Yunus 1:17

Jonah Prays

(2:1)

1:17 ¹ The Lord sent ²  a huge ³  fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.

Kejadian 1:3

1:3 God said, ⁴  “Let there be ⁵  light.” ⁶  And there was light!

Kejadian 1:7

1:7 So God made the expanse and separated the water under the expanse from the water above it. ⁷  It was so. ⁸ 

Kejadian 1:9

1:9 God said, “Let the water under the sky be gathered to one place ⁹  and let dry ground appear.” ¹⁰  It was so.

Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ¹¹  plants yielding seeds according to their kinds, ¹²  and ¹³  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 1:14

1:14 God said, “Let there be lights ¹⁴  in the expanse ¹⁵  of the sky to separate the day from the night, and let them be signs ¹⁶  to indicate seasons and days and years,

Mazmur 33:9

33:9 For he spoke, and it ¹⁷  came into existence,

he issued the decree, ¹⁸  and it stood firm.

Mazmur 105:31

105:31 He ordered flies to come; ¹⁹ 

gnats invaded their whole territory.

Mazmur 105:34

105:34 He ordered locusts to come, ²⁰ 

innumerable grasshoppers.

Yesaya 50:2

50:2 Why does no one challenge me when I come?

Why does no one respond when I call? ²¹ 

Is my hand too weak ²²  to deliver ²³  you?

Do I lack the power to rescue you?

Look, with a mere shout ²⁴  I can dry up the sea;

I can turn streams into a desert,

so the fish rot away and die

from lack of water. ²⁵ 

Matius 8:8-9

8:8 But the centurion replied, ²⁶  “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 8:9 For I too am a man under authority, with soldiers under me. ²⁷  I say to this one, ‘Go’ and he goes, ²⁸  and to another ‘Come’ and he comes, and to my slave ²⁹  ‘Do this’ and he does it.” ³⁰ 

Matius 8:26-27

8:26 But ³¹  he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked ³²  the winds and the sea, ³³  and it was dead calm. 8:27 And the men ³⁴  were amazed and said, ³⁵  “What sort of person is this? Even the winds and the sea obey him!” ³⁶ 

[1:17]  ¹ sn Beginning with 1:17, the verse numbers through 2:10 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:17 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:10 ET = 2:11 HT.

[1:17]  ² tn Or “appointed” (NASB); NLT “had arranged for.” The Piel verb מִנָּה (minnah) means “to send, to appoint” (Ps 61:8; Jonah 2:1; 4:6-8; Dan 1:5, 10-11; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה). Joyce Baldwin notes, “Here, with YHWH as the subject, the verb stresses God’s sovereign rule over events for the accomplishment of his purpose (as in 4:6-8, where the verb recurs in each verse). The ‘great fish’ is in exactly the right place at the right time by God’s command, in order to swallow Jonah and enclose him safely” (Joyce Baldwin, “Jonah,” The Minor Prophets, 2:566).

[1:17]  ³ tn Heb “great.”

[1:3]  ⁴ tn The prefixed verb form with the vav (ו) consecutive introduces the narrative sequence. Ten times in the chapter the decree of God in creation will be so expressed. For the power of the divine word in creation, see Ps 33:9, John 1:1-3, 1 Cor 8:6, and Col 1:16.

[1:3]  sn God said. By speaking, God brings the world into existence. The efficacious nature of the word of the Lord is a prominent theme in this chapter. It introduces the Law, the words and commandments from the Lord that must be obeyed. The ten decrees of God in this chapter anticipate the ten words in the Decalogue (Exod 20:2-17).

[1:3]  ⁵ tn “Let there be” is the short jussive form of the verb “to be”; the following expression “and there was” is the short preterite form of the same verb. As such, יְהִי (yÿhi) and וַיְהִי (vayÿhi) form a profound wordplay to express both the calling into existence and the complete fulfillment of the divine word.

[1:3]  ⁶ sn Light. The Hebrew word simply means “light,” but it is used often in scripture to convey the ideas of salvation, joy, knowledge, righteousness, and life. In this context one cannot ignore those connotations, for it is the antithesis of the darkness. The first thing God does is correct the darkness; without the light there is only chaos.

[1:7]  ⁷ tn Heb “the expanse.”

[1:7]  ⁸ tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[1:9]  ⁹ sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.

[1:9]  ¹⁰ tn When the waters are collected to one place, dry land emerges above the surface of the receding water.

[1:11]  ¹¹ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

[1:11]  ¹² sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ¹³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[1:14]  ¹⁴ sn Let there be lights. Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).

[1:14]  ¹⁵ tn The language describing the cosmos, which reflects a prescientific view of the world, must be interpreted as phenomenal, describing what appears to be the case. The sun and the moon are not in the sky (below the clouds), but from the viewpoint of a person standing on the earth, they appear that way. Even today we use similar phenomenological expressions, such as “the sun is rising” or “the stars in the sky.”

[1:14]  ¹⁶ tn The text has “for signs and for seasons and for days and years.” It seems likely from the meanings of the words involved that “signs” is the main idea, followed by two categories, “seasons” and “days and years.” This is the simplest explanation, and one that matches vv. 11-13. It could even be rendered “signs for the fixed seasons, that is [explicative vav (ו)] days and years.”

[1:14]  sn Let them be for signs. The point is that the sun and the moon were important to fix the days for the seasonal celebrations for the worshiping community.

[33:9]  ¹⁷ tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).

[33:9]  ¹⁸ tn Heb “he commanded.”

[105:31]  ¹⁹ tn Heb “he spoke and flies came.”

[105:34]  ²⁰ tn Heb “he spoke and locusts came.”

[50:2]  ²¹ sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.

[50:2]  ²² tn Heb “short” (so NAB, NASB, NIV).

[50:2]  ²³ tn Or “ransom” (NAB, NASB, NIV).

[50:2]  ²⁴ tn Heb “with my rebuke.”

[50:2]  ²⁵ tn Heb “the fish stink from lack of water and die from thirst.”

[8:8]  ²⁶ tn Grk “But answering, the centurion replied.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[8:9]  ²⁷ tn Grk “having soldiers under me.”

[8:9]  ²⁸ sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[8:9]  ²⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[8:9]  ³⁰ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[8:26]  ³¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:26]  ³² tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:26]  ³³ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the winds and the sea he was making a statement about who he was.

[8:27]  ³⁴ tn It is difficult to know whether ἄνθρωποι (anqrwpoi) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.

[8:27]  ³⁵ tn Grk “the men were amazed, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

[8:27]  ³⁶ sn Jesus’ authority over creation raised a question for the disciples about his identity (What sort of person is this?). This verse shows that the disciples followed Jesus even though they did not know all about him yet.