15 Heb “And I said.” The verb אָמַר (’amar, “to say”) is sometimes used to depict inner speech and thoughts of a character ( אמר 4; 56 אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6). While many English versions render this “I said” (, , , , , , ), several nuance it “I thought” (, , , , , , ).
16 Or “I have been expelled from your attention”; Heb “from in front of your eyes.” See also Ps 31:22; Lam 3:54–56.
17 Or “Yet I will look again to your holy temple” or “Surely I will look again to your holy temple.” The and the vast majority of ancient textual witnesses vocalize consonantal אך (’kh) as the adverb אַךְ (’akh) which functions as an emphatic asseverative “surely” ( 36 אַךְ 1) or an adversative “yet, nevertheless” ( 36 אַךְ 2; so : “However, I shall look again upon your holy temple”). These options understand the line as an expression of hopeful piety. As a positive statement, Jonah expresses hope that he will live to return to worship in Jerusalem. It may be a way of saying, “I will pray for help, even though I have been banished” (see v. 8; cf. Dan 6:10). The sole dissenter is the Greek recension of Theodotion which reads the interrogative πῶς (pōs, “how?”) which reflects an alternate vocalization tradition of אֵךְ (’ekh)—a defectively written form of אֵיךְ (’ekh, “how?”; 32 אֵיךְ 1). This would be translated, “How shall I again look at your holy temple?” (cf. ). Jonah laments that he will not be able to worship at the temple in Jerusalem again—this is a metonymical statement (effect for cause) that he feels certain that he is about to die. It continues the expression of Jonah’s distress and separation from the Lord, begun in v. 2 and continued without relief in vv. 3–7a. The external evidence favors the ; however, internal evidence seems to favor the alternate vocalization tradition reflected in Theodotion for four reasons. First, the form of the psalm is a declarative praise in which Jonah begins with a summary praise (v. 2), continues by recounting his past plight (vv. 3–6a) and the Lord’s intervention (vv. 6b–7), and concludes with a lesson (v. 8) and vow to praise (v. 9). So the statement with אֵךְ in v. 4 falls within the plight—not within a declaration of confidence. Second, while the poetic parallelism of v. 4 could be antithetical (“I have been banished from your sight, yet I will again look to your holy temple”), synonymous parallelism fits the context of the lament better (“I have been banished from your sight; Will I ever again see your holy temple?”). Third, אֵךְ is the more difficult vocalization because it is a defectively written form of אֵיךְ (“how?”) and therefore easily confused with אַךְ (“surely” or “yet, nevertheless”). Fourth, nothing in the first half of the psalm reflects any inkling of confidence on the part of Jonah that he would be delivered from imminent death. In fact, Jonah states in v. 7 that he did not turn to God in prayer until some time later when he was on the very brink of death. Both options for the start of the line (“how?” and “yet” or “surely”) fit the ironic portrayal of Jonah in the prayer (see also vv. 8–9). Jonah, who had been trying to escape the Lord’s attention, here appears remarkably fond of worshiping him. Is there perhaps also a hint of motivation for the Lord to rescue this eager worshiper? Confession of disobedience, on the other hand, is absent. Compare Ps 31:22, where the first half (describing the plight) is very similar to the first half of Jonah 2:3, and the second half starts with “nevertheless” (אָכֵן, ’akhen) and is a positive contrast, a report that God heard, using four words that appear in Jonah 2:2 (cf. Job 32:7–8; Ps 82:6–7; Isa 49:4; Zeph 3:7).
18 Heb “Will I ever see your holy temple again?” The rhetorical question expresses denial: Jonah despaired of ever seeing the temple again.