PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
God's Anger with Judah's Sin		Israel and Judah are Condemned
11:12-12:8	Rebellion and Restoration (12:1-14:9)	11:12-12:6	Political and Religious Perversity of Israel
	12:1		12:1-2
	12:2-6		Against Jacob and Ephraim
		Further Words of Judgment	12:3-9
	12:7-9	12:7-9
12:9-14			Reconciliation
	12:10-14	12:10-11	12:10-11
			New Threats
		12:12-14	12:12-14

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:12:1-11
 ¹Ephraim feeds on wind,
 And pursues the east wind continually;
 He multiplies lies and violence.
 Moreover, he makes a covenant with Assyria,
 And oil is carried to Egypt.
 ²The Lord also has a dispute with Judah,
 And will punish Jacob according to his ways;
 He will repay him according to his deeds.
 ³In the womb he took his brother by the heel,
 And in his maturity he contended with God.
 ⁴Yes, he wrestled with the angel and prevailed;
 He wept and sought His favor.
 He found Him at Bethel
 And there He spoke with us,
 ⁵Even the Lord, the God of hosts,
 The Lord is His name.
 ⁶Therefore, return to your God,
 Observe kindness and justice,
 And wait for your God continually.
 ⁷A merchant, in whose hands are false balances,
 He loves to oppress.
 ⁸And Ephraim said, "Surely I have become rich,
 I have found wealth for myself;
 In all my labors they will find in me
 No iniquity, which would be sin."
 ⁹But I have been the Lord your God since the land of Egypt;
 I will make you live in tents again,
 As in the days of the appointed festival.
 ¹⁰I have also spoken to the prophets,
 And I gave numerous visions,
 And through the prophets I gave parables.
 ¹¹Is there iniquity in Gilead?
 Surely they are worthless.
 In Gilgal they sacrifice bulls,
 Yes, their altars are like the stone heaps
 Beside the furrows of the field.

12:1 "feeds. . .pursues" Both of these VERBS are Qal ACTIVE PARTICIPLES, which speak of continual action.

▣ "wind" "Wind" (BDB 924) is a term in both Greek and Hebrew which emphasizes "emptiness" or "vanity" (e.g., Job 7:7; Eccl. 1:14,17; Isa. 41:29) as well as "spirit," "wind," or "breath." It refers to Israel's attempts to protect herself by foreign alliances (Egypt in II Kgs. 17:4).

▣ "the east wind" This probably metaphorically refers to Israel's continual political alliances with Assyria (cf. 5:13; 7:11; 8:9; 13:15; II Kgs. 17:3). However, it might literally refer to the sirocco desert winds that destroy the vegetation and, therefore, are a metaphor of invasion (cf. Isa. 27:8). In Jer. 18:17 and Ezek. 17:10; 19:12; 27:26 it refers to Babylonian invasion.

▣ "He multiplies lies and violence" Israel's lies have been a recurrent theme (cf. 12:12). See note at 7:13.

The term "multiplies," in the Hiphil form, is used several times in Hosea.

1. lavished (multiplied) silver and gold, 2:8

2. multiplied altars for sin, 8:11

3. multiplied fortified cities, 8:14

4. more (multiplied) altars, 10:1

5. multiplied lies and violence, 12:1

6. multiplied visions, 12:10

God's multiple gifts (#1, #6) were matched by Israel's multiplied sin!

▣ "he makes a covenant" The VERB "makes" is "to cut" (BDB 503, KB 500, Qal IMPERFECT). Covenants were originally established by cutting an animal into two parts and the covenant parties walking between them (cf. Gen. 15:17). The possible/probable etymological meaning of the Hebrew "covenant" (BDB 136) was "to cut."

▣ "with Assyria" Israel first attempted to resist Assyria, but later tried to make a political alliance with her (cf. II Kgs. 17:3-6).

▣ "oil is carried to Egypt" Israel sent "oil" (common in Israel, cf. Deut. 8:8, but not in Egypt) to Egypt as a gift to try to lure Egypt into a political alliance against Assyria (cf. II Kgs. 17:4).

12:2 The term "dispute" (BDB 936) means a legal lawsuit (cf. 2:2; 4:14; Deut. 25:1; II Sam. 15:2,4; Micah 6:2; 7:9). Judah and Jacob are both guilty (cf. 4:9b). Be not deceived, God is not mocked; for whatsoever a man sows, that shall he reap (cf. 8:7; 10:12-13; Job 4:8; Ps. 126:5; Prov. 11:18; 22:8-9; II Cor. 9:6; Gal. 6:7). This negative statement toward Judah may be contextually related to the "negative" (?) state in 11:12c.

12:3-4 This is a play on the names Jacob and Israel. "Jacob" is defined in Gen. 25:26 as, "one who took his brother by the heel." The term can also mean "supplanter," "usurper," or "deceiver" (BDB 784). The term "Israel" is defined in Gen. 32:28 as "one who contends with God."

Bethel was once a special holy site where Jacob (Israel) met God. Now Israel had turned it into an especially evil, idolatrous location.

▣ "he contended with God. . .he wrestled with an angel" These are parallel. The angel of the Lord is in view as a personal, physical representative of God Himself (cf. Gen. 16:7-13; 22:11-15; 24:7,40; 31:11,13; 48:15-16; Exod. 3:2,4; 13:21; 14:19; Jdgs. 2:1; 6:22-23; 13:3-32; Zech. 3:1-2).

12:5 "the God of hosts" This verse has three names for the God of Israel. This is a reference to the God of Hosts, which means (1) the "captain of the armies in heaven"; (2) the "head of the heavenly council" (BDB 838, e.g., II Sam. 5:10); or (3) in Babylonian astral worship context it can refer to the stars of heaven, which they saw as supernatural beings who influenced their lives. This is the most common title for Godin the post-exilic books (cf. Amos 3:13; 6:14; and 9:5). See Special Topic: Names for Deity at Amos 1:2.

▣ "The Lord is His name" This is literally "His memorial" (BDB 271). Names reveal and reflect character traits (e.g., Ps. 135:13). This refers to the name YHWH, which was revealed to Moses in Exod. 3:14. Before this time the patriarchs addressed God as El Shaddai (cf. Exod. 6:2-3). See SPECIAL TOPIC: NAMES FOR DEITY at Amos 1:2.

12:6 Here is the call to repentance again ("return" BDB 996, KB 1427, Qal IMPERFECT, but functioning as a JUSSIVE). And again these special terms reappear (cf. 2:19; 4:1; 6:6; 10:12; Amos 5:24; Micah 6:8). Knowing God must result in lifestyle change that reflects His character!

▣ "Observe. . .wait" These are both IMPERATIVES:

1. observe, BDB 1036, KB 1501, Qal IMPERATIVE

2. wait, BDB 875, KB 1082, Piel IMPERATIVE (cf. Lam. 3:25; Micah 7:7).

 

12:7 "A merchant" This is a word play on "Canaanite" (BDB 488 II, cf. Isa. 23:8; Ezek. 16:29; 17:4). This seems to be a reference of sarcasm. The term can mean either an ethnic group or a merchant. Israel was acting like the Canaanites (i.e., "false balances," cf. Prov. 11:1; 20:23; Amos 8:5).

▣ "He loves to oppress" This VERB (BDB 798, KB 897, Qal INFINITIVE CONSTRUCT) is used in Deut. 24:14. Oppression of the poor is not allowed among God's people (cf. Prov. 14:31; 22:16; Amos 4:1; Jer. 7:6; Ezek. 22:29; Zech. 7:10). This is the opposite of v. 6! This word is often used in a negative sense of Israel loving the wrong things (cf. 4:17-18; 10:11; 12:7; Amos 4:4-5; Micah 3:1-2).

12:8 Israel thought her dishonestly gained wealth could save her (cf. 8:14).

NASB"No iniquity, which would be sin"
NKJV"They shall find in me no iniquity that is sin"
NRSV"No offense has been found in me that would be sin"
TEV"And no one can accuse us of getting rich dishonestly"
NJB"But of all his gains he will keep nothing because of the sin of which he is guilty"

The Septuagint retranslates this following some Hebrew MSS, "None of his labors shall be found available to him by reason of the sins which he has committed," which seems to be the indictment of the prophet or court prosecutor.

If the MT is retained Israel is asserting she will never bear his guilt.

12:9 "I have been the Lord your God" This is the full covenant title of Israel's God (cf. v. 5; Exod. 20:2).

▣ "I will make you live in tents again,

 As in the days of the appointed festival" This can refer to two opposite interpretations: (1) the wilderness time was seen as the ideal time between God and Israel, (cf. 2:14; 9:10; 11:1-4; Jer. 2:2; Amos 2:10) or (2) in a negative sense as the Jews lived in the make-shift houses during the Feast of Booths (cf. Lev. 23:42-44), God will, in His judgment, make them live in make-shift houses on a permanent basis (opposite of 8:14). The immediate context (i.e., v. 8) demands option #2.

12:10 "I have also spoken" This verse asserts that YHWH has adequately revealed Himself and His will to Israel through the prophets (cf. 6:5). He did this in visions and parables. He earlier had revealed Himself through His laws (i.e., the writings of Moses, cf. 4:6; 8:1,11).

The prophets were covenant mediators. They did not bring additional requirements, but turned people's thoughts back to their commitments to the ancient covenants (i.e., Abraham, the Patriarchs, Moses, David). They check the motives as well as the performance of these covenant stipulations. They draw out the current application and significance of the ancient God-given ways.

NASB, NJB"parables"
NKJV"symbols"
NRSV"destruction"
TEV"warnings"

This is probably the OT background for Jesus' use of parables (BDB 197 I). The context and emphasis is on God's active revelation in the life of Israel, but they would not listen (cf. Isa. 6:9-13). Parables both enlighten the believing and confuse the unbelieving (cf. Mark 4:10-12).

Some scholars think the Hebrew means "oracle of doom" (BDB 198 II, cf. 4:5,6; 10:7,15[twice]; NRSV, TEV).

12:11

NASB, NRSV,
NJB"iniquity"
NKJV, TEV"idols"

This is the term awen, which can mean "trouble," "sorrow," "wickedness," or "idolatry." The parallel in the next line, "worthless" (BDB 996), implies that both refer to idolatry (Canaanite fertility worship).

▣ "Gilead" Also see 6:8-9.

NASB, NKJV,
NRSV, TEV"they sacrifice bulls"
NJB"they sacrifice to bulls"

A better understanding may be "to bulls" (i.e., the golden calf replicas).

▣ "Gilgal. . .the heap of stones" This is a play on the term "Gilgal," which means "circle of stones" (BDB 166). For that matter there may be an intentional word play between "Gilead," "Gilgal," and "stone heaps." Because of Israel's rebellion, this sacred site will be turned from a memorial to God into a heap of stones (i.e., pieces of the Ba'al pillars) and a plowed field!

NASB (UPDATED) TEXT:12:12-14
  ¹²Now Jacob fled to the land of Aram,
 And Israel worked for a wife,  
 And for a wife he kept sheep.
 ¹³But by a prophet the Lord brought Israel from Egypt,
 And by a prophet he was kept.
 ¹⁴Ephraim has provoked to bitter anger;
 So his Lord will leave his bloodguilt on him
 And bring back his reproach to him.

12:12 "Now Jacob" This seems to relate to vv. 4-6, which relates to the historical life of Jacob (i.e., Israel, cf. Gen. 28-30).

12:13 "by a prophet the Lord brought Israel from Egypt" This must refer to Moses (cf. Deut. 18:15; 34:10).

12:14 The nation of Israel is not acting like Israel, but like Jacob and will bear her own sin. The blood guilt may refer to murder or child sacrifice (i.e., to Molech).

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Israel Restored at Last	Rebellion and Restoration (12:1-14:9)	Hosea's Plea to Israel	The Inevitability of Ruin (13:12-14:1)
14:1-3	14:1-3	14:1-3	The Sincere Conversion of Israel to Yahweh
		The Lord Promises New Life for Israel	14:2-9
14:4-7	14:4-7	14:4-8
14:8	14:8-9	Conclusion
14:9		14:9	Concluding Admonition
			14:10

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:14:1-3
 ¹Return, O Israel, to the Lord your God,
 For you have stumbled because of your iniquity.
 ²Take words with you and return to the Lord.
 Say to Him, "Take away all iniquity
 And receive us graciously,
 That we may present the fruit of our lips.
 ³"Assyria will not save us,
 We will not ride on horses;
 Nor will we say again, 'Our god,'
 To the work of our hands;
 For in You the orphan finds mercy."

14:1 "Return" This (BDB 996, KB 1427) is a Qal IMPERATIVE. "Return" is a recurrent theme in Hosea (e.g., 3:5; 5:4; 6:1; 7:10,16; 11:5; 12:6; 14:1-2). True repentance brings physical and spiritual benefits! Remember that repentance is related to personal relationship (i.e., "return to the Lord your God," e.g., 2:13; 4:6; 8:14; 13:6; Amos 4:6,9,10,11) as much as it is to rules!

▣ "stumbled" The OT metaphor of footing is used to describe the spiritual life. Sure footing is a sign of a healthy spiritual life, while stumbling (BDB 505, KB 502, Qal PERFECT) is a sign of sin (cf. 5:5b; Isa. 3:8; 59:10,14; Jer. 46:6).

14:2 "Take words with you and return to the Lord" This sentence (14:1 in MT) has four Qal IMPERATIVES and one Piel COHORTATIVE. God demands that they respond appropriately!

1. "take" - BDB 542, KB 534

2. "return" - BDB 996, KB 1427

3. "say" - BDB 55, KB 65

4. "present" - BDB 1022, KB 1522 (Piel COHORTATIVE)

Notice the repetition of "take." If Israel will truly repent then God will completely accept and restore them!

This refers to the sacrificial system (i.e., MT "our lips as bulls"). To better understand this phrase we should add "take words not lambs." This affirms the proper restoration of Mosaic sacrifice.

▣ "Take away all iniquity" The VERB (BDB 669, KB 724, Qal IMPERFECT) is surrounded by IMPERATIVES. This phrase occurs several times (7) in the OT with God as its subject (cf. Exod. 34:7; Num. 14:18; Ps. 32:5; 85:2; Isa. 33:24; Hosea 14:2; Micah 7:18) and always means "remove iniquity" (cf. NIDOTTE, vol. 3, p. 162). It is a plea from truly repentant covenant people.

NASB, NKJV"And receive us graciously"
NRSV"accept that which is good"
TEV"accept our prayers"
NJB"accept our wealth"

The variations in translations are due to the confusion over which meaning tob (BDB 373) should carry.

1. good, KB 371 I (LXX, NASB, NRSV, NJB)

2. speech, KB 372 IV (i.e., "take words" line 1; TEV, NET)

 

NASB"That we may present the fruit of our lips"
NKJV"For we will offer the sacrifices of our lips"
NKJV
(footnote)"For we will offer the bull calves of our lips"
NRSV"and we will offer the fruit of our lips"
TEV"and we will praise you as we have promised"
PESHITTA"then he will recompense you for the prayer of your lips"
NJB"instead of bulls we will dedicate to you our lips"
REB"we shall pay our vows with cattle from our pens"
NET Bible"that we may offer the praise of our lips as sacrificial bulls"

The VERB basically means "to complete," here to pay a vow (e.g., II Sam. 15:7; Ps. 50:14; 66:13; 116:14,18; Isa. 19:21). This refers to confession, prayer, and praise. This passage is used by modern Judaism to rationalize the place of prayer as a substitute for sacrifice (cf. Ps. 50; 69:30-31).

The above translation and interpretation, so popular among Jewish sources, reflects the Septuagint. The MT reads, "offer bulls." The Hebrew is uncertain and the context must fill in the necessary gaps!

14:3 "Assyria will not save us" In this verse there are allusions to political alliances and the things that human leaders tend to trust: (1) foreign alliances (Assyria's treaties, cf. 5:13); (2) military power (Egyptian horses, cf. Ps. 20:7); and (3) idols ("work of our hands," i.e., Canaanite fertility gods).

▣ "To the work of our hands" Hosea ridicules idolatry in 4:12; 14:3; Isaiah in 2:18,20; 17:7-9; 31:7; and Jeremiah in 10:3-5,8-9,14-15. This attitude reflects Exod. 20:4-5; 34:17; Lev. 19:4; 26:1; Deut. 4:15-19,25; 5:8.

▣ "For in You the orphan finds mercy" God is again depicted as a merciful parent as in 11:1-4 (cf. Ps. 68:5; Lam. 5:3). The orphan represents the powerless and vulnerable people of society. God's people should care for these kinds of people (e.g., Exod. 22:21-24; Deut. 10:18-19; 14:29; 16:11-12; 24:17,19; 26:12-13; 27:19).

The VERB "finds mercy" (BDB 933, KB 1216, Pual IMPERFECT) is the same as one of Hosea's children (negated) in 1:6; 2:4, but mercy is restored in 2:1,19,23 and here! This is a covenant term like "My people" (cf. 1:9 vs. 2:1).

NASB (UPDATED) TEXT:14:4-7
 ⁴I will heal their apostasy,
 I will love them freely,
 For My anger has turned away from them.
 ⁵I will be like the dew to Israel;
 He will blossom like the lily,
 And he will take root like the cedars of Lebanon.
 ⁶His shoots will sprout,
 And his beauty will be like the olive tree
 And his fragrance like the cedars of Lebanon.
 ⁷Those who live in his shadow
 Will again raise grain,
 And they will blossom like the vine.
 His renown will be like the wine of Lebanon.

14:4 "I will heal their apostasy" In verses 4-8 God speaks! The VERB (BDB 950, KB 1272) is a Qal IMPERFECT. Healing is an OT metaphor for forgiveness (cf. 5:13; 6:1; 7:1; 11:3; Ps. 103:3; Isa. 57:18; Jer. 3:22).

The term "apostasy" (BDB 1000) is literally "turning back" (cf. 11:7). It is used in Jeremiah for turning away from YHWH (cf. Jer. 2:19; 3:22; 5:6; 8:5; 14:7; Judah is called faithless in 3:6,8,11,14; also notice 7:24). If Israel "turns back" (i.e., repents) from sin (cf. 14:1) YHWH will "heal their turning back" (i.e., apostasy) tendencies! His anger has "turned away from them" (cf. Deut. 30:1-10). Notice the series of word plays on shub (BDB 996).

▣ "I will love them freely" This VERB (BDB 12, KB 17, Qal IMPERFECT) is parallel to heal in line 1. Grace (God's unchanging character), not merit (humans ever-changing heart and motives), is the key to the new covenant (cf. Jer. 31:31-34; Ezek. 36:22-38). However, an initial and ongoing response is demanded, not only repentance and faith (cf. Deut. 30; Mark 1:15; Acts 2:21), but also obedience (cf. Luke 6:46) and perseverance (cf. Rev. 2-3).

▣ "My anger has turned away from them" The term "anger" (BDB 60) is from "nose" or "face." Anger can be seen in a red face and hard breathing. Here is an anthropomorphism for God's deep feelings.

There is a play on the word "turn back" or "return" (BDB 996) in this context:

1. return, v. 1

2. return to, v. 2

3. turn away, v. 4

4. also in v. 7

 

14:5 "the dew" Dew (literal here, not like 6:4; 13:3) is the only source of moisture in Israel between the two rainy periods and is crucial for crops to mature. Verses 5-7 describe the agricultural signs of God's blessings (cf. Deut. 27-28).

There is a series of JUSSIVES in vv. 5-6:

1. "blossom," v. 5 - BDB 827, KB 965, Qal IMPERFECT - JUSSIVE in meaning

2. "will stake its roots," v. 5 (i.e., will take root) - BDB 645, KB 697, Qal JUSSIVE

3. "sprout" (lit. "go"), v. 6 - BDB 229, KB 246, Qal IMPERFECT - JUSSIVE in meaning

4. "will be" - BDB 224, KB 243, Qal JUSSIVE

 

▣ "Lebanon" This is the land north of Israel called Phoenicia, whose capital is Tyre. It was famous for its trees. In this context

1. trees, v. 5 (parallel to city)

2. trees, v. 6 (parallel to olive trees)

3. wine, v. 7 (parallel to vine)

In context, this may be a veiled reference to Ba'al, who Jezebel from Tyre, brought into Israel. The fertility of Lebanon was from YHWH, not Ba'al (cf. v. 8).

14:6-7 "olive tree. . .grain. . .vine" The three main crops of Palestine are olive oil, grains, and grapes. YHWH gave them this fertile land (e.g., Deut. 8:7-9; 11:9-12). These were from YHWH, not Ba'al! The restoration of God's people to the land flowing with milk and honey is described as agricultural abundance (cf. Amos 9:13-15), but in reality it is the intimacy of the interpersonal relationship that is the greatest joy of a restored and renewed people/family!

14:7 "Those who live in his shadow" The VERB (BDB 442, KB 444, Qal PERFECT) means to sit or to dwell. This is a metaphor of (1) God as a mother bird who protects her young under her wings (cf. Ps. 17:8; 36:7; 57:1; 63:7; Matt. 23:27) or (2) because of the agricultural context of vv. 5-7 and 8, this probably refers to God as a provider of a fruitful tree (cf. v. 8; Ezek. 17:22-24).

It is YHWH, not Ba'al, who is the source of fertility and stability (cf. v. 8).

NASB (UPDATED) TEXT:14:8-9
 ⁸O Ephraim, what more have I to do with idols?
 It is I who answer and look after you.
 I am like a luxuriant cypress;
 From Me comes your fruit.
 ⁹Whoever is wise, let him understand these things;
 Whoever is discerning, let him know them.
 For the ways of the Lord are right,
 And the righteous will walk in them,
 But transgressors will stumble in them.

14:8 "what more have I to do with idols" This is a Hebrew idiom of rejection (e.g., Jdgs. 11:12; II Sam. 16:10; 19:22; I Kgs. 17:18; II Kgs. 3:13; II Chr. 35:21; John 2:4).

▣ "It is I who answer" Idols cannot answer, but YHWH can. This same VERB (BDB 772, KB 851) is used repeatedly in 2:21-22, which sets the stage for the great promise of 2:23!

▣ "and look after you" This VERB (BDB 1003 II, KB 1449, Qal IMPERFECT) has the connotation of "regard with watchful care," (root "to bend down to look at").

This same VERB is used in 13:7 with the connotation of "lie in wait to ambush" (cf. Jer. 5:26). Context is determinative!

The God of Israel is alive and attentive, while the gods of Canaan are lifeless idols of wood and metal who cannot see, hear, speak, move, or help!

▣ "I am like a luxuriant cypress" This is the only place in the OT that God is described as a tree.

▣ "From Me comes your fruit" YHWH, not Ba'al, is the source of blessing. What a tragedy when God's people do not know this truth.

14:9 This is a wisdom proverb much like the book of Revelation, "Let him who has an ear hear." The VERBS "understand" (BDB 106, KB 619) and "discern" (BDB 106, KB 122) are both JUSSIVES (the second in meaning, but not form). Hosea must be read more than once and enacted!

▣ "Whoever" This closing wisdom saying focuses on an individual (not corporate) response to Hosea's teaching. The nation was unable to repent, but individuals can respond to God's love appropriately! Choice is an individual covenantal concept (cf. Ezek. 18). We are responsible individually because we must respond to God individually.

▣ "the ways. . .walk. . .stumble" Here are three terms that describe the life of faith in metaphors of physical walking (e.g., Prov. 23:19). This reflects OT Wisdom Literature's "the two ways": choose God, walk in Him and live or choose sin and walk in it (cf. Deut. 30:15-20; Rom. 8:4-5). The early church was originally called "the Way" in Acts. Biblical faith is a lifestyle. Eternal life has observable characteristics.

▣ "right. . .righteous" The Hebrew root is a "straight edge." Today we would say a "ruler." Therefore, all Hebrew words for "sin" refer to a deviation from this standard. The standard is God Himself! See Special Topic: Righteousness at Hosea 2:19.

DISCUSSION QUESTIONS FOR CHAPTERS 13 AND 14

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Was Hosea against the concept of monarchy?

2. Why does Paul quote 13:14 in I Cor. 15?

3. Describe the literary metaphors used in verse 9.

4. What two metaphors does Hosea use to describe God?

5. What is the central theme of the book?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

NKJV	NRSV	TEV	NJB
Jonah's Disobedience	Jonah's First Call to Preach to Nineveh	Jonah Disobeys the Lord	Jonah Rebels Against His Mission
1:1-3	1:1-3	1:1-3	1:1-16
The Storm at Sea
1:4-9	1:4-6	1:4-5
		1:6
	1:7-10	1:7-8
Jonah Thrown into the Sea		1:9-10a
1:10-16		1:10b-11
	1:11-16
		1:12
Jonah's Prayer and Deliverance	Jonah is Miraculously Saved	1:13-16
1:17-2:9	1:17-2:10	1:17

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
  Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:1:1-3
 ¹The word of the Lord came to Jonah the son of Amittai saying, ²"Arise, go to Nineveh the great city and cry against it, for their wickedness has come up before Me." ³But Jonah rose up to flee to Tarshish from the presence of the Lord. So he went down to Joppa, found a ship which was going to Tarshish, paid the fare and went down into it to go with them to Tarshish from the presence of the Lord.

1:1

NASB-------
NKJV, NRSV"now"
TEV"one day"
NJB-------

There is an opening prefix (wa) to the VERB not translated by NASB and NJB. This is a textual marker for historical narrative (e.g., Jdgs. 1:1; I Sam. 1:1; Ruth 1:1). This gives a hint that the author wants his work to be understood as historical.

▣ "The word of the Lord came to" This is a common prophetic formula (e.g., Jer. 1:2,4; Hosea 1:1; Joel 1:1; Micah 1:1; Hag. 1:1; Zech. 1:1), but here it refers to the Lord's commission.

▣ "Jonah" "His name means "dove" (BDB 402). See Introduction I. B.

▣ "Amittai" His name means "firmness," "faithfulness," or "truth" (BDB 54). Both the names, Jonah and Amittai, are rare (son and father) and appear only one other time in the OT in II Kgs. 14:25. This shows the historicity of this book.

1:2 "Arise. . .go. . .cry" All of these VERBS are Qal IMPERATIVES. They denote an urgency! This, like v. 1, is a typical prophetic call (cf. 3:3-4; Jer. 13:4, 6). Jonah's call in chapter 1 is repeated in chapter 3.

▣ "Nineveh" It was made the capital of the Assyrian Empire by Sennacherib and was located on the Tigris River in modern Iraq, but its existence was much earlier (cf. Gen. 10:11). It was destroyed by Babylon in 612 b.c. The name itself (BDB 644) is related to Ishtar.

▣ "the great city" The ABD, vol. 3, p. 938, makes a good point about the recurrent use of the ADJECTIVE "great" (BDB 152):

1. great city, 1:2; 3:2,3; 4:11

2. great wind, 1:4

3. great storm, 1:4,12

4. extremely frightened, 1:10

5. fear the Lord greatly, 1:16

6. great fish, 1:17

7. "from the greatest," 3:5

8. nobles (great one), 3:7

9. "greatly displeased Jonah," 4:1

10. "Jonah was extremely happy," 4:6

Ancient Hebrew does not use ADJECTIVES often, therefore, this unusual repetition of "great" (also note 4:10, another use of the same root BDB 152) causes one to think it might be a textual marker to denote a hyperbolic literary account. The original readers would have quickly recognized this obvious overuse of "great."

For a brief discussion of biblical hyperboles see Dictionary of Biblical Imagery, p. 329.

▣ "cry" The same word (BDB 894, KB 1128, Qal IMPERATIVE) is used in vv. 2 and 6. It implies "preach" or "proclaim" (i.e., the will of YHWH, e.g., Isa. 40:2,6; 58:1; Jer. 2:2; 3:12; 7:2; 11:6; 19:2; 20:8; 49:29). Nineveh's judgment would have caused Jonah's contemporaries to applaud (cf. Nah. 3:19).

▣ "their wickedness" This NOUN, ADJECTIVE, and VERB (BDB 947 & 949), "evil," (the opposite of good and life) is also used in a seemingly purposeful repetition:

1. the "wickedness" of the Ninevites, 1:2

2. the "calamity" of the storm, 1:7,8

3. the king's request that his people "each may turn from his wicked way," 3:8,10

4. God saw their repentance (cf. 3:10) and turned from His planned "calamity," 3:10

5. Jonah's great anger, 4:1 (double use of root)

The focus of evil has shifted from Nineveh to the prophet! What an ironical reversal!

Assyria was possibly the cruelest (cf. Nah. 3:1,10,19) and most arrogant (cf. Isa. 10:12-14) nation Israel ever had to deal with. We learn of their treatment of prisoners from the Assyrian cuneiform texts and wall pictographs. This may represent one part of the irony of the book. Nineveh, like Israel, was wicked (cf. Nahum), yet God would freely forgive if they repented (a spiritual condition). Repentance, not national origin, is crucial with YHWH (cf. Amos 9:7).

▣ "has come up before Me" This is the theological concept of God in heaven knowing fully the actions on earth (cf. Hosea 7:2). God is not only the God of Israel, but of all the earth (cf. Amos 9:7). Sin always elicits divine response!

1:3 "rose up to flee" This is shocking and surprising, the exact opposite of what was expected in response to a divine call. The exact reason for his reluctance is not given here (cf. 4:2). Jonah hated Assyrians!

▣ "Tarshish" The name (BDB 1077) can refer to (1) precious stones or (2) a distant port. Traditionally it has been identified as a Phoenician city (i.e., Tartessos) in southern Spain on the Atlantic ocean, but some archaeological evidence points to the island of Sardinia (cf. Gen. 10:4). It could be a metaphor for the farthest end of the world. Jonah wanted to get away from God's call and foolishly thought he could (cf. Ps. 139:7-12). Possibly he thought YHWH was limited to the Promised Land.

▣ "he went down" There is a recurrent use of the VERB "went down" (BDB 432, KB 434, Qal IMPERFECT) in 1:3 (twice), 5 (and an additional sound play on "fallen sound asleep"), and 2:7. This "going down" may symbolize Jonah's descent into rebellion (cf. ABD, vol. 3, p. 938).

It is possible that this phrase refers to Jonah's commission to go and preach to Nineveh coming to him while he was in the temple in Jerusalem. The Bible writers always speak of "going down from" or "going up to" the temple. The temple was located on high ground (i.e., Mt. Moriah, one of the seven hills of Jerusalem), but the phrase had a theological connotation also. There was no place on earth on par with YHWH's presence in the Jerusalem temple.

▣ "Joppa" This is modern Tel-Aviv. It is the only natural seaport on the Palestinian coast. In this period of history it was not part of Israel.

▣ "found a ship" The Hebrews were not seafarers. For Jonah to resort to a sea voyage shows his desperation. The ship was probably Phoenician. This seagoing ship had two cargo decks with a third half-deck. It required 30 to 50 rowers.

▣ "the fare" The MT has "her fare" (BDB 969). Most Jewish commentators say Jonah was wealthy because he rented the entire ship (e.g., Nedarim 38a), but the Septuagint (LXX) has "his fare."

NASB (UPDATED) TEXT:1:4-6
  ⁴The Lord hurled a great wind on the sea and there was a great storm on the sea so that the ship was about to break up. ⁵Then the sailors became afraid and every man cried to his god, and they threw the cargo which was in the ship into the sea to lighten it for them. But Jonah had gone below into the hold of the ship, lain down and fallen sound asleep. ⁶So the captain approached him and said, "How is it that you are sleeping? Get up, call on your god. Perhaps your god will be concerned about us so that we will not perish."

1:4 "The Lord hurled a great wind" Be careful to note the different uses of divine names. Often pagans use Elohim, but when in connection with Jonah, YHWH. See SPECIAL TOPIC: NAMES FOR DEITY at Amos 1:2.

The VERB (BDB 376, KB 373, Hiphil PERFECT) means to send a violent storm (i.e., hurl, cf. Jer. 16:13; 22:26). The same word is translated "cast" in 1:5,15. God is in control of history and nature.

▣ "great wind. . .great storm" See note at v. 2.

▣ "the ship was about to break up" Surprisingly (and uniquely here) the VERB (BDB 990, KB 1402, Niphal INFINITIVE CONSTRUCT) personifies the ship as "thinking itself will break up"!

1:5 "the sailors became afraid and every man cried to his god" The two VERBS, "became afraid" (BDB 431, KB 432) and "cried" (BDB 277, KB 277), are Qal IMPERFECTs, implying ongoing action.

The term "gods" in vv. 5 nd 6 is Elohim (see Special Topic at Amos 1:2). It is a Hebrew PLURAL so it can be translated "gods" in v. 5 and "god" in v. 6. The sailors are depicted as calling on different gods, therefore, they must be from different Gentile nations. In a sense they represent all Gentile nations.

Sociologists and anthropologists tell us that all societies have a religious aspect. Humans are religious beings. I think this reflects Gen. 1:26-27, that all humans are made in the image and likeness of God, marred though they may be (cf. Gen. 3).

▣ "lain down, fallen sound asleep" This is irony. While the sailors pray and lighten the boat, Jonah sleeps. The implication is unstated. He apparently was not bothered by his flight from God's will or the danger to the sailors' lives. This seems to imply a spiritual callousness or, because of the rareness of this term (BDB 922, KB 1191, Niphal IMPERFECT), it could refer to a divine stupor or trance (for a related term cf. Gen. 15:12; I Sam. 26:12).

1:6 "the captain. . .call on your god" What irony! Here is a pagan asking YHWH's covenant spokesman to pray. God had asked Jonah to "rise up" and "call" (both Qal IMPERATIVES, cf. v. 2) to Nineveh. Now the same words are found in the pagan captain's words to Jonah!

▣ "Perhaps your god" This same "cover all bases" theology has caused the modern phenomenon of eclectic religions, like Bahai. This statement sets the stage for the major purpose of the book of Jonah. Non-Jews need to know about the one true God! They are hungry to know Him (Augustine, "every man has a God-shaped hole in his heart and thereby needs God").

NASB (UPDATED) TEXT:1:7-9
 ⁷Each man said to his mate, "Come, let us cast lots so we may learn on whose account this calamity has struck us." So they cast lots and the lot fell on Jonah. ⁸Then they said to him, "Tell us, now! On whose account has this calamity struck us? What is your occupation? And where do you come from? What is your country? From what people are you?" ⁹He said to them, "I am a Hebrew, and I fear the Lord God of heaven who made the sea and the dry land."

1:7 "Come" This (BDB 229, KB 246) is a Qal IMPERATIVE. It is followed by two COHORTATIVES:

1. cast, BDB 656, KB 709

2. learn ("know"), BDB 393, KB 390

 

▣ "let us cast lots" This was a common way to consult a deity in the ancient east. Even Israel used the Urim and Thummim (cf. Exod. 28:30), which was a similar technique (cf. Josh. 7:14; I Sam. 14:40-42; Acts 1:26). Notice God did reveal His will in this way. This verse shows the crew's belief of supernatural divine causality (cf. v. 14).

1:8 "Tell" This VERB (BDB 616, KB 665, Hiphil IMPERATIVE) implies a prayer (i.e., tell us we pray...).

It starts a series of questions seeking to know about Jonah.

1:9 "‘I am a Hebrew'" This was the common word used by the sons of Jacob to describe themselves (BDB 720). It is from the Akkadian root habiru, which means "who has crossed over." The Hebrews were part of the large migration of Semitic peoples moving across the Near East in the second millennium b.c.

▣ "and I fear" The VERB (BDB 431, KB 432, Qal IMPERATIVE) does not truly seem to reflect Jonah's attitude toward YHWH, Elohim (here described as the Creator).

▣ "the Lord God of heaven" This was the common post-exilic title for YHWH (e.g., II Chr. 36:23; Ezra 1:2; Neh. 1:4,5; 2:4,20), yet by this alone one cannot date the book of Jonah as post-exilic. It was also used by Abraham (cf. Gen. 14:19,22; 24:3,7). It is just possible that these Phoenician sailors worshiped a fertility god called "the lord of heaven" (cf. B. Porten, "Baalshamem and the Date of Jonah," pp. 240-241, in a book by M. Carrez, J. Dore, and P. Grelot [eds]). See SPECIAL TOPIC: NAMES FOR DEITY at Amos 1:2.

▣ "who made the sea and the dry land" This refers to the one creator-redeemer God (i.e., Elohim, cf. Gen. 1:1-2:3). Notice He is God of that which is causing the problem, i.e., the sea.

NASB (UPDATED) TEXT:1:10-14
 ¹⁰Then the men became extremely frightened and they said to him, "How could you do this?" For the men knew that he was fleeing from the presence of the Lord, because he had told them. ¹¹So they said to him, "What should we do to you that the sea may become calm for us?"—for the sea was becoming increasingly stormy. ¹²He said to them, "Pick me up and throw me into the sea. Then the sea will become calm for you, for I know that on account of me this great storm has come upon you." ¹³However, the men rowed desperately to return to land but they could not, for the sea was becoming even stormier against them. ¹⁴Then they called on the Lord and said, "We earnestly pray, O Lord, do not let us perish on account of this man's life and do not put innocent blood on us; for You, O Lord, have done as You have pleased."

1:10 This is irony—pagans surprised and frightened (a COGNATE ACCUSATIVE, "became extremely frightened") by someone running from God who claims "to fear" God (cf. v. 9), but who acts in opened-eyed rebellion.

1:11

NASB"for the sea was becoming increasingly stormy"
NKJV, NRSV"for the sea was growing more tempestuous"
TEV"the storm was getting worse"
NJB"for the sea was growing rougher and rougher"

This phrase is a Hebrew idiom (cf. v. 13), made up of two Qal ACTIVE PARTICIPLEs.

1. walking (BDB 229, KB 246)

2. raging (BDB 704, KB 762)

 

1:12 "‘Pick me up and throw me into the sea'" Both of these VERBS are IMPERATIVES (the first, BDB 669, KB 724, Qal IMPERATIVE and the second, BDB 376, KB 373, Hiphil IMPERATIVE). There have been several theories about the meaning of this action: (1) a self sacrifice for the lives of the sailors (but this does not fit the tenor of the plot); (2) the ultimate escape from God's mission; or (3) the penalty for his personal rebellion. God thwarts Jonah's ultimate escape attempt. The great fish is a means of deliverance from death at sea and a transport to do God's will (but Jonah does not know this until it spits him out on to the land)!

1:13 "the men rowed desperately to return to land" Again we see the irony of pagan sailors trying diligently to save a rebellious Jonah, who could have cared less about an entire pagan city! The word "rowed" is literally "dig" (BDB 369, KB 365, Qal IMPERFECT). It denotes strenuous effort.

1:14 "they called on the Lord" "Lord" here refers to YHWH. These Phoenician pagans called upon YHWH (Jonah's God) three times in their prayer—irony again. These pagans are more willing to pray than Jonah and more conscious of sin and the value of human life.

▣ "innocent blood" This is a Hebrew idiom (cf. Deut. 21:8 and Matt. 27:24-25).

▣ "for You, O Lord, have done as You have pleased" The VERB "pleased" (BDB 342, KB 339, Qal PERFECT) implies God's ability to accomplish His purposes and plans (e.g., Ps. 115:3; 135:6 and compare Isa. 46:10; 55:8-10; Dan. 4:35).

Theologically speaking there is no place to start discussing God without a sense of His sovereignty. The mystery comes at the interface between a sovereign God and a free human moral agent. Jonah shows how God works even with a reluctant human vessel.

SPECIAL TOPIC: Predestination (Calvinism) Versus Human Free Will (Arminianism)

NASB (UPDATED) TEXT:1:15-16
 ¹⁵So they picked up Jonah, threw him into the sea, and the sea stopped its raging. ¹⁶Then the men feared the Lord greatly, and they offered a sacrifice to the Lord and made vows.

1:16 "the men feared the Lord greatly" Several events such as the storm, Jonah's words, and the storm being stopped, caused them to be awestruck (a COGNATE ACCUSATIVE). These pagans' growing knowledge caused fear, but not so for Jonah, who had much greater knowledge (cf. 4:2).

▣ "offered a sacrifice" This is another COGNATE ACCUSATIVE.

▣ "and made vows" This is another COGNATE ACCUSATIVE, showing an intensity. Their response is very Jewish (cf. Ps. 116:17-18). Perhaps they had talked further with Jonah.

NASB (UPDATED) TEXT:1:17
 ¹⁷And the Lord appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights.

1:17 "the Lord appointed a great fish" The VERB "appoint" (BDB 584, KB 599, Piel IMPERFECT) is used in all four miraculous occurrences.

1. the great fish, 1:17

2. the vine, 4:6

3. the worm, 4:7

4. the scorching east wind, 4:8

This phrase emphasizes that God did not create here, but assigned an existing creature to act on His behalf (like the donkey in Num. 25). The God who made Jonah controls history and nature. I believe in a supernatural, personal, loving, present God! However, the miraculous is not the major theological focus of the overall message of the book (i.e., God's love for all humans, even pagans; and Jewish arrogance and pride).

▣ "three days and three nights" This phrase can mean three full days, but since it is used of Jesus' burialand time in hades (cf. Matt. 12:39-40; Luke 11:29-32), it probably means part of one day, all of the next day, and then part of a third day. It is not meant to be a specific time indication.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why did Jonah not want to go to Nineveh?

2. How do the sailors spiritually measure up to Jonah's spirituality in this account?

3. Why has "the great" fish bothered so many people?

4. What is the purpose of the book?

 

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Jonah Preaches at Nineveh	Jonah's Second Call to Preach to Nineveh (3:1-4:11)	Jonah Obeys the Lord	The Conversion of Nineveh and God's Pardon
3:1-4	3:1-5	3:1-4	3:1-10
The People of Nineveh Believe
3:5-9		3:5
	3:6-9	3:6-9
3:10	3:10	3:10

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentarywhich means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:3:1-4
 ¹Now the word of the Lord came to Jonah the second time, saying, ²"Arise, go to Nineveh the great city and proclaim to it the proclamation which I am going to tell you." ³So Jonah arose and went to Nineveh according to the word of the Lord. Now Nineveh was an exceedingly great city, a three days' walk. ⁴Then Jonah began to go through the city one day's walk; and he cried out and said, "Yet forty days and Nineveh will be overthrown."

3:1 "the word of the Lord came to Jonah" This reflects 1:1. Jonah is structured in such a way that Jonah's first commission (chapters 1-2) is contrasted with his second commission (chapters 3-4).

▣ "the second time" Oh, the grace of God, both to Jonah and to Nineveh!

3:2 "Arise, go" These two Qal IMPERATIVES parallel 1:2. God repeats His mandate.

▣ "the great city" See note on "great" (BDB 152) at 1:2.

▣ "proclaim" The Qal IMPERATIVE (BDB 894, KB 1128) parallels 1:2.

The content of the proclamation is not stated here. In 1:2 the subject of the revelation was that the wickedness of Nineveh had risen up before God.

▣ "to" There is a slight, but theologically significant, change from 1:2. The PREPOSITION has changed from "against" (BDB 752) in 1:2 to "to" (BDB 39) here. God is opening the door to the possibility that the Ninevites might respond appropriately to His word of judgment.

3:3 This opening sentence is quite a contrast with Jonah's actions in 1:3. What a difference a room in the fish hotel can make!

▣ "exceedingly great city" The Masoretic Text includes "to God" (see note below). This shows God's care for all humans (cf. Gen. 12:3; 22:18; 26:4; Exod. 19:5; Ezek. 18:23,32; John 1:29; 3:16-17; 4:42; I Tim. 2:4; 4:10; II Pet. 3:9; I John 2:2; 4:14)! The author of Jonah uses the ADJECTIVE "great" often. See note at 1:2.

NASB---------
NKJV---------
NRSV---------
TEV---------
NJB---------
JB (footnote)"great before God" 
ABPS"before God"
Peshitta"in the presence of God"
Rotherham"before God"
Young's Literal"before God"
JPSOA
(footnote)"literally, 'a large city of God'"

Exactly why the major English translations leave out the phrase, "to God," is uncertain. It is also uncertain what this means or implies. Nineveh's sin had risen to God, but also its accomplishments.

The other option is to see the phrase as "to gods," which would speak of Nineveh's idolatry and sin. However, the change of the PREPOSITION from "against" in 1:2 to "to" in 3:2 seems to depreciate this option.

▣ "a three days' walk" There has been some controversy about the physical dimensions of Nineveh. Ancient non-biblical Latin writers described it as sixty miles in circumference with 1500 towers built into the walls. The walls themselves were 100' high and wide enough for three chariots to ride side by side (Diodurus Sicucus of the 4th century). Modern archeology has determined the size as just under eight miles in circumference. This phrase includes the city and its suburbs. The three days can (1) mean part of two days and one whole day; (2) refer to Jonah walking around the city and preaching at several places; or (3) include the city and its surrounding communities.

3:4 "he cried out" This VERB (BDB 894) is a Qal IMPERFECT. One assumes he spoke in Aramaic. He only spoke five words. This was not a "turn or burn" sermon. This was just a "burn" proclamation.

▣ "forty days" This is a very common number in the Bible to denote a long period of indefinite time (longer than a lunar cycle, but shorter than a season, e.g., Exod. 24:18; 34:28; Num. 13:25; Deut. 9:9,11; I Sam. 17:16; I Kgs. 19:8). It often is associated with a period of testing or judgment:

1. Noah's flood, Gen. 7:4

2. wilderness wanderings of Israel, Exod. 16:35; Ps. 95:10

3. Moses' fasting, Exod. 24:8; Deut. 9:9,11

4. Philistine domination of Israel, Jdgs. 13:1

5. Elijah's fasting, I Kgs. 19:8

6. Ezekiel' symbolic actions, Ezek. 4:6

7. God's judgment on Nineveh, Jonah 3:4

8. Jesus' fast, Matt. 4:2

Surprisingly, the Septuagint has "yet three days."

▣ "overthrown" This same VERB (BDB 245, KB 253, Niphal PARTICIPLE) is used of God destroying Sodom in Gen. 19:29 (the NOUN at BDB 246). It can imply

1. positive ("turn," i.e., vast majority of usages, cf. Hos. 11:8-9)

2. negative ("overturned" or "overthrown," which did happen in 621 b.c.)

It is possible, in light of God's character (cf. 4:2), that God's message through Jonah had a hint of a good outcome, that even Jonah recognized (cf. v. 2; 4:1-4).

NASB (UPDATED) TEXT:3:5-9
 ⁵Then the people of Nineveh believed in God; and they called a fast and put on sackcloth from the greatest to the least of them. ⁶When the word reached the king of Nineveh, he arose from his throne, laid aside his robe from him, covered himself with sackcloth and sat on the ashes. ⁷He issued a proclamation and it said, "In Nineveh by the decree of the king and his nobles: Do not let man, beast, herd, or flock taste a thing. Do not let them eat or drink water. ⁸But both man and beast must be covered with sackcloth; and let men call on God earnestly that each may turn from his wicked way and from the violence which is in his hands. ⁹Who knows, God may turn and relent and withdraw His burning anger so that we will not perish."

3:5 "the people of Nineveh believed God" This is a shocking verse. The people of Nineveh had such little information about God (Elohim). They had less than the sailors of chapter 1. Yet, God accepted their faith and turned away His judgment (see 4:11)!

What does this VERB (BDB 52, KB 63), "believe," mean? Originally it referred to something firm, stable, sturdy. It developed a metaphorical extension of that thing or person who is faithful, loyal, dependable, trustworthy.

Notice its usage in the writings of Moses (which Paul uses as his OT evidence for justification by grace through faith in Romans 4 and Galatians 3).

1. Abraham believed YHWH about a child to come (Gen. 15:6).

2. Israel believed in God's message and messenger (Exod. 19:9).

3. Moses is faithful (Num. 12:7).

4. God is faithful (Deut. 7:9).

5. trust

a. negatively

(1) Israel did not believe God and His words (Num. 14:11; Deut. 1:32; 9:23).

(2) Moses and Aaron did not believe in God and His words (Num. 20:12).

(3) Jacob did not believe Joseph was alive (Gen. 45:26).

(4) Israel did not believe Moses (Exod. 4:1,5,8,9,31).

(5) Israel has no assurance (Deut. 28:66).

b. positively

(1) Israel believed in God and His spokesperson (Exod. 14:31).

This brief list shows the variety and importance of the Hebrew word. See a brief article in NIDOTTE, vol. 1, pp. 427-433. This same variety is followed in the Koine Greek New Testament (see Special Topic below).

SPECIAL TOPIC: FAITH (PISTIS [noun], PISTEUŌ, [verb], PISTOS [adjective])

▣ "fast. . .sackcloth. . .sat on the ashes" These were signs of mourning (e.g., II Sam. 3:31; I Kgs. 21:27; II Kgs. 6:30; Neh. 9:1) and a public sign of repentance (e.g., Deut. 9:9,18,25; I Sam. 6:7; Ezra 10:6; Neh. 9:1; Jer. 36:6-9; Joel 2:12). See Zondervan Pictorial Encyclopedia of the Bible, vol. 4, pp. 302-307.

▣ "from the greatest to the least of them" This included not only all of the people, but even the domestic animals (cf. vv. 7-8).

This phrase also adds evidence to the hyperbolic nature of Jonah. In the history of revivals never has every person in a society repented and believed!

3:7 "Do not let man, beast, herd or flock taste a thing. . .or drink water" This was a serious, total fast! No time limit was given, but life could not be sustained without fluids much past three or four days.

3:8

NASB, NKJV"beast"
NRSV"animals"
TEV"cattle and sheep"
NJB"all" (implying man and animal)

Apparently animals were to have a relationship with humans (Gen. 1-2), but the fall (Gen. 3) affected this and replaced friendship with fear. This friendship will be restored (e.g., Isa. 11:6-9; 65:15; Hosea 2:18). God created (cf. Job 38:39-40:34) and loves (cf. 4:11) the animals. If the description of Genesis 1-2 is literal and the consummation of Revelation 21-22 is literal then heaven will be a restored Eden (intimate fellowship between the angelic realm, the human realm, and the animal realm)!

▣ "call on God. . .each turn from his wicked way" This phrasing expresses both the corporate and the individual aspects of this repentance. The two aspects of salvation are faith and repentance (see Special Topic at Amos 1:3, e.g., Mark 1:15; Acts 3:16,19; 20:21). Jesus affirms the need for true repentance in Matt. 12:41 and Luke 11:32. This is something even Israel refused to do (cf. Jer. 18:8). Notice the general name for God, Elohim, is used.

3:9

NASB, NRSV,
NJB"Who knows"
NKJV"who can tell"
TEV"perhaps"

This is the INTERROGATIVE PRONOUN "who" (BDB 566) and the VERB "know" (BDB 393, KB 390, Qal PARTICIPLE), which is an idiom expressing a possibility (e.g., II Sam. 12:22; Esther 4:14; Joel 2:14).

▣ "turn" This term is used of the Ninevites and of God (it was used in the king's edict in v. 8, twice in v. 9, and again in v. 10). This is the general OT term for repentance (BDB 996, KB 1427). God is affected by (1) mankind's response to His Word and (2) the prayers of believers. Biblical repentance involves a change of mind (Greek term) followed by a change of actions (Hebrew term). See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT in the Old Testament at Amos 1:3.

▣ "relent" This root (BDB 636, KB 688, Niphal PERFECT) literally means "to sigh." It denotes heavy breathing. This is the same root as the name of the prophet, Nahum.

This is an anthropomorphic phrase describing God (e.g., Exod. 32:14; Ps. 106:45; Jer. 18:8; Amos 7:3,6 and note Hosea 11:8-11). This is a good example of

1. the freedom of God

2. conditional covenants requiring an appropriate human response

Predestination must be balanced with the choices of human free will. God surely knows, but He has created mankind as free moral agents. God's future actions are in some sense conditioned on current human motives, choices, and actions. This is why prophecy (not Messianic) is conditional. Jonah's prophecy will not be fulfilled! All prophecies have a conditional element (cf. F. F. Bruce, Answers to Questions, pp. 129-130 and Hard Sayings of the Bible, pp. 70-75).

▣ "that we will not perish" This is exactly parallel to the ship captain's statement in 1:6.

NASB (UPDATED) TEXT:3:10
 ¹⁰When God saw their deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it.

3:10 "God relented" This is an anthropomorphic phrase which expressed God's willingness to respond to His highest creation—mankind, made in His image and likeness! Most of God's relationships (not all, He has an eternal redemptive plan which is unaffected by human choice) with mankind are conditioned and affected by their faith and repentant (e.g., Exod. 32:14; I Sam. 15:11; Jer. 26:3,13) responses.

 

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