Kgs 21:13; Amos 4:11) or divine intervention as in the case of Sodom and Gomorrah (Gen 19:21, 25, 29; Deut 29:22; Jer 20:16; Lam 4:6; 245 1.b). The participle form used here depicts an imminent future action (see §37.6f) which is specified as only “forty days” away.
9. 9 Heb “men.” The term is used generically here for “people” (so , , and many other English versions); cf. “the Ninevites.”
10. 10 The people of Nineveh believed in God.… Verse 5 provides a summary of the response in Nineveh; the people of all ranks believed and gave evidence of contrition by fasting and wearing sackcloth (2 Sam 12:16, 19–23; 1 Kgs 21:27–29; Neh 9:1–2). Then vv. 6–9 provide specific details, focusing on the king’s reaction. The Ninevites’ response parallels the response of the pagan sailors in 1:6 and 13–16.
11. 11 Heb “from the greatest of them to the least of them.”