Jonah 1:1–3

Footnotes

1. 1 Heb “The word of the Lord.” The genitive noun in the construction דְּבַר־יְהוָה (dévar-yéhvah, “word of the Lord”) could function as a possessive genitive (“the Lord’s word”; see §9.5.1g), but more likely it functions as a subjective genitive (“the Lord said”; see §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. ).
2. 2 Heb “The word of the Lord was to Jonah … saying.…” The infinitive לֵאמֹר (le’mor, “saying”) introduces direct discourse and is untranslated in English.
3. 3 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” (, ) or simply “Go!” () are better than the traditional “Arise, go” (, , , , ) or “Get up and go” (). For similar constructions with קוּם, see Gen 19:14–15; Judg 4:14; 8:20–21; 1 Sam 9:3.
4. 4 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 Šipri 1:2 (1988): 1–2; 2:2 (1989): 1–2; 4:1 (1991): 1–3. Also see D. J. Wiseman, “Jonah’s Nineveh,” 30 (1979): .
5. 5 Heb “the.” The article draws attention to a well-known fact and may function as a demonstrative pronoun: “that great city” (see §13.5.1e).
6. 6 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” ( גָּדוֹל; 152–53 גָּדוֹל). The phrase עִיר־גְּדוֹלָה (’ir-gédolah, “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 ālu 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 [], ). Perhaps the closest West Semitic parallel to הָעִיר הָגְּדוֹלָה (ha’ir haggédolah) 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 haggédolah hazzo’t, “[to] this great city”) = this capital city (Jer 22:8). So הָעִיר הָגְּדוֹלָה may well connote “the capital city” here.
7. 7 Heb “Nineveh, the great city.” The description “the great city” stands in apposition to “Nineveh.”
8. 8 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 קרא 8). When used with the preposition עַל (’al, “against” [in a hostile sense]; 826 עַל 5.a), it refers to an oracle announcing or threatening judgment (e.g., 1 Kgs 13:2, 4, 32; 895 עַל 3.a). This nuance is reflected in several English versions: “Announce my judgment against it” () and “proclaim judgment upon it” (, ). Other translations are less precise: “cry out against it” (, , , , , ), “denounce it” (, ). Some are even misleading: “preach against it” (, ) and “preach in it” (). nuances this interpretively as “prophesy against.”
9. 9 Heb “it.” The pronoun functions as a synecdoche of container for contents, referring to the people of Nineveh.
10. 10 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. 11 Heb “has come up before me.” The term לְפָנָי (léfanay, “before me”) often connotes “in the full cognitive knowledge of” or “in the full mental view” of someone ( 817 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 749 עָלָה 8). The point is that God was fully aware of the evil of the Ninevites.
12. 12 Heb “he arose to flee.” The phrase וַיָּקָם לִבְרֹחַ (vayyaqam livroakh, “he arose to flee”) is a wordplay on the Lord’s command (קוּם לֵךְ, qum lekh; “Arise! Go!”) in v. 2. By repeating the first verb קוּם the narrator sets up the reader to expect that Jonah was intending to obey God. But Jonah did not “arise to go” to Nineveh; he “arose to flee” to Tarshish. Jonah looks as though he was about to obey, but he does not. This unexpected turn of events creates strong irony. The narrator does not reveal Jonah’s motivation to the reader at this point. He delays this revelation for rhetorical effect until 4:2–3.
13. 13 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 1076 תַּרְשִׁישׁ; תַּרְשִׁישׁ E.a). Scholars have not established its actual location ( B). It has been variously identified with Tartessos in southwest Spain (Herodotus, Histories 1.163; 4.152; cf. Gen 10:4), Carthage ( of Isa 23:1, 14 and Ezek 27:25), and Sardinia (F. M. Cross, “An Interpretation of the Nora Stone,” 208 [1972]: 13–19). The ancient versions handle it variously. The identifies תַּרְשִׁישׁ with Carthage/Καρχηδών (karchēdōn; Isa 23:1, 6, 10, 14; Ezek 27:12; 38:13). The place name תַּרְשִׁישׁ is rendered “Africa” in the Targums in some passages (; ; ) 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 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” ( 1076 ; ) in Exod 28:20 and 39:13 is rendered “the color of the sea” in . (see D. Stuart, Hosea-Jonah [], ). 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; E.b). The term תַּרְשִׁישׁ is derived from the Iberian tart[uli] with the Anatolian suffix -issos/essos, resulting in Tartessos ( 332a); however, the etymological meaning of תַּרְשִׁישׁ is uncertain (see W. F. Albright, “New Light on the Early History of Phoenician Colonization,” 83 [1941]: 21–22 and note 29; I תַּרְשִׁישׁ A). The name תַּרְשִׁישׁ appears in sources outside the Hebrew Bible in Neo-Assyrian KURTar-si-si (R. Borger, Die Inschriften Asarhaddons [], 86, §57 line 10) and Greek Ταρτησσος (tartēssos; C). Most English versions render תַּרְשִׁישׁ as “Tarshish” (, , , , , , , , , , ), but , render it more generally as “to Spain.” emphasizes the rhetorical point: “in the opposite direction,” though “Tarshish” is mentioned later in the verse.
14. 14 Heb “Jonah arose to flee to Tarshish away from the Lord.”
15. 15 Heb “away from the presence of the Lord.” The term מִלִּפְנֵי (millifne, “away from the presence of”) is composed of the preposition לְפָנָי (léfanay, “in front of, before the presence of”) and מִן (min, “away from”). The term מִלִּפְנֵי is used with בָּרַח (barakh, “to flee”) only here in biblical Hebrew so it is difficult to determine its exact meaning ( פָּנֶה 4.h.ii; see E. Jenni, “ ‘Fliehen’ im akkadischen und im hebräischen Sprachgebrauch,” 47 [1978]: 357). The most likely options are: (1) Jonah simply fled from the Lord’s presence manifested in the temple (for mention of the temple elsewhere in Jonah, see 2:5, 8). This is reflected in Jerome’s rendering fugeret in Tharsis a facie Domini (“he fled to Tarshish away from the face/presence of the Lord”). The term מִלִּפְנֵי is used in this sense with יָצָא (yatsa’, “to go out”) to depict someone or something physically leaving the manifested presence of the Lord (Lev 9:24; Num 17:11, 24; cf. Gen 4:16). This is reflected in several English versions: “from the presence of the Lord” (, , , , , ) and “out of the reach of the Lord” (). (2) Jonah was fleeing to a distant place outside the land of Israel (D. Stuart, Hosea-Jonah [], ). The term לְפָנָי is used in various constructions with מִן to describe locations outside the land of Israel where Yahweh was not worshiped (1 Sam 26:19–20; 2 Kgs 13:23; 17:20, 23; Jer 23:39). This would be the equivalent of a self-imposed exile. (3) The term מִלִּפְנֵי can mean “out of sight” (Gen 23:4, 8), so perhaps Jonah was trying to escape from the Lord’s active awareness—out of the Lord’s sight. The idea would either be an anthropomorphism (standing for a distance out of the sight of God) or it would reflect an inadequate theology of the limited omniscience and presence of God. This is reflected in some English versions: “ran away from the Lord” (), “running away from Yahweh” (), “to get away from the Lord” (), “to escape from the Lord” () and “to escape” (). (4) The term לְפָנָי can mean “in front of someone in power” (Gen 43:33; c.i) and “at the disposal of” a king (Gen 13:9; 24:51; 34:10; 2 Chr 14:6; Jer 40:4; 4.f). The expression would be a metonymy: Jonah was trying to escape from his commission (effect) ordered by God (cause). This is reflected in several English versions: “to flee from the Lord’s service” (, ). Jonah confesses in 4:2–3 that he fled to avoid carrying out his commission—lest God relent from judging Nineveh if its populace might repent. But it is also clear in chs. 1–2 that Jonah could not escape from the Lord himself. Three times in chap. 1 (in vv. 3 and 10) Jonah’s voyage is described as an attempt to escape away from the Lord—from the Lord’s presence (and therefore his active awareness; compare v. 2). On one level, Jonah was attempting to avoid a disagreeable task, but the narrator’s description personalizes Jonah’s rejection of the task. Jonah’s issue is with the Lord himself, not just his commission. The narrator’s description is also highly ironic, as the rest of the book shows. Jonah tries to sail to Tarshish, in the opposite direction from Nineveh, as if by doing that he could escape from the Lord, when the Lord is the one who knows all about Nineveh’s wickedness and is involved in all that happens to Jonah throughout the book. Compare Jonah’s explanation when talking with the Lord (see 4:2).
16. 16 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). The verb יָרַד (yarad, “to go down”) is repeated four times in chs. 1–2 for rhetorical effect (1:3a, 3b, 5; 2:7). Jonah’s “downward” journey from Jerusalem down to Joppa (1:3a) down into the ship (1:3b) down into the cargo hold (1:5) and ultimately down into the bottom of the sea, pictured as down to the very gates of the netherworld (2:7), does not end until he turns back to God who brings him “up” from the brink of death (2:6–7).
17. 17 Joppa was a small harbor town on the Palestinian coast known as Yepu in the Amarna Letters (14th century b.c.) and Yapu in Neo-Assyrian inscriptions (9th-8th centuries b.c.). It was a port through which imported goods could flow into the Levant (Josh 19:46; 2 Chr 2:15 [16]; Ezra 3:7). It was never annexed by Israel until the Maccabean period ( 148 b.c.; 1 Macc 10:76). Jonah chose a port where the people he would meet and the ships he could take were not likely to be Israelite. Once in Joppa he was already partly “away from the Lord” as he conceived it.
18. 18 Heb “going to” (so , , , ); “bound for”; “leaving for.”
19. 19 See note on the phrase “to Tarshish” at the beginning of the verse.
20. 20 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” (, ) is somewhat overtranslated, since the expression “paid the fare” is still understandable to most English readers.
21. 21 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. .
22. 22 “Them” refers to the other passengers and sailors in the ship.
23. 23 See note on the phrase “to Tarshish” at the beginning of the verse.
24. 24 Heb “away from the presence of the Lord.” See note on the phrase “from the commission of the Lord” in v. .