Yunus 3:1--4:11
Konteks3:1 The Lord said to Jonah 1 a second time, 3:2 “Go immediately 2 to Nineveh, that large city, 3 and proclaim to 4 it the message that I tell you.” 3:3 So Jonah went immediately to Nineveh, as the Lord had said. (Now Nineveh was an enormous city 5 – it required three days to walk through it!) 6 3:4 When Jonah began to enter the city one day’s walk, he announced, “At the end of forty days, 7 Nineveh will be overthrown!” 8
3:5 The people 9 of Nineveh believed in God, 10 and they declared a fast and put on sackcloth, from the greatest to the least of them. 11 3:6 When the news 12 reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat on ashes. 3:7 He issued a proclamation and said, 13 “In Nineveh, by the decree of the king and his nobles: No human or animal, cattle or sheep, is to taste anything; they must not eat and they must not drink water. 3:8 Every person and animal must put on sackcloth and must cry earnestly 14 to God, and everyone 15 must turn from their 16 evil way of living 17 and from the violence that they do. 18 3:9 Who knows? 19 Perhaps God might be willing to change his mind and relent 20 and turn from his fierce anger 21 so that we might not die.” 22 3:10 When God saw their actions – they turned 23 from their evil way of living! 24 – God relented concerning the judgment 25 he had threatened them with 26 and he did not destroy them. 27
4:1 This displeased Jonah terribly 28 and he became very angry. 29 4:2 He prayed to the Lord and said, “Oh, Lord, this is just what I thought 30 would happen 31 when I was in my own country. 32 This is what I tried to prevent 33 by attempting to escape to Tarshish! 34 – because I knew 35 that you are gracious and compassionate, slow to anger 36 and abounding 37 in mercy, and one who relents concerning threatened judgment. 38 4:3 So now, Lord, kill me instead, 39 because I would rather die than live!” 40 4:4 The Lord said, “Are you really so very 41 angry?” 42
4:5 Jonah left the city and sat down east 43 of it. 44 He made a shelter for himself there and sat down under it in the shade to see what would happen to the city. 45 4:6 The Lord God appointed 46 a little plant 47 and caused it to grow up over Jonah to be a shade over his head to rescue 48 him from his misery. 49 Now Jonah was very delighted 50 about the little plant.
4:7 So God sent 51 a worm at dawn the next day, and it attacked the little plant so that it dried up. 4:8 When the sun began to shine, God sent 52 a hot 53 east wind. So the sun beat down 54 on Jonah’s head, and he grew faint. So he despaired of life, 55 and said, “I would rather die than live!” 56 4:9 God said to Jonah, “Are you really so very angry 57 about the little plant?” And he said, “I am as angry 58 as I could possibly be!” 59 4:10 The Lord said, “You were upset 60 about this little 61 plant, something for which you have not worked nor did you do anything to make it grow. It grew up overnight and died the next day. 62 4:11 Should I 63 not be even more 64 concerned 65 about Nineveh, this enormous city? 66 There are more than one hundred twenty thousand people in it who do not know right from wrong, 67 as well as many animals!” 68
[3:1] 1 tn Heb “The word of the
[3:2] 2 sn The commands of 1:2 are repeated here. See the note there on the combination of “arise” and “go.”
[3:2] 3 tn Heb “Nineveh, the great city.”
[3:2] 4 tn 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 (qÿra’ ’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 (qÿra’ ’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; HALOT 1129 s.v. קרא 8; BDB 895 s.v. 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).
[3:3] 5 tn 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
[3:3] 6 tn Heb “a three-day walk.” The term “required” is supplied in the translation for the sake of smoothness and clarity.
[3:3] sn 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.
[3:4] 7 tn Heb “Yet forty days and Nineveh will be overthrown!” The adverbial use of עוֹד (’od, “yet”) denotes limited temporal continuation (BDB 728 s.v. עוֹד 1.a; Gen 29:7; Isa 10:32). Tg. Jonah 3:4 rendered it as “at the end of [forty days, Nineveh will be overthrown].”
[3:4] 8 tn Heb “be overturned.” The Niphal נֶהְפָּכֶת (nehpakhet, “be overturned”) refers to a city being overthrown and destroyed (BDB 246 s.v. 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; BDB 245 s.v. 1.b). The participle form used here depicts an imminent future action (see IBHS 627-28 §37.6f) which is specified as only “forty days” away.
[3:5] 9 tn Heb “men.” The term is used generically here for “people” (so KJV, ASV, and many other English versions); cf. NIV “the Ninevites.”
[3:5] 10 sn 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.
[3:5] 11 tn Heb “from the greatest of them to the least of them.”
[3:6] 12 tn Heb “word” or “matter.”
[3:7] 13 tn Contrary to many modern English versions, the present translation understands the king’s proclamation to begin after the phrase “and he said” (rather than after “in Nineveh”), as do quotations in 1:14; 2:2, 4; 4:2, 8, 9. In Jonah where the quotation does not begin immediately after “said” (אָמַר, ’amar), it is only the speaker or addressee or both that come between “said” and the start of the quotation (1:6, 7, 8, 9, 10, 11, 12; 4:4, 9, 10; cf. 1:1; 3:1).
[3:8] 14 tn Heb “with strength”; KJV, NRSV “mightily”; NAB, NCV “loudly”; NIV “urgently.”
[3:8] 15 tn Heb “let them turn, a man from his evil way.” The alternation between the plural verb וְיָשֻׁבוּ (vÿyashuvu, “and let them turn”) and the singular noun אִישׁ (’ish, “a man, each one”) and the singular suffix on מִדַּרְכּוֹ (middarko, “from his way”) emphasizes that each and every person in the collective unity is called to repent.
[3:8] 16 tn Heb “his.” See the preceding note on “one.”
[3:8] 17 tn Heb “evil way.” For other examples of “way” as “way of living,” see Judg 2:17; Ps 107:17-22; Prov 4:25-27; 5:21.
[3:8] 18 tn Heb “that is in their hands.” By speaking of the harm they did as “in their hands,” the king recognized the Ninevites’ personal awareness and immediate responsibility. The term “hands” is either a synecdoche of instrument (e.g., “Is not the hand of Joab in all this?” 2 Sam 14:19) or a synecdoche of part for the whole. The king's descriptive figure of speech reinforces their guilt.
[3:9] 19 sn The king expresses his uncertainty whether Jonah’s message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. In many cases it is difficult to determine on the front end whether or not a prophetic message of coming judgment is conditional or unconditional, thus explaining the king’s uncertainty.
[3:9] 20 tn “he might turn and relent.” The two verbs יָשׁוּב וְנִחַם (yashub vÿnikham) may function independently (“turn and repent”) or form a verbal hendiadys (“be willing to turn”; see IBHS 540 §32.3b). The imperfect יָשׁוּב and the perfect with prefixed vav וְנִחַם form a future-time narrative sequence. Both verbs function in a modal sense, denoting possibility, as the introductory interrogative suggests (“Who knows…?”). When used in reference to past actions, שׁוּב (shub) can mean “to be sorry” or “to regret” that someone did something in the past, and when used in reference to future planned actions, it can mean “to change one’s mind” about doing something or “to relent” from sending judgment (BDB 997 s.v. שׁוּב 6). The verb נִחַם (nikham) can mean “to be sorry” about past actions (e.g., Gen 6:6, 7; 1 Sam 15:11, 35) and “to change one’s mind” about future actions (BDB 637 s.v. נחם 2). These two verbs are used together elsewhere in passages that consider the question of whether or not God will change his mind and relent from judgment he has threatened (e.g., Jer 4:28). The verbal root שׁוּב is used four times in vv. 8-10, twice of the Ninevites “repenting” from their moral evil and twice of God “relenting” from his threatened calamity. This repetition creates a wordplay that emphasizes the appropriateness of God’s response: if the people repent, God might relent.
[3:9] 21 tn Heb “from the burning of his nose/face.” See Exod 4:14; 22:24; 32:12; Num 25:4; 32:14; Deut 9:19.
[3:9] 22 tn The imperfect verb נֹאבֵד (no’ved, “we might not die”) functions in a modal sense, denoting possibility. The king’s hope parallels that of the ship’s captain in 1:6. See also Exod 32:7-14; 2 Sam 12:14-22; 1 Kgs 8:33-43; 21:17-29; Jer 18:6-8; Joel 2:11-15.
[3:10] 23 tn This clause is introduced by כִּי (ki, “that”) and functions as an epexegetical, explanatory clause.
[3:10] 24 tn Heb “from their evil way” (so KJV, ASV, NAB); NASB “wicked way.”
[3:10] 25 tn Heb “calamity” or “disaster.” 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; HALOT 1263 s.v. רָעָה 6). The root רָעָה is repeated three times in vv. 8 and 10. Twice it refers to the Ninevites’ moral “evil” (vv. 8 and 10a) and here it refers to the “calamity” or “disaster” that the
[3:10] 26 tn Heb “the disaster that he had spoken to do to them.”
[3:10] 27 tn Heb “and he did not do it.” See notes on 3:8-9.
[4:1] 28 tn Heb “It was evil to Jonah, a great evil.” The cognate accusative construction רוַיֵּרע...רָעָהַ (vayyera’…ra’ah) emphasizes the great magnitude of his displeasure (e.g., Neh 2:10 for the identical construction; see IBHS 167 §10.2.1g). The verb רָעַע (ra’a’) means “to be displeasing” (BDB 949 s.v. רָעַע 1; e.g., Gen 21:11, 12; 48:17; Num 11:16; 22:34; Josh 24:15; 1 Sam 8:6; 2 Sam 11:25; Neh 2:10; 13:8; Prov 24:18; Jer 40:4). The use of the verb רָעַע (“to be evil, bad”) and the noun רָעָה (“evil, bad, calamity”) here in 4:1 creates a wordplay with the use of רָעָה in 3:8-10. When God saw that the Ninevites repented from their moral evil (רָעָה), he relented from the calamity (רָעָה) that he had threatened – and this development greatly displeased (רָעָה) Jonah.
[4:1] 29 tn Heb “it burned to him.” The verb חָרָה (kharah, “to burn”) functions figuratively here (hypocatastasis) referring to anger (BDB 354 s.v. חָרָה). It is related to the noun חֲרוֹן (kharon, “heat/burning”) in the phrase “the heat of his anger” in 3:9. The repetition of the root highlights the contrast in attitudes between Jonah and God: God’s burning anger “cooled off” when the Ninevites repented, but Jonah’s anger was “kindled” when God did not destroy Nineveh.
[4:2] 30 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] 31 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] 32 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] 33 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] 34 tn See note on the phrase “to Tarshish” in 1:3.
[4:2] sn The narrator skillfully withheld Jonah’s motivations from the reader up to this point for rhetorical effect – to build suspense and to create a shocking, surprising effect. Now, for the first time, the narrator reveals why Jonah fled from the commission of God in 1:3 – he had not wanted to give God the opportunity to relent from judging Nineveh! Jonah knew that if he preached in Nineveh, the people might repent and as a result, God might more than likely relent from sending judgment. Hoping to seal their fate, Jonah had originally refused to preach so that the Ninevites would not have an opportunity to repent. Apparently Jonah hoped that God would have therefore judged them without advance warning. Or perhaps he was afraid he would betray his nationalistic self-interests by functioning as the instrument through which the
[4:2] 35 tn Or “know.” What Jonah knew then he still knows about the
[4:2] 36 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] 37 tn Heb “great” (so KJV); ASV, NASB “abundant”; NAB “rich in clemency.”
[4:2] 38 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.
[4:2] sn Jonah is precisely correct in his listing of the
[4:3] 39 tn Heb “take my life from me.”
[4:3] 40 tn Heb “better my death than my life.”
[4:4] 41 tn Heb “Rightly does it burn to you?” Note this question occurs again in v. 9, there concerning the withered plant. “Does it so thoroughly burn to you?” or “Does it rightly burn to you?” or “Does it burn so thoroughly to you?” The Hiphil of יָטַב (yatav, “to do good”) here may have one of two meanings: (1) It may mean “to do [something] rightly” in terms of ethical right and wrong (BDB 406 s.v. יָטַב 5.b; HALOT 408 s.v. יטב 3.c; e.g., Gen 4:7; Lev 5:4; Pss 36:4; 119:68; Isa 1:17; Jer 4:22; 13:23). This approach is adopted by many English versions: “Do you have any right to be angry?” (NIV); “Are you right to be angry?” (REB, NJB); “Is it right for you to be angry?” (NRSV, NLT); “Do you have good reason to be angry?” (NASB); “Do you do well to be angry?” (cf. KJV, NKJV, ASV, RSV); “What right do you have to be angry?” (cf. TEV, CEV). (2) It may be used as an adverb meaning “well, utterly, thoroughly” (BDB 405 s.v. 3; HALOT 408 s.v. 5; e.g., Deut 9:21; 13:15; 17:4; 19:18; 27:8; 1 Sam 16:17; 2 Kgs 11:18; Prov 15:2; Isa 23:16; Jer 1:12; Ezek 33:32; Mic 7:3). This view is adopted by other English versions: “Are you that deeply grieved?” (JPS, NJPS); “Are you so angry?” (NEB). This is also the approach of the Tg. Jonah 4:4: “Are you that greatly angered?” Whether or not Jonah had the right to be angry about the death of the plant is a trivial issue. Instead the dialogue focuses on the depth of Jonah’s anger: he would rather be dead than alive (vv. 3, 8) and he concludes by saying that he was as angry as he could possibly be (v. 9; see note on עַד־מָוֶת [’ad-mavet, “to death”] in v. 9). the
[4:4] sn The use of the term יָטַב (yatab, “rightly, good”) creates a wordplay with its antonym רָעָה (ra’ah, “evil, wrong”) which is used in 4:1 of Jonah’s bad attitude.
[4:4] 42 tn Heb “Does it burn to you?” The verb חָרָה (kharah, “to burn”) functions figuratively here (hypocatastasis) to refer to strong anger (BDB 354 s.v. חָרָה). The verb is repeated from v. 1 and will be used again in v. 9.
[4:5] 43 tn Heb “from the east” or “from the front.” When used to designate a location, the noun קֶדֶם (qedem) may mean “front” (BDB 869 s.v. קֶדֶם 1.a) or “east” (BDB 869 s.v. 1.b). The construction קֶדֶם + preposition מִן (min, “from”) means “from the front” = “in front of” (Job 23:8; Ps 139:5; Isa 9:11) or “from the east” = “eastward, on the east side” (Gen 3:21; 12:8; Num 34:11; Josh 7:2; Ezek 11:23). Because the morning sunrise beat down upon Jonah (v. 8) and because the main city gate of Nineveh opened to the east, the term probably means “on the east side” of the city. But “in front of” the city would mean the same in this case.
[4:5] 44 tn Heb “of the city.” For stylistic reasons, to avoid redundancy, the noun “city” has been replaced here by the pronoun (“it”) in the translation.
[4:5] 45 sn Apparently Jonah hoped that he might have persuaded the
[4:6] 46 tn The verb מָנָה (manah) in the Piel stem is used elsewhere in Jonah meaning “to send, to appoint” (Jonah 2:1; 4:6-8; HALOT 599 s.v. מנה 2; BDB 584 s.v. מָנָה).
[4:6] 47 tn The noun קִיקָיוֹן (qiqayon, “plant”) has the suffixed ending וֹן- which denotes a diminutive (see IBHS 92 §5.7b), so it can be nuanced “little plant.” For the probable reason that the narrator used the diminutive form here, see the note on “little” in v. 10.
[4:6] 48 tc The consonantal form להציל is vocalized by the MT as לִהַצִּיל (lÿhatsil), a Hiphil infinitive construct from נָצַל (natsal, “to deliver, rescue”; BDB 664-65 s.v. נָצַל). However, the LXX’s τοῦ σκιάζειν (tou skiazein, “to shade”) reflects an alternate vocalization tradition of לְהָצֵיל (lÿhatsel), a Niphal infinitive construct from צָלַל (tsalal, “to shade”; see BDB 853 s.v. צָלַל). The MT vocalization is preferred for several reasons. First, it is the more difficult form with the assimilated nun. Second, the presence of the noun צֵל (tsel, “shadow”) just two words before helps to explain the origin of the LXX vocalization which was influenced by this noun in the immediate context. Third, God’s primary motivation in giving the plant to Jonah was not simply to provide shade for him because the next day the
[4:6] 49 tn Or “evil attitude.” The meaning of the noun רָעָה (ra’ah) is intentionally ambiguous; the author puns on its broad range of meanings to create a polysemantic wordplay. It has a broad range of meanings: (1) “distress, misery, discomfort” (2) “misfortune, injury,” (3) “calamity, disaster,” (4) “moral evil,” and (5) “ill-disposed, evil attitude” (see BDB 949 s.v. רָעָה; HALOT 1262-63 s.v. רָעָה). The narrator has used several meanings of רָעָה in 3:8-4:2, namely, “moral evil” (3:8, 10) and “calamity, disaster” (3:9, 10; 4:2), as well as the related verb רָעַע (ra’a’, “to be displeasing”; see 4:1). Here the narrator puns on the meaning “discomfort” created by the scorching desert heat, but God’s primary motivation is to “deliver” Jonah – not from something as trivial as physical discomfort from heat – but from his sinful attitude about God's willingness to spare Nineveh. This gives the term an especially ironic twist: Jonah is only concerned about being delivered from his physical “discomfort,” while God wants to deliver him from his “evil attitude.”
[4:6] 50 tn Heb “he rejoiced with great joy.” The cognate accusative construction repeats the verb and noun of the consonantal root שׂמח (smkh, “rejoice”) for emphasis; it means “he rejoiced with great joy” or “he was greatly delighted” (see IBHS 167 §10.2.1g). This cognate accusative construction ironically mirrors the identical syntax of v. 1, “he was angry with great anger.” The narrator repeated this construction to emphasize the contrast between Jonah’s anger that Nineveh was spared and his joy that his discomfort was relieved.
[4:7] 51 tn Or “appointed.” The verb מָנָה (manah) in the Piel stem 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).
[4:8] 52 tn Or “appointed.” See preceding note on v. 7.
[4:8] 53 tc The MT adjective חֲרִישִׁית (kharishit, “autumnal”) is a hapax legomenon with an unclear meaning (BDB 362 s.v. חֲרִישִׁי); therefore, the BHS editors propose a conjectural emendation to the adjective חֲרִיפִית (kharifit, “autumnal”) from the noun חֹרֶף (khoref, “autumn”; see BDB 358 s.v. חרֶף). However, this emendation would also create a hapax legomenon and it would be no more clear than relating the MT’s חֲרִישִׁית to I חָרַשׁ (kharash, “to plough” [in autumn harvest]).
[4:8] tn Heb “autumnal” or “sultry.” The adjective חֲרִישִׁית is a hapax legomenon whose meaning is unclear; it might mean “autumnal” (from I חָרַשׁ, kharash; “to plough” [in the autumn harvest-time]), “silent” = “sultry” (from IV. חרשׁ, “to be silent”; BDB 362 s.v. חֲרִישִׁי). The form חֲרִישִׁית might be an alternate spelling of חֲרִיסִית (kharisit) from the noun חֶרֶס (kheres, “sun”) and so mean “hot” (BDB 362 s.v.).
[4:8] 54 tn Heb “attacked” or “smote.”
[4:8] 55 tn Heb “he asked his soul to die.”
[4:8] 56 tn Heb “better my death than my life.”
[4:8] sn Jonah repeats his assessment, found also in 4:3.
[4:9] 57 tn Heb “Does it burn so thoroughly to you?” or “Does it burn rightly to you?” See note on this expression in v. 4.
[4:9] 58 tn Heb “It thoroughly burns to me” or “It rightly burns to me.”
[4:9] 59 tn Heb “unto death.” The phrase עַד־מָוֶת (’ad-mavet, “unto death”) is an idiomatic expression meaning “to the extreme” or simply “extremely [angry]” (HALOT 563 s.v. מָוֶת 1.c). The noun מָוֶת (“death”) is often used as an absolute superlative with a negative sense, similar to the English expression “bored to death” (IBHS 267-69 §14.5). For example, “his soul was vexed to death” (לָמוּת, lamut) means that he could no longer endure it (Judg 16:16), and “love is as strong as death” (כַמָּוֶת, kammavet) means love is irresistible or exceedingly strong (Song 8:6). Here the expression “I am angry unto death” (עַד־מָוֶת) means that Jonah could not be more angry. Unfortunately, this idiomatic expression has gone undetected by virtually every other major English version to date (KJV, NKJV, RSV, NRSV, ASV, NASB, NIV, NJB, JPS, NJPS). The only English version that comes close to representing the idiom correctly is BBE: “I have a right to be truly angry.”
[4:10] 60 tn Heb “were troubled.” The verb חוּס (khus) has a basic three-fold range of meanings: (1) “to be troubled about,” (2) “to look with compassion upon,” and (3) “to show pity, to spare [someone from death/judgment]” (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). Clearly, here God is referring to Jonah’s remorse and anger when the plant died (vv. 7-9), so here it means “to be troubled about” (HALOT 298 s.v. 1.c) rather than “to pity” (BDB 299 s.v. c). Elsewhere חוּס describes emotional grief caused by the loss of property (Gen 45:20) and the death of family members (Deut 13:9 [ET 13:8]). The verb חוּס is derived from a common Semitic root which has a basic meaning “to pour out; to flow” which is used in reference to emotion and tears in particular. This is seen in the Hebrew expression תָחוּס עֵין (takhush ’en, “the eyes flow”) picturing tears of concern and grief (c.f., Gen 45:20; Deut 13:9 [ET 13:8]). The verb חוּס will be used again in v. 11 but in a different sense (see note on v. 11).
[4:10] 61 tn The noun קִיקָיוֹן (qiqayon, “plant”) has the suffixed ending וֹן- which denotes a diminutive (see IBHS 92 §5.7b); so it can be nuanced “little plant.” The contrast between Jonah’s concern for his “little” plant (v. 10) and God’s concern about this “enormous” city (v. 11) could not be greater! Jonah’s misplaced priorities look exceedingly foolish and self-centered in comparison to God’s global concern about the fate of 120,000 pagans.
[4:10] 62 tn Heb “which was a son of a night and perished [as] a son of a night.”
[4:11] 63 tn The emphatic use of the independent pronouns “you” and “I” (אַתָּה, ’attah, and אֲנִי, ’ani) in vv. 10 and 11 creates an ironic comparison and emphasizes the strong contrast between the attitudes of Jonah and the
[4:11] 64 tn Heb “You…Should I not spare…?” This is an a fortiori argument from lesser to greater. Since Jonah was “upset” (חוּס, khus) about such a trivial matter as the death of a little plant (the lesser), God had every right to “spare” (חוּס) the enormously populated city of Nineveh (the greater). The phrase “even more” does not appear in Hebrew but is implied by this a fortiori argument.
[4:11] 65 tn Heb “Should I not spare?”; or “Should I not show compassion?” The verb חוּס (khus) has a basic three-fold range of meanings: (1) “to be troubled about,” (2) “to look with compassion upon,” and (3) “to show pity, to spare (someone from death/judgment)” (HALOT 298 s.v. חוס; BDB 299 s.v. חוּס). In v. 10 it refers to Jonah’s lament over the death of his plant, meaning “to be upset about” or “to be troubled about” (HALOT 298 s.v. 1.c). However, here in v. 11 it means “to show pity, spare” from judgment (BDB 298 s.v. b; HALOT 298 s.v. 1.a; e.g., 1 Sam 24:11; Jer 21:7; Ezek 24:14). It is often used in contexts which contemplate whether God will or will not spare a sinful people from judgment (Ezek 5:11; 7:4, 9; 8:19; 9:5, 10; 20:17). So this repetition of the same verb but in a different sense creates a polysemantic wordplay in vv. 10-11. However, the wordplay is obscured by the appropriate translation for each usage – “be upset about” in v. 10 and “to spare” in v. 11 – therefore, the translation above attempts to bring out the wordplay in English: “to be [even more] concerned about.”
[4:11] 66 tn Heb “the great city.”
[4:11] 67 tn Heb “their right from their left.” Interpreters wonder exactly what deficiency is meant by the phrase “do not know their right from their left.” The expression does not appear elsewhere in biblical Hebrew. It probably does not mean, as sometimes suggested, that Nineveh had 120,000 small children (the term אָדָם, ’adam, “people,” does not seem to be used of children alone). In any case, it refers to a deficiency in discernment that Jonah and the initial readers of Jonah would no doubt have considered themselves free of. For partial parallels see 2 Sam 19:35; Eccl 10:2; Ezek 22:26; 44:23.
