Professional Documents
Culture Documents
HEBREW TEXT
Charles L. Echols
Copyright © 2013 by Charles L. Echols
Preface v
Introduction vii
Abbreviations ix
Text, Translation, and Notes
Jonah 1:1-16 1
Jonah 2:1-11 31
Jonah 3:1-10 53
Jonah 4:1-11 71
Glossary 89
References 93
PREFACE
This volume is the sequel to Reading Ruth: A Guide to the Hebrew Text ,
an introductory-level reader that was written to take the reader from an
elementary course in Classical Hebrew to the Hebrew text itself. 1 The
present volume is designed to help the reader transition to the
intermediate level of Classical Hebrew, although it has occasional reviews
of important introductory-level features. As with Reading Ruth, all
necessary resources are included, viz. the Hebrew text, vocabulary, and
lexical and syntactical information.
The grammatical aspects in the book of Jonah are such that it
would be easy to write a guide to the book that is several hundred pages
in length. This modest volume, however, is intentionally selective to
prevent the reader from becoming overwhelmed. The interest here is on
general intermediate grammar and syntax, although particular attention is
given to prepositions—those little parts of speech that can make an
enormous semantic difference—morphology, and poetics (cp. 2). Slightly
less attention is devoted to phrases and clauses. For historical and
theological matters, the reader can consult the commentaries.
This guide is, furthermore, written chiefly for Hebrew exegetes
in the majority world who have no access to the fine but relatively
expensive publications in the West. To this end it joins an increasing
number of open-access publications that promote scholarship in the
developing world.
This little volume is dedicated with love to my daughter, Grace,
who, when her friends ask what her dad does for a living, delights in
replying, “He teaches dead languages.”
Advent 3, 2013
St. Matthews, SC
1
A PDF of Reading Ruth may be downloaded freely at
http://www.academia.edu/1253567/Reading_Ruth_A_Guide_to_the_Hebrew_Text. A
paperback edition can be purchased at http://www.lulu.com/shop/charles-l-echols/reading-
ruth-a-guide-to-the-hebrew-text/paperback/product-15657677.html.
v
INTRODUCTION
2
If a word in the text occurs in its lexical form (e.g., masculine singular absolute
nouns, or Qal suffixed third masculine singular verbs), the parsing does not repeat the form.
Unless otherwise noted, the meanings supplied are those from BDB and HALOT.
vii
READING JONAH
3
A summary (“A Précis of Prepositions”) can be accessed at
http://www.academia.edu/1746863/A_Precis_of_Prepositions.
4
For a table of accents, see Echols, Reading Ruth, 96-97.
5
Dennis W. Tucker, Jr., Jonah: A Handbook on the Hebrew Text (Waco, TX:
Baylor University Press, 2006).
viii
ABBREVIATIONS
* hypothetical form
1 first person
2 second person
3 third person
act active
adj adjective
art article
BDB A Hebrew and English Lexicon of the Old Testament . F.
Brown et al., eds. Oxford: Clarendon Press, 1907. Repr.,
Peabody, Mass.: Hendrickson, 1996.
BHS Biblia Hebraica Stuttgartensia. K. Elliger and W. Rudolph,
eds. 5th ed. Stuttgart: Deutsche Bibelgesellschaft, 1997.
c common
con construct
coh cohortative
conj conjunction
d dual
DDD Dictionary of Deities and Demons in the Bible . 2nd ed. Karel
van der Toorn, et al., eds. Leiden: Brill, 1999.
ed editor (the editor—Karl Elliger—of the book of Jonah in
BHS)
E.N. exegetical note
ent entreaty
ESV English Standard Version
f feminine
GBH Joüon, Paul, and T. Muraoka. A Grammar of Biblical
Hebrew. Revised English ed. SubBi 27. Roma: Pontifico
Istituto Biblico, 2006.
GKC Kautzsch, E., ed. Gesenius' Hebrew Grammar. 2nd ed.
Translated by A. E. Cowley. Oxford: Clarendon, 1910.
HALOT Koehler, Ludwig, et al. The Hebrew and Aramaic Lexicon
of the Old Testament. Study ed. 2 vols. Translated and
ix
READING JONAH
x
ABBREVIATIONS
xi
JONAH 1
Jonah 1:1
ִתי לֵאמֹֹֽר׃
ַֻ֣ וַיְּהִי֙ ְּדבַר־י ְּה ֻ֣ו ְָּּה אֶל־יוֹ ָֻּ֣נה בֶן־אֲמ
֙וַיְּהִי Qal pret w/c 3 m s ()הָּי ָּה, “to be, come to pass.” The preterite
+ w/c (and suffixed conjugation + w/c) is the engine of
Hebrew narrative. When it occurs at the beginning of a
narrative, it performs the semantic role of alerting the reader
that the story occurred at some point in the past. Subsequent
occurrences in the story keep the action going. (For further
grammatical information on the form, see 3:1.)
The wāw conjunction itself can be translated many
ways, but as a wāw consecutive initiating a narrative, there
are three or four main options. Older translation such as the
King James Version render it “And it came to pass” (e.g.,
Gen 6:1; 14:1; Josh 1:1). More commonly it is rendered
“now” (ESV, New Revised Standard Version), and some
translations, recognizing its purely semantic function at the
start of a narrative, omit it altogether (NASB).6 The present
translation renders the conjunction and the verb as “Now . . .
came to.”
ְּדבַר N m s con ()דבָּר, ָּ “word, thing, matter.” ָּדבָּרundergoes
both tonic and pretonic reduction when in construct, i.e. the
initial reduces to shewa and the second reduces
to pataḥ.
י ְּה ֻ֣ו ְָּּה Np (theonym). The Tetragrammaton, or the covenant name
YHWH, Yahweh, or LORD. The morpheme is a qere
perpetuum, or perpetual qere.7 In other words, the
6
Further instances include the initiation of temporal clauses (“When . . .”) in as in
the ESV’s translation in Gen 6:1. (See the discussion of ו ַַֻ֣ירְּ אin 3:10.)
7
For a brief discussion of the system of Ketib-Qere, see Echols, Reading Ruth, 9-
10. For a longer treatment, see the document “An Explanation of the System of Ketib
(Ketiv)-Qere” at https://independent.academia.edu/CharlesLEchols/Teaching-Documents.
1
READING JONAH
Jonah 1:2
תם לְּפָּ ֻ֣נָּ ֹֽי׃
ָֻּ֣ ָּכ ֹֽי־עָּלְּתָֻּ֣ה רָּ ע
ִֻ֣ ָּליה
ֶֻ֣ ָּלה וקְּרָֻּ֣א ע ִֻ֣ ָּק֠ום לֵֻ֣ךְּ אֶל־ ֻ֣נִ ֹֽינ ְֻּ֣וֵה ה
ָֻּ֣ ֹעיר הַג ְּדו
ק֠ום Qal impv m s, “to rise, stand.” The imperative is one of three
volitional moods in Biblical Hebrew, the others being the
jussive and the cohortative. (The term “volitional”—from the
Latin volitio—refers to a wish or desire on the part of the
speaker for an action to happen.) The imperative is the
2
CHAPTER 1
3
READING JONAH
וקְּרָֻּ֣א Qal impv m s, “to call, read, proclaim.” Command use of the
imperative.
ָּליה
ֶֻ֣ ָּע Prep + 3 f s ps. The preposition can be classified as
metaphorical/advantage (“on behalf of”) or disadvantage
(“against”), but since it is a message of judgment,
disadvantage is more contextually warranted. The
pronominal suffix is the object of the preposition. The
referent of the pronominal suffix is Nineveh, but here the
city is understood figuratively. It can be classified either as a
metonymy of the subject (i.e. the writer states the subject—
Nineveh—for the adjunct—the citizenry of Nineveh) or as a
synecdoche of the whole (i.e. the writer states the whole—
Nineveh—for the parts—the citizenry). In other words Jonah
is to preach not to the city per se but to its citizens.
כ ֹֽי
ִֻ֣ Conj, “that, for, because, when.” Here the conjunction
initiates a subordinate causal clause (“for,” “because”) that
explains the main clause, i.e. why YHWH is commanding
Jonah to preach to the Ninevites.
ָּליה ֶֻ֣ ָּע Qal suff 3 f s ()עלה, “to go up, ascend, climb.”
תם
ָֻּ֣ ָּרָּ ע N f s con ()רָּ עָּה, “evil, wickedness, misfortune, calamity,
disaster,” + 3 m p ps. By virtue of having a pronominal suffix,
the noun is technically in the construct form.
לְּפָּ ֻ֣נָּ ֹֽי Prep + n m p con ()פָּנ ֶה, “face.” The preposition is spatial,
either with reference to a point, i.e., “in” or with a verb of
motion, i.e., “to.” With the construct noun, the unit is
translated, respectively, “in my presence” or “to my
presence.” The latter may be more dynamically rendered as
simply “before me.”
“Rise, go to Nineveh, that great city, and proclaim against it; for their
wickedness has ascended before me.”
Jonah 1:3
אהָֻּ֣ ָּשישָּה מִלִפְּ ֻ֣נֵי י ְּה ֻ֣ו ָּה ו ַי ֵ֙רֶ ד יָּפ֜ ֹוֻ֣ ו ַיִמְּצָֻּ֣א אָּנ ִֻ֣יָּה ב
ִ ְּו ַֻ֣יָּקָּם יוֹ נָּה֙ לִבְּרֹחַ תַר
פ ֻ֣נֵי י ְּה ֻ֣ו ָּ ֹֽה׃
ְּ ִשישָּה מִל ִ ְּם֙ תַר ֻ֣ ֶָּה לָּבוֹ א עִמָּה ֙ שכָּרָּ ֜ה ו ַֻ֣יֵרֶ ד ב
ְּ שיש ו ַי ִתֵ֙ן
ִִׁ֗ ְּתַר
4
CHAPTER 1
8
The siglum “Edd” refers to early critical editions of the Hebrew text, especially
those of B. Kennicott, Vetus Testamentum hebraicum cum variis lectionibus (2 vols.;
Oxford: E. typographeo Clarendoniano, 1776-1780); G. B. De Rossi, Variae lectiones
Veteris Testamenti (4 vols.; Parmae: Ex Regio typographeo, 1784-1788; repr., Amsterdam,
1969); J. C. Döderlein and J. H. Meisner, Biblia Hebraica (Lipsiae: Impensisi I. G. I.
Breitkopfii, 1993); and perhaps C. D. Ginsburg, ֻ֣( תורה נביאם כתוביםLondon, 1926;
repr., Jerusalem, 1970). For more on the editions of the Hebrew Bible, see “Editions of the
Masoretic Text (https://independent.academia.edu/CharlesLEchols/Teaching-Documents).
5
READING JONAH
(“cf”) the same word in verses 4 and 5. The apparatus points only the
vowel of the first consonant (ֳ )אbecause the other vowels and the dāgēš
forte are not in question.
When trying to understand textual notes, begin by comparing
with the editor’s suggestions and/or variants in the apparatus to see
whether there is a difference in (1) the radicals of the word in question
and (2) the vowels of the word in question. Here the latter is the case: the
only difference is the vowel under the ’ālep. reads qāmeṣ whereas the
variants read ḥāṭep qāmeṣ.
The issue concerned:
Should we read tone-long qāmeṣ or the indistinct ḥāṭep qāmeṣ ?
Adjudication of the issue:
Since this is the first instance of a textual issue in the book of Jonah, it is a
good idea to state briefly how such issues should be adjudicated. Since
textual criticism is to some extent an art, one finds different approaches.
The method adopted in this book is to (1) parse the word(s) in question in
, (2) parse the word(s) represented by the variants or editor, and (3)
adjudicate the matter by appealing to the strength of the witnesses and/or
the canons of textual criticism.9
The faithfulness with which the Masoretes preserved the received
text is such that in the majority of variances from , is the more
reliable text. In this case the variants include Hebrew manuscripts and the
editions. Hence, there is considerable textual support against . Further
support in favor of reading with the variants obtains from comparing the
word in vv. 4 and 5, where is in agreement with the Hebrew
manuscripts and editions.10 Moreover, the difference is with the pointing
rather than with the radicals. All things considered, one should read with
the variants. The greater probability is that the scribe simply omitted the
shewa of ḥāṭep qāmeṣ by mistake.
9
For a document that discusses this approach in greater detail with examples, see
http://www.academia.edu/2654190/Adjudicating_Textual_Difficulties_in_the_Hebrew_Bibl
e.
10
Since there is no textual note in vv. 4 or 5, the presumption is that the same
Hebrew manuscripts and editions are in agreement with .
6
CHAPTER 1
אה
ָֻּ֣ ָּב Qal act ptcp f s ()בוֹ א, “to come, go.” Participles have
nominal (noun, adjective) and verbal aspects and can
function as adjectives, substantives, predicates, and relative
pronouns. Verbally, participles are not finite, as are the
suffixed- and prefixed-conjugation verbs; rather they are
atemporal, and whether they are rendered as past, present, or
future must be determined by the context (usually established
by a preceding finite verb).
ו ַי ִתֵ֙ן Qal pret w/c 3 m s ()נתן, the basic meaning of which is “to
give.” In the present context, “paid,” is a suitable equivalent.
Initial nûn of this I-Nûn verb has assimilated into תas
indicated by the dāgēš forte.
ה
ֻ֣ ֜ ָּשכָּר
ְּ N f s ()שכָּר,ָּ “wage,” + 3 f s ps. Direct object of ו ַי ִתֵ֙ן. The
antecedent to which the feminine pronominal suffix relates is
אָּנ ִֻ֣יָּה.
ָּה
֙ ב Prep (spatial, “to,” “into,” “on”) + 3 f s ps.
לָּבוֹ א Prep (purpose, “to”) + Qal inf con.
֙עִמָּהֶם Prep (accompaniment, “with”) + 3 m p ps. With this
preposition (and )אֵת, the second radical takes dāgēš forte
with the addition of pronominal suffixes.
E.N. This verse has several points of exegetical interest. The double
occurrence of “to Tarshish” paired with “from YHWH” constitutes an
inclusio. That there are five preterite w/c verbs imparts a sense of haste—
Jonah made his decision to flee and acted on that decision with alacrity.
The double occurrence of √ ירדcould be a subtle allusion to the increased
distancing that Jonah creates between himself and YHWH (cf. the ascent
to mountain tops by individuals seeking God; e.g., Exod 19:3; Isa 2:3;
Matt 17:1-2). It could also foreshadow Jonah’s piscine submersion in cp. 2
(the verb also occurs in 2:6). Finally, note the irony (humor?) that Jonah
thinks that he can escape from God’s notice.
But Jonah rose to flee to Tarshish from the presence of YHWH; and he
went down to Jaffa, and he found a ship going to Tarshish, and he paid its
7
READING JONAH
Jonah 1:4
בהָֻּ֣ ִש
ְּ האֳנ ִֻ֣י ָּה ח
ָֻּ֣ ְּ ַר־גָּדוֹ ל ב ַֻ֣יָּם ו
ֻ֣ ס ֹֽע
ַֻ֣ הי
ִֻ֣ ְּ רוחַ־ג ְּדוֹ לָּה֙ אֶל־ה ַֻ֣י ָּם וַי
ֹֻֽ֣ טיל
ִֻ֣ ֵו ַֻ֣י ֹֽה ֻ֣ו ָּ ִׁ֗ה ה
בר׃ֵֻ֣ ִש
ָּ לְּה
ו ַֻ֣י ֹֽה ֻ֣ו ָּ ִׁ֗ה Conj + np. The conjunction is sequence, i.e. “and” or “then,”
although adversative would also be contextually suitable.
טֻ֣יל ִ ֵה Hiph suff 3 m s ()טול, “to cast, cast out.”
ַרוח ֹֻֽ֣ N m/f s, “breath, wind, spirit.”
֙ג ְּדוֹ לָּה Adj f s (attributive; )ג ָּדוֹ ל, “great.” Since the adjective agrees
with the preceding noun in number, gender, and
definiteness, it is an attributive adjective, viz. “a great wind.”
The maqqēp connecting the compound, רוחַ־ג ְּדוֹ לָּה, usually
connotes the construct relationship, but its basic function is
to signal a close association between the words it connects
(see GBH §13). Still, if one considers ֙ ג ְּדוֹ לָּהas a substantive
adjective, then by virtue of being in construct with ַ רוחit
functions as the absolute noun (attributive genitive). The
meaning is the same either way.
אֶל Prep (movement/direction, “toward”).
ה ַֻ֣י ָּם Art + n m s ()י ָּם, “sea.” אֶל־הַי ָּםis a simple prepositional
phrase with the noun being the object of the preposition.
הי
ִֻ֣ ְּ וַי Qal pret w/c 3 m s ()הָּי ָּה. The wāw can be classified as
simple sequence, “and,” but because YHWH’s casting of a
wind leads to a storm, it is better rendered as result, “so that.”
11
The reader will recall from the introduction that the translations here are
intentionally formal equivalent. It is possible, for example, to render the translation of this
more dynamically by changing the conjunctions. For example:
But Jonah rose to flee to Tarshish from the presence of YHWH; and he went down to Jaffa.
When he found a ship going to Tarshish, he paid its wage and he alighted on it to go with
them to Tarshish from the presence of YHWH.
The revision changes the wāw conjunction in ו ַיִמְּצָֻּ֣אfrom sequence to temporal. (For more
on temporal clauses, see ו ַַֻ֣ירְּ אin 3:10).
8
CHAPTER 1
ס ֹֽעַר
ַֻ֣ N m s, “tempest, storm.” The syntax of סַעַר־ג ָּדוֹ לis the
same as it is with רוחַ־ג ְּדוֹ לָּה.
ב ַֻ֣יָּם Prep (spatial/surface, “on”) + art + n m s ()י ָּם, “sea.”
בה ָֻּ֣ ִש
ְּ ח Piel suff 3 f s, “to think, consider; devise.” As Tucker (2006:
19) notes, the language is figurative. Specifically, it is
personification (i.e. the attribution of human attributes to
non-human subjects), since inanimate objects do not think.
בר
ֵֻ֣ ִש
ָּ לְּה Prep + Niph inf con, “to be broken.” Reflexive use of the
Niphal. Verbal use of the infinitive.
Then YHWH cast a great wind toward the sea so that there was a great
storm on the sea; and the ship was in danger of breaking [lit. “thought to
wreck itself”].
Jonah 1:5
ֲשר
ֶֻ֣ ַכלִ֜ים א ֵ איש אֶל־אֱלֹהָּי ֒ו ו ַיָּטִ֙לו אֶת־ה ִֻ֣ ֲקו
ֻ֣ לחִִׁ֗ים ֻ֣ו ַ ֹֽיִזְּע ָּ ַו ִַֻ֣י ֹֽירְּ או הַמ
ְּכב
ַֻ֣ ִינ ָּה ו ַי ִש
ֻ֣ תי הַסְּפ
ֵֻ֣ כ
ְּ ְּד֙ אֶל־י ַר
ֻ֣ ַהם ו ְּיוֹ ֻ֣נ ִָּׁ֗ה י ָּר
ֶֻ֣ מ ֹֽעֲלֵי
ֵֻ֣ קל
ֵֻ֣ ָּב ֹֽאֳנ ִיָּה֙ אֶל־ה ַֻ֣י ָּם לְּה ָֻּ֣
ו ַי ֵרָּ דַֻ֣ ֹֽם׃
ו ִַֻ֣י ֹֽירְּ א ֻ֣ו Qal pret w/c 3 m p ()ירא, “to fear.” Verbs that begin with
yôd are either original I-Yôd or original I-Wāw (the more
common) verbs. Here, the two instances of yôd indicate an
original I-Yôd verb. The wāw is sequence, “then.”
ַֻ֣לחִִׁ֗ים
ָּ הַמ Art + n m p ()מַלָּח, “mariner.”
ֲקו
ֻ֣ ֻ֣ו ַ ֹֽיִזְּע Qal pret w/c 3 m p ()זעק, “to cry, cry out, call.”
יש
ֻ֣ ֻ֣א ִ N m s, “man.” Distributive use of the noun, i.e. “each one”
(GBH §147d).
אֶל Prep (logical/simple dative, “to”).
֒אֱלֹהָּיו N m p con, “god, gods, God,” + 3 m s ps. There are at least
two possibilities by which to classify the plurality of the
noun (cf. GBH §136d). One is the so-called plurality of
majesty, i.e. “his God,” but would a Yahwistic writer
conceive of the sailors’ deities honorifically? A second is
simple plurality, i.e. “his gods,” reflecting the almost certain
9
READING JONAH
12
֙ה
ֻ֣ ָּ ב ֹֽאֳנ ִי
ָֻּ֣ ֲשר
ֶֻ֣ אis actually a nominal or verbless clause, i.e. the translator supplies a
form of the verb “to be” as determined by the action of the context. In this case the action is
complete/past, so the verb should be translated “was.”
13
GBH §82a. The present discussion follows this analysis.
10
CHAPTER 1
הם
ֶֻ֣ מ ֹֽעֲלֵי
ֵֻ֣ Prep (spatial, “from”) + prep (metaphorical/disadvantage,
“against”) + 3 m p ps. The two prepositions effectively
produce a meaning which is not simply the sum of the two.
Perhaps the sense is that the violence of the storm was such
that it pitched one end of the ship over the other, with the
vessels also tossed around. The idea then is that the ship was
a danger to the mariners.
The small sign “^” is the ’atnāḥ accent, viz. the major
disjunctive accent of the verse. When the translator reaches
this point, a unit of thought should be clear. In lengthy
verses such as this one, attention to the various accents is
helpful for translation since they signal the semantic units.
ו ְּיוֹ ֻ֣נ ִָּׁ֗ה The conjunction is clearly adversative: in contrast to the
mayhem on deck, Jonah is fast asleep below. The rebîa‛ is a
sufficiently strong disjunctive accent to evoke the idea of
aposiopesis, viz. the author is so astonished that he breaks off
mid-sentence. Hence the translation could be, “. . . but
Jonah—he had gone down into the recesses of the ship!”
֙י ָּרַ ד Qal suff 3 m s. This is an example of a very recent past
suffixed conjugation verb (“had gone down”), viz. the action
was completed recently relative to the narration. The final
two verbs are also very recent past.
תי
ֵֻ֣ כ ְּ ְּ אֶל־י ַרPrep (movement/termination, “into”) + n f d con ()י ַרְּ כָּה,
“flank, side; extreme parts, recesses.”
ִינ ָּה
ֻ֣ הַסְּפ Art + n f s, “vessel, ship.” The term is a hapax legomenon, or
a word or form of a word that occurs only once in the Old
Testament.14 The meaning of hapax legomena is sometimes
obscure, so that it is often necessary to check the cognate
languages. In this case, the Arabic safinat, “ship,” makes it
reasonable to conclude for the same meaning here.
14
This the first of five hapax legomena in the book of Jonah by the count of Jack
M. Sasson, Jonah: A New Translation with Introduction, Commentary, and Interpretation
(AB; New York: Doubleday, 1990), the others being ( יִתְּעַשֵת1:6), ( הַקְּרִ יאָּה3:2), קִיקָּיוֹ ן
(4:6), and ( חֲרִ ישִית4:8). Five hapax in a book the size of Jonah is disproportionately high
and raises the question of whether they are stylistic.
11
READING JONAH
Jonah 1:6
ָּ דם ק֚ום קְּרָֻּ֣א אֶל־אֱלֹהֶיך
ָֻּ֣ ְְּּךָּ נ ִר
ֻ֣ ו ַיִקְּרַֻ֣ב אֵלָּיו֙ רַֻ֣ב הַחֹבֵל ו ַֹיאמֶר לוֹ מַה־ל
ב ֹֽד׃
ֵֻ֣ לנו וְּל ֹא נֹא
ָֻּ֣ הים
ִֻ֣ ֹ ַשת הָּאֱל
ֵֻ֣ אולַַ֞י יִתְּע
ו ַיִקְּרַֻ֣ב Qal pret w/c 3 m s, “to get closer, approach; come forward,
draw near.” The conjunction can be interpreted variously.
Logical (“so,” “therefore,” “thus”) conveys the idea that
Jonah’s (in)action prompts the captain’s response.
֙אֵלָּיו Prep (simple dative, “to”) + 3 m s ps.
רַֻ֣ב Adj m s con, “much, many, great.” Substantive use of the
adjective, lit. “great one,” or reflecting the masculine gender,
“great man”; more dynamically, “captain.”
הַחֹבֵל Art + n m s, “sailor.” Subjective genitive. Because the noun is
a collective singular, it can be translated plural, i.e. “sailors.”
ו ַֹיאמֶר Qal pret w/c 3 m s. The preterite introduces direct discourse,
for which see ( לֵאמֹֹֽר1:1). This pattern is so frequent in the
book of Jonah that it will not be discussed hereafter.
ל ֹֻ֣ו Prep (allative/indirect object of verb of speaking, “to”) + 3 m
s ps.
ָּ ְּך
ֻ֣ מַה־ל Pi ()מָּה, “what?, how?,” + prep + 2 m s ps. The particle
initiates an interrogative clause, which should be understood
as a rhetorical question. The preposition is probably best
classified as a dativus commodi, marking the pronominal
suffix (ָֻּ֣ )ךas the subject of this nominal clause (see GBH
§133d).
12
CHAPTER 1
דם
ָֻּ֣ ְּנ ִר Niph ptcp m s ()רדם. Substantive use of the participle,
which here is an attributive accusative of state, “sleeping”
(GBH §127a).
דם ָּ
ָֻּ֣ ְְּּך נ ִרֻ֣ מַה־לThe noun clause translates literally, “What is it to you
sleeping?” More dynamically it is, “Why are you sleeping?,”
the participle with the interrogative being rare (GBH §161i).
ק֚ום See 1:2.
קְּרָֻּ֣א See 1:2.
ָּיך
ֻ֣ ֶאֱלֹה N m p c + 2ms ps. It is tempting to translate this as “your
god,” but the verse is before Jonah’s self-disclosure as a
monotheist (v. 9). At this point for all the captain knows,
Jonah is a polytheist as are he and his crew.
אולַַ֞י Adv, “perhaps.”
ַשת ֵֻ֣ יִתְּע Hithp pref 3 m s (II. )עשת, “to give a thought of”; Aramaism,
“to think.” A very rare stem (ca. 1.2 % occurrence in the Old
Testament), the Hithpael prefixed conjugation is signified
through prefix –ְּיִת, a-class vowel under the first radical of
the root, and dāgēš forte in the second radical. Here the
Hithpael is benefactive reflexive, “for us” (cf. IBHS §26.2e).
The particle אולַַ֞יeffects the subjunctive mood; thus
although the verb is not jussive in form, it should be
classified as prefixed of possibility (“may give”).
ֻ֣הֻ֣ים ִ ֹ הָּאֱל Art + n m p. Regarding the definiteness of the noun, the
article has several functions besides making definite the
nominal to which it is attached. There are two possibilities
here. The first is to denote a class of things, in this case
deities (IBHS §13.5.1.f), i.e. “the gods.” Alternatively, the
article can also have a demonstrative force (GBH §137f; i.e.
“this,” “that”), i.e. “this god [i.e. Jonah’s].” Again, because it
seems more likely that the captain assumes that Jonah is a
polytheist, the former is better suited to the context. On this
interpretation the singular verb is what one usually finds
with plural nouns of excellence/majesty (GBH §150f). The
other possibility would, however, follow the more usual
Hebrew syntax, i.e. singular verb, singular subject.
13
READING JONAH
נו
ֻ֣ ֻ֣ל
ָּ Prep (metaphorical/with verb governing object of interest,
“for”).
וְּל ֹא Conj (purpose) + particle of negation.
ב ֹֽד
ֵֻ֣ נֹא Qal pref 1 c p ()אבד, “to perish.” The prefixed conjugation is
desiderative, reflecting the wish of the speaker.
So the captain of the sailors drew near to him and said to him, “Why are
you sleeping? Rise! Call to your gods! Perhaps the gods may give a
thought for us so that we will not perish.
Jonah 1:7
מי הָּרָּ עָֻּ֣ה
ִֻ֣ ֶל
ְּ ַפילָּה ֻ֣ג ֹֽוֹ רָּ לוֹ ת ו ְּ ֻ֣נֵדְּ עָּה בְּש ִֻ֣ ְּכו ו ְּנ
֙ איש אֶל־רֵ עִֵׁ֗הו ל ִֻ֣ ו ַיֹאמְּרַ֞ו
ִפל הַגוֹ ָּרֻ֣ל עַל־יוֹ ֻ֣נָּ ֹֽה׃ ֹ לו ֻ֣ג ֹֽוֹ רָּ לוֹ ת ו ַי
֙ ַפ
ִ֙ לנו ו ַיָֻּ֣ ה ַֹזאת
יש
ֻ֣ ֻ֣א ִ See 1:5.
הו
ֻ֣ ִֵׁ֗רֵ ע N m s (II. ַ)רֵ ע, “friend; darling, favorite, lover; comrade,
companion; neighbor; one another, another,” + 3 m s ps.
The translation uses the contextual equivalent, “shipmate.”
ְּכו
֙ ל Qal impv m p (ְֻּ֣)הלך. The m s impv of this root occurred in
1:2 (ְֻּ֣)לֵך. With the addition of the vocalic suffix, ṣērê
undergoes pretonic reduction to shewa.
ַפילָּה
ִֻ֣ ו ְּנ Conj + Hiph coh 1 c p ()נפל, “to fall upon; cast down, throw
down.” The cohortative is the first-person volitional (cf. the
discussion of ק֠ום, 1:2). Morphologically, it is often identical
with the first-person prefixed (indicative) verb; but its
distinctive feature is the â suffix, as it is here. It expresses
resolve (“I will . . .”), request (either directly or as a wish), or
exhortation (aka the “hortatory” use, “Let us . . .”). Here the
cohortative is hortatory—one sailor imploring the others to
act as resolved.
גוֹ רָּ לוֹ ת N m p ()גוֹ רָּ ל, “lot.”
ו ְּנ ֵדְּ עָּה Conj (allative/purpose) + Qal coh 1 c p ()ידע, “to know.”
When a cohortative follows an imperative (in this case ְּכו ֙ )ל,
it can effect the sense of purpose.
14
CHAPTER 1
ֶלמִי
ְּ בְּש Prep (ְּב, circumstances/agent, “by”) + pr (ֶ )ש+ prep (ְּל,
possession) + pi ()מִי, “who?” “The lamed of possession with š
combines to yield the word šel . . . The word is the standard
marker of possession in post-biblical Hebrew” (IBHS, 335, n.
15).
הָּרָּ עָֻּ֣ה Art + adj f s. Substantive use of the adjective, i.e. “calamity,”
rather than the attributive “calamitous.”
ה ַֹזאת Art + pd f s ()ז ֶח, “this, these; such, such a one; he of; here,
there.” Following a definite nominal, the demonstrative
pronoun becomes a demonstrative adjective and so takes the
article.
נו
ֻ֣ ל ָֻּ֣ Prep (allative/disadvantage, “against”) + 1 c p ps.
נו
ֻ֣ ל ָֻּ֣ ...מי ִֻ֣ ֶל
ְּ בְּש The compound מי ִֻ֣ ֶל
ְּ בְּשinitiates a relative clause, which
is actually a nominal clause (or “verbless clause”), i.e. a clause
in which no finite verb occurs so that the verb “to be” ()הָּי ָּה,
in this case “is,” must be supplied. A more dynamic
rendering would be “has come.”
לו
֙ ַפ ִ֙ ו ַי Qal pret w/c 3 m p ()נפל. In the prefixed conjugation, I-
Nûn verbs routinely feature assimilation of the nûn into the
second radical, represented by a dāgēš forte.
גֻ֣ ֹֽוֹ רָּ לוֹ ת Although the sign of the accusative does not accompany
ֻ֣ג ֹֽוֹ רָּ לוֹ ת, the syntax of the verse clarifies that it is the object of
לו
֙ ַפִ֙ ו ַי.
עַל This preposition is metaphorical/disadvantage, “against,
with,” but the common rendering “on” better reflects the
metaphorical aspect (i.e. the lot fell physically on Jonah).
And each man said to his shipmate, “Come, and let us cast lots so that we
may know by whom this calamity is against us; and they cast lots, and the
lot fell on Jonah.
1:8
לנו מַה־
ָֻּ֣ ֲשר לְּמִי־הָּרָּ עָֻּ֣ה ה ַֹזאת ֶֻ֣ ה־נָּא לָּנו בַא ֻ֣ ָּו ַיֹאמְּרו אֵלָּיו הַג ִיד
א ֹֽתָּה׃
ָֻּ֣ עםַֻ֣ א ֹֽי־מ ִֶֻ֣זה ָּ
ֵֻ֣ ְּ מה אַרְּ צֶך ו ַֻ֣ ְֵּךָּ ומ
ָֻּ֣ אי ִן תָּבוֹ א ֙ מְּלַאכְּת
15
READING JONAH
T.C. נו
ֻ֣ ל
ָֻּ֣ ֲשר לְּמִי־הָּרָּ עָֻּ֣ה ה ַֹזאת
ֶֻ֣ בַא
The BHS apparatus for this clause reads:
nonn add hab
Explanation of the apparatus:
The notation is: “several have added/an addition.”
The issue concerned:
The meaning of the notation is not altogether clear. (The abbreviation
“add” can denote additamentum, “addition,” or additum, “added.”) Since
the clause is absent from and occurs in v. 7 (less )לְּמִי, the editor seems
to be saying that it was added by and other unspecified texts. Support
for this comes from Tyler F. William’s explanation of the absence of the
clause from the variants as a homoeoteleuton (mistaken repetition of
word endings) based on the repetition of ָּנוֻ֣ ל/ἐν ἡ ν.15 Whatever the
explanation, because the editor does not list Hebrew manuscripts
(particularly ) among the variants, one should read with .
Adjudication of the issue:
15
http://biblical-studies.ca/blog/category/series/. Accessed 27 February 2012.
16
CHAPTER 1
17
READING JONAH
And they said to him, “Tell us by whom this calamity is against us? What
is your occupation, and from where have you come? What is your
country and from what people are you?”
Jonah 1:9
הי הַשָּמַ֙יִם ֙ אֲ ֻ֣נִי י ָּרֵ א אֲשֶר־
ֵֻ֣ ֹ ְּרי אָּנֹכִי וְּאֶת־י ְּה ֻ֣ו ַָּ֞ה אֱל ִֻ֣ הם עִב
ֶֻ֣ ו ַֹיאמֶר אֲלֵי
ָּש ֹֽה׃
ָֻּ֣ ָּשה אֶת־ה ַֻ֣יָּם וְּאֶת־הַי ַב
ָֻּ֣ ע
ְּרי
ִֻ֣ עִב Noun, gentilic, “Hebrew.”
אָּנֹכִי Pip 1 c s, “I,”
ְּרי אָּנֹכִי ִֻ֣ עִבNominal sentence.
וְּאֶת־י ְּה ֻ֣ו ַָּ֞ה This is the object, yet it occurs in the first position rather
than in its normal syntactical position following the verb and
subject. Such transposition is rhetorically significant, viz. the
author wanted to emphasize that it is YHWH rather than
some other deity whom Jonah serves and that YHWH is the
creator of the cosmos.
ַֻ֣֙שמַ֙יִם
ָּ הי ה
ֵֻ֣ ֹ אֱלN m p con + art + n m p. The two words are in
apposition to י ְּה ֻ֣ו ַָּ֞ה, i.e. although one might dismiss them as
superfluous, they provide further information about י ְּה ֻ֣ו ַָּ֞ה,
namely, that he is the deity of the heavens ( ֙ ַשמַ֙יִם ָּ הbeing an
objective genitive). Jonah’s choice of this apposition (or even
epithet) is probably not accidental: he fears the god of the
heavens, and the heavens are the source of the tempest that
threatens the sailors.16 As the verse continues, Jonah will
supply further important information about the nature of his
god.
אֲ ֻ֣נִי Pip 1 c s, “I.” The subject of י ָּרֵ א.
י ָּרֵ א Adj m s, predicate adj, or a “verbal adjective . . . constructed
with the accusative” (GBH §121l; see also Gen 32:11 [Heb v.
16
It is thus tempting to classify ֻ֣֙מַ֙יִם
ֻ֣ ַש
ָּ הas a genitive of the cause of a state (the
heavens producing the storm), but by considering ה ַֻ֣יָּםand ָּש ֹֽה ָֻּ֣ הַי ַב, it will become apparent
that object genitive is the better classification. Perhaps there is a double meaning with
ֻ֣֙מַ֙יִם
ֻ֣ ַש
ָּ ה.
18
CHAPTER 1
17
Fritz Stolz, "Sea ֻ֣ים," in Dictionary of Deities and Demons in the Bible (2nd
ed.; eds. Karel van der Toorn, et al.; Leiden: Brill, 1999; orig. publ., 1995), 737-42. Verse 4
mentions the wind as involved, so that the sailors could have conceived of a collaboration of
19
READING JONAH
And he said to them, “I am a Hebrew, and I fear YHWH, the god of the
heavens, who made the sea and the dry land.”
Jonah 1:10
כ ֹֽי־י ָּדְּ עו
ִֻ֣ ָָּּשית
ִֻ֣ ַה־זאת ע
ֹ ליו מ ָֻּ֣ ֵאה ג ְּדוֹ לָּה ו ַיֹאמְּרו א
ָֻּ֣ ְּו ִַֻ֣י ֹֽירְּ או הָּאֲנ ָּשִים ֙ י ִר
ה ֹֽם׃
ֶֻ֣ ָּכי ה ִִֻ֣גיד ל
ִֻ֣ ַכ ֹֽי־מִלִפְּ ֻ֣נֵי י ְּהוָּה֙ הוא בֹרֵ ח ִֻ֣ ָּשים
ִִׁ֗ הָּאֲנ
the gods of the sea, winds, and heavens against them. For wind deities, see G. Mussies,
"Wind-Gods," in Dictionary of Deities and Demons in the Bible (2nd ed.; eds. Karel van
der Toorn, et al.; Leiden: Brill, 1999; orig. publ., 1995), 898-900. On the deification of the
heavens, see M. Hutter and M. De Jonge, "Heaven ֻ֣ שמיםοὐρανός (-νοί)," in Dictionary of
Deities and Demons in the Bible (2nd ed.; eds. Karel van der Toorn, et al.; Leiden: Brill,
1999; orig. publ., 1995), 388-90.
20
CHAPTER 1
T.C. ה ֹֽם
ֶֻ֣ ָּל...כי
ִֻ֣
The BHS apparatus for this clause is the same as it is for the
textual note in v. 8:
nonn add hab
Explanation of the apparatus:
Here also the notation is: “several have added/an addition.”
The issue concerned:
As with v. 8, the issue is whether the words in question are an addition.
Again, the ambiguity of the note makes an adjudication provisional, but
features such repetition regularly.
Adjudication of the issue:
Read with as the presumably stronger text.
21
READING JONAH
Then the men feared greatly [lit. “feared a great fear”], and they said to
him, “what is this [that] you have done?” For the men knew that he was
fleeing from the presence of YHWH, because he had told them.
Jonah 1:11
ֵֻ֣ ֹכי ה ַֻ֣יָּם הוֹ לֵֻ֣ךְּ וְּס
ע ֹֽר׃ ִֻ֣ לינו ֵֻ֣ לךְּ וְּי ִשְּתֹק ה ַֻ֣יָּם
ֵֻ֣ ָּמ ֹֽע ָּ ַה־נַעֲשֶה
ֻ֣ ו ַיֹאמְּרו אֵלָּיו֙ מ
22
CHAPTER 1
ְּך
ֻ֣ ֵֻ֣הוֹ ל Qal ptcp m s (ְֻּ֣)הלך.
ע ֹֽר
ֵֻ֣ ֹוְּס Conj + Qal ptcp m s, “to storm, rage.” Participles of “action
verbs” can follow “the participle ְֵּך
ֻ֣ ( ”הוֹ לGBH §123s), but
here סֹעֵרfunctions more like an adverb (cf. §123r).
And they said to him, “What should we do with regard to you so that the
sea around us shall grow silent?”; for the sea was increasingly raging.
Jonah 1:12
ַכי יוֹ דֵֻ֣ע
ִ֚ כם
ֶֻ֣ שא֙ונִי֙ וַהֲטִילֻ֣נ ִי אֶל־ה ַֻ֣י ָּם וְּי ִשְּתֹק ה ַֻ֣יָּם מֵעֲלֵיָּ ו ַֹיאמֶר אֲלֵיהִֶׁ֗ם
כ ֹֽם׃
ֶֻ֣ ַסעַר הַג ָּדוֹ ל ה ַֻ֣זֶה עֲלֵי
ַֻ֣ ֶלי הִ כי בְּש
ִֻ֣ אָּנ ִי
֙שא֙ונִי
ָּ Qal impv m p ()נשא, “to lift, raise,” + 1 c s ps. Aphaeresis
(omission) of the nûn can occur with the imperative and
infinitive construct of I-Nûn verbs whose stem vowel is a or
e (see GBH §72c).
וַהֲטִילֻ֣נ ִי Conj + Hiph impv m p ( )טול+ 1 c s ps. The question from
the previous verse means that this imperative is counsel or
advice rather than a direct command.
אֶל Prep (movement/termination, “into”).
וְּי ִשְּתֹק Conj + Qal pref 3 m s, “to be quiet, grow silent.”
כםֶֻ֣ מֵעֲלֵי Prep ( )מִן+ prep ( )עַל+ 2 m p ps. For the meaning, see the
discussion of ינו
ֻ֣ ל
ֵֻ֣ ָּמ ֹֽע
ֵֻ֣ in 1:11.
כִי Conj. Initiates a circumstantial clause that explains the reason
behind the main clause.
ַיוֹ דֵ ע Qal ptcp m s ()ידע. Tucker (2006: 38), citing Sasson,
remarks that the reverse syntax of the participle with אָּנ ִי
underscores “Jonah’s awareness” of his culpability. 18
כי
ִ֚ The conjunction initiates another circumstantial clause that
is subordinate to the previous circumstantial clause and
functions almost epexegetically in answering what Jonah
knows.
23
READING JONAH
ֶלי
ִ בְּש Prep (ְּב, circumstantial/causal) + prep (ֶש, possession) + prep
(ְּל, possessor) + 1 c s ps (cf. 1:7). Tucker (2006: 39) again
observes that the forward placement of the compound
accentuates Jonah’s confession/responsibility for the storm.
ַסעַר ַֻ֣ ה Art + n m s.
הַג ָּדוֹ ל ה ַֻ֣זֶהThe attributive adjective and demonstrative pronoun are
definite, masculine, and singular. Together they form a
compound attributive adjective that modifies הַסַעַר.
כ ֹֽם
ֶֻ֣ עֲלֵי Prep (metaphorical/disadvantage, “against”) + 2 m p ps.
And he said to them, “Lift me and cast me into the sea, and the sea around
you will become quiet; for I know that on account of me this great storm
[has come] against you.”
Jonah 1:13
ערֵֻ֣ ֹכי ה ַֻ֣י ָּם הוֹ לֵֻ֣ךְּ וְּס
ִֻ֣ ָּשה וְּל ֹא יָּכֹלו
ָֻּ֣ ָּשיב אֶל־הַי ַב
ִֻ֣ ָּשים לְּה
ִִׁ֗ ו ַיַחְּתְּרו הָּאֲנ
ה ֹֽם׃
ֶֻ֣ עֲלֵי
ו ַיַחְּתְּר ֻ֣ו Qal pret w/c 3 m p, “to dig, row.” The conjunction could be
rendered simple sequence (“and”). Since, however, the sailors
do not follow Jonah’s advice, it seems contextually better to
classify it as adversative.
ָּשיב
ִֻ֣ לְּה Prep (purpose) + Hiph inf con ()שוב, “to cause to return,
bring back; reverse.” The preposition initiates a subordinate
purpose clause that explains why the men were rowing.
אֶל Prep (movement/goal, “to”).
ָּשה
ָֻּ֣ הַי ַב See 1:9. The article could be classified either as definite in the
imagination if the author has a specific area in mind (e.g., the
port at Tarshish), but it is more likely that it is the generic
use, i.e. that the sailors were attempting to bring the ship to
any dry land possible.
וְּל ֹא Conj (adversative) + negp.
לו
ֻ֣ ֹיָּכ Qal suff 3 c p ()יכל, “to be able, have power, endure.”
24
CHAPTER 1
כי
ִֻ֣ The conjunction initiates a subordinate causal clause that
explains the previous clause (ֻ֣)וְּל ֹא יָּכֹלו, i.e. why the sailors
were unable to bring the boat to shore.
ְּך
ֻ֣ ֵֻ֣הוֹ ל See 1:11.
ער ֵֻ֣ ֹוְּס See 1:11.
ה ֹֽם
ֶֻ֣ עֲלֵי Prep. Tucker (2006: 41) classifies the preposition as locative
(“around”) which suits the context, however,
metaphorical/disadvantage (“against”) is also suitable and
complements the כִיclause.
E.N. Although they are Gentiles, the sailors, having ascertained that
Jonah was responsible for the storm, and having been told by Jonah how
to remedy the situation, nevertheless attempt a course that is counter to
his counsel and, unbeknownst to them, to the divine will. Presumably this
is because they had high regard for human life—even if it was someone
from another race/country whose negligence had placed them in harm’s
way and lost them their livelihood. Contrast this benevolence with
Jonah’s disregard for Gentiles in the reproach by YHWH in 4:11.
But the men rowed to return to dry land, yet they were unable; because
the sea was increasingly raging against them.
Jonah 1:14
איש ה ַֻ֣ז ֶה
ִֻ֣ ֶָּש ה֙ ו ַיִקְּרְּ א֙ו אֶל־י ְּה ֻ֣ו ָּ ֜ה ו ַיֹאמְּרִׁ֗ו א ָֻּ֣נָּה י ְּהוָּה֙ אַל־ ֻ֣נָּא נֹאבְּדָּ ִׁ֗ה ב ְֶּ֙נפ
ָּש ֹֽיתָּ׃
ִֻ֣ פצְּתָּ ע
ַֻ֣ ֲָּשר ח
ֶֻ֣ כאַ ַתה י ְּה ֻ֣ו ָּה
ָֻּ֣ כ ֹֽי־א
ִֻ֣ ָּקיא
ִ דם נ ָֻּ֣ לינו ֵֻ֣ ִָּתן ע
ֵֻ֣ וְּאַל־ת
25
READING JONAH
vocative case, that is, the case of direct address. The vocative
can be signified by supplying the deferential “Oh.”
אַל־ ֻ֣נָּא Negative pctl + ptcl of ent, “I/we pray thee” (often omitted
from translation). This negative particle is used with
volitives, in this case נֹאבְּדָּ ִׁ֗ה.
נֹאבְּדָּ ִׁ֗ה Qal coh 1 c p ()אבד, “to perish.” The â suffix indicates that
the verb is a cohortative; but even if it appeared in the short
form, the preceding negative particle denotes the volitional
mood of this verb. More specifically, it is a cohortative of
injunction: the speakers are expressing an immediate wish,
or in this context, a prayer.
ֶש
ֻ֣ בְּנֶפ Prep (circumstantial/causal, “on account of”) + n f s (ֻ֣)נֶפֶש,
“soul, living being, life; emotion; passion.” It is possible in
many contexts to translate the noun self-referentially, in this
verse, “us.”
ה ַֻ֣ז ֶה See 1:12.
ִתן
ֵֻ֣ ת Qal pref (jussive in meaning) 2 m s ()נתן. As with נֹאבְּדָּ ִׁ֗ה,
the preceding negative particle, אַל, signifies the volitive
mood for this verb, in this case a jussive (the third type of
volitive). The jussive is the mood of the third and second
person. When used by a superior to a subordinate, it can
reflect a command—positive (“Let there be light,” Gen 1:3)
or negative (“Fear not, Abraham,” Gen 15:1)—or counsel
(“Let her rejoice who gave birth to you,” Prov 23:25). When
used by a subordinate to a superior, it can reflect prayer—
positive or negative (“Let not my enemies exult over me,” Ps
25:2)—desire (positive or negative, e.g., “Do not refuse me,”
1 Kgs 2:16), blessing (“Blessed be the LORD your God,” 1
Kgs 10:9), wish (“O that a man might plead with God,” Job
16:21), request (“Let my father arise,” Gen 27:31), advice
(“Let a young woman be sought for my lord the king,” 1
Kgs 1:2), or invitation (“Let the king and his servants go
with your servant,” 2 Sam 13:24). Here it should be classified
as a jussive of prayer.
ינו
ֻ֣ ל
ֵֻ֣ ָּע Prep (metaphorical/disadvantage, “against”) + 1 c p ps.
26
CHAPTER 1
דם
ָֻּ֣ N m s, “blood.” A figure of speech, specifically a metonymy
of the contained or adjunct, i.e. not simply the Jonah’s blood,
but all of Jonah. In the Old Testament, blood was reckoned
as the actual life force of a person (e.g., Gen 9:4; Lev 17:11;
Deut 12:23).
נ ָּקִיא Adj (attributive) m s, “innocent.”
כ ֹֽי
ִֻ֣ The conjunction introduces a subordinate causal clause
which explains the rationale for the mariners’ plea—
effectively, if YHWH can bring a great storm, he can save
those who are in it.
ַתה
ָֻּ֣ א Pip 2 m s. Since the verb ( ָָּּש ֹֽית
ִֻ֣ )עhas supplied the person, this
is emphatic, i.e. “you yourself.”
ֲשר
ֶֻ֣ כא
ַ Prep + pr (here, lit. “according to that which,” or simply,
“as”).
ָּפצְּת ַֻ֣ ָּח Qal suff 2 m s, “to be pleased, delight in.”
ָָּּש ֹֽית
ִֻ֣ ע Qal suff 2 m s ()עשה, “to do, make.” A recent past suffixed
conjugation, i.e. “have done.”
E.N. The abundance of the particles of entreaty, volitional verbs, etc.
make for a highly emotive verse.
And they called out to YHWH, and they said, “Ah, now, Oh YHWH! Let
us not perish on account of the life of this man, and do not set innocent
blood against us; for you yourself, YHWH, have done as you pleased.”
Jonah 1:15
ְּפוֹ ׃
ֹֽ ְּאו אֶת־יוֹ ֻ֣נ ָּה וַיְּטִלֻ֣הו אֶל־ה ַֻ֣יָּם ו ַיַעֲמֹד ה ַֻ֣יָּם מִזַע
֙ ו ַי ִש
ְּאו
֙ ו ַי ִש Qal pret w/c 3 m p ()נשא. The initial nûn has assimilated,
but the second radical, śîn, has shewa for its vowel and
therefore does not take the dāgēš forte. However if it were
one of the begadkepāt consonants it could take the dāgēš, as
with ֻ֣ו ַ ֹֽי ְִּדר ֻ֣וin the next verse.
הו
ֻ֣ ֻ֣וַיְּטִל Hiph pret w/c 3 m p ( )טול+ 3 m s ps. The a-class prefix
vowel (the tell-tale sign of the Hiphil stem) has reduced to
shewa with the addition of the pronominal suffix, but the i-
27
READING JONAH
Jonah 1:16
ל ֹֽיה ֻ֣ו ָּה ֻ֣ו ַ ֹֽי ְִּדרו
ַֻ֣ ֙ח
ֻ֣ ַ־זב ֶ֙ לה אֶת־י ְּה ֻ֣ו ָּה ו ִַֻ֣י ֹֽז ְּבְּחו
ָֻּ֣ ָֹּשים י ִרְּ אָֻּ֣ה ג ְּדו
ִֻ֣ ו ַי ִירְּ או הָּאֲנ
רים׃ִֹֻֽ֣ ָּנ ְּד
ו ַי ִירְּ א ֻ֣ו See 1:5 where it was remarked that most verbs beginning
with yôd were originally I-Wāw verbs. In Biblical Hebrew
the wāw is absent in the Qal stem of the prefixed
conjugation. That two yôds appear in the present verb,
indicates that it is a I-Yôd rather than I-Wāw, i.e. the first
yôd is the prefix and the second is the original first radical of
the root.
לה
ָֻּ֣ ֹי ִרְּ אָֻּ֣ה ג ְּדו See 1:10.
28
CHAPTER 1
add?
Explanation of the apparatus:
It is an abbreviation for “addition.”
The issue concerned:
The editor wonders whether the compound was added to the original
text. The editor probably reasoned that since it is clear that YHWH was
the basis of the storm (cf. v. 14), and since YHWH is named in the second
half of this verse, that this occurrence of the divine name is redundant.
However, without it the basis of the fear is somewhat ambiguous: did the
men fear YHWH or the storm? The occurrence of the name clarifies that
they fear YHWH, the creator of the storm. Actually, “YHWH” could be a
metonymy of the cause, the effect being the storm. If so, the theonym
does double duty: it specifies the agent (YHWH) and the effect (the
storm).
Adjudication of the issue:
Because the editor’s suggestion has no manuscript support, it is
speculative and it is unlikely that it reflects the original text. Read,
therefore, with .
ְּחו
ֻ֣ ו ִַֻ֣י ֹֽז ְּב Qal pret w/c 3 m p ()זבח, “to slaughter for sacrifice, to
sacrifice.”
ֶ֙֙זבַח N m s, “sacrifice.” The noun is the object of the verb.
ל ֹֽיה ֻ֣ו ָּה ַֻ֣ Prep (allative/interest, “to”).
ֻ֣ו ַ ֹֽי ְִּדר ֻ֣ו Qal pret w/c 3 m p ()נדר, “to vow.”
ֻ֣רים ִֹֻֽ֣ ָּנ ְּד N m p ()נ ֶדֶ ר, “vow.”
E.N. This verse has three pairs of verbs and nouns from the same root.
This is not because of a lack of vocabulary in Biblical Hebrew; rather,
such pairings are alliterative (the repetition of similar sounds), perhaps
reflecting an oral origin of the story in which assonance (repetition of
similar vowel sounds) and consonance (repetition of similar consonant
sounds) were mnemonic aids for the teller and audience.
Then the men feared YHWH greatly; and they sacrificed a sacrifice to
YHWH and they vowed vows.
29
JONAH 2
מן
ַֻ֣ ְּ וַי Piel pret w/c 3 m s ()מנה, “to send, appoint, ordain.” The
final hē’ of III-Hē’ verbs routinely apocopates (drops) when
inflected. The Piel prefixed stem is usually signified by shewa
as the prefix vowel, followed by a-class vowel under the first
radical, and dāgēš forte in the second; here, *וַיְּמַנ ֶה.
Apocopation, however, produces the present form, מן ַֻ֣ ְּ וַי.
Again, no dāgēš occurs in the yôd for the reason explained in
the discussion of ְּאו
֙ ו ַי ִשin 1:15.
The verb √ מנהalso occurs in 4:6, 7, and 8 where YHWH
“appoints” a plant, worm, and scorching wind, respectively.
The four-fold use of the same verb, with YHWH as its
subject, is an example of how the writer uses repetition, in
this case to underline the sovereignty of God over nature in
general and sea and earth creatures in particular.19
דגָֻּ֣ N m s, “fish.” Object of the verb.
ַלִבְּל ֹע Prep (purpose, “to”) + Qal inf con, “to swallow.” The pataḥ
between לand עis called “furtive pataḥ.” It helps with
vocalization as one moves from the “ō” vowel sound of
ḥôlem to the guttural ע.20 Pronouncing the word without
the furtive pataḥ will demonstrate the point.
עי
ֵֻ֣ ְּבִמ Prep (location, “in”) + n m p con ()מֵעֶה, “intestines, body,
inner being, stomach.”
19
Biblical authors had many types of repetition from which to choose. This is the
“keyword” (German Leitwort) variety. Apart from its semantic function in the verse(s) in
which it occurs, repetition can be used to structure a story—structure itself contributing to
the meaning of a story.
20
If one recalls that in Hebrew two vowels are separated by a consonant, it is
clear that the furtive pataḥ is an addition.
31
READING JONAH
32
CHAPTER 2
ַלל
ֵֻ֣ ו ַיִתְּפ Hithp pret w/c 3 m s ()פלל, “to intercede, pray.” Benefactive
reflexive use of the Hithpael.
אֶל Prep (logical/simple dative, “to”).
היו
ָֻּ֣ ֹ אֱל N m p c + 3 m s ps. This word is in apposition to י ְּה ֻ֣ו ָּה, i.e. it
gives further information about י ְּה ֻ֣ו ָּה. Since it is clear from
the story that YHWH is Jonah’s god (1:9), the addition of
היו
ָֻּ֣ ֹ אֱלhere is no pedantry on the part of the narrator. In the
polytheistic context (1:5) of the story, it reiterates the
association between YHWH and Jonah and introduces the
following psalm—a lament—in which Jonah confesses that
YHWH is indeed his god. There may be a shade of polemic as
well if the apposition is an oblique allusion to the superiority
of Jonah’s god.
עי ֵֻ֣ ְּמִמ Prep (spatial, “of”) + n m p con.
ה ַָּד ֻ֣גָּ ֹֽה Art + the feminine form of דג. ָּ
Then Jonah prayed to YHWH, his god; from the stomach of the fish.
21
Since בַעַלcan mean “lord,” Saul might have intended the name of his son to
honor YHWH, i.e. “Man of the Lord.” After all, as Ronald F. Youngblood remarks (“1, 2
Samuel,” Expositor’s Bible Commentary [vol. 3; ed. Frank E. Gaebelein; Grand Rapids:
Zondervan, 1992]: 823), Saul named his first son “Jonathan”—a Yahwistic theophoric.
Nevertheless, one can appreciate the discomfort that a Yahwistic editor or scribe could have
felt with the semantic ambivalence of בַעַל. If, as is likely, the editor was from the southern
kingdom of Judah, then the change could also reflect an ideological disdain for the northern
king Saul. For more see P. Kyle McCarter, Jr., II Samuel: A New Translation with
Introduction, Notes, and Commentary (AB; Garden City, NY: Doubleday, 1984), 85-87.
33
READING JONAH
34
CHAPTER 2
And he said,
A1 “I called, from my distress,
A2 to YHWH and he answered me;
B1 from the belly of Sheol, I cried out,
B2 you heard my voice.”
22
That is, “parallelismus membrorum”—a Latin term coined by Robert Lowth in
his 1768 book De sacra poesi Hebraeorum (Lectures on the Sacred Poetry of the Hebrews).
A good source for the study of Hebrew poetry in general and the various types of
parallelism in particular is Wilfred G. E. Watson, Classical Hebrew Poetry: A Guide to Its
Techniques (JSOTSup 26; Sheffield: Sheffield Academic Press, 1984; repr., 2001 (with
corrections)). See also the short article, “Characteristics of Hebrew Poetry,” in The New
Oxford Annotated Bible with the Apocrypha—Expanded Edition, Revised Standard Version
(New York: Oxford University Press, 1977), 1523-26. Although slightly dated, it presents a
concise description of parallelism that remains useful. The present discussion of parallelism
in Jonah 2 follows these works.
35
READING JONAH
כנ ִי
ֵֻ֣ ַשלִי
ְּ ו ַת Hiph pret w/c 2 m s ()שלח, “to throw, fling, cast,” + 1 c s ps.
The previous verse clarifies that the conjunction should be
causal (“for”), and the verb is definite past (“cast”).
֙מְּצולָּה N f s, “depth, deep.” Adverbial accusative of place
(termination); supply “into.”
בב
ַֻ֣ ְּבִל Prep (location/goal, “into”) + n m s con ()לֵבָּב, “heart, mind,
will, inner person.” Another instance of personification (cf.
ִבטֶן
ֶֻ֣ מ, 2:2).
36
CHAPTER 2
the second option. It classifies ֙ מְּצולָּהas being in apposition to בב ַֻ֣ ְּבִל
ֻ֣י ַמִים, i.e. ֙ה
ֻ֣ ָּ מְּצולprovides further information about ֻ֣בב י ַמִים
ַֻ֣ ְּבִל. Either
option is possible, but the main point is to notice how the Masorete’s
system of accents can help to delimit the syntactical units of the line for a
clearer translation. Conclusion: read with . The editor’s proposal has no
textual support, because all of the other witnesses or versions appear to be
the same as .23
הר
ָֻּ֣ ָּ ו ְּנ Conj + n m s, “river, stream.” A collective singular, i.e. the
writer envisions many rivers/streams but uses the singular.
The translation uses “streams,” to convey better the idea of
subsurface ocean currents.”
בנ ִי
ֵֻ֣ ְּיְּסֹב Poel pref 3 m s ()סבב, “to encompass, enclose, envelope,” + 1
c s ps. The Poel is a rare stem that derives from the Piel.24
(The term “Polel” is the equivalent for hollow verbs, as in
י ְּקוֹ מֵםfor the Qal pref 3 m s of קום.) As such it has the same
translations possibilities as the Piel, e.g., factitive, declarative,
denominative, declarative-estimative, pluralizing, and
denominative (GBH §52d). The traditional understanding of
an intensive force to the stem is still acknowledged, although
with the qualification that it not always possible to detect
intensification in all of the values enumerated (GBH, p. 141,
23
The critical apparatus is not exhaustive in that it does not indicate the readings
of all of the witnesses and versions. Moreover, accents are paratextual marks that were not
part of the original text. Still, if the Masoretes could make sense of the received text, then it
gives a measure of confidence in adjudicating over textual issues.
24
The nomenclature for the verbal stems, Niphal, Piel, Pual, Hithpael, Hiphil,
Hophal, etc., are simply transliterations of the root ( פעלin the 3 m s) that was the standard
for paradigms in older grammars, i.e. Niph‘al, Pi‘el, Pu‘al, Hithpa‘el, Hiph‘il, Hoph‘al,
respectively, with < ‘ > representing the middle radical ע. Thus, Niph‘al for נִפְּעַל, Pi‘el
for פִעֵל, Pu‘al for פעַל, Hithpa‘el for הִתְּפַעֵל, Hiph‘il for עִילֻ֣ ְּהִפ, and Hoph‘al for הָּפְּעַל.
(Qal is short for קָּלַל, “to be small, insignificant.”) Hence, older grammars use nomenclature
such as ( עˈˈוi.e. II-Wāw) or ( לˈˈאi.e. III-’Ālep) verbs. Because such terms are rather
awkward, and because the root פעלis a middle-weak verb whose second radical cannot be
doubled (notice the lack of the dāgēš forte in the Piel, Pual, and Hithpael examples above),
grammars now tend to choose strong verbs for paradigms (e.g., פקַד, ָּ )קטלand designate
the radical in question with a numeral (e.g., I, II, or III) rather than with פ, ע, or ל.
37
READING JONAH
staircase parallelism
25
Watson, Classical Hebrew Poetry, 208.
26
Watson, Classical Hebrew Poetry, 150.
38
CHAPTER 2
terrace parallelism
וַאֲ ֻ֣נִי Conj (inferential, “so”) + pip 1 c s, “I.” Since the following
verb, אָּמַרְּ תִי, also supplies the subject (“I”), the pronoun
appears superfluous. In these circumstances, however, the
pronoun is emphatic—the Hebraic way of writing in italics.
נִג ְּרַֻ֣שְּתִי Niph suff 1 c s (ֻ֣)גרש, “to be driven away; be driven, tossed.”
Adjectival use of the suffixed conjugation, taking the stative
verb as a predicate adjective (“am driven away”). (Tucker
[2006: 54] suggests that in the context of dialogue, such
statives are often rendered in the present tense.) The Niphal
has several functions, including the passive and reflexive. In
the suffixed conjugation, it is signaled by nûn prefix + ḥîreq
prefix vowel followed by shewa under the first radical. The
theme vowel is pataḥ (qāmeṣ for participle), which can
reduce when inflected.
39
READING JONAH
מ ִֻ֣נֶג ֶד Prep (spatial, “from”) + n m s (see 1:5), “in front of, before;
opposite.” Literally, “from before the presence of your eyes,”
but more dynamically, “from your sight.”
ָּך
ֻ֣ עֵינ ֶֻ֣י N f d con ()עַי ִן, “eye; appearance, look; spring,” + 2 m s ps.
Since God does not have physical eyes, this is a figure of
speech, specifically, an anthropomorphism.
ְּך
ֻ֣ ַ֚א Adv, “surely; only; however, but.”
T.C. ְּך
ֻ֣ ַ֚א
The BHS apparatus for this word reads:
prp אֵיךcf θʹ ς; frt ins ל ֹא
Explanation of the apparatus:
The editor proposes (prp) אֵיךbased on a comparison (cf) with
Theodotian (θʹ), which reads ς. For this reason he thinks that one
should probably (frt) insert (ins) ל ֹא.27
The issue concerned:
Ed follows θʹ which reads ς, “how?”; and thus suggests emending
to ְֵּיך
ֻ֣ א, “how?” (“how can I continue . . . ?”), or, adding “( ל ֹאI have not
continued . . .”).
Adjudication of the issue:
The greater probability is that is correct for two reasons, both of
which are axiomatic in textual criticism.28 First, the only variant from
is θʹ, a translation by the eponymous second-century Christian who
revised an existing Greek translation based on a Hebrew text. Scholars
debate over whether the Greek text that he used was the Septuagint; but
even if it was, it is weak relative to so that θʹ is probably even weaker.
All of the other witnesses and versions presumably read with , thus one
can read with as the stronger text. The second reason is based on the
canons of textual criticism. The primary canon is that the reading which
27
Theodotion lived perhaps in the second half of the second century AD. He
revised the eponymous Greek text that was based on a Hebrew text.
28
For an overview of the two, see
http://www.academia.edu/2654190/Adjudicating_Textual_Difficulties_in_the_Hebrew_Bibl
e.
40
CHAPTER 2
סֻ֣יף
ִ ֹאו Hiph pref 1 c s ()יסף, “to add; repeat; (with infinitives) to
continue.”
לְּהַבִיט Prep + Hiph inf con ()נבט, “to look; consider; pay attention
to.” The initial nûn has assimilated into the second root
radical. The a-class prefix vowel + i-class theme vowel
indicate the Hiph stem.
אֶל Prep (movement/direction, “to”).
הֵיכַֻ֣ל N m s con ()הֵיכָּל, “temple, palace.”
ָּך
ֻ֣ ֹֽ ש
ֶֻ֣ ְּקָּד N m s con (ֻ֣)קֹדֶ ש, “holiness, apartness, sacredness,” + 2 m s
ps. The genitive is attributive in that it qualifies הֵיכַֻ֣לas
holy.
E.N. This verse consists of bicola, the hemistichs in both of which
feature internal formal parallelism. Moreover, the adversative ְּך
ֻ֣ ַ֚ אthat
begins B1 and the contrasting ideas between A and B make the two cola
an example of external antithetic parallelism: even though Jonah has been
expelled from the presence of YHWH (A), the prophet will nevertheless
seek him (B).
41
READING JONAH
42
CHAPTER 2
בי
ֵֻ֣ ְּלְּקִצ Prep (spatial with verb of motion, “to”) + n m p con ()קֶצֶב.
The noun means “cut, shape; extremity,” however the
precise meaning here is uncertain. Scholars have suggested
“bottom,” “deepest depths,” which should probably be
followed because it suits the context.
T.C. בי
ֵֻ֣ ְּלְּקִצ
The BHS apparatus for this word reads:
43
READING JONAH
29
For a detailed discussion on why, see Sasson, Jonah, 185-87.
44
CHAPTER 2
לם ָֻּ֣ ֹלְּעו...ָּב ְִּרחֶֻ֣יה A nominal clause. Supply the verb “to be,”
which, since Jonah is recollecting, should be in the past
tense, i.e. “were.”
ַתעַל ַֻ֣ ו Hiph pret w/c 2 m s ()עלה, “to bring up, cause to ascend,
take away.” This doubly weak verb (I-Guttural and III-Hē’)
undergoes the usual apocopation (loss) of the III-Hē’. While
the a-class prefix vowel of the Hiphil is present, the
characteristic i-class theme vowel is not because gutturals
(here, )עprefer a-class vowels. Hence, there is morphological
overlap with the apocopated form of the Qal prefixed and
preterite wāw consecutive.
ִשחַת ַֻ֣ מ Prep (spatial, “from”) + n f s, “pit.” The term is a
hypocatastasis for Sheol, since upon death the soul of the
deceased descended into it. It occurs frequently enough in
the Old Testament to be considered an idiom.
ח ַֻ֣יַי N m p con ()חַי, “life, lifetime, life span,” + 1 c s ps. Plurality
of emphasis. The term is used figuratively: God raised not
simply Jonah’s life, but Jonah himself. Hence, “life” is a
metonymy of adjunct for the person Jonah.
י ְּה ֻ֣וָּה N m s. Vocative use, i.e. direct address (“O YHWH”).
ה ֹֽי
ָֻּ֣ ֹ אֱל N m p con + 1 c s ps. The theonym is not poetic excess;
rather it is in apposition to י ְּה ֻ֣וָּה, specifically apposition of
species. That is, it clarifies that YHWH is a god, and, through
pronominal suffix, that he is Jonah’s god.
E.N. If A1 is deemed to belong to this verse (see the options for
structure in v. 6), then the verse has two cola. Colon A consists either of
internal formal or terrace parallelism, depending on whether one regards
֙ ה ִָּריםand הָּאָֻּ֣רֶ ץas parallel members. Colon B features internal formal
parallelism. There is also external antithetical parallelism between the cola,
signaled by the adversative wāw in ו ַתָּבוֹ אand the ideas of descent
through ( י ָּרַ דְּ תִיA) and ascent ַתעַל
ַֻ֣ ( וB).
45
READING JONAH
a long time;
B1 but you brought my life up from the pit,
B2 O YHWH, my god.
ַטף
ֵֻ֣ בְּהִתְּע Prep (temporal, simultaneous with infinitive, “when”) +
Hithp inf con (II. )עטף, “to faint, feel weak.” The main uses
of the Hithpael stem are direct reflexive, indirect reflexive,
benefactive reflexive, estimative-declarative reflexive,
reciprocal, and passive (IBHS §26.2-3), with some
grammarians recognizing an iterative or durative value (see
GBH, p. 147, n. 4). The use here is not immediately evident.
Ross mentions an “intransitive nuance similar to some Qal
forms,” and that may be the usage here.30 The preposition
plus infinitive is a common way of beginning a temporal
clause. Here it took the near loss of life for Jonah to
remember YHWH (cf. Luke 15:17).
֙עָּלַי Prep (metaphorical/reflexive, “within”) + 1 c s ps.
ְּשי
ִ נַפ N f s con (שֻ֣ ֶ)נֶפ, “soul, living being, life, self, person, desire,
appetite, passion,” + 1 c s ps.
כרְּ תִי ָֻּ֣ ָּ ז Qal suff 1 c s, “to remember.” In the Old Testament, this
verb often means not simply recollection, but taking a course
of action. In this case, Jonah’s remembrance is not simply to
recall YHWH, but to pray to YHWH to deliver him from
mortal danger.
ו ַתָּבוֹ א Qal pret w/c 3 f s.
ָּיךֻ֣ ֶ֙אֵל Prep (movement/termination, “into”) + 2 m s ps.
ִלתִי ָּ תְּפ N f s con ()תְּפִלָּה, “prayer,” + 1 c s ps.
ָּךֻ֣ ֹֽ ש
ֶֻ֣ ְּקָּד... אֶלSee 2:5.
30
Allen P. Ross, Introducing Biblical Hebrew (Grand Rapids: Baker Academic,
2001), 208.
46
CHAPTER 2
ְֻּ֣רים
ִֻ֣ מְּשַמ Piel ptcp m p ()שמר. The Piel participle is signaled by the
mēm prefix, with shewa as its vowel, plus an a-class vowel
under the first radical, and usually dāgēš forte in the second
radical. The Qal stem of the this root is well attested (“to
keep, watch over; take care of, save, retain; observe; do
something carefully; observe an order; hold on to, devote
oneself to”), but this is the only occurrence of the Piel of the
root in the entire Old Testament; hence the meaning is
somewhat uncertain.
Apart from the difficulty of the root not being otherwise
attested in the Piel, the Piel itself is not well understood and
has a considerable semantic range.31 To elaborate from the
discussion of the stem in בנ ִי ֵֻ֣ ְּ( יְּסֹב2:4), IBHS (§24.2,
following Jenni [1968, 1973]), remarks that the stem
“expresses the bringing about of a state” and is also
31
The assumption here is that the intial mēm reflects the participle and that the
morpheme is not a poetic play on the noun ִשמָּרְּ מ, “guard, custody; watch, lookout; division
of service.”
47
READING JONAH
T.C. ְֻּ֣רים
ִֻ֣ מְּשַמ
The BHS apparatus for this word reads:
prp משמרֵ י, al ֻ֣הַשֹמרים
Explanation of the apparatus:
The editor proposes (prp) משמרֵ יor ֻ֣הַשֹמרים
The issue concerned:
The editor proposes either Piel ptcp m p con ( )משמרֵ יor art + Qal ptcp m
p (ֻ֣)הַשֹמרים. (As mentioned with the textual note in 1:3, when the
proposed word[s] in the apparatus is missing some of the vowels or
48
CHAPTER 2
32
Although the phrase could refer to the smoke from incense that was offered in
conjunction with worship, the possibility seems unlikely because it is doubtful that the
incense itself was worshiped.
49
READING JONAH
50
CHAPTER 2
tristichs, all of which exhibit formal parallelism. The last tristich could
perhaps be understood as a concluding doxology. Also, as the sailors
uttered vows in hopes of deliverance (1:16), so Jonah resolves to pay his
vow for his deliverance.
ו ַֹיאמֶר Qal pret w/c 3 m s. The preterite w/c transitions back to the
narrative. The verb usually translates as “to say,” but that is
rather anemic here. There are several other related meanings,
one of which is “to command” (cf. Est 1:17), which better
reflects the sense of the verse. Why did the author not use
the standard verb for command ( ?)צוהPerhaps because the
addressee was a fish rather than a human.
ַדג
ָֻּ֣ ל Prep (object of transitive verb; semantic function, not
translated) + n m s ()דג.
ָּ
ו ַי ָּקֵא Hiph pret w/c 3 m s ()קיא, “to vomit.”
אֶל Prep (movement/termination, “to”).
ָּש ֹֽה
ָֻּ֣ הַי ַב See 1:9.
And YHWH commanded the fish; and it vomited Jonah to dry ground.
51
JONAH 3
Jonah 3:1
הי דְּ בַר־י ְּה ֻ֣וָּה אֶל־יוֹ ֻ֣נָּה שֵ ֻ֣נִית לֵאמֹֹֽר׃
ִֻ֣ ְּ וַי
הי
ִֻ֣ ְּ וַי For parsing see 1:1. The preterite w/c transitions the story
from the preceding poem back to narrative.
Is the preterite with or without the w/c is actually a
discrete tense? Although debated by Semitic philologists, the
greater probability is in the affirmative based on comparative
Semitic reconstructions of proto-Hebrew of a longer
prefixed conjugation, yaqtulu, and a shorter preterite,
yaqtul.33 Although the preterite is morphologically identical
with the prefixed conjugation in the Qal stem of the strong
verb (i.e. both are pointed )יִקְּטֹל, it is distinct in the Hiphil
(cf. prefixed, ;יַפְּקִידpreterite )יַפְּקֵדand in some weak verbs
(cf. prefixed, י ָּקום, ;יִגְּלֶהpreterite, ֻ֣י ָּקָּם, )י ִג ֶל. Further
support for the preterite comes from comparisons with other
Semitic languages (e.g., Ugaritic), and from occasions in the
Old Testament in both prose (e.g., ֻ֣אַעֲלֶהֻ֣אֶתְּכֶםֻ֣מִמִצְּרַ יִם,
Judg 2:1) and verse (e.g., ֻ֣י ַצֵבֻ֣ג ְּבלוֹ תֻ֣עַמִים, Deut 32:8)
where it is clear that the verb form is expressing past time. It
is thus more accurate to distinguish between the two, for
example, parsing this word as Qal pret w/c as opposed to Qal
pref w/c.
ש ֻ֣נִית
ֵ Adj (ordinal) f s. Ordinal numbers (e.g., first, second, third)
derive morphologically from cardinal numbers (e.g., one,
two, three). The ordinal masculine form for “two” is שנ ִי, ֵ but
the feminine form has the tāw suffix as in this adjective.
And the word of YHWH came to Jonah a second [time], saying, . . .
33
For a fuller treatment of the subject, including arguments against a preterite
prefixed verb, see IBHS §31.1.1.
53
READING JONAH
Jonah 3:2
כי
ִֻ֣ ֲֹשר אָּנ
ֶֻ֣ הָּ֙ אֶת־הַק ְִּרֻ֣יאָּה א
ֻ֣ לה וִקְּרָֻּ֣א אֵ֙לֶי ִֻ֣ ָּקום לֵֻ֣ךְּ אֶל־נ ִינ ְּ ֻ֣ו ֵה ה
ָֻּ֣ ֹעיר הַג ְּדו
ל ֹֽיךָּ׃
ֶֻ֣ ֵדֹבֵֻ֣ר א
T.C. וִקְּרָֻּ֣א
The BHS apparatus for this word reads:
sic L = ʹ וק+ ʹו ִק, mlt Mss Edd ʹוק
Explanation of the apparatus:
Sp (sic) Leningradensis (L) = ʹ וק+ ʹו ִק, many (mlt) Hebrew manuscripts
(Mss) and editions (Edd) read ʹוק.35
The issue concerned:
The wāw of has two vowel pointings, hence has an orthographical
error. The editor shows that reflects the points of both historically long
vowel šûreq (ֻ֣ )וand wāw + ḥîreq (ִֻ֣)ו. The latter is what one would expect:
the normal pointing for the wāw conjunction is shewa (ְֻּ֣ ;)וbut since the
pointing in the next radical is also shewa, the first shewa lengthens to
ḥîreq under the rule of the shewa. Next the editor reports that many
Hebrew manuscripts and versions point the conjunction with šûreq. This
is unusual because normally the conjunction is pointed with šûreq only
before labials (ב, מ, ֻ֣פ,). Since קis a velar, the conjunction should be
pointed with ḥîreq (cf. GBH §26e). Unlike the inseparable prepositions,
34
For a detail discussion of the various means of repetition, see Robert Alter, The
Art of Biblical Narrative (Revised ed.; New York: Basic Books, 2011; orig. publ., 1981),
111-41.
35
The Masoretes produced a number of codices (books) of the Old Testament.
With the third edition of BHS ( 1967-1977), the editors chose for the base text Codex
Leningradensis (L), which was completed ca. 1008, purportedly by Samuel ben Jacob.
Hence, with BHS and L are essentially equivalents.
54
CHAPTER 3
wāw is a weak consonant so that the normal rules governing its pointing
as a conjunction have some exceptions, as in the present case. When it
precedes a word that has shewa under its first consonant, the conjunction
is pointed as šûreq.36
Adjudication of the issue:
Read ʹ וקfor the reason just stated.
36
GKC §104e. I am grateful to Dr. A. A. Macintosh, St. John’s College,
Cambridge, for calling this to my attention.
55
READING JONAH
Jonah 3:3
֙ה
ֻ֣ ָּתה עִיר־ג ְּדוֹ ל ַֻ֣ ְּו ַֻ֣יָּקָּם יוֹ ֻ֣נ ִָּׁ֗ה ו ֵַֻ֣ילֶךְּ אֶל־נ ִינ ְּ ֻ֣ו ֶה כִד
ָֻּ֣ ְּ בר י ְּה ֻ֣ו ָּה וְּנ ִינ ְֻּ֣ו ֵ ִׁ֗ה הָּי
מ ֹֽים׃ ִֻ֣ ָּ לךְּ שְּל ֹשֶת י
ַֻ֣ ֲל ֹֽאלֹהִים מַה ֵֻ֣
56
CHAPTER 3
57
READING JONAH
ְּך
ֻ֣ ל
ַֻ֣ ֲמַה N m s con, “a walk, journey.”
של ֹשֶת ְּ Cardinal adj m s con ()של ֹשָּה,
ְּ “three.”
ֻ֣מֻ֣ ֹֽיםִ ָּ י N m p ()יוֹ ם.
ֻ֣מֻ֣ ֹֽים
ִ ָּ של ֹשֶת י
ְּ For the grammar of the cardinal adjective, see ֹשה
ָֻּ֣ של
ְּ
ֻ֣מים
ִֻ֣ ָּ ( י2:1).
So Jonah arose and went to Nineveh, according to the word of YHWH;
now Nineveh was an exceedingly great city—a journey of three days
[from one end to the other].
Jonah 3:4
עֻ֣ים
ִ ָּמַר עוֹ ד אַרְּ ב
ֻ֣ א֙ ו ַיֹא ָֻּ֣ ֶלךְּ יֻ֣וֹ ם א
ֻ֣ ָּחד ו ַיִקְּר ַֻ֣ ֲה לָּבוֹ א בָּעִיר מַה ֙ ָּ ו ַֻ֣יָּחֶל יוֹ נ
ְּפ ֹֽכֶת׃
ָֻּ֣ ֻ֣יוֹ ם ו ְּ ֻ֣נִ ֹֽינ ְּ ֻ֣ו ֵה נֶה
37
For details, see Tucker (2006): 67-68.
58
CHAPTER 3
38
Cf. the reduction of the theme vowel in the hollow verb as it goes from
indicative י ָּקו ֹ֫םto jussive יָֹּ֫קֹםand with wāw consecutive ( ו ַיָֹּ֫קָּםGKC §49d).
59
READING JONAH
Jonah 3:5
לםָֻּ֣ ַֹקים מִג ְּדו
ִ ם֙ ו ַיִלְּבְּשו ש
ֻ֣ ֹהים ו ַיִקְּרְּ או־צו
ִֻ֣ ֹ ְּשי נ ִינ ְּ ֻ֣ו ֵה בֵאל
ֵֻ֣ מינו אַנ ִֻ֣ ֲֻ֣ו ַ ֹֽיַא
וְּעַד־קְּט ַֻ֣נָּ ֹֽם׃
מינ ֻ֣ו ִֻ֣ ֲֻ֣ו ַ ֹֽיַא Hiph pret w/c 3 m p ()אמן, “to stand firm, trust, believe.”
ְּשי
ֵֻ֣ אַנ N m p con (ֻ֣)אִיש, “man.”
ֻ֣הֻ֣יםִ ֹ בֵאל Prep + np. There are two ways of understanding this
compound, and thereby classifying the preposition. The first
is to classify it as marking the object of a verb of emotion,
60
CHAPTER 3
61
READING JONAH
Jonah 3:6
כסַֻ֣ ְּ ליו וַי
ָֻּ֣ ִָּכסְּאוֹ ו ַיַעֲבֵֻ֣ר א ַַדרְּ תוֹ מֵע
ִ מלֶך ֻ֣נִ ֹֽינ ְֻּ֣ו ֵה ו ַי ָּ֙קָּם֙ מ
ֶֻ֣ ו ַי ִֻ֣גַע ה ַָּדבָּר֙ אֶל־
א ֹֽפֶר׃
ֵֻ֣ ָּשק ו ַֻ֣יֵשֶב עַל־ה
ַ
ו ַי ִֻ֣גַע Qal pret w/c 3 m s ()נגע, “to touch, reach, strike.” The initial
nûn has assimilated into the gîmel.
אֶל Prep (movement/degree, “as far as”).
מלֶךֶֻ֣ N m s.
T.C. מלֶך
ֶֻ֣
The BHS apparatus for this word reads:
sic L, mlt Mss Edd ְּ–ך
ֻ֣
Explanation of the apparatus:
Codex Leningradensis (L) has an orthographical error (sic), many Hebrew
manuscripts and editions read ְּ–ךֻ֣
The issue concerned:
As with 1:3 and 3:3, the issue is a matter of pointing. Final kap generally
takes either shewa or qāmeṣ (ְֻּ֣ך, ָּ)ך.
ֻ֣ Here, the scribe probably neglected to
replicate the final shewa (haplography).
Adjudication of the issue:
Read with the variants as has suffered corruption.
39
I am grateful to Prof. Geoffrey Khan, University of Cambridge, for clarifying
this phenomenon. For an example in the plural, he instances ֻ֣( גְּמַלִיםsg: )גָּמָּל.
62
CHAPTER 3
ו ַיַעֲבֵֻ֣ר Hiph pret w/c 3 m s, “to cause to pass over, bring over;
dedicate; cause to/let pass through; put off.”
א ַַדרְּ ת ֹֻ֣ו N f s con ()א ֶַדרֶ ת, “glory, magnificence; mantle, cloak,” + 3
m s ps.
ליו
ָֻּ֣ ָּמֵע Prep (spatial, “from”) + prep (spatial/simple locational,
“upon”) + 3 m s ps.
כס
ַֻ֣ ְּ וַי Piel pret w/c 3 m s ()כסה, “to cover, clothe, put on.” III-Hē’
preterites (and jussives) lose the final hē’.
שקַ See 3:5.
ו ַֻ֣יֵשֶב Qal pret w/c 3 m s ()ישב, “to sit, remain, dwell.” The first
radical drops out in the prefixed conjugation of original
I-Wāw verbs. The normal pointing is ṣērê for both radicals
()י ֵשֵב. The theme vowel is from the original i-class of the
prefixed action/fientive verb, and its derivation is debated.
One theory is that it follows by analogy from the second
vowel. Another theory is that it comes from an originally
long ay vowel, the evolution being *yayšib *yēšib
yēšēb, i.e. ( י ֵשֵבGBH §75bc). With the fronting of the
emphasis by the wāw consecutive, it reduces to segôl.
א ֹֽפֶר
ֵֻ֣ ָּה Art + n m s, “ashes.” The article can be classified as definite
in the imagination of the writer.
And the word reached as far as the king of Nineveh, and he arose from
his throne and put off his cloak from upon himself; and he put on sack
cloth and sat on the ashes.
Jonah 3:7
מָּ֜ה
ֻ֣ ֵליו לֵאמֹר הָּאָּדָּ ֙ם וְּהַבְּה ָֻּ֣ ַֹמלֶךְּ וגְּד
ֶֻ֣ ִטעַם ה
ַֻ֣ ו ַיַזְּעִֵׁ֗ק ו ַֹ֙יאמֶר֙ בְּ ֻ֣נִ ֹֽינ ְֻּ֣ו ֵה מ
מי ִם אַל־י ִשְּתֹֽו׃
ַֻ֣ ֲמו מְּאומָּה אַ֙ל־י ִרְּ ע ֻ֣ו ו֙ א ֹֽל־יִטְּע ַֻ֣ ַצאן
ִֹׁ֗ הַבָּקָּר וְּה
ו ַיַזְּעִֵׁ֗ק Hiph pret w/c 3 m s, “to utter a plaintive cry; summon, make
a proclamation; call out.”
בְּ ֻ֣נִ ֹֽינ ְֻּ֣ו ֵה Prep + toponym. The classification of the preposition as
spatial, i.e. “in Nineveh,” is possible, but perhaps better is to
see it as allative (quasi-locational)/specification, “for, with
63
READING JONAH
64
CHAPTER 3
Jonah 3:8
ָּשבו אִ֚יש
ִׁ֗ היםֻ֣ בְּחָּז ְּקָּה ו ְּי
ִֻ֣ ֹ ה ֹֽאָּדָּ ם֙ וְּהַבְּהֵמָּה וְּיִקְּרְּ או אֶל־אֱל
ָֻּ֣ ַקים
ִִׁ֗ וְּיִתְּכַסו ש
ה ֹֽם׃
ֶֻ֣ ֲשר בְּכַפֵי
ֶֻ֣ מס א ָֻּ֣ ָּה ֹֽרָּ עָּה ומִן־הֶחָֻּ֣ ֹמ ִַדרְּ כו
וְּיִתְּכַס ֻ֣ו Conj + Hithpael pref 3 m p ()כסה, “to cover, clothe oneself,”
jussive in meaning. Again, this form is morphologically the
same for the indicative and the jussive. The context warrants
the latter, which, continuing the edict from the court to the
citizenry, should be classified as command. Here the
Hithpael is direct reflexive, or perhaps benefactive reflexive if
one interprets the king’s orders as in the hope of averting
judgment.
ַֻ֣קים
ִִׁ֗ ש See 3:5.
65
READING JONAH
֙ה ֹֽאָּדָּ ם
ָֻּ֣ Art + n m s. For the anarthrous translation (i.e. without the
article, see ֙ם
ֻ֣ ָּה ֹֽאָּד
ָֻּ֣ , 3:7).
וְּהַבְּהֵמָּה See 3:7.
וְּיִקְּרְּ א ֻ֣ו See 1:14. Another command jussive.
בְּחָּז ְּקָּה Prep (circumstances/mental; “with”) + n f s, “strength, force,
violence.”
בו
ֻ֣ ָּש
ִׁ֗ ו ְּי Qal pref 3 m p ()שוב. Jussive of command. Qal values
include, “to turn back, return, turn away from, abandon.” It
can also mean “repent,” in the sense of turning away from
sinful conduct.
יש
ֻ֣ ִ֚א N m s. The noun is used distributively (see 1:5).
מ ִַדרְּ כ ֹֻ֣ו Prep (metaphorical/spatial, “from”) + n m/f s con (ְֻּ֣)דרֶ ך,
ֶ
“way, road, distance, journey, matter,” + 3m s ps. Here the
term is a metaphor for conduct in life.
ה ֹֽרָּ עָּהָֻּ֣ See 1:7.
מס ָֻּ֣ ָּהֶח Art + n m s, “violence, wrong.”
ֲשרֶֻ֣ א Pr, which introduces a relative clause that explains more
about the immoral conduct.
ה ֹֽם
ֶֻ֣ בְּכַפֵי Prep (spatial, “in”) + n m p con ()כַף, “hollow or flat of the
hand, palm, sole of foot, pan,” + 3 m p ps. The term is a
metonymy of the cause or adjunct, i.e. the hands are the
means of the immoral conduct to which the king refers.
And they shall cover themselves with sackcloth, man and beast, and they
shall call to God with strength; and they shall repent—each man from his
evil way and from the wrong which is in the palms of their hands.
Jonah 3:9
ב ֹֽד׃
ֵֻ֣ ְּשב מֵחֲרוֹ ן אַפוֹ וְּל ֹא נֹא
ָֻּ֣ הים ו
ִֻ֣ ֹ חם הָּאֱל
ַֻ֣ ִ מ ֹֽי־יוֹ דֵֻ֣עַ י ָּשוב וְּנ
ִֻ֣
מ ֹֽי
ִֻ֣ Pi, which begins an interrogative clause.
ַיוֹ דֵֻ֣ע See 1:12. The vowel under the ‘ayin is a furtive pataḥ (see
2:1).
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READING JONAH
Jonah 3:10
עה ו ַי ִֻ֣נָּחֶם הָּאֱלֹהִִׁ֗ים
ָֻּ֣ ָּכם הָּר
ָֻּ֣ ְִּי־שבו מ ִַדר ָֻּ֣ הֶם כ ֻ֣ מעֲשֵי
ַֻ֣ א ֹֽת־
ֶֻ֣ ֙ ה ֹֽאֱלֹהִים
ָֻּ֣ ו ַֻ֣יַרְּ א
ָּש ֹֽה׃ָֻּ֣ הם וְּל ֹא ע ֶֻ֣ ָּבר לַעֲשוֹ ת־ל ֶֻ֣ ֶר־ד
ִ עַל־הָּרָּ עָֻּ֣ה אֲש
ו ַֻ֣יַרְּ א Qal pret w/c 3 m s ()ראה, “to see.” This form is often
confused with )וַֻ֣(י ִירָּ א, “to fear,” from the root ( יראsee 1:5).
That it is from √ראה, however, is apparent by the single
occurrence of yôd, rather than the double yôd as with ירא.
This is a good point to discuss the temporal clause. As
the name suggests, it pertains to time. Temporal clauses
introduce the main clause and are thus subordinate. They are
very similar to conditional clauses (GBH §166a), which have
an if/then structure, e.g., if X, then Y. That is, Y (the main
clause) is qualified by X (the conditional clause). The first
part of such a structure is called the protasis (“if X,”), and the
second part is called the apodosis (“then Y”). Temporal
clauses function similarly in that the main clause is qualified
temporally. The action of the main clause happens in
relation to a temporal event, hence it is helpful to apply the
terms “protasis” and “apodosis” with temporal clauses as well
as with conditional clauses.
In this verse the protasis is signaled by the wāw in ו ַֻ֣יַרְּ א,
which is temporal, i.e. “when God saw” (the first of the two
following translations). The apodosis is also signaled by a
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READING JONAH
(1)
When God saw their deeds—that they had turned from their evil ways—
God pacified himself concerning the disaster of which he had spoken to
do to them and did not do [it].
(2)
And God saw their deeds—that they had turned from their evil ways; so
God pacified himself regarding the evil of which he had spoken to do to
them and did not do [it].
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JONAH 4
Jonah 4:1
לה ו ִַֻ֣יחַר לֹֽוֹ ׃
ָֻּ֣ ֹעה ג ְּדו
ָֻּ֣ ָּו ֵַֻ֣ירַ ע אֶל־יוֹ ֻ֣נָּה ר
ו ֵַֻ֣ירַ ע Qal pret w/c 3 m s ()רעע, “to be bad, not fit for use; evil,
displeasing.” This is another geminate verb (cf. 3:4). It could
be confused with the Niphal prefixed, since it follows the
pattern of i-class prefixed vowel + a-class theme vowel, and
one could account the absence of the dāgēš forte to the
guttural ר. The prefixed conjugation of this root in the
Niphal stem is clearly attested only twice in the Old
Testament (Prov 11:15; 13:20), where it is distinct from the
Qal through compensatory lengthening of the theme vowel,
i.e. ֻ֣ע
ַ ֹ( י ֵרוother possible occurrences may be forms of the Qal
stem; see the discussion of the Qal and Niphal in HALOT,
s.v. I )רעע.
The verse is somewhat unusual in that the syntax is not
the standard verb + subject + object, nor is there a discrete
subject; it is the somewhat vague “it” that the verb’s third
person number supplies. This is a case of an impersonal
construction where the verb has “no topic in view other than
the condition or action expressed by the predicate” (IBHS
§22.7a). There are several types of impersonals, this one
being an “emotional,” which “represents the emotion as
coming from outside” (IBHS §22.7b).
אֶל Prep. The preposition is also somewhat unusual (see the
discussion of לו ֹֻ֣ below), but should be classified as
logical/ethical dative of disadvantage, “for.”
לה
ָֻּ֣ ְֻּ֣דו
ֹ עֻ֣ה ג
ָּ ָּר The phrase is epexegetical with reference to ו ֵַֻ֣ירַ ע.
ו ִַֻ֣יחַר Qal pret w/c 3ms ()חרה, “to burn, be kindled, of anger.”
Again, the possibility of confusing the morpheme for the
Niphal is understandable, but the root it does not occur in
that stem in the prefixed conjugation. If it did it would
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READING JONAH
Jonah 4:2
ָּרי עַד־הֱיוֹ תִי֙ עַל־ ִׁ֗ ִ ַלל אֶל־י ְּה ֻ֣ו ָּ ֜ה ו ַיֹאמִַׁ֗ר א ָֻּ֣נָּה י ְּהוָּה֙ הֲלוֹ א־ ֻ֣זֶה דְּ ב ֵ֙ ו ַיִתְּפ
א ֹֽל־חַנֻ֣ון
ֵֻ֣ ֙כי אַתָּה
ִֻ֣ כי י ָּדַ ִׁ֗עְּתִי ִֻ֣ שישָּה ִֻ֣ ְִּדמְּתִי לִבְּרֹחַ תַר ַֻ֣ ַל־כ ֹֽן ק
ֵֻ֣ אַדְּ מָּתִי ע
ע ֹֽה׃ָֻּ֣ ָּחם עַל־הָּר ַֻ֣ ארֶ ךְּ אַפַ֙יִם ֙ ו
ָֻּ֣ ִ ְּרב־חֶסֶד וְּנ ֶֻ֣ ו ְּרַ חום
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עַד The context warrants a temporal use for this preposition, but
the standard values (“before, until, during”) are rather
awkward with the infinitive. HALOT (s.v. III עַד, A.2.b)
suggests for this verse “as long as I am,” which is suitable
except that the preterite wāw consecutive ()ו ַיֹאמִַׁ֗ר
necessitates changing “as” to “was.”
֙הֱיוֹ תִי Qal inf con ( )הָּי ָּה+ 1 c s ps.
עַל Prep (spatial, but use “in” rather than the values supplied by
IBHS).
אַדְּ מָּתִי N f s con ()אֲדָּ מָּה, “ground, land,” + 1 c s ps.
ַל־כן
ֵֻ֣ ע Prep + adv = “therefore.”
ִדמְּתִי
ַֻ֣ ק Piel suff 1 c s, “to meet; go before, in front of”; HALOT (s.v.
קדם, Piel, 4.b.), “to do for the first time.” BDB (s.v. קָּדַ ם,
Piel, 3.) states that before an infinitive construct the verb
means “to anticipate, forestall.” The idea of anticipation
works well here, i.e. Jonah deviated from YHWH’s command
because he knew that YHWH would forgive the Ninevites.
Further support for this interpretation comes from the
Masoretic accents: עַל־אַדְּ מָּתִיhas the disjunctive zāqēp
qāṭōn accent, ַל־כן ֵֻ֣ עhas the conjunctive mĕrekāʾ accent, and
ַֻ֣ קhas the disjunctive ṭipḥāʾ accent; hence ַל־כ ֹֽן
ִדמְּתִי ֵֻ֣ ע
ִדמְּתִי
ַֻ֣ קis a syntactic unit, with slight breaks before and after.
ַלִבְּרֹח See 1:3. The preposition in this case, however, is essentially
epexegetical, providing further information about the
previous verb (cf. GBH §124o).
שישָּה ִֻ֣ ְּתַר See 1:3.
כי
ִֻ֣ Conj (causal, “because”), initiating the causal clause י ָּדַ ִׁ֗עְּתִי.
י ָּדַ ִׁ֗עְּתִי Qal suff 1 c s.
כי
ִֻ֣ Conj (resultative, “that”), initiating a result clause that
explains the outcome of his knowledge.
֙אַתָּה Pip 2 m s. The subject of a nominal clause, “you are a . . .”
א ֹֽל
ֵֻ֣ N m s con, “god, gods, God”; cf. ( אֱלֹהָּי ֻ֣֒ו1:5).
חַנֻ֣ון Adj m s, “gracious.” Substantive use of the adjective, i.e.
“grace.”
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READING JONAH
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CHAPTER 4
Jonah 4:3
תי מֵח ַֻ֣יָּ ֹֽי׃ ס
ִֻ֣ ֹכי טוֹ ב מו
ִֻ֣ ִמנ ִי
ֶֻ֣ ְּשי מ
ִֻ֣ ַתה י ְּה ֻ֣ו ָּה קַח־ ָֻּ֣נא אֶת־נַפ
ָֻּ֣ וְּע
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READING JONAH
Therefore now, O YHWH, take my life from me; for it is better for me to
die than to live [lit. “my death is better than my life”].
Jonah 4:4
ל ֹֽךְּ׃
ָֻּ֣ טב חָֻּ֣רָּ ה
ֵֻ֣ ו ַֹיאמֶר י ְּה ֻ֣ו ָּה הַהֵי
טב
ֵֻ֣ הַהֵי Ip + Hiph inf abs ()יטב, “to be friendly towards, deal well
with, do good to someone, do good, do well”; adv. “well,
utterly.”
While the hē’ may resemble the article, it is the
interrogative particle. The pointing is as it is here when the
hē’ precedes gutturals with an open first syllable (GBH
§102n). The Hiphil stem is recognizable by the hē’ prefix +
a-class prefix vowel (ṣērê yôd) + i-class theme vowel.
In this verse the interrogative particle has been classified
as exclamatory, rather than as a straight-forward question,
i.e. “you are really angry?” (GBH §161b). Such an expression
is, however, usually conveyed by an infinitive absolute
followed immediately by a finite verb from the same root
(here *ָֻּ֣)חָּרֹה ח ִָּרית. Since the accents indicate that the
infinitive absolute stands on its own, it is probably better to
consider it as “the equivalent of a finite form at the
beginning of a sentence” (GBH §123u), and a stative verb at
that; hence, טב ֵֻ֣ הַהֵיis an interrogative clause, which is the
second, more common option for translation: “Is it good?”
ְּך
ֻ֣ ֹֽ ל
ָֻּ֣ חָֻּ֣רָּ ה Many translations render this suffixed verb as an infinitive,
“to be angry,” yet an infinitival aspect for the suffixed
conjugation would be very unusual (it is not mentioned in
GBH or IBHS). Instead, this clause is partially analogous
with ( ו ִַֻ֣יחַר לֹֽ ֹֻ֣ו4:1), i.e. the emotional use of the verb in an
impersonal construction. Here, however, the clause is
subordinate to the main (interrogative) clause טב ֵֻ֣ הַהֵי.
Moreover, חָֻּ֣רָּ הis a stative (impersonal) suffixed verb and the
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CHAPTER 4
Jonah 4:5
כה ו ַֻ֣יֵשֶב
ִָּׁ֗ שם ס
ָּ֜ ַֹש ל֙ו
ׂ֩ עיר ו ַיַע ִֻ֣ ִָּקדֶ ם לֶֻ֣ צא יוֹ נָּה֙ מִן־הָּעִיר ו ַֻ֣יֵשֶב מ ֵֻ֣ ֵ ו ַי
ע ֹֽיר׃
ִֻ֣ ָּאֶה מַה־יִהְּ ֻ֣יֶה בֻ֣ ְֲּשר י ִר
ֶֻ֣ ַצל עַ֚ד א
ֵ תַחְּתֶ֙יהָּ֙ ב
צא
ֵֻ֣ ֵ ו ַי Qal pret w/c (adversative, “but”) 3 m s ()יצא, “to come/go
out/forth.” Jonah’s action is an obstinate response to YHWH’s
question in the preceding verse, which the adversative use of
the conjunction reflects well.
T.C. צא
ֵֻ֣ ֵ ו ַי
The BHS apparatus for this word reads:
cf 3,4a
Explanation of the apparatus:
Compare (cf) textual note a in 3:4.
The issue concerned:
The editor thinks that this verse belongs after 3:4. See the discussion there
of the editor’s proposal.
Adjudication of the issue:
Read with as the editor’s proposal has no textual support.
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READING JONAH
עֻ֣יר
ִ ָּל Prep (allative/spatial) + n f s. A formal equivalent translation
of the phrase would be “with regard to the city,” but the
translation below uses the preposition “of” in lieu of the
longer, more awkward formal rendering.
ַש
ׂ֩ ו ַיַע Qal pret w/c 3 m s ()עשה.
ל֙ ֹֻ֣ו Prep (allative/interest/reflexive, “for”) + 3 m s ps (here
reflexive) “himself.”
שם ָּ֜ Adv, “there.”
כה ִָּׁ֗ ס N f s, “booth, thicket.”
ָּ֙תַחְּתֶ֙יה Prep (תַחַת, locational, “under”) + 3 f s ps.
ַצל ֵ ב Prep (location, “in”) + art + n m s, “shade, shadow.”
עַ֚ד Prep (temporal, “until”).
ֲשר ֶֻ֣ א Pr (temporal use, “when”). Since the previous preposition is
already temporal, the relative pronoun may be omitted from
the translation.
י ִרְּ אֶה Qal pref 3 f s. In conjunction with the preceding preposition
עַ֚ד, the prefixed verb here expresses possibility, “until he
should see” (cf. GBH §113k).
מַה Indefinite pronoun, “what,” as opposed to the more common
interrogative particle.
יִהְּ ֻ֣יֶה Qal pref 3 m s. The doubled initial yôd is due to the force of
the preceding interrogative particle (cf. the doubling of the
first radical followed by the article and the wāw
consecutive).
עֻ֣ ֹֽיר
ִ ָּב Prep (circumstantial/specification, “with regard to”) + n f s.
But Jonah went out from the city, and he settled to east of the city; and
there he made for himself a booth, and he sat under it in the shade until
he should see what would happen to the city.
Jonah 4:6
ֹעל לְּיוֹ ֻ֣נ ִָּׁ֗ה לִה ְֻּ֣יוֹ ת צֵל֙ עַל־רֹאשו ַֻ֣ ֵמן י ְּה ֻ֣ו ָּ ֹֽה־אֱ֠לֹהִים קִיקָּ ֻ֣י ַ֞וֹ ן ו ַֻ֣יַעַל מ ַֻ֣ ְּ וַי
ל ֹֽה׃
ָֻּ֣ ֹשמְּחָֻּ֣ה ג ְּדו
ִ ה ֹֽקִיק ָֻּ֣יוֹ ן
ַֻ֣ ַציל לוֹ מֵרָּ עָּתוֹ ו ַי ִשְּמַֻ֣ח יוֹ ָֻּ֣נה עַל־ ִֻ֣ לְּה
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CHAPTER 4
מן
ַֻ֣ ְּ וַי See 2:1. There God appointed a great fish to teach Jonah a
lesson, and here it will be a lesson from a plant.
ֻ֣י ְּה ֻ֣ו ָּ ֹֽה־אֱ֠לֹהִים This is the only occurrence of the compound theonym
“YHWH God” in the book of Jonah. It is almost certainly not
by chance, nor simply a change of theonym for the sake of
variety. Since “God” (אֵל, ֻ֣ )אֱלֹהִיםis a rather generic
theonym for a deity that was worshiped by many different
peoples, the juxtaposition with the covenant name YHWH
brings into sharper focus the identity of the god who is truly
at work, both with the Ninevites and with Jonah.
קִיקָּ ֻ֣י ַ֞וֹ ן N m s, “plant.” The word occurs only in Jonah, hence it is
useful to consult the cognate languages for help with the
meaning. Since Akkadian kukkānītu means “castor oil plant,”
one can infer that קִיקָּ ֻ֣י ַ֞וֹ ןis some sort of plant.
ו ַֻ֣יַעַל Qal pret w/c 3 m s ()עלה.
על ַֻ֣ ֵמ Prep + prep. Combined, the two prepositions convey the
spatial meaning, “over.”
לְּיוֹ ֻ֣נ ִָּׁ֗ה Prep (allative/advantage/ethical dative) + np. Of the ethical
datives, ingressive seems best here since it marks the
beginning of a state; namely, comfort as the plant provides
shade from the scorching sun of the desert. It serves a
semantic purpose and is not translated.
לִה ְֻּ֣יוֹ ת Prep (purpose) + Qal inf con ()הָּי ָּה.
עַל Prep (spatial/simple locational, “over”).
רֹאש ֹֻ֣ו N m s con + 3 m s ps. This is another direct allusion to cp. 2.
There YHWH used the “stick” approach to get Jonah’s
attention by binding his head with sea weed. Here he uses
the “carrot” approach in creating a plant to provide shade for
his head. In both instances God tries to lead Jonah to realize
his folly indirectly through the environment (cf. Luke
15:17a).
ַציל ִֻ֣ לְּה Prep (purpose) + Hiph inf con ()נצל, “to snatch away,
deliver, save.”
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READING JONAH
T.C. ַציל
ִֻ֣ לְּה
The BHS apparatus for this word reads:
ο σκ άζε ν
Explanation of the apparatus:
The Septuagint () for this compound reads definite article, genitive,
neutral, singular ( ο ) + infinitive present active (σκ άζε ν, √σκ άζ ), “to
shade.”
The issue concerned:
Evidently the Greek scribe sought a less figurative term for ’s “to save.”
Adjudication of the issue:
Read with as the stronger text.
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CHAPTER 4
Jonah 4:7
ש׃ ָֻּ֣ ַתךְּ אֶת־הַקִיקָּיֻ֣וֹ ן ו ַי ִי
ֻ֣ ֹֽ ב ַֻ֣ ל ֹֽמָּחֳרָֻּ֣ת ו
ַֻ֣ ַשחַר
ַֻ֣ ה ֹֽאֱלֹהִים ֙ תוֹ לַעַת בַעֲלוֹ ת ה
ָֻּ֣ מן
ַֻ֣ ְּ וַי
מן
ַֻ֣ ְּ וַי See 2:1. Adversative use of the conjunction (“but”).
תוֹ לַעַת N f s, “worm.” Direct object of the verb.
בַעֲלוֹ ת Prep (temporal, “at”) + inf con ()עלה. The phrase is literally
“at the rising.”
ַשחַר ַֻ֣ ה Art + n m s, “dawn.” Indirect object of the verb.
ל ֹֽמָּחֳרָֻּ֣ת
ַֻ֣ Prep + art + n f s, “the morrow, day after.” The preposition
could be classified as temporal, e.g., “on the day after”; but
the disjunctive ṭipḥāʾ accent with ַשחַר ַֻ֣ הmarks a break,
which is customary with apposition. The appositional
preposition thus lends support to what is reasonably inferable
from the text, i.e. that the time period was no more than one
night.
ְּך
ֻ֣ ַת
ַֻ֣ ו Hiph suff w/c 3 f s ()נכה, “to strike, smite.” Another doubly
weak verb. The nûn assimilates into the tāw, and final hē’
apocopates.
ש
ֻ֣ ֹֽ ב
ָֻּ֣ ו ַי ִי Qal pret w/c (result, “so that”) 3 m s, “to dry, wither.”
Another original I-Yôd verb (see ו ִַֻ֣י ֹֽירְּ א ֻ֣ו, 1:5).
But God sent a worm at dawn, the next day; and it struck the plant so
that it withered.
Jonah 4:8
ַשמֶש עַל־ ֶֻ֣ ַתךְּ הַֻ֣ ישית ו
ִ ַשמֶש וַיְּמַ֙ן אֱלֹהִ֜ים רוחַ קָּדִ ים ֙ ח ֲִר ִֶׁ֗ כזְּרֹחַ ה ִ היִֻ֣ ְּ וַי
תי מֵח ַֻ֣יָּ ֹֽי׃ִֻ֣ ֹאל אֶת־נַפְּשוֹֻ֣ ֙ לָּמות ו ַֹֹּ֕יאמֶר טוֹ ב מו
ַֻ֣ ִש
ְּ ַלף ו ַי
ָֻּ֣ ראש יוֹ ֻ֣נָּה ו ַיִתְּע ֹ
הֻ֣י
ִ ְּ וַי See 1:1.
ַכזְּרֹח ִ Prep (temporal, “when”) + Qal inf con, “to rise, come forth.”
When used in clauses, the כ ְּ preposition “presupposes an
implicit comparison, a correlation between the times of the
two actions” (GBH §166m). Here it introduces the protasis
of a temporal clause, i.e. “When . . .” (cf. the wāw
conjunction in ו ַֻ֣יַרְּ א, 3:10). The infinitive construct is verbal,
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READING JONAH
and הי ִֻ֣ ְּ וַיgoverns its aspect. Also, temporal clauses are always
subordinate to a main clause, which here is ֻ֣וַיְּמַ֙ןֻ֣אֱלֹהִ֜ים
ישיתִ רוחַֻ֣קָּדִ ים ֙ ח ֲִר.
The roles played by each of the components of the
clause ֶש ֻ֣ ַשמִֶׁ֗ כזְּרֹחַֻ֣ה ִֻ֣ ְּ וַיare thus: wāw consecutive
ִ ֻ֣הי
(sequence, “and”) + preterite (signals past action; see הי ִֻ֣ ְּ וַי,
3:1) + preposition (temporality) + infinitive construct (verb)
+ subject (ֶש ֻ֣ ַשמ ִֶׁ֗ )ה “And when the sun rose, . . .”
ֶש
ֻ֣ ַשמ ִֶׁ֗ ה Art + n m/f s, “sun.” Subject of the infinitive construct.
וַיְּמַ֙ן See 2:1. The wāw is resumptive, introducing the apodosis. It
can be translated “then” or omitted.
֙ קָּדִ ים N m s, “east, the east.”
ישית
ִ ח ֲִר Adj f s (*)חֲ ִרישִי. This is the fifth hapax legomenon in the
book of Jonah. Unfortunately, in this case the word does not
seem to occur in any of the cognate languages such as
Akkadian, Ugaritic, or Arabic. In terms of syntax, the
adjective is in apposition to the compound ֙ רוחַֻ֣קָּדִ ים, lit. “an
eastern wind, X.” Hence, any proposal for the meaning of
the word must comport with its syntactical function, which
essentially is an attributive adjective to the compound
֙ רוחַֻ֣קָּדִ ים. From the perspective of a Hebrew writer along
the eastern coast of the Mediterranean, a wind from the east
in the summer would come across the desert as hot and very
dry in contrast to the humid, cooler coastal wind (cf. Gen
41:6; Isa 27:8; Ezek 17:10; Hos 13:15). ישית ִ ח ֲִרwould thus
seem to convey the parching intensity of the wind that
Jonah encountered. Sasson surveys a number of proposals for
the term, before concluding that the term may be
paronomasia (which is abundant in cp. 4), and, by
comparing with Exod 14:21, that it probably has to do with
intensity.40 Hence he settles on “fierce,” appealing to Joseph
Kara (c. AD 11th), who understood the wind as destroying
40
Sasson, Jonah, 303-304.
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T.C. ישית
ִ ח ֲִר
The BHS apparatus for this word reads:
prp חריפית
Explanation of the apparatus:
The proposes (prp) reading חריפיתinstead of ישית
ִ ח ֲִר.
The issue concerned:
The editor’s proposal is a hypothetical form of the noun √II חרף, the Qal
of which is, “to annoy, taunt.” Presumably, then, the line would read, “a
bothersome east wind.” Since the proposal is from a hypothetical
construct, it is hardly an improvement on .
Adjudication of the issue:
Because the term is unclear, one must weigh the various scholarly
proposals to make the most contextually suitable choice.
ְּך
ֻ֣ ַת
ַֻ֣ ו See 4:7.
עַל Prep (spatial/simple locational, “upon”).
ַלףָֻּ֣ ו ַיִתְּע Hithp pret (direct reflexive) w/c 3 m s ()עלף, “to enwrap
oneself, become faint.” Resultative use of the wāw, “so that.”
אל ַֻ֣ ִש
ְּ ו ַי Qal pret w/c 3 m s, “to ask, inquire, interrogate, consult,
claim, demand, beg for, wish.”
לָּמות Prep (purpose, “that”) + Qal inf con ()מות, “to die.” Verbal
use of the infinitive.
אל אֶת־נַפְּשוֹֻ֣ ֙ לָּמות ַֻ֣ ִש
ְּ ו ַי Literally, “And he wished his life to die.”
תֻ֣י ִ ֹמו N m s con ()מָּו ֶת.
מֵח ַֻ֣יָּ ֹֽי See 4:3.
E.N. Jonah’s assessment (that led to his wish) that his death was
preferable to life is almost surely hyperbolic.
41
Sasson, Jonah, 6.
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READING JONAH
And when the sun rose, God sent a scorching east wind, and the sun
struck upon the head of Jonah so that he became faint; and he wished that
he might die and he said, “My death is better than my life.”
Jonah 4:9
ַקיק ָֻּ֣יוֹ ן ו ַֹֹּ֕יאמֶר הֵיטֵֻ֣ב ָֻּ֣ ו ַֹיאמֶר אֱלֹהִים ֙ אֶל־יוֹ ֻ֣נ ָּה הַהֵיטֵֻ֣ב חָּרָֹֻּֽ֣ה־ל
ִֹֽ ְּך עַל־ה
מ ֹֽו ֶת׃
ָֻּ֣ לי עַד־
ִֻ֣ ח ֹֽרָּ ה־
ָֻּ֣
ָּ הַהֵיטֵֻ֣ב חָּרָֹֻּֽ֣ה־לSee 4:4.
ְֻּ֣ך
ַקיק ָֻּ֣יוֹ ן ִֹֽ עַל־הPrep (metaphorical/governing the object of verb of
emotion, “over”) + art + n m s.
עַד Prep (degree, “even unto”).
ח ֹֽרָּ ה ָֻּ֣ See 4:4.
מ ֹֽו ֶת
ָֻּ֣ עַד־ Epexegetical to ליִֻ֣ ח ֹֽרָּ ה־
ָֻּ֣ , explaining the degree of Jonah’s
anger.
E.N. Jonah is on a downward spiral. Whereas the object of his anger
was implied in 4:4, here it specified as the withering of his source of
shade. The former anger was over God’s decision to spare Nineveh after
its repentance. Again, since Nineveh was the source of great trouble for
Israel, one can empathize somewhat with Jonah’s belief that Nineveh “got
off easily.” Moreover, since his prophecy was not fulfilled, he could also
be seen to have lost face, adding insult to injury. Here, however, the
anger is over the relatively trivial matter of physical discomfort—loss of
shade. Moreover he is dangerously close to presuming too much from his
relationship with YHWH by firing back YHWH’s question as a statement.
And God said to Jonah, “Is it good [that] you are angry over the plant?
And he replied, “It is good [that] I am angry—even unto death.”
Jonah 4:10
ֲֹשר ל ֹא־עָּמַֻ֣לְּתָּ בוֹ וְּל ֹא ג ִַדלְּתו
ֶֻ֣ ַתה חַ֙סְּתָּ֙ עַל־הַקִיק ָֻּ֣יוֹ ן א ָֻּ֣ ו ַֹיאמֶר י ְּה ֻ֣ו ָּה א
ב ֹֽד׃
ָֻּ֣ ָּשֶבִן־לַֻ֣יְּלָּה הָּ ֻ֣יָּה ובִן־לַֻ֣יְּלָּה א
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CHAPTER 4
ַתה
ָֻּ֣ א See 1:8. Since the following verb supplies the subject, the
pronoun is used emphatically, i.e. “you yourself…”
ָּ֙חַ֙סְּת Qal suff 2 m s ()חוס, “to pity, look on with compassion.”
(For hollow verbs, see 1:3).
עַל Prep (metaphorical/with a verb of feeling, “for, over”).
ֲשר
ֶֻ֣ א Pr, “which,” initiating a relative clause that is subordinate to
הַקִיק ָֻּ֣יוֹ ןin the preceding main clause, ְּתָּ֙ עַל־
ֻ֣ ַתה חַ֙ס
ָֻּ֣ א
הַקִיק ָֻּ֣יוֹ ן.
ָּעָּמַֻ֣לְּת Qal suff 2 m s, “to labor, toil.”
ב ֹֻ֣ו Prep (circumstantial/specification, “with regard to,” or more
simply, “over”) + 3 m s ps.
ג ִַדלְּת ֹֻ֣ו Piel suff 2 m s ()גדל, “to cause to grow, bring up, make
great/powerful, magnify,” + 3 m s ps. The first meaning is
applicable here, but “cultivate,” expresses the Hebrew slightly
less woodenly.
ג ִַדלְּת ֹֻ֣ו ֲשר ל ֹא־עָּמַֻ֣לְּתָּ בוֹ וְּל ֹא
ֶֻ֣ א The clause translates literally as
“which you did not labor over it nor did you cause it to
grow,” or, by adjusting the syntax for smoother English, i.e.
“for which you did not labor over nor cultivate.”
שֶבִן Pr (ֶ)ש, which,” + n m s con ()בֵן. As IBHS §19.2c explains,
morphologically this relative pronoun can be pointed with a
variety of vowels and, like the article, it doubles the
following consonant. It is very rare in the Old Testament. It
is also curious in that it occurs in texts that can be established
as Archaic Biblical Hebrew (e.g., Judg 5:7) and Late Biblical
Hebrew (1 Chr 5:20), but not in those of Classical Biblical
Hebrew. Its prevalence in other Semitic languages leads
IBHS to conclude that the more frequent אֲשֶרwas “the
predominant dialect of Biblical Hebrew…among Hebrew
and South Canaanite dialects.”
לַֻ֣יְּלָּה See 2:1. Here, however, the noun expresses duration,
“overnight.”
הָּ ֻ֣יָּה Qal suff 3 m s. Generally the verb expresses aspect, e.g., “he
was…,” but it also conveys the idea of existence and
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READING JONAH
becoming. Hence here one can reflect this idea as “came into
being.”
שֶבִן־לַֻ֣יְּלָּה הָּ ֻ֣יָּה This relative clause translates literally, “which was the
son of a night.” The odd sounding clause was, in ancient
Israel, an idiomatic way of expressing age, i.e. the plant was
one night old (cf. Gen 5:32; Exod 7:7; 1 Sam 4:15).
ב ֹֽד
ָֻּ֣ ָּא Qal suff 3 m s. The normal pataḥ of the second radical
lengthens to qāmeṣ from the pause at the end of the verse.
And YHWH said, “You yourself had pity for the plant for which you did
not labor over nor cultivate; it came into being overnight, and it perished
overnight.
Jonah 4:11
מ ֹֽשְּתֵים־
ִֻ֣ ֲׂ֩שר י ֶש־בָָּּ֡ה הַרְּ בֵהֶֻ֣ לה א ָֻּ֣ ֹעיר הַג ְּדו
ִֻ֣ ָּוַאֲנִי֙ ל ֹא אָּחוס עַל־נ ִינ ְּ ֻ֣ו ֵה ה
ב ֹֽה׃ ָֻּ֣ ַמה רָֻּ֣ ִֵשמֹאלוֹ ובְּה
ְּ ִינוֹ ל
ֻ֣ ֲשר ל ֹא־י ָּדַ ע֙ בֵין־יְּמ ֶֻ֣ ֶשרֵ ֙ה ִרב֜וֹ אָּדָּ ִׁ֗ם א
ְּ ע
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CHAPTER 4
in Rom 11:12), i.e. “if you pitied the plant, how much more should I
pity Nineveh?”
אָּחוס Qal pref 1 c s ()חוס.
עַל Prep (metaphorical/with verb of feeling, “over, for, upon”).
לה ָֻּ֣ ֹעיר הַג ְּדו
ִֻ֣ ָּ הSee 1:2.
ֲשר ֶֻ֣ א Pr, initiating a relative clause (מ ֹֽשְּתֵים־ ִֻ֣ ֻׂ֣֩הֻ֣הַרְּ בֵהֻ֣ ָָּּ֡י ֶש־ב
)עֶשְּרֵ ֙הֻ֣ ִרב֜ ֹֻ֣וֻ֣אָּדָּ ִׁ֗םthat provides a fact (the population count)
that is subordinate to the main clause (וַאֲנ ִ ֻ֣֙יֻ֣ל ֹאֻ֣אָּחוסֻ֣עַל־
)נ ִינ ְֻּ֣ו ֵה.
ֶש
ֻ֣ י Ptcl of existence, “there is/are.”
ה
ֻ֣ ָָּּ֡ב Prep (spatial, “in”) + 3 f s ps.
ׂ֩הַרְּ בֵה Hiph inf abs ()רבה, “to make numerous/great.” Nominal use
of the infinitive absolute (rare), specifically as the predicate in
a nominal clause (cf. IBHS §35.3.3) and under the influence
of the following comparative mēm, i.e. “are more.”
ֻ֣מ ֹֽשְּתֵים ִֻ֣ Prep (comparative, “than”) + adj f d con (ֻ֣)שְּנַיִם, “two.”
עֶשְּרֵ ֙ה Adj f s ()עָּשָּר, “ten.”
ִרֻ֣ב֜ ֹֻ֣ו N f s, “ten thousand, myriad, immense number.” The word
is related with רבָּוֹ א, ִ and may be an Aramaic loanword (cf.
see the discussion in HALOT, s.v. רבוֹ א, ִ )רב ִֹֻ֣ו.
ִ
מ ֹֽשְּתֵים־עֶשְּרֵ ֙ה ִרב֜ ֹֻ֣ו ִֻ֣ The phrase is literally “two-ten ten-thousand,”
which works out to twelve times ten-thousand, or 120,000.
אָּדָּ ִׁ֗ם N m s. A collective singular (species), “men.”
ֲשר ֶֻ֣ א Pr, initiating a second relative clause (עֻ֣֙בֵין־ ֻ֣ ַל ֹא־י ָּד
ִשמֹאל ֹֻ֣ו ְּ ִינ ֹֻ֣וֻ֣ל
ֻ֣ )יְּמthat provides more information (Nineveh’s
ignorance) about the Ninevites (מ ֹֽשְּתֵים־ ִֻ֣ ֻׂ֣֩ה
ֻ֣ ֵהַרְּ ב
)עֶשְּרֵ ֙הֻ֣ ִרב֜ ֹֻ֣וֻ֣אָּדָּ ִׁ֗ם.
֙י ָּדַ ע Qal suff 3 m s. Characteristic use of the suffixed conjugation,
i.e. the action is typical of the subject in past and present.
Here, “know.”
בֵין Prep ( ;בַי ִןspatial, “between”).
ִינ ֹֻ֣ו
ֻ֣ יְּמ N f s con ()יָּמִין, “right, right side, south”; idiomatic for
“right hand”; + 3 m s ps. The antecedent of the pronominal
suffix is אָּדָּ ִׁ֗ם. The idea behind this referential idiom is that if
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READING JONAH
one faced east, the right hand was to the south and the left
hand was to the north.
ִשמֹאל ֹֻ֣ו
ְּ ל Prep (allative/spatial, “with regard to,” but, more
dynamically, “and”) + n m s con, “left, left side, north”;
idiomatic for “left hand”; + 3 m s ps. The antecedent of the
pronominal suffix is אָּדָּ ִׁ֗ם.
מה
ָֻּ֣ ֵובְּה Conj + n f s. The noun is paired with מ ֹֽשְּתֵים־עֶשְּרֵ ֙ה ִֻ֣ ׂ֩הַרְּ בֵה
ִרב֜וֹ אָּדָּ ִׁ֗ם, i.e. “120,000 men . . . and cattle.” The intervening
material is epexegetical to “120,000 men,” so the addition of
“also” to this noun (“and also many cattle”) by many modern
translations is unnecessary.
ב ֹֽה
ָֻּ֣ ַר Adj f s ()רַ ב.
So, shall I not look with compassion upon Nineveh, that great city; which
has in it 120,000 men, who do not know [the difference] between their
right hand and their left, and many cattle?
88
GLOSSARY
א
אבד to perish
אֲדָּ מָּה ground, land
אמר to say
אֲנ ִי I
אָּנ ִי ָּה ship
אָּנֹכִי I
אַף nostril, nose, face; anger
אֲשֶר who, which, what, where
אָּתָּה you
ב
בְּהֵמָּה beast, animal, cattle
בוֹ א to come, come in, go, go in
בֵן son
ברח to go through, flee
ג
גֻ֣ ָּדוֹ ל great
ד
דבר (II. )דברQal and Piel, to speak
ָּדבָּר word, thing, matter
ָּדג fish
ְּך
ֻ֣ ֶֶדר way, road, distance, journey; matter
ה
היה to be, become, come to pass
הֵיכָּל temple, palace
ְּהלך
ֻ֣ to come, go, walk
ז
זבח to slaughter for sacrifice, to sacrifice
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READING JONAH
זֶבַח sacrifice
ז ֶח this, these; such, such a one; he of; here, there
זעף to rage
זעק Qal, to cry, cry out, call; Hiph, to call, call out; have
proclamation made
ח
חוס to pity, look on with compassion
חַי life, lifetime, life span
חֶסֶד loyal love, steadfastness, goodness, kindness
חרה to burn, be kindled; of anger
ט
טוֹ ב good
טול to cast, cast out
י
י ַבָּשָּה dry land, mainland
ידע to know
י ְּהו ָּה YHWH, Yahweh, or LORD
יוֹ ם day
יוֹ נ ָּה Jonah
יטב Hiph, to be friendly towards, deal well with, do good to
someone, do good, do well; adv. well, utterly
י ָּם sea
יצא to come/go out/forth
ירא to fear
י ִרְּ אָּה fear
ירד to go down, descend
כ
כִי that, for, because, when
כסה Piel, to cover, clothe, put on; Hithp, to cover, clothe oneself
ל
לַיְּלָּה night
90
GLOSSARY
מ
מָּה what?, how?
ְַּך
ֻ֣ מַהֲל a walk, journey
מָּו ֶת death
מִי who?
מנה Piel, to send, appoint, ordain
מֵעֶה intestines, body, inner being, stomach
נ
נגד to declare, tell
נדר to vow
נחם Niph, to regret, be sorry, repent, console oneself
נ ִי ֻ֣נ ְּו ֵה Nineveh
נכה Hiph, to strike, smite
ֶש
ֻ֣ נֶפ soul, living being, life; emotion; passion
נצל to snatch away, deliver
נשא to lift, raise
נתן to give; set, place, lay
ס
סבב to encompass, enclose, envelope
סער to storm, rage
סַעַר tempest, storm
ע
עבר Qal, to pass over/on/through/by; Hiph, to cause to pass over,
bring over; dedicate; cause to/let pass through; put off
עִיר city
עלה Qal, to go up, ascend, climb; Hiph, to bring up, cause to
ascend, take away
עשה
ֻ֣ to do, make, make from; put into effect; attach; give effect
to;, acquire; prepare, carry out, perform, work, toil; act,
behave, treat
פ
פלל to intercede, pray
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READING JONAH
צ
֙ ֵצ
ל shade, shadow
ק
ש
ֻ֣ ֶקֹד holiness, apartness, sacredness
קוֹ ל voice; sound
קום to rise, stand
קִיקָּיוֹ ן a plant
קרא to call, read, proclaim
ר
ראה to see
ֹש
ֻ֣ רא head
רַ ב much, many, great
רדם to fall into heavy sleep
ַרוח breath; wind; spirit
רעָּה
ָֻּ֣ evil, wickedness; misfortune, calamity, disaster
ש
ֻ֣
שוב Qal, to turn back, return, turn away from, abandon; Hiph, to
cause to return, bring back; reverse
ֹש
ֻ֣ של
ָּ three
שתק to be quiet, grow silent
ת
ִיש
ֻ֣ תַרְּ ש Tarshish
92
REFERENCES
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Books, 2011. Orig. publ., 1981.
De Rossi, G. B. Variae lectiones Veteris Testamenti. 4 vols. Parmae: Ex
Regio typographeo, 1784-1788. Repr., Amsterdam, 1969.
Döderlein, J. C., and J. H. Meisner. Biblia Hebraica. Lipsiae: Impensisi I.
G. I. Breitkopfii, 1993.
Ginsburg, C. D. ֻ֣תורה נביאם כתובים. London, 1926. Repr., Jerusalem,
1970.
Hutter, M., and M. De Jonge. "Heaven ֻ֣ שמיםοὐρανός (-νοί)." Pages
388-90 in Dictionary of Deities and Demons in the Bible . 2nd
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Kennicott, B. Vetus Testamentum hebraicum cum variis lectionibus. 2
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McCarter, P. Kyle, Jr. II Samuel: A New Translation with Introduction,
Notes, and Commentary. AB. Garden City, NY: Doubleday,
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Mussies, G. "Wind-Gods." Pages 898-900 in Dictionary of Deities and
Demons in the Bible. 2nd ed. Edited by Karel van der Toorn, et
al. Leiden: Brill, 1999. Orig. pub. 1995.
Ross, Allen P. Introducing Biblical Hebrew. Grand Rapids: Baker
Academic, 2001.
Sasson, Jack M. Jonah: A New Translation with Introduction,
Commentary, and Interpretation. AB. New York: Doubleday,
1990.
Stolz, Fritz. "Sea ֻ֣ים." Pages 737-42 in Dictionary of Deities and Demons
in the Bible. 2nd ed. Edited by Karel van der Toorn, et al.
Leiden: Brill, 1999. Orig. pub. 1995.
Tucker, Dennis W., Jr. Jonah: A Handbook on the Hebrew Text. Waco,
TX: Baylor University Press, 2006.
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READING JONAH
94