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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1–3. Вторичное посольство Ионы в Ниневию и 4–10. покаяние Ниневитян. Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this chapter we have, I. Jonah's mission renewed, and the command a second time given him to go preach at Nineveh, ver. 1, 2. II. Jonah's message to Nineveh faithfully delivered, by which its speedy overthrow was threatened, ver. 3, 4. III. The repentance, humiliation, and reformation of the Ninevites hereupon, ver. 5-9. IV. God's gracious revocation of the sentence passed upon them, and the preventing of the ruin threatened, ver. 10. Adam Clarke: Commentary on the Bible - 1831 Jonah is sent again to Nineveh, a city of three days' journey, (being sixty miles in circumference, according to Diodorus Siculus), Jon 3:1-4. The inhabitants, in consequence of the prophet's preaching, repent in dust and ashes, Jon 3:5-9. God, seeing that they were deeply humbled on account of their sins, and that they turned away from all their iniquities, repents of the evil with which he had threatened them, Jon 3:10. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Jon 3:1, Jonah, sent again, preaches to the Ninevites; Jon 3:5, Upon their repentance, Jon 3:10. God repents. Carl Friedrich Keil and Franz Delitzsch Jonah's Preaching in Nineveh - Jon 3:1-10 After Jonah had been punished for his disobedience, and miraculously delivered from death by the mercy of God, he obeyed the renewed command of Jehovah, and preached to the city of Nineveh that it would be destroyed within forty days on account of its sins (Jon 3:1-4). But the Ninevites believed in God, and repented in sackcloth and ashes, to avert the threatened destruction (Jon 3:5-9); and the Lord spared the city (Jon 3:10). John Gill INTRODUCTION TO JONAH 3 This chapter gives an account of the renewal of Jonah's message to Nineveh, and of his faithful execution of it, Jon 3:1; and of the fruit and effect of it, the conversion of the Ninevites, their faith in God, repentance of their sins, and reformation from them, Jon 3:5; and of God's approbation thereof, by revoking the sentence he had pronounced upon them, Jon 3:10.
3:13:1: Եւ եղեւ բան Տեառն առ Յովնան երկրո՛րդ անգամ եւ ասէ. 1 Եւ Տէրը երկրորդ անգամ խօսեց Յովնանի հետ եւ ասաց. 3 Տէրոջը խօսքը երկրորդ անգամ Յովնանին եղաւ՝ ըսելով. Եւ եղեւ բան Տեառն առ Յովնան երկրորդ անգամ եւ ասէ: 3:1: Եւ եղեւ բան Տեառն առ Յովնան երկրո՛րդ անգամ եւ ասէ. 1 Եւ Տէրը երկրորդ անգամ խօսեց Յովնանի հետ եւ ասաց. 3 Տէրոջը խօսքը երկրորդ անգամ Յովնանին եղաւ՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾	3:13:1 И было слово Господне к Ионе вторично: 3:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ιωναν ιωνας Iōnas; Ionas ἐκ εκ from; out of δευτέρου δευτερος second λέγων λεγω tell; declare 3:1 וַ wa וְ and יְהִ֧י yᵊhˈî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יֹונָ֖ה yônˌā יֹונָה Jonah שֵׁנִ֥ית šēnˌîṯ שֵׁנִי second לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 3:1. et factum est verbum Domini ad Ionam secundo dicensAnd the word of the Lord came to Jonas the second time saying: 1. And the word of the LORD came unto Jonah the second time, saying, And the word of the LORD came unto Jonah the second time, saying: 3:1 И было слово Господне к Ионе вторично: 3:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Ιωναν ιωνας Iōnas; Ionas ἐκ εκ from; out of δευτέρου δευτερος second λέγων λεγω tell; declare 3:1 וַ wa וְ and יְהִ֧י yᵊhˈî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יֹונָ֖ה yônˌā יֹונָה Jonah שֵׁנִ֥ית šēnˌîṯ שֵׁנִי second לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 3:1. et factum est verbum Domini ad Ionam secundo dicens And the word of the Lord came to Jonas the second time saying: 1. And the word of the LORD came unto Jonah the second time, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-2: О вторичном посольстве Ионы в Ниневию говорятся теми же словами, какими говорилось и о первом (I:1–2: ст.), можно думать, что это второе «слово Господне к Ионе» было дано в той же форме, что я первое (см. зам. к 2: ст. I гл.). Содержание проповеди пророка в Ниневии вторично не указывается, а делается ссылка на прежде бывшее об этом повеление Божие: «проповедуй в ней, что Я повелел тебе» (см. зам. к 2: ст. I гл.). Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 And the word of the LORD came unto Jonah the second time, saying, 2 Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. 3 So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days' journey. 4 And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. We have here a further evidence of the reconciliation between God and Jonah, and that it was a thorough reconciliation, though the controversy between them had run high. I. Jonah's commission is renewed and readily obeyed. 1. By this it appears that God was perfectly reconciled to Jonah, that he employed him again in his service; and the commission anew given him was an evidence of the remission of his former disobedience. Among men, it has been justly pleaded that the giving of a commission to a criminal convicted is equivalent to a pardon, so it was to Jonah. The word of the Lord came unto Jonah the second time (v. 1); for, 1. Jonah must be tried, whether he do indeed repent of his former disobedience or no, and whether he have gotten the good designed him both by his strange punishment an by his strange deliverance. He had deserted his work and duty, and had been under arrest for it, had received a sentence of death within himself; but, upon his submission, God had released him, had given him his life, had given him his liberty; but it is upon his good behaviour that he is released, and he must again be put upon the trial whether he will follow the will of God or his own will. After he has been thrown into the sea, and thrown out of it again, God comes and asks him, "Jonah, wilt thou go to Nineveh now?" For when God judges he will overcome, he will gain his point; he will bring the disobedient stubborn child to his foot at last. Note, When God has afflicted us, and delivered us out of affliction, we must hear his voice, saying to us, Now return to the duties which before you neglected, and which by these providences you are called to. God now said, in effect, to Jonah, as Christ said to the impotent man, when he had healed him, "Now go and sin no more, lest a worse thing come unto thee (John v. 14), a worse thing than lying three days and three nights in the whale's belly." God looks upon men, when he has afflicted them and has delivered them out of their affliction, to see whether they will mend of that fault, particularly, for which they were corrected; and therefore in that thing we are concerned to see to it that we receive not the grace of God in vain, neither in the correction nor in the deliverance, for both are designed to be means of grace. (2.) Jonah shall be trusted, in token of God's favour to him. God might justly have said concerning Jonah, as we should concerning one that had cheated us and dealt treacherously with us, that though we would not proceed to the rigour of the law against him, nor ruin him, yet we would never again repose a confidence in him; justly might the Spirit of prophecy, which Jonah had resisted and rebelled against, depart from him, with a resolution never to return to him any more. One would have expected that though his life was spared, yet he would be laid under a disability and incapacity ever to serve the government again in the character of a prophet. But, behold! the word of the Lord comes to him again, to show that when God forgives he forgets, and whom he forgives he gives a new heart and a new spirit to; he receives those into his family again, and restores them to their former estate, that had been prodigal children and disobedient servants. Note, God's making use of us is the best evidence of his being at peace with us. Hereby it will appear that our sins are pardoned, and we have the good-will of God towards us; does his good word come unto us, and do we experience his good work in us! if so, we have reason to admire the riches of free grace and to own our obligations to the Lord Jesus, who received gifts for men, yea, even for the rebellious also, that the Lord God might dwell even among them, and employ them in his word, Ps. lxviii. 18. 2. By this it appears that Jonah was well reconciled to God, that he was not now, as he had been before, disobedient to the heavenly vision, did not flee from the presence of the Lord, as he had done. He neither endeavored to avoid hearing the command, nor did he decline obeying it; he made no objections, as he had done, that the journey was long, the errand invidious, the delivery of it perilous, and, if the threatened judgment did come, he should be reproached as a false prophet, and the impenitence of his own nation would be upbraided, which he had objected, ch. iv. 2. But now, without murmuring and disputing, Jonah arose, and went unto Nineveh, according to the word of the Lord, v. 3. See here, (1.) The nature of repentance; it is the change of our mind and way, and a return to our work and duty, from which we had turned aside; it is doing that good which we had left undone. (2.) The benefit of affliction; it reduces those to their place that had deserted it. Jonah might truly say with David, "Before I was afflicted I went astray, but now have I kept thy word; and therefore, though it was dreadful, though it was painful to me, and for the present not joyous, but grievous, yet it was good, very good, for me, that I was afflicted." (3.) See the power of divine grace working with affliction, for otherwise affliction of itself would rather drive men from God than bring them to him; but God by his grace can turn the disobedient to the wisdom of the just, and make those willing in the day of his power, freely willing to come under his yoke, whose neck had been as an iron sinew. (4.) See the duty of all those to whom the word of the Lord comes; they must in all points conform themselves to it, and yield a cheerful faithful obedience to the orders God gives them. Jonah arose, and did not sit still in sloth or sullenness; he went directly to Nineveh, though it was a great way off, and a place where, it is likely, he never was before; yet thither he took his journey, according to the word of the Lord. God's servants must go where he sends them, come when he calls them, and do what he bids them; whatever appears to be the word of the Lord we must conscientiously do according to it. II. Let us now see what was the command or commission given him, and what he did in prosecution of it. 1. He was sent as a herald at arms, in the name of the God of heaven, to proclaim war with Nineveh (v. 2): "Arise, go to Nineveh, that great city," that metropolis, and preach unto it, preach against it, so the Chaldee. What is against us is preached to us, that we may hear it and take warning; and what is preached to us, if we do not give ear to it, and mix faith with it, will prove to be against us. Jonah is sent to Nineveh, which was at this time the chief city of the Gentile world, as an indication of God's gracious intentions in process of time to make the light of divine revelation to shine in those dark regions. God knew that if Sodom and Gomorrah, Tyre and Sidon, had had the means of grace, they would have repented, and yet he denied them those means, Matt. xi. 21, 23. He knew that if Nineveh had now the means of grace they would repent, and he gave them those means, sent Jonah, though not to preach repentance to them expressly (for we find not that he had that in his commission), yet to preach them to repentance, for that was the happy effect of what he had in commission. If God thus in dispensing his favours, in giving the means of grace to some places and not to others, and the spirit of grace to some persons and not to others, acts by prerogative and in a way of sovereignty, who may say unto him, What doest thou? May he not do what he will with his own? He is debtor to no man. Go, and preach (says God) the preaching that I bid thee. That is, (1.) "The preaching that I did bid thee when I first ordered thee to go thither (ch. i. 2); go, and cry against it; denounce divine judgments against it; tell the men of Nineveh that their wickedness has come up to God, and God's vengeance is coming down upon them." This was the message Jonah was then very loth to deliver, and therefore flew off and went to Tarshish; but, when he is brought to it the second time, God does not at all alter the message, to gratify him, or make it the more passable with him; no, he must now preach the very same that he was then ordered to preach and would not. Note, The word of God is an unalterable thing, and will not be made to bend to the humours either of its preachers or of its hearers; it shall never comply with their humours and fancies, but they must comply with its truths and laws. See Jer. xv. 19. Let them return unto thee, but return not thou unto them. Or, (2.) "The preaching that I shall bid thee when thou comest thither." This was an encouragement to him in his undertaking, that God would go along with him, that the Spirit of prophecy should abide upon him, and be ready to him, when he was at Nineveh, to give him all the further instructions that were needed for him. This intimated that he should hear from him again, which would be his great support in this hazardous expedition; as, when God sent Abraham to offer up Isaac, he gave him a similar intimation, by telling him he must do it upon one of the mountains which he would afterwards direct him to. The steps of a good man are ordered by the Lord; he leads his people step by step, and so he expects they should follow him. Jonah must go with an implicit faith. Though he knows whither he goes, he shall not know, till he come thither, what message he must deliver, but, whatever it is, he must deliver it, be it pleasing or displeasing. Thus God will keep us in a continual dependence upon himself, and the directions of his word and providence. What he does, and what he will have us do, we know not now, but we shall know hereafter. Admirals, sometimes, when they are sent abroad, are not to open their commission till they have got so many leagues off at sea; so Jonah must go to Nineveh, and, when he comes there, shall be told what to say. III. He faithfully and boldly delivered his errand. When he came to Nineveh he found his diocese large; it was an exceedingly great city of three days' journey (v. 3); a city great to God, so the Hebrew phrase is, meaning no more than as we render it, exceedingly great; this honour that language does to the great God that great things derive their denomination from him. The greatness of Nineveh consisted chiefly in the extent of it; it was much larger than Babylon, such a city, says Diodorus Siculus, as no man ever after built. It was 150 furlongs long and 90 broad, and 480 in compass; the walls 100 feet high, and so thick that three chariots might go a-breast upon them; on them were 1500 towers, each of them 200 feet high. It is here said to be of three days' journey; for the compass of the walls, as some relate, was 480 furlongs, which, allowing eight furlongs to a mile, makes sixty miles, which may well be reckoned three days' journey for a footman, twenty miles a day. Or, walking slowly and gravely as Jonah must when he went about preaching, it would take him up at least three days to go through all the principal streets and lanes of the city, to proclaim his message, that all might have notice of it. When he came thither he lost no time; he did not come to look about him, but applied closely to his work; and, when he began to enter into the city, he did not retire into an inn, to refresh himself after his journey, but opened his commission immediately, according to his instructions, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. This, no doubt, he had particular warrant and direction to say; whether he enlarged upon this text, as is most probable, showing them the controversy God had with them, and how provoking their wickedness was, and what reason they had to expect destruction and give credit to this warning, or whether he only repeated those words again and again, is not certain, but this was the purport of his message. 1. He must tell them that this great city shall be overthrown; he meant, and they understood him, that it should be overthrown, not by war, but by some immediate stroke from heaven, either by an earthquake or by fire and brimstone as Sodom was. The wickedness of cities ripens them for destruction, and their wealth and greatness cannot protect them from destruction when the measure of their iniquity is full and the measure of their vengeance has come. Great cities are easily overthrown when the great God comes to reckon with them. 2. He must tell them that it shall shortly be overthrown, at the end of forty days. It has a reprieve granted. So long God will wait to see if, upon this alarm given, they will humble themselves and amend their doings, and so prevent the ruin threatened. See how slow God is to wrath; though Nineveh's wickedness cried for vengeance, yet it shall be spared for forty days, that it may have space to repent and meet God in the way of his judgments. But he will wait no longer; if in that time they turn not, they shall know that he has whet his sword, and made it ready. Forty days is a long time for a righteous God to defer his judgments, yet it is but a little time for an unrighteous people to repent and reform in, and so turn away the judgments coming. The fixing of the day thus, with all possible assurance, would help to convince them that it was a message from God, for no man durst be so positive in fixing a time, however he might prognosticate the thing itself; it would also startle them into preparation for it. It may justly awaken secure sinners by a sincere conversion to prevent their own ruin when they see they have but a little time to turn in. And should it not awaken us to get ready for death, to consider that the thing itself is certain, and the time fixed in the counsel of God, but that we are kept in the dark and uncertainty about it in order that we may be always ready? We cannot be so sure that we shall live forty days as Nineveh now was that it should stand forty days; nay, I think it is more probable that we shall die within thirty or forty days than we should live thirty or forty years; and so many years in the day of our security we are apt to promise ourselves. Fleres, si scires unum tua tempora mensem; Rides, cum non sit forsitan una dies. We should be alarmed if we were sure not to live a month, and yet we are careless, though we are not sure to live a day. Adam Clarke: Commentary on the Bible - 1831 3:1: And the word of the Lord - The same oracle as that before given; and which, from what he had felt and seen of the justice and mercy of the Lord, he was now prepared to obey. Albert Barnes: Notes on the Bible - 1834 3:1: And the word of the Lord came a second time to Jonah - o "Jonah, delivered from the whale, doubtless went up to Jerusalem to pay his vows and thank God there. Perhaps he hoped that God would be content with this his punishment and repentance, and that He would not again send him to Nineveh." Anyway, he was in some settled home, perhaps again at Gath-hepher. For God bids him, "Arise, go" . "But one who is on his way, is not bidden to arise and go." God may have allowed an interval to elapse, in order that the tidings of so great a miracle might spread far and wide. But Jonah does not supply any of these incidents . He does not speak of himself , but only of his mission, as God taught him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:1: the word: Jon 1:1 the second: Joh 21:15-17 Carl Friedrich Keil and Franz Delitzsch 3:1 The word of the Lord came to Jonah the second time, to go to Nineveh and proclaim to that city what Jehovah would say to him. קריאה: that which is called out, the proclamation, τὸ κήρυγμα (lxx). Jonah now obeyed the word of Jehovah. But Nineveh was a great city to God (lē'lōhı̄m), i.e., it was regarded by God as a great city. This remark points to the motive for sparing it (cf. Jon 4:11), in case its inhabitants hearkened to the word of God. Its greatness amounted to "a three days' walk." This is usually supposed to refer to the circumference of the city, by which the size of a city is generally determined. But the statement in Jon 3:4, that "Jonah began to enter into the city the walk of a day," i.e., a day's journey, is apparently at variance with this. Hence Hitzig has come to the conclusion that the diameter or length of the city is intended, and that, as the walk of a day in Jon 3:4 evidently points to the walk of three days in Jon 3:3, the latter must also be understood as referring to the length of Nineveh. But according to Diod. ii. 3 the length of the city was 150 stadia, and Herodotus (v. 53) gives just this number of stadia as a day's journey. Hence Jonah would not have commenced his preaching till he had reached the opposite end of the city. This line of argument, the intention of which is to prove the absurdity of the narrative, is based upon the perfectly arbitrary assumption that Jonah went through the entire length of the city in a straight line, which is neither probable in itself, nor implied in בּוא בעיר. This simply means to enter, or go into the city, and says nothing about the direction of the course he took within the city. But in a city, the diameter of which was 150 stadia, and the circumference 480 stadia, one might easily walk for a whole day without reaching the other end, by winding about from one street into another. And Jonah would have to do this to find a suitable place for his preaching, since we are not warranted in assuming that it lay exactly in the geographical centre, or at the end of the street which led from the gate into the city. But if Jonah wandered about in different directions, as Theodoret says, "not going straight through the city, but strolling through market-places, streets, etc.," the distance of a day's journey over which he travelled must not be understood as relating to the diameter or length of the city; so that the objection to the general opinion, that the three days' journey given as the size of the city refers to the circumference, entirely falls to the ground. Moreover, Hitzig has quite overlooked the word ויּחל in his argument. The text does not affirm that Jonah went a day's journey into the city, but that he "began to go into the city a day's journey, and cried out." These words do not affirm that he did not begin to preach till after he had gone a whole day's journey, but simply that he had commenced his day's journey in the city when he found a suitable place and a fitting opportunity for his proclamation. They leave the distance that he had really gone, when he began his preaching, quite indefinite; and by no means necessitate the assumption that he only began to preach in the evening, after his day's journey was ended. All that they distinctly affirm is, that he did not preach directly he entered the city, but only after he had commenced a day's journey, that is to say, had gone some distance into the city. And this is in perfect harmony with all that we know about the size of Nineveh at that time. The circumference of the great city Nineveh, or the length of the boundaries of the city of Nineveh in the broadest sense, was, as Niebuhr says (p. 277), "nearly ninety English miles, not reckoning the smaller windings of the boundary; and this would be just three days' travelling for a good walker on a long journey." "Jonah," he continues, "begins to go a day's journey into the city, then preaches, and the preaching reaches the ears of the king (cf. Jon 3:6). He therefore came very near to the citadel as he went along on his first day's journey. At that time the citadel was probably in Nimrud (Calah). Jonah, who would hardly have travelled through the desert, went by what is now the ordinary caravan road past Amida, and therefore entered the city at Nineveh. And it was on the road from Nineveh to Calah, not far off the city, possibly in the city itself, that he preached. Now the distance between Calah and Nineveh (not reckoning either city), measured in a straight line upon the map, is 18 1/2 English miles." If, then, we add to this, (1) that the road from Nineveh to Calah or Nimrud hardly ran in a perfectly straight line, and therefore would be really longer than the exact distance between the two parts of the city according to the map, and (2) that Jonah had first of all to go through Nineveh, and possibly into Calah, he may very well have walked twenty English miles, or a short day's journey, before he preached. The main point of his preaching is all that is given, viz., the threat that Nineveh would be destroyed, which was the point of chief importance, so far as the object of the book was concerned, and which Jonah of course explained by denouncing the sins and vices of the city. The threat ran thus: "Yet forty days, and Nineveh will be destroyed." נהפּך, lit., overturned, i.e., destroyed from the very foundations, is the word applied to the destruction of Sodom and Gomorrah. The respite granted is fixed at forty days, according to the number which, even as early as the flood, was taken as the measure for determining the delaying of visitations of God. (Note: The lxx, however, τρεῖς ἡμέρας, probably from a peculiar and arbitrary combination, and not merely from an early error of the pen. The other Greek translators (Aquil., Symm., and Theodot.) had, according to Theodoret, the number forty; and so also had the Syriac.) Geneva 1599 3:1 And the word of the LORD came unto (a) Jonah the second time, saying, (a) This is a great declaration of God's mercy, that he receives him again, and sends him forth as his Prophet, who had before shown such great weakness. John Gill 3:1 And the word of the Lord came unto Jonah the second time,.... Jonah having been scourged by the Lord for his stubbornness and disobedience, and being humbled under the mighty hand of God, is tried a second time, whether he would go on the Lord's errand, and do his business; and his commission is renewed, as it was necessary it should; for it would have been unsafe and dangerous for him to have proceeded upon the former without a fresh warrant; as the Israelites, when they refused entering into the land of Canaan to possess it, upon the report of the spies, and afterwards reflecting upon their sin, would go up without the word of the Lord, and contrary to the advice of Moses, many of them perished in the attempt, being cut off by the Amalekites, Num 14:1; and this renewal of Jonah's commission shows that he was still continued in his office as a prophet, notwithstanding his failings; as the apostles were in theirs, though they all forsook Christ, and Peter denied him, Mt 26:56; and that the Lord had heard his prayer, and graciously received him, and took away his iniquity from him, employing him again in his service, being more fitted for it: saying; as follows:
3:23:2: Արի՛ գնա ՚ի Նինուէ քաղաք մեծ, եւ քարոզեսջի՛ր ՚ի նա ըստ առաջին քարոզութեանն զոր խօսեցայ առ քեզ[10666]։ [10666] Ոմանք. Արի՛ եւ գնա՛ ՚ի... եւ քարոզեսջիր ՚ի նմա։ Ոսկան. Ըստ առաջնոյ քարո՛՛։ 2 «Ելի՛ր, գնա՛ Նինուէ մեծ քաղաքը եւ այնտեղ քարոզի՛ր ըստ նախկին պատգամի, որ տուեցի քեզ»: 2 «Ելի՛ր, Նինուէ մեծ քաղաքը գնա՛ ու տո՛ւր անոր այն պատգամը, որ ես քեզի կը յայտնեմ»։ Արի գնա ի Նինուէ քաղաք մեծ, եւ քարոզեսջիր ի նա ըստ ^[16]առաջին քարոզութեանն զոր խօսեցայ`` առ քեզ: 3:2: Արի՛ գնա ՚ի Նինուէ քաղաք մեծ, եւ քարոզեսջի՛ր ՚ի նա ըստ առաջին քարոզութեանն զոր խօսեցայ առ քեզ[10666]։ [10666] Ոմանք. Արի՛ եւ գնա՛ ՚ի... եւ քարոզեսջիր ՚ի նմա։ Ոսկան. Ըստ առաջնոյ քարո՛՛։ 2 «Ելի՛ր, գնա՛ Նինուէ մեծ քաղաքը եւ այնտեղ քարոզի՛ր ըստ նախկին պատգամի, որ տուեցի քեզ»: 2 «Ելի՛ր, Նինուէ մեծ քաղաքը գնա՛ ու տո՛ւր անոր այն պատգամը, որ ես քեզի կը յայտնեմ»։ zohrab-1805▾ eastern-1994▾ western am▾	3:23:2 встань, иди в Ниневию, город великий, и проповедуй в ней, чт{о} Я повелел тебе. 3:2 ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even πορεύθητι πορευομαι travel; go εἰς εις into; for Νινευη νινευι Nineuΐ; Ninei τὴν ο the πόλιν πολις city τὴν ο the μεγάλην μεγας great; loud καὶ και and; even κήρυξον κηρυσσω herald; proclaim ἐν εν in αὐτῇ αυτος he; him κατὰ κατα down; by τὸ ο the κήρυγμα κηρυγμα edict; proclamation τὸ ο the ἔμπροσθεν εμπροσθεν in front; before ὃ ος who; what ἐγὼ εγω I ἐλάλησα λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you 3:2 ק֛וּם qˈûm קום arise לֵ֥ךְ lˌēḵ הלך walk אֶל־ ʔel- אֶל to נִֽינְוֵ֖ה nˈînᵊwˌē נִינְוֵה Nineveh הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the גְּדֹולָ֑ה ggᵊḏôlˈā גָּדֹול great וִּ ûi וְ and קְרָ֤א qᵊrˈā קרא call אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קְּרִיאָ֔ה qqᵊrîʔˈā קְרִיאָה proclamation אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i דֹּבֵ֥ר dōvˌēr דבר speak אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to 3:2. surge vade ad Nineven civitatem magnam et praedica in ea praedicationem quam ego loquor ad teArise, and go to Ninive, the great city: and preach in it the preaching that I bid thee. 2. Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee: 3:2 встань, иди в Ниневию, город великий, и проповедуй в ней, чт{о} Я повелел тебе. 3:2 ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even πορεύθητι πορευομαι travel; go εἰς εις into; for Νινευη νινευι Nineuΐ; Ninei τὴν ο the πόλιν πολις city τὴν ο the μεγάλην μεγας great; loud καὶ και and; even κήρυξον κηρυσσω herald; proclaim ἐν εν in αὐτῇ αυτος he; him κατὰ κατα down; by τὸ ο the κήρυγμα κηρυγμα edict; proclamation τὸ ο the ἔμπροσθεν εμπροσθεν in front; before ὃ ος who; what ἐγὼ εγω I ἐλάλησα λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you 3:2 ק֛וּם qˈûm קום arise לֵ֥ךְ lˌēḵ הלך walk אֶל־ ʔel- אֶל to נִֽינְוֵ֖ה nˈînᵊwˌē נִינְוֵה Nineveh הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the גְּדֹולָ֑ה ggᵊḏôlˈā גָּדֹול great וִּ ûi וְ and קְרָ֤א qᵊrˈā קרא call אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קְּרִיאָ֔ה qqᵊrîʔˈā קְרִיאָה proclamation אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i דֹּבֵ֥ר dōvˌēr דבר speak אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to 3:2. surge vade ad Nineven civitatem magnam et praedica in ea praedicationem quam ego loquor ad te Arise, and go to Ninive, the great city: and preach in it the preaching that I bid thee. 2. Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:2: And preach unto it the preaching - וקרא את הקריאה vekera eth hakkeriah, "And cry the cry that I bid thee." Be my herald, and faithfully deliver my message. The word κηρυξ in Greek answers to the Hebrew קורא kore: both signifying a crier, a herald, a preacher; one that makes proclamation with a loud and earnest cry. Such was John Baptist, Isa 40:3; such was Jesus Christ, John 7:18-37; and such were all his apostles. And such earnestness becomes a ministry that has to do with immortal souls, asleep and dead in sin, hanging on the brink of perdition, and insensible of their state. The soft-speaking, gentle-toned, unmoved preacher, is never likely to awaken souls. As we preach, so the people hear; scarcely receiving any counsels that appear to have no importance by the manner in which they are delivered. But this earnestness is widely different from that noisy, blustering, screaming rant, that manifests more of the turbulence of disorderly passions, than of the real inspired influence of the Spirit of God. Albert Barnes: Notes on the Bible - 1834 3:2: Arise, go to Nineveh that great city, and preach (or cry) unto it - God says to Jonah the self-same words which He had said before; only perhaps He gives him an intimation of His purpose of mercy, in that he says no more, "cry against her," but "cry unto her." He might "cry against" one doomed to destruction; to "cry unto her," seems to imply that she had some interest in, and so some hope from, this cry. "The preaching that I bid thee." This is the only notice which Jonah relates that God took of his disobedience, in that He charged him to obey exactly what He commanded . "He does not say to him, why didst thou not what I commanded?" He had rebuked him in deed; He amended him and upbraided him not . "The rebuke of that shipwreck and the swallowing by the fish sufficed, so that he who had not felt the Lord commanding, might understand Him, delivering." Jonah might have seemed unworthy to be again inspired by God. But "whom the Lord loveth, He chasteneth;" whom He chasteneth, He loveth . "The hard discipline, the severity and length of the scourge, were the earnests of a great trust and a high destination." He knew him to be changed into another man, and, by one of His most special favors, gives him that same trust which he had before deserted . "As Christ, when risen, commended His sheep to Peter, wiser now and more fervent, so to Jonah risen He commends the conversion of Nineveh. For so did Christ risen bring about the conversion of the pagan, by sending His Apostles, each into large provinces, as Jonah was sent alone to a large city" . "He bids him declare not only the sentence of God, but in the same words; not to consider his own estimation or the ears of his hearers, nor to mingle soothing with severe words, and convey the message ingeniously, but with all freedom and severity to declare openly what was commanded him. This plainness, though, may be less acceptable to people or princes, is ofttimes more useful, always more approved by God. Nothing should be more sacred to the preacher of God's word, than truth and simplicity and inviolable sanctity in delivering it. Now alas, all this is changed into vain show at the will of the multitude and the breath of popular favor." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:2: Nineveh: Nineveh, the capital of Assyria, was situated on the eastern bank of the river Tigris, opposite the present Mosul, about 280 miles north of Babylon, 400 ne of Damascus, in latitude 36 degrees 20 minutes n longitude 73 degrees 10 minutes e. It was not only a very ancient (Gen 10:11), but also a very great city. Strabo says that it was much larger than Babylon, the circuit of which he estimates at 385 furlongs; and, according to Diodorus Siculus, it was an oblong parallelogram, extending 150 furlongs in length, 90 in breadth, and 480 in circumference, i. e., about 20 miles long, 12 broad, and 60 in compass. This agrees with the account given here of its being "an exceeding great city of three days' journey," i. e., in circuit; for 20 miles a day was the common computation for a pedestrian. It was surrounded by large walls 100 feet high, so broad that three chariots could drive abreast on them, and defended by 1, 500 towers 200 feet in height. See notes on Nahum. Jon 3:3, Jon 1:2; Zep 2:13-15 preach: Jer 1:17, Jer 15:19-21; Eze 2:7, Eze 3:17; Mat 3:8; Joh 5:14 John Gill 3:2 Arise, go unto Nineveh, that great city,.... So it is called; See Gill on Jon 1:2. The order runs in the same words as before; and the same discouragements are presented to Jonah, taken from the greatness of the city, the number of its inhabitants, its being the metropolis of the Assyrian empire, and the seat of the greatest monarch on earth, to try his faith; but these had not the like effect as before; for he had now another spirit given him, not of fear, but of a sound mind; he considered he was sent by a greater King, and that more were they that were on his side than the inhabitants of this place, who might possibly be against him: and preach unto it the preaching that I bid thee; that he had bid him before, declaring and exposing their wickedness, and telling them that in a short time their city would be destroyed. Jonah must not be gratified with any alteration in the message; but he must go with it as it had before been given, or what he now bid, or should bid him; the word of the Lord must be spoken just as it is delivered; nothing must be added to it, or taken from it; the whole counsel of God must be declared; prophets and ministers must preach, not as men bid them, but as God bids them. The Targum is, "prophesy against it the prophecy which I speak with thee.'' Robert Jamieson, A. R. Fausset and David Brown 3:2 JONAH'S SECOND COMMISSION TO NINEVEH: THE NINEVITES REPENT OF THEIR EVIL WAY: SO GOD REPENTS OF THE EVIL THREATENED. () preach . . . the preaching--literally, "proclaim the proclamation." On the former occasion the specific object of his commission to Nineveh was declared; here it is indeterminate. This is to show how freely he yields himself, in the spirit of unconditional obedience, to speak whatever God may please.
3:33:3: Յարեա՛ւ Յովնան եւ գնա՛ց ՚ի Նինուէ, որպէս խօսեցաւ ընդ նմա Տէր. եւ Նինուէ էր քաղաք մեծ Աստուծոյ, իբրեւ գնաց երից աւուրց ճանապարհի[10667]։ [10667] Ոմանք. Որպէս եւ խօսեցաւ ընդ... երից աւուրց ճանապարհ։ 3 Յովնանը ելաւ ու գնաց Նինուէ, ինչպէս Տէրն ասել էր նրան: Նինուէն շատ մեծ քաղաք էր՝ երեքօրեայ ճանապարհի չափ: 3 Եւ Յովնան Տէրոջը խօսքին համեմատ ելաւ Նինուէ գնաց։ Նինուէ խիստ* մեծ քաղաք մըն էր՝ երեք օրուան ճամբու տարածութեամբ։ Յարեաւ Յովնան եւ գնաց ի Նինուէ, որպէս խօսեցաւ ընդ նմա Տէր. եւ Նինուէ էր քաղաք մեծ Աստուծոյ, իբրեւ գնաց երից աւուրց ճանապարհի: 3:3: Յարեա՛ւ Յովնան եւ գնա՛ց ՚ի Նինուէ, որպէս խօսեցաւ ընդ նմա Տէր. եւ Նինուէ էր քաղաք մեծ Աստուծոյ, իբրեւ գնաց երից աւուրց ճանապարհի[10667]։ [10667] Ոմանք. Որպէս եւ խօսեցաւ ընդ... երից աւուրց ճանապարհ։ 3 Յովնանը ելաւ ու գնաց Նինուէ, ինչպէս Տէրն ասել էր նրան: Նինուէն շատ մեծ քաղաք էր՝ երեքօրեայ ճանապարհի չափ: 3 Եւ Յովնան Տէրոջը խօսքին համեմատ ելաւ Նինուէ գնաց։ Նինուէ խիստ* մեծ քաղաք մըն էր՝ երեք օրուան ճամբու տարածութեամբ։ zohrab-1805▾ eastern-1994▾ western am▾	3:33:3 И встал Иона и пошел в Ниневию, по слову Господню; Ниневия же была город великий у Бога, на три дня ходьбы. 3:3 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Ιωνας ιωνας Iōnas; Ionas καὶ και and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for Νινευη νινευι Nineuΐ; Ninei καθὼς καθως just as / like ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἡ ο the δὲ δε though; while Νινευη νινευι Nineuΐ; Ninei ἦν ειμι be πόλις πολις city μεγάλη μεγας great; loud τῷ ο the θεῷ θεος God ὡσεὶ ωσει as if; about πορείας πορεια travel; journey ὁδοῦ οδος way; journey ἡμερῶν ημερα day τριῶν τρεις three 3:3 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise יֹונָ֗ה yônˈā יֹונָה Jonah וַ wa וְ and יֵּ֛לֶךְ yyˈēleḵ הלך walk אֶל־ ʔel- אֶל to נִֽינְוֶ֖ה nˈînᵊwˌeh נִינְוֵה Nineveh כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִֽינְוֵ֗ה nˈînᵊwˈē נִינְוֵה Nineveh הָיְתָ֤ה hāyᵊṯˈā היה be עִיר־ ʕîr- עִיר town גְּדֹולָה֙ gᵊḏôlˌā גָּדֹול great לֵֽ lˈē לְ to אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) מַהֲלַ֖ךְ mahᵃlˌaḵ מַהֲלָךְ passage שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three יָמִֽים׃ yāmˈîm יֹום day 3:3. et surrexit Iona et abiit in Nineven iuxta verbum Domini et Nineve erat civitas magna Dei itinere dierum triumAnd Jonas arose, and went to Ninive, according to the word of the Lord: now Ninive was a great city of three days' journey. 3. So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city, of three days’ journey. So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days' journey: 3:3 И встал Иона и пошел в Ниневию, по слову Господню; Ниневия же была город великий у Бога, на три дня ходьбы. 3:3 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Ιωνας ιωνας Iōnas; Ionas καὶ και and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for Νινευη νινευι Nineuΐ; Ninei καθὼς καθως just as / like ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἡ ο the δὲ δε though; while Νινευη νινευι Nineuΐ; Ninei ἦν ειμι be πόλις πολις city μεγάλη μεγας great; loud τῷ ο the θεῷ θεος God ὡσεὶ ωσει as if; about πορείας πορεια travel; journey ὁδοῦ οδος way; journey ἡμερῶν ημερα day τριῶν τρεις three 3:3 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise יֹונָ֗ה yônˈā יֹונָה Jonah וַ wa וְ and יֵּ֛לֶךְ yyˈēleḵ הלך walk אֶל־ ʔel- אֶל to נִֽינְוֶ֖ה nˈînᵊwˌeh נִינְוֵה Nineveh כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִֽינְוֵ֗ה nˈînᵊwˈē נִינְוֵה Nineveh הָיְתָ֤ה hāyᵊṯˈā היה be עִיר־ ʕîr- עִיר town גְּדֹולָה֙ gᵊḏôlˌā גָּדֹול great לֵֽ lˈē לְ to אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) מַהֲלַ֖ךְ mahᵃlˌaḵ מַהֲלָךְ passage שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three יָמִֽים׃ yāmˈîm יֹום day 3:3. et surrexit Iona et abiit in Nineven iuxta verbum Domini et Nineve erat civitas magna Dei itinere dierum trium And Jonas arose, and went to Ninive, according to the word of the Lord: now Ninive was a great city of three days' journey. 3. So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city, of three days’ journey. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3: «и встал Иона, и пошел в Ниневию, по слову Господню». Пророк послушался вторичного голоса Иеговы потому, что предшествовавшие события (буря на море, павший на него жребий, поглощение и извержение китом), были для него знамениями, убеждавшими его в истинности и непреложности получаемого им откровения. «Ниневия был город великий у Бога, на три дня ходьбы». На основании приведенных слов часто делают заключение о позднейшем происхождения книги пророка Ионы. Употребленная здесь прошедшая форма глагола: «был город великий» указывает, говорят, на то, что во время написания книги Ионы, Ниневия уже не существовала, иначе о ней сказано было бы в настоящем времени, как напр. в X:12: ст. Быт. Затем самое замечание о величине города будто бы совершенно излишне для современников Ионы, которые и без того прекрасно знали о Ниневии и вполне уместно только в устах писателя, жившего после ее падения. Относительно прошедшей формы глагола следует заметить, что здесь употреблена форма, так называемая рrateritum. Она выражает мысль о действительном существовании предмета в описываемое прошедшее время без всякого отношения к настоящему, поэтому этой формой прошедшего нисколько не исключается существование Ниневии в момент написания книги. Она употреблена лишь в соответствии с такой же формой других глаголов, относящихся к тому же событию, поэтому все это место можно передать так: встал Иона и пошел в Ниневию и оказалось, что это великий город. Описывать величину Ниневии для современников Ионы, из которых большинство не видело этого города, а некоторые может быть не знали его и по имени, также естественно, как в наше время описывать различные большие города. Заключать на этом основании, что Ниневия в момент описания не могла существовать, можно только выходя из предубежденного взгляда. Прямое указание на то, что книга Ионы написана была до разрушения Ниневии, мы найдем в книги Товита, XIV:8: ст., где Товит уговаривает сына своего Товию оставить Ниневию, «ибо Ниневия будет разрушена, как говорил пророк Иона». Очевидно израильские пленники в Ассирии думали, что пророчество Ионы о гибели Ниневии (III:4: ст.) только отсрочено по причине покаяния города и в свое время, видя крайнее развращение Aссириян, ждали его исполнения. Во всяком случае с книгой пророка Ионы они были знакомы задолго до падения Ниневии. Замечание о величине Ниневии дополнено словами «у Бога». Этим писатель хотел определить положение Ниневии в отношении к Богу, сказать, что она была велика в очах Божиих, перед Богом, значит, в ней была какая-то нравственная мощь и величие. Цель такого замечания могла быть та, чтобы в глазах израильских читателей наперед оправдать описанное ниже (III:10; IV:11) отменение Иеговою определения о погибели Ниневии. Величина города Ниневии в 3-ем ст. определяется словами: «на три дня пути». День пути, т. е. расстояние, какое можно пройти в продолжение одного дня, у древних народов, по свидетельству Геродота, определялось в 160–200: стадий, на наши меры длины — 25–30: верст. Таким образом, расстояние пути 3-х дней будет равняться 75–90: верстам. Для определения величины городов, местностей обычно берется их окружность, поэтому нужно думать, что в данном месте словами «три дня пути» определяется окружность Ниневии, а не протяжение в длину. Если мы возьмем для Ниневии площадь окружностью около 80: верст и в диаметре менее 30, то это будут те самые размеры, которыми измеряется величина Ниневии у многих древних писателей: Страбона, Геродота, Диодора Сицилийского, Ксенофонта. Значит, данные о Ниневии в книге Ионы находятся в согласии со свидетельствами других исторических памятников и не содержат в себе ничего невероятного, как это стараются представить те, кто выражение «три дня пути» понимает в смысле определения длины Ниневии. Нужно иметь в виду еще, что Ниневия была одной из самых древних городов мира, что строители ее — Нимрод по Библии (Втор X:10–11: ст.) или Нун по гражданской истории имели намерение построить выдающийся по размерам и великолепию город, затем, что в древности города застраивали не сплошь, а в черте города на случай осады оставляли значительную площадь под пастбищами и пашнями, чтобы совершенно не удивиться величине города по описанию кн. Ионы. Новейшие раскопки развалин Ниневии на левом берегу Тигра, близ селения Мозуля, еще раз подтверждают показания кн. Ионы. Adam Clarke: Commentary on the Bible - 1831 3:3: Nineveh was an exceeding great city, of three days' journey - See on Jon 1:2 (note). Strabo says, lib. xvi., πολυ μειζων ην της Βαβυλωνος, "it was much larger than Babylon:" and Ninus, the builder, not only proposed to make it the largest city of the world, but the largest that could be built by man. See Diodor. Sic. Bib. 50:2. And as we find, from the lowest computation, that it was at least fifty-four or sixty English miles in circumference, it would take the prophet three days to walk round upon the walls, and announce from them the terrible message, "Yet forty days, and Nineveh will be destroyed!" Albert Barnes: Notes on the Bible - 1834 3:3: And Jonah arose and went unto Nineveh - , ready to obey, as before to disobey. Before, when God said those same words, "he arose and fled;" now, "he arose and went." True conversion shows the same energy in serving God, as the unconverted had before shown in serving self or error. Saul's spirit of fire, which persecuted Christ, gleamed in Paul like lightning through the world, to win souls to Him. Nineveh was an exceeding great city - literally "great to God," i. e., what would not only appear great to man who admires things of no account, but what, being really great, is so in the judgment of God who cannot be deceived. God did account it great, Who says to Jonah, "Should not I spare Nineveh that great city, which hath more than six score thousand that cannot discern between their right hand and their left?" It is a different idiom from that, when Scripture speaks of "the mountains of God, the cedars of God." For of these it speaks, as having their firmness or their beauty from God as their Author. Of three days' journey - , i. e., 60 miles in circumference. It was a great city. Jonah speaks of its greatness, under a name which he would only have used of real greatness. Varied accounts agree in ascribing this size to Nineveh . An Eastern city enclosing often, as did Babylon, ground under tillage, the only marvel is, that such a space was enclosed by walls. Yet this too is no marvel, when we know from inscriptions, what masses of human strength the great empires of old had at their command, or of the more than threescore pyramids of Egypt . In population it was far inferior to our metropolis, of which, as of the suburbs of Rome of old , "one would hesitate to say, where the city ended, where it began. The suburban parts are so joined on to the city itself and give the spectator the idea of boundless length." An Eastern would the more naturally think of the circumference of a city, because of the broad places, similar to the boulevards of Paris, which encircles it, so that people could walk around it, within it . "The buildings," it is related of Babylon, "are not brought close to the walls, but are at about the distance of an acre from them. And not even the whole city did they occupy with houses; 80 furlongs are inhabited, and not even all these continuously, I suppose because it seemed safer to live scattered in several places. The rest they sow and till, that, if any foreign force threaten them, the besieged may be supplied with food from the soil of the city itself." Not Babylon alone was spoken of, of old, as "having the circumference of a nation rather than of a city." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:3: So: Gen 30:8 marg. Psa 36:6 marg. Psa 80:10 *marg. arose: Gen 22:3; Mat 21:28, Mat 21:29; Ti2 4:11 an exceeding great city: Heb. a city great of God Geneva 1599 3:3 So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding (b) great city of three days' journey. (b) See Jon 1:2 John Gill 3:3 So Jonah arose, and went unto Nineveh, according to the word of the Lord,.... He was no longer disobedient to the heavenly vision; being taught by the rod, he acts according to the word; he is now made willing to go on the Lord's errand, and do his business, under the influence of his power and grace; he stands not consulting with the flesh, but immediately arises and sets forward on his journey, as directed and commanded, being rid of that timorous spirit, and those fears, he was before possessed of; his afflictions had been greatly sanctified to him, to restore his straying soul, and cause him to keep and observe the word of the Lord; and his going to Nineveh, and preaching to a Heathen people, after his deliverance out of the fish's belly, was a type of the preaching of the Gospel to the Gentiles by the apostles, according to the commission of Christ renewed unto them, after his resurrection from the dead, Acts 26:23; and after many failings of theirs; now Nineveh was an exceeding great city: or "a city great to God" (m); not dear to him, for it was full of wickedness; not great in his esteem, with whom the whole earth is as nothing; but known by him to be what it was; and the name of God is often used of things, to express the superlative nature and greatness of them, as trees of God, mountains of God, the flame of God, &c. Ps 36:7; it was a greater city than Babylon, of which See Gill on Jon 1:2; of three days' journey; in compass, being sixty miles, as Diodorus Siculus (n) relates; and allowing twenty miles for a day's journey on foot, as this was, and which is as much as a man can ordinarily do to hold it, was just three days journey; and so Herodotus (o) reckons a day's journey at an hundred fifty furlongs, which make about nineteen miles; but, according to the Jewish writers, a middling day's journey is ten "parsas" (p), and every "parsa" makes four miles, so that with them it is forty miles: or else it was three days' journey in the length of it, as Kimchi thinks, from end to end. This is observed to show the greatness of the city, which was the greatest in the whole world, as well as to lead on to the following account. (m) "magna Deo", Montanus, Vatablus, Tigurine version, Mercerus, Drusius, Cocceius. (n) Bibliothec. l. 2. p. 92. (o) Terpsichore, sive l. 5. c. 53. (p) T. Bab. Pesachim, fol. 94. 1. John Wesley 3:3 Exceeding great - The greatest city of the known world at that day, it was then in its flourishing state greater than Babylon, whose compass was three hundred eighty - five furlongs, but Nineveh was in compass, four hundred and eighty. It is said, her walls were an hundred foot in height, her walls broad enough for three coaches to meet, and safely pass by each other; that it had fifteen hundred towers on its walls, each two hundred foot high, and one million, four hundred thousand men employed for eight years to build it. Of three days journey - To walk round the walls, allowing twenty miles to each day's journey. Robert Jamieson, A. R. Fausset and David Brown 3:3 arose and went--like the son who was at first disobedient to the father's command, "Go work in my vineyard," but who afterwards "repented and went" (). Jonah was thus the fittest instrument for proclaiming judgment, and yet hope of mercy on repentance to Nineveh, being himself a living exemplification of both--judgment in his entombment in the fish, mercy on repentance in his deliverance. Israel professing to obey, but not obeying, and so doomed to exile in the same Nineveh, answers to the son who said, "I go, sir, and went not." In it is said that Jonas was not only a sign to the men in Christ's time, but also "unto the Ninevites." On the latter occasion () when the Pharisees and Sadducees tempted Him, asking a sign from heaven, He answered, "No sign shall be given, but the sign of the prophet Jonas," . Thus the sign had a twofold aspect, a direct bearing on the Ninevites, an indirect bearing on the Jews in Christ's time. To the Ninevites he was not merely a prophet, but himself a wonder in the earth, as one who had tasted of death, and yet had not seen corruption, but had now returned to witness among them for God. If the Ninevites had indulged in a captious spirit, they never would have inquired and so known Jonah's wonderful history; but being humbled by God's awful message, they learned from Jonah himself that it was the previous concealing in his bosom of the same message of their own doom that caused him to be entombed as an outcast from the living. Thus he was a "sign" to them of wrath on the one hand, and, on the other, of mercy. Guilty Jonah saved from the jaws of death gives a ray of hope to guilty Nineveh. Thus God, who brings good from evil, made Jonah in his fall, punishment, and restoration, a sign (an embodied lesson or living symbol) through which the Ninevites were roused to hear and repent, as they would not have been likely to do, had he gone on the first commission before his living entombment and resurrection. To do evil that good may come, is a policy which can only come from Satan; but from evil already done to extract an instrument against the kingdom of darkness, is a triumphant display of the grace and wisdom of God. To the Pharisees in Christ's time, who, not content with the many signs exhibited by Him, still demanded a sign from heaven, He gave a sign in the opposite quarter, namely, Jonah, who came "out of the belly of hell" (the unseen region). They looked for a Messiah gloriously coming in the clouds of heaven; the Messiah, on the contrary, is to pass through a like, though a deeper, humiliation than Jonah; He is to lie "in the heart of the earth." Jonah and his Antitype alike appeared low and friendless among their hearers; both victims to death for God's wrath against sin, both preaching repentance. Repentance derives all its efficacy from the death of Christ, just as Jonah's message derived its weight with the Ninevites from his entombment. The Jews stumbled at Christ's death, the very fact which ought to have led them to Him, as Jonah's entombment attracted the Ninevites to his message. As Jonah's restoration gave hope of God's placability to Nineveh, so Christ's resurrection assures us God is fully reconciled to man by Christ's death. But Jonah's entombment only had the effect of a moral suasive; Christ's resurrection assures us God is fully reconciliation between God and man [FAIRBAIRN]. Nineveh was an exceeding great city--literally, "great to God," that is, before God. All greatness was in the Hebrew mind associated with GOD; hence arose the idiom (compare "great mountains," Margin, "mountains of God," ; "goodly cedars," Margin, "cedars of God," ; "a mighty hunter before the Lord," ). three days' journey--that is, about sixty miles, allowing about twenty miles for a day's journey. Jonah's statement is confirmed by heathen writers, who describe Nineveh as four hundred eighty stadia in circumference [DIODORUS SICULUS, 2.3]. HERODOTUS defines a day's journey to be one hundred fifty stadia; so three days' journey will not be much below DIODORUS' estimate. The parallelogram in Central Assyria covered with remains of buildings has Khorsabad northeast; Koyunjik and Nebbi Yunus near the Tigris, northwest; Nimroud, between the Tigris and the Zab, southwest; and Karamless, at a distance inward from the Zab, southeast. From Koyunjik to Nimroud is about eighteen miles; from Khorsabad to Karamless, the same; from Koyunjik to Khorsabad, thirteen or fourteen miles; from Nimroud to Karamless, fourteen miles. The length thus was greater than the breadth; compare , "a day's journey," which is confirmed by heathen writers and by modern measurements. The walls were a hundred feet high, and broad enough to allow three chariots abreast, and had moreover fifteen hundred lofty towers. The space between, including large parks and arable ground, as well as houses, was Nineveh in its full extent. The oldest palaces are at Nimroud, which was probably the original site. LAYARD latterly has thought that the name Nineveh belonged originally to Koyunjik, rather than to Nimroud. Jonah () mentions the children as numbering one hundred twenty thousand, which would give about a million to the whole population. Existing ruins show that Nineveh acquired its greatest extent under the kings of the second dynasty, that is, the kings mentioned in Scripture; it was then that Jonah visited it, and the reports of its magnificence were carried to the west [LAYARD].
3:43:4: Եւ սկսաւ Յովնան մտանել ՚ի քաղաքն իբրեւ աւուր միոջ գնաց ճանապարհի. քարոզեա՛ց եւ ասէ. Ա՛յլ եւս երեք աւուրք՝ եւ Նինուէ կործանեսցի[10668]։ [10668] Ոմանք. Աւուր միոյ ճանապարհի։ 4 Յովնանն սկսեց մուտք գործել քաղաք: Երբ մի օրուայ ճանապարհ անցաւ, քարոզեց եւ ասաց. «Եւս երեք օր, եւ Նինուէն պիտի կործանուի»: 4 Յովնան քաղաքը մտաւ ու մէկ օրուան ճամբայ պտըտելով՝ կը քարոզէր ու կ’ըսէր. «Դեռ քառասուն օր կայ եւ Նինուէն պիտի կործանի»։ Եւ սկսաւ Յովնան մտանել ի քաղաքն իբրեւ աւուր միոջ գնաց ճանապարհի, քարոզեաց եւ ասէ. Այլ եւս ^[17]երեք աւուրք, եւ Նինուէ կործանեսցի: 3:4: Եւ սկսաւ Յովնան մտանել ՚ի քաղաքն իբրեւ աւուր միոջ գնաց ճանապարհի. քարոզեա՛ց եւ ասէ. Ա՛յլ եւս երեք աւուրք՝ եւ Նինուէ կործանեսցի[10668]։ [10668] Ոմանք. Աւուր միոյ ճանապարհի։ 4 Յովնանն սկսեց մուտք գործել քաղաք: Երբ մի օրուայ ճանապարհ անցաւ, քարոզեց եւ ասաց. «Եւս երեք օր, եւ Նինուէն պիտի կործանուի»: 4 Յովնան քաղաքը մտաւ ու մէկ օրուան ճամբայ պտըտելով՝ կը քարոզէր ու կ’ըսէր. «Դեռ քառասուն օր կայ եւ Նինուէն պիտի կործանի»։ zohrab-1805▾ eastern-1994▾ western am▾	3:43:4 И начал Иона ходить по городу, сколько можно пройти в один день, и проповедовал, говоря: еще сорок дней и Ниневия будет разрушена! 3:4 καὶ και and; even ἤρξατο αρχω rule; begin Ιωνας ιωνας Iōnas; Ionas τοῦ ο the εἰσελθεῖν εισερχομαι enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city ὡσεὶ ωσει as if; about πορείαν πορεια travel; journey ἡμέρας ημερα day μιᾶς εις.1 one; unit καὶ και and; even ἐκήρυξεν κηρυσσω herald; proclaim καὶ και and; even εἶπεν επω say; speak ἔτι ετι yet; still τρεῖς τρεις three ἡμέραι ημερα day καὶ και and; even Νινευη νινευι Nineuΐ; Ninei καταστραφήσεται καταστρεφω overturn 3:4 וַ wa וְ and יָּ֤חֶל yyˈāḥel חלל defile יֹונָה֙ yônˌā יֹונָה Jonah לָ lā לְ to בֹ֣וא vˈô בוא come בָ vā בְּ in † הַ the עִ֔יר ʕˈîr עִיר town מַהֲלַ֖ךְ mahᵃlˌaḵ מַהֲלָךְ passage יֹ֣ום yˈôm יֹום day אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say עֹ֚וד ˈʕôḏ עֹוד duration אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four יֹ֔ום yˈôm יֹום day וְ wᵊ וְ and נִֽינְוֵ֖ה nˈînᵊwˌē נִינְוֵה Nineveh נֶהְפָּֽכֶת׃ nehpˈāḵeṯ הפך turn 3:4. et coepit Iona introire in civitatem itinere diei unius et clamavit et dixit adhuc quadraginta dies et Nineve subverteturAnd Jonas began to enter into the city one day's journey: and he cried and said: Yet forty days and Ninive shall be destroyed. 4. And Jonah began to enter into the city a day’s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. And Jonah began to enter into the city a day' s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown: 3:4 И начал Иона ходить по городу, сколько можно пройти в один день, и проповедовал, говоря: еще сорок дней и Ниневия будет разрушена! 3:4 καὶ και and; even ἤρξατο αρχω rule; begin Ιωνας ιωνας Iōnas; Ionas τοῦ ο the εἰσελθεῖν εισερχομαι enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city ὡσεὶ ωσει as if; about πορείαν πορεια travel; journey ἡμέρας ημερα day μιᾶς εις.1 one; unit καὶ και and; even ἐκήρυξεν κηρυσσω herald; proclaim καὶ και and; even εἶπεν επω say; speak ἔτι ετι yet; still τρεῖς τρεις three ἡμέραι ημερα day καὶ και and; even Νινευη νινευι Nineuΐ; Ninei καταστραφήσεται καταστρεφω overturn 3:4 וַ wa וְ and יָּ֤חֶל yyˈāḥel חלל defile יֹונָה֙ yônˌā יֹונָה Jonah לָ lā לְ to בֹ֣וא vˈô בוא come בָ vā בְּ in † הַ the עִ֔יר ʕˈîr עִיר town מַהֲלַ֖ךְ mahᵃlˌaḵ מַהֲלָךְ passage יֹ֣ום yˈôm יֹום day אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say עֹ֚וד ˈʕôḏ עֹוד duration אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four יֹ֔ום yˈôm יֹום day וְ wᵊ וְ and נִֽינְוֵ֖ה nˈînᵊwˌē נִינְוֵה Nineveh נֶהְפָּֽכֶת׃ nehpˈāḵeṯ הפך turn 3:4. et coepit Iona introire in civitatem itinere diei unius et clamavit et dixit adhuc quadraginta dies et Nineve subvertetur And Jonas began to enter into the city one day's journey: and he cried and said: Yet forty days and Ninive shall be destroyed. 4. And Jonah began to enter into the city a day’s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4: «И начал Иона ходить по городу, сколько можно пройти в один день»… Приведенные слова не указывают на то, что Иона шел в одном направлении и прошел в длину города расстояние одного дня (из 3-ех) пути. Еврейское выражение точнее следует передать: «и исходил Иона по городу» значит не в прямом направлении, а как того требовала проповедь. Прибавка, «в один день пути», таким образом, не стоит в связи с последними словами 3-го ст. («на три дня ходьбы») и не относится к определению величины Ниневии, а сделана для того, чтобы показать ревность пророка в проповедании ниневятянам. Останавливаясь с проповедью на площадях, торжищах и улицах, он все же успел исходить по городу такое расстояние, какое совершает в день обычный путник. «…и проповедывал говоря, еще сорок дней и Ниневия будет разрушена». В греческом, а отсюда и в славянском переводах вместо «сорок» (дней) подлинника стоит три. Такое чтение следует признать ошибочным, потому что невероятно, чтобы все события III и IV главы — проповедь Ионы ниневитянам, их раскаяние, указ царя о формах покаянного траура, ожидание Ионой исполнения своего пророчества и отмена Божия определения о гибели Ниневии — произошли в короткий трехдневный срок. Вероятнее всего, что и LXX читали в еврейском и перевели не три, а сорок; но позднейшие переписчики букву «m», обозначавшую сорок, по ошибке заменили сходною по начертанию буквой g — три. Проповедь Ионы в Ниневии, несомненно, нельзя ограничивать одним только предсказанием о ее гибели через сорок дней. Он должен был обличать злодеяния ниневитян (см. I:2: ст.) и вместе с тем указывать на возможность спасения через покаяние. Если бы последнего пророк не делал, то у ниневитян не могло бы и явиться такой надежды (см. 8–9: ст. III гл.), а было бы одно отчаяние. Но мог ли пророк Иона проповедовать ниневитянам, да еще так всесторонне и успешно, ведь он, говорят, не знал их языка, не знал их жизни, их нравов и грехов. Он был совершенно чужд ниневитянам, и они не могли его понять. Что касается языка, то нужно вспомнить, что ассирийский язык принадлежит к семитическим и с еврейским языком имеет большое сходство, особенно это нужно сказать относительно галилейского наречия, на котором говорил Иона. Отсюда легко себе представить, что Иона мог научиться ассирийскому языку, равным образом, и образованные из ниневитян могли понимать еврейский. Пример знания евреями ассирийского языка, а ассирийцами еврейского в Библии нам известен (см. 4: Цар XVIII:26–28). Знание же жизни ассириян, нужное для проповеди, у пророка Ионы легко предположить. Ассирия отстояла от границ Израильского царства едва на 200: верст и во времена Ионы она вела с Израилем оживленные политические и торговые сношения. Религия ассириян была сходна с религиями соседних с Израилем языческих народов; грехи ассириян, конечно, имели в себе много общечеловеческого и о многом можно было заключать по внешности жителей и города. Поэтому не только Иона, лично бывший в Ниневии, но и пророки, никогда ее не видавшие, знали и живо изображали ее нравственное состояние (см. Наум I–III гл.; Соф II:13–15). Adam Clarke: Commentary on the Bible - 1831 3:4: Yet forty days - Both the Septuagint and Arabic read three days. Probably some early copyist of the Septuagint, from whom our modern editions are derived, mistook the Greek numerals μ forty for γ three; or put the three days' journey in preaching instead of the forty days mentioned in the denunciation. One of Kennicott's MSS., instead of ארבעים arbaim, forty, has שלשים sheloshim, thirty: but the Hebrew text is undoubtedly the true reading; and it is followed by all the ancient versions, the Septuagint and Vulgate excepted. thus God gives them time to think, reflect, take counsel, and return to him. Had they only three days' space, the denunciation would have so completely confounded them, as to excite nothing but terror, and prevent repentance and conversion. Albert Barnes: Notes on the Bible - 1834 3:4: And Jonah began to enter the city a day's journey - Perhaps the day's journey enabled him to traverse the city from end to end, with his one brief, deep cry of woe; "Yet forty days and Nineveh overthrown." He prophesied an utter overthrow, a turning it upside down. He does not speak of it as to happen at a time beyond those days. The close of the forty days and the destruction were to be one. He does not say strictly, "Yet forty days and Nineveh shall be overthrown," but, "Yet forty days and Nineveh overthrown." The last of those forty days was, ere its sun was set, to see Nineveh as a "thing overthrown." Jonah knew from the first God's purpose of mercy to Nineveh; he had a further hint of it in the altered commission which he had received. It is perhaps hinted in the word "Yet" . "If God had meant unconditionally to overthrow them, He would have overthrown them without notice. 'Yet,' always denotes some long-suffering of God." But, taught by that severe discipline, he discharges his office strictly. He cries, what God had commanded him to cry out, without reserve or exception. The sentence, as are all God's threatenings until the last, was conditional. But God does not say this. That sentence was now within forty days of its completion; yet even thus it was remitted. Wonderful encouragement, when one Lent sufficed to save some 600, 000 souls from perishing! Yet the first visitation of the cholera was checked in its progress in England, upon one day's national fast and humiliation; and we have seen how general prayer has often-times at once opened or closed the heavens as we needed. "A few years ago," relates Augustine, "when Arcadias was Emperor at Constantinople (what I say, some have heard, some of our people were present there,) did not God, willing to terrify the city, and, by terrifying, to amend, convert, cleanse, change it, Rev_eal to a faithful servant of His (a soldier, it is said), that the city should perish by fire from heaven, and warned him to tell the Bishop! It was told. The Bishop despised it not, but addressed the people. The city turned to the mourning of penitence, as that Nineveh of old. Yet lest men should think that he who said this, deceived or was deceived, the day which God had threatened, came. When all were intently expecting the issue with great fears, at the beginning of night as the world was being darkened, a fiery cloud was seen from the East, small at first then, as it approached the city, gradually enlarging, until it hung terribly over the whole city. All fled to the Church; the place did not hold the people. But after that great tribulation, when God had accredited His word, the cloud began to diminish and at last disappeared. The people, freed from fear for a while, again heard that they must migrate, because the whole city should be destroyed on the next sabbath. The whole people left the city with the Emperor; no one remained in his house. That multitude, having one some miles, when gathered in one spot to pour forth prayer to God, suddenly saw a great smoke, and sent forth a loud cry to God." The city was saved. "What shall we say?" adds Augustine. "Was this the anger of God, or rather His mercy? Who doubts that the most merciful Father willed by terrifying to convert, not to punish by destroying? As the hand is lifted up to strike, and is recalled in pity, when he who was to be struck is terrified, so was it done to that city." Will any of God's warnings "now" move our great Babylon to repentance, that it be not ruined? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:4: Yet: Jon 3:10; Deu 18:22; Kg2 20:1, Kg2 20:6; Jer 18:7-10 Geneva 1599 3:4 And Jonah began to enter into the city a day's (c) journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. (c) He went forward one day in the city and preached, and so he continued until the city was converted. John Gill 3:4 And Jonah began to enter into the city a day's journey,.... As soon as he came to it, he did not go into an inn, to refresh himself after his wearisome journey; or spend his time in gazing upon the city, and to observe its structure, and the curiosities of it; but immediately sets about his work, and proclaims what he was bid to do; and before he could finish one day's journey, he had no need to proceed any further, the whole city was alarmed with his preaching, was terrified with it, and brought to repentance by it: and he cried; as he went along; he lifted up his voice like a trumpet, that everyone might hear; he did not mutter it out, as if afraid to deliver his message, but cried aloud in the hearing of all; and very probably now and then made a stop in the streets, where there was a concourse of people, or where more streets met, and there, as a herald, proclaimed what he had to say: and said, yet forty days, and Nineveh shall be overthrown; not by a foreign army besieging and taking it, which was not probable to be done in such a space of time, but by the immediate power of God; either by fire from heaven, as he overthrow Sodom and Gomorrah, their works being like theirs, as Kimchi and Ben Melech observe, or by an earthquake; that is, within forty days, or at the end of forty days, as the Targum; not exceeding such a space, which was granted for their repentance, which is implied, though not expressed; and must be understood with this proviso, except it repented, for otherwise why is any time fixed? and why have they warning given them, or the prophet sent to them? and why were they not destroyed at once, as Sodom and Gomorrah, without any notice? doubtless, so it would have been, had not this been the case. The Septuagint version very wrongly reads, "yet three days", &c. and as wrongly does Josephus (q) make Jonah to say, that in a short time they would lose the empire of Asia, when only the destruction of Nineveh is threatened; though, indeed, that loss followed upon it. (q) Antiqu. l. 9. c. 10. sect. 2. John Wesley 3:4 Shall be overthrown - The threat is express. But there was a reserve with God, on condition of repentance. Robert Jamieson, A. R. Fausset and David Brown 3:4 a day's journey--not going straight forward without stopping: for the city was but eighteen miles in length; but stopping in his progress from time to time to announce his message to the crowds gathering about him. Yet forty days, and Nineveh shall be overthrown--The commission, given indefinitely at his setting out, assumes now on his arrival a definite form, and that severer than before. It is no longer a cry against the sins of Nineveh, but an announcement of its ruin in forty days. This number is in Scripture associated often with humiliation. It was forty days that Moses, Elijah, and Christ fasted. Forty years elapsed from the beginning of Christ's ministry (the antitype of Jonah's) to the destruction of Jerusalem. The more definite form of the denunciation implies that Nineveh has now almost filled up the measure of her guilt. The change in the form which the Ninevites would hear from Jonah on anxious inquiry into his history, would alarm them the more, as implying the increasing nearness and certainty of their doom, and would at the same time reprove Jonah for his previous guilt in delaying to warn them. The very solitariness of the one message announced by the stranger thus suddenly appearing among them, would impress them with the more awe. Learning from him, that so far from lightly prophesying evil against them, he had shrunk from announcing a less severe denunciation, and therefore had been east into the deep and only saved by miracle, they felt how imminent was their peril, threatened as they now were by a prophet whose fortunes were so closely bound up with theirs. In Noah's days one hundred twenty years of warning were given to men, yet they repented not till the flood came, and it was too late. But in the case of Nineveh, God granted a double mercy: first, that its people should repent immediately after threatening; second, that pardon should immediately follow their repentance.
3:53:5: Եւ հաւատացին արք Նինուէացիք յԱստուած, եւ քարոզեցին պահս՝ եւ քո՛ւրձ զգեցան ՚ի մեծամեծաց մինչեւ ցփոքունս իւրեանց։ 5 Նինուէացի մարդիկ հաւատացին Աստծու պատգամին, պահեցողութիւն յայտարարեցին եւ մեծից մինչեւ փոքրը քուրձ հագան: 5 Նինուէցիները Աստուծոյ հաւատալով՝ ծոմապահութիւն քարոզեցին ու մեծէն մինչեւ պզտիկը քուրձ հագան։ Եւ հաւատացին արք Նինուէացիք յԱստուած, եւ քարոզեցին պահս եւ քուրձ զգեցան ի մեծամեծաց մինչեւ ցփոքունս իւրեանց: 3:5: Եւ հաւատացին արք Նինուէացիք յԱստուած, եւ քարոզեցին պահս՝ եւ քո՛ւրձ զգեցան ՚ի մեծամեծաց մինչեւ ցփոքունս իւրեանց։ 5 Նինուէացի մարդիկ հաւատացին Աստծու պատգամին, պահեցողութիւն յայտարարեցին եւ մեծից մինչեւ փոքրը քուրձ հագան: 5 Նինուէցիները Աստուծոյ հաւատալով՝ ծոմապահութիւն քարոզեցին ու մեծէն մինչեւ պզտիկը քուրձ հագան։ zohrab-1805▾ eastern-1994▾ western am▾	3:53:5 И поверили Ниневитяне Богу, и объявили пост, и оделись во вретища, от большого из них до малого. 3:5 καὶ και and; even ἐνεπίστευσαν εμπιστευω the ἄνδρες ανηρ man; husband Νινευη νινευι Nineuΐ; Ninei τῷ ο the θεῷ θεος God καὶ και and; even ἐκήρυξαν κηρυσσω herald; proclaim νηστείαν νηστεια fast καὶ και and; even ἐνεδύσαντο ενδυω dress in; wear σάκκους σακκος sackcloth; sack ἀπὸ απο from; away μεγάλου μεγας great; loud αὐτῶν αυτος he; him ἕως εως till; until μικροῦ μικρος little; small αὐτῶν αυτος he; him 3:5 וַֽ wˈa וְ and יַּאֲמִ֛ינוּ yyaʔᵃmˈînû אמן be firm אַנְשֵׁ֥י ʔanšˌê אִישׁ man נִֽינְוֵ֖ה nˈînᵊwˌē נִינְוֵה Nineveh בֵּֽ bˈē בְּ in אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יִּקְרְאוּ־ yyiqrᵊʔû- קרא call צֹום֙ ṣôm צֹום fasting וַ wa וְ and יִּלְבְּשׁ֣וּ yyilbᵊšˈû לבשׁ cloth שַׂקִּ֔ים śaqqˈîm שַׂק sack מִ mi מִן from גְּדֹולָ֖ם ggᵊḏôlˌām גָּדֹול great וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto קְטַנָּֽם׃ qᵊṭannˈām קָטָן small 3:5. et crediderunt viri ninevitae in Deo et praedicaverunt ieiunium et vestiti sunt saccis a maiore usque ad minoremAnd the men of Ninive believed in God: and they proclaimed a fast, and put on sackcloth from the greatest to the least. 5. And the people of Nineveh believed God; and they proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them: 3:5 И поверили Ниневитяне Богу, и объявили пост, и оделись во вретища, от большого из них до малого. 3:5 καὶ και and; even ἐνεπίστευσαν εμπιστευω the ἄνδρες ανηρ man; husband Νινευη νινευι Nineuΐ; Ninei τῷ ο the θεῷ θεος God καὶ και and; even ἐκήρυξαν κηρυσσω herald; proclaim νηστείαν νηστεια fast καὶ και and; even ἐνεδύσαντο ενδυω dress in; wear σάκκους σακκος sackcloth; sack ἀπὸ απο from; away μεγάλου μεγας great; loud αὐτῶν αυτος he; him ἕως εως till; until μικροῦ μικρος little; small αὐτῶν αυτος he; him 3:5 וַֽ wˈa וְ and יַּאֲמִ֛ינוּ yyaʔᵃmˈînû אמן be firm אַנְשֵׁ֥י ʔanšˌê אִישׁ man נִֽינְוֵ֖ה nˈînᵊwˌē נִינְוֵה Nineveh בֵּֽ bˈē בְּ in אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יִּקְרְאוּ־ yyiqrᵊʔû- קרא call צֹום֙ ṣôm צֹום fasting וַ wa וְ and יִּלְבְּשׁ֣וּ yyilbᵊšˈû לבשׁ cloth שַׂקִּ֔ים śaqqˈîm שַׂק sack מִ mi מִן from גְּדֹולָ֖ם ggᵊḏôlˌām גָּדֹול great וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto קְטַנָּֽם׃ qᵊṭannˈām קָטָן small 3:5. et crediderunt viri ninevitae in Deo et praedicaverunt ieiunium et vestiti sunt saccis a maiore usque ad minorem And the men of Ninive believed in God: and they proclaimed a fast, and put on sackcloth from the greatest to the least. 5. And the people of Nineveh believed God; and they proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5-10: В означенных стихах говорится о покаянии ниневитян по проповеди пророка. Противники исторической подлинности книг пророка Ионы весь этот рассказ считают невероятным. Невероятно будто бы, чтобы целый громадный город обратился к раскаянию по проповеди одного человека, никому до сих пор неизвестного, участие в этом царя и издание особого указа также, говорят, невероятно; невероятными считаются и те внешние формы, в которых выразилось покаянное чувство ниневитян. Приведенное возражение в значительной степени покоится на субъективном чувстве вeрoятного и нeвepoятнoго, и по caмoму существу своему оно не особенно сильно. Ведь очень часто бывает, что действительность превосходит наши представления о вероятном. Между тем, в рассказе пророка Ионы нет ничего превосходящего всякое вероятие. Случаи влияния отдельных лиц на массы народа, когда эти массы заражаются общим настроением, доходящим до энтузиазма и повинуются буквально каждому слову того, кто сумел стать во главе движения — известны каждому (напр. вдохновение французов на борьбу Жанною Д’Арк, возбуждение народных масс к крестовым походам Петром Пустынником и др.). Почему этого явления, столь согласного с психологией масс, не могло случиться в Ниневии? Впечатлительность восточного народа, усиленная в ниневитянах изнеженностью и роскошью, их высокое уважение к мантике, вера во всякого рода прорицания — создавали благоприятную почву к тому, чтобы они отозвались на вдохновенную проповедь и страшное пророчество чужеземного пророка. Особенно сильное впечатление должен был произвести на ниневитян рассказ Ионы о своем трехдневном пребывании во чреве кита; в этом чуде они увидели для себя знамение божественного посольства пророка и истинности его проповеди, как на это указывает евангелие: «Иона был знамением для ниневитян» (Лк XI:30–31; Мф XII:40). Может быть, они даже сопоставили его рассказ с распространенными у них мифами об Еа-Оаннесе, выходящем из моря, чтобы учить людей почитанию богов и святой жизни; в таком случае, вдохновенный Иона с грозным обличением и властною речью мог показаться им самим Оаннесом (за это говорило и созвучие имен). Таким образом, всеобщее покаяние в Ниневии по слову пророка — факт весьма вероятный. Участие в этом деле Ниневийского царя и издание им особого указа не уменьшает исторической вероятности факта. Царь Ниневии, вместе с тем, был и верховным жрецом, а его вельможи занимали следующие за ним иерархические должности, поэтому их участие в охватившем народ религиозном подъеме было неизбежно. Что касается форм покаяния, то тут вызывает недоумение привлечение к этому домашних животных. Древние люди ближе стояли к животному миру и думали, что и сами животные могут принимать участие в их жизни, поэтому делили с ними и печаль, и радость. Геродот, напр., рассказывает, что персы после битвы при Платее, когда пал их полководец Масист, в знак траура остригли волосы всем животным в лагере; то же самое и в разбираемом нами месте. (7–8). Эта подробность может быть отмечена только, как глубоко правдивая историческая черта. В заключение следует сказать, что историческая достоверность покаяния ниневитян по проповеди Ионы удостоверена Евангелием. Спаситель сказал, что «ниневитяне восстанут на суд с родом сим и осудят его; ибо они покаялись от проповеди Иониной» (Лк XI:32). Очевидно, Спаситель и его современники считали покаяние ниневитян действительным событием, в противном случае, ссылка на них не имела бы значения. Matthew Henry: Concise Commentary on the Whole Bible - 1706 5 So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. 6 For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. 7 And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water: 8 But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. 9 Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? 10 And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not. Here is I. A wonder of divine grace in the repentance and reformation of Nineveh, upon the warning given them of their destruction approaching. Verily I say unto you, we have not found so great an instance of it, no, not in Israel; and it will rise up in judgment against the men of the gospel--generation, and condemn them; for the Ninevites repented at the preaching of Jonas, but behold, a greater than Jonas is here, Matt. xii. 41. Nay, it did condemn the impenitence and obstinacy of Israel at that time. God sent many prophets to Israel, and those well known among them to be mighty in word and deed; but to Nineveh he sent only one, and him a stranger, whose aspect was mean, we may suppose, and his bodily presence weak, especially after the fatigue of so long a journey; and yet they repented, but Israel repented not. Jonah preached but one sermon, and we do not find that he gave them any sign or wonder by the accomplishment of which his word might be confirmed; and yet they were wrought upon, while Israel continued obstinate, whose prophets chose out words wherewith to reason with them, and confirmed them by signs following. Jonah only threatened wrath and ruin; we do not find that he gave them any calls to repentance or directions how to repent, much less any encouragements to hope that they should find mercy if they did repent, much less any encouragements to hope that they should find mercy if they did repent, and yet they repented; but Israel persisted in impertinence, though the prophets sent to them drew them with cords of a man, and with bands of love, and assured them of great things which God would do for them if they did repent and reform. Now let us see what was the method of Nineveh's repentance, what were the steps and particular instances of it. 1. They believed God; they gave credit to the word which Jonah spoke to them in the name of God: they believed that though they had many that they called gods, yet there was but one living and true God, the sovereign Lord of all,--that to him they were accountable,--that they had sinned against him and had become obnoxious to his justice,--that this notice sent them of ruin approaching came from him, and consequently that the ruin itself would come from him at a time prefixed if it were not prevented by a timely repentance,--that he is a merciful God, and there might be some hopes of the turning away of the wrath threatened, if they did turn away from the sins for which it was threatened. Note, Those that come to God, that come back to him after they have revolted from him, must believe, must believe that he is, that he is reconcilable, that he will be theirs if they take the right course. And observe what great faith God can work by very small, weak, and unlikely means; he can bring even Ninevites by a few threatening words to be obedient to the faith. Some think the Ninevites heard, from the mariners or others, or from Jonah himself, of his being cast into the sea and delivered thence by miracle, and that this served for a confirmation of his mission, and brought them the more readily to believe God speaking by him. But of this we have no certainty. However, Christ's resurrection, typified by that of Jonah's, served for the confirmation of his gospel, and contributed abundantly to their great success who in his name preached repentance and remission of sins to all nations, beginning at Jerusalem. 2. They brought word to the king of Nineveh, who, some think, was at this time Sardanapalus, others Pul, king of Assyria. Jonah was not directed to go to him first, in respect to his royal dignity; crowned heads, when guilty heads, are before God upon a level with common heads, and therefore Jonah is not sent to the court, but to the streets of Nineveh, to make his proclamation. However, an account of his errand is brought to the king of Nineveh, not by way of information against Jonah, as a disturber of public peace, that he might be silenced and punished, which perhaps would have been done if he had cried thus in the streets of Jerusalem, who killed God's prophets and stoned those that were sent unto her. No; the account was brought him of it, not as of a crime, but as a message from heaven, by some that were concerned for the public welfare, and whose hearts trembled for it. Note, Those kings are happy who have such about them as will give them notice of the things that belong to the kingdom's peace, of the warnings both of the word and of the providence of God, and of the tokens of God's displeasure which they are under; and those people are happy who have such kings over them as will take notice of those things. 3. The king set them a good example of humiliation, v. 6. When he heard of the word of God sent to him he rose from his throne, as Eglon the king of Moab, who, when Ehud told him he had a message to him form God, rose up out of his seat. The king of Nineveh rose from his throne, not only in reverence to a word from God in general, but in fear of a word of wrath in particular, and in sorrow and shame for sin, by which he and his people had become obnoxious to his wrath. He rose from his royal throne, and laid aside his royal robe, the badge of his imperial dignity, as an acknowledgment that, having not used his power as he ought to have done for the restraining of violence and wrong, and the maintaining of right, he had forfeited his throne and robe to the justice of God, had rendered himself unworthy of the honour put upon him and the trust reposed in him as a king, and that it was just with God to take his kingdom from him. Even the king himself disdained not to put on the garb of a penitent, for he covered himself with sackcloth, and sat in ashes, in token of his humiliation for sin and his dread of divine vengeance. It well becomes the greatest of men to abase themselves before the great God. 4. The people conformed to the example of the king, nay, it should seem, they led the way, for they first began to put on sackcloth, from the greatest of them even to the least of them, v. 5. The least of them, that had least to lose in the overthrow of the city, did not think themselves unconcerned in the alarm; and the greatest of them, that were accustomed to lie at ease and live in state, did not think it below them to put on the marks of humiliation. The wearing of sackcloth, especially to those who were used to fine linen, was a very uneasy thing, and they would not have done it if they had not had a deep sense of their sin and their danger by reason of sin, which hereby they designed to express. Note, Those that would not be ruined must be humbled, those that would not destroy their souls must afflict their souls; when God's judgments threaten us we are concerned to humble ourselves under his mighty hand; and though bodily exercise alone profits nothing, and man's spreading sackcloth and ashes under him, if that be all, is but a jest (it is the heart that God looks at, Isa. lviii. 5), yet on solemn days of humiliation, when God in his providence calls to mourning and girding with sackcloth, we must by the outward expressions of inward sorrow glorify God with our bodies, at least by laying aside their ornaments. 5. A general fast was proclaimed and observed throughout that great city, v. 7-9. It was ordered by the decree of the king and his nobles; the whole legislative power concurred in appointing it, and the whole body of the people concurred in observing it, and in both these ways it became a national act, and it was necessary that it should be so when it was to prevent a national ruin. We have here the contents of this proclamation, and it is very observable. See here, (1.) What it is that is required by it. [1.] That the fast (properly so called) be very strictly observed. On the day appointed for this solemnity, let neither man or beast taste any thing; let them not take the least refreshment, no, no so much as drink water; let them not plead that they cannot fast so long without prejudice to their health, or that they cannot bear it; let them try for once. What if they do feel it an uneasiness, and feel from it for some time after? It is better to submit to that than be wanting in any act or instance of that repentance which is necessary to save a sinking city. Let them make themselves uneasy in body by putting on sackcloth, as well as by fasting, to show how uneasy they are in mind, through sorrow for sin and the fear of divine wrath. Even the beasts must do penance as well as man, because they have been made subject to vanity as instruments of man's sin, and that, either by their complaints or their silent pining for want of meat, they might stir up their owners, and those that attended them, to the expressions of sorrow and humiliation. Those cattle that were kept within doors must not be fed and watered as usual, because no meat must be stirring on that day. Things of that kind must be forgotten, and not minded. As when the psalmist was intent upon the praises of God he called upon the inferior creatures to join with him therein, so when the Ninevites were full of sorrow for sin, and dread of God's judgments, they would have the inferior creatures concur with them in the expressions of penitence. The beasts that used to be covered with rich and fine trappings, which were the pride of their masters, and theirs too, must now be covered with sackcloth; for the great men will (as becomes them) lay aside their equipage. [2.] With their fasting and mourning they must join prayer and supplication to God; for the fasting is designed to fit the body for the service of the soul in the duty of prayer, which is the main matter, and to which the other is but preparatory or subservient. Let them cry mightily to God; let even the brute creatures do it according to their capacity; let their cries and moans for want of food be graciously construed as cries to God, as the cries of the young ravens are (Job xxxviii. 41), and of the young lions, Ps. civ. 21. But especially let the men, women, and children, cry to God; let them cry mightily for the pardon of the sins which cry against them. It was time to cry to God when there was but a step between them and ruin--high time to seek the Lord. In prayer we must cry mightily, with a fixedness of thought, firmness of faith, and fervour of pious and devout affections. By crying mightily we wrestle with God; we take hold of him; and we are concerned to do so when he is not only departing from us as a friend, but coming forth against us as an enemy. It therefore concerns us in prayer to stir up all that is within us. Yet this is not all; [3.] They must to their fasting and praying add reformation and amendment of life: Let them turn every one from his evil way, the evil way he has chosen, the evil way he is addicted to, and walks in, the evil way of his heart, and the evil way of his conversation, and particularly from the violence that is in their hands; let them restore what they had unjustly taken, and make reparation for what wrong they have done, and let them not any more oppress those they have power over nor defraud those they having dealings with; let the men in authority, at the court-end of the town, turn from the violence that is in their hands, and not decree unrighteous decrees, nor give wrong judgment upon appeals made to them. Let the men of business, at the trading-end of the town, turn from the violence in their hands, and use no unjust weights or measures, nor impose upon the ignorance or necessity of those they trade with. Note, It is not enough to fast for sin, but we must fast from sin, and, in order to the success of our prayers, must no more regard iniquity in our hearts, Ps. lxvi. 18. This is the only fast that God has chosen and will accept, Isa. lviii. 6; Zech. vii. 5, 9. The work of a fast-day is not done with the day; no, then the hardest and most needful part of the work begins, which is to turn from sin, and to live a new life, and not return with the dog to his vomit. (2.) Upon what inducement this fast is proclaimed and religiously observed (v. 9). Who can tell if God will turn and repent? Observe, [1.] What it is that they hope for--that God will, upon their repenting and turning, change his way towards them and revoke his sentence against them, that he will turn from his fierce anger, which they own they deserve and yet humbly and earnestly deprecate, and that thus their ruin will be prevented, and they perish not. They cannot object against the equity of the judgment, they pretend not to set it aside by appealing to a higher court, but hope in God himself, that he will repent, and that his own mercy (to which they fly) shall rejoice against judgment. They believe that God is justly angry with them, that, their sin being very heinous, his anger is very fierce, and that, if he proceed against them, there is no remedy, but they die, they perish, they all perish, and are undone; for who knows the power of his anger? It is not therefore the threatened overthrow that they pray for the prevention of, but the anger of God that they pray for the turning away of. As when we pray for the favour of God we pray for all good, so when we pray against the wrath of God we pray against all evil. [2.] What degree of hope they had of it: Who can tell if God will turn to us? Jonah had not told them; they had not among them any other prophets to tell them, so that they could not be so confident of finding mercy upon their repentance as we may be, who have the promise and oath of God to depend upon, and especially the merit and mediation of Christ to trust to, for pardon upon repentance. Yet they had a a general notion of the goodness of God's nature, his mercy to man, and his being pleased with the repentance and conversion of sinners; and from this they raised some hopes that he would spare them; they dare not presume, but they will not despair. Note, Hope of mercy is the great encouragement to repentance and reformation; and though there be but some glimmerings of hope mixed with great fears arising from a sense of our own sinfulness, and unworthiness, and long abuse of divine patience, yet they may serve to quicken and engage our serious repentance and reformation. Let us boldly cast ourselves at the footstool of free grace, resolving that if we perish, we will perish there; yet who knows but God will look upon us with compassion? II. Here is a wonder of divine mercy in the sparing of these Ninevites upon their repentance (v. 10): God saw their works; he not only heard their good words, by which they professed repentance, but saw their good works, by which they brought forth fruits meet for repentance; he saw that they turned from their evil way, and that was the thing he looked for and required. If he had not seen that, their fasting and sackcloth would have been as nothing in his account. He saw there was among them a general conviction of their sins and a general resolution not to return to them, and that for some days they lived better, and there was a new face of things upon the city; and this he was well pleased with. Note, God takes notice of every instance of the reformation of sinners, even those instances that fall not under the cognizance and observation of the world. He sees who turn from their evil way and who do not, and meets those with favour that meet him in a sincere conversion. When they repent of the evil of sin committed by them he repents of the evil of judgment pronounced against them. Thus he spared Nineveh, and did not the evil which he said he would do against it. Here were no sacrifices offered to God, that we read of, to make atonement for sin, but the sacrifice of God is a broken spirit; a broken and contrite heart, such as the Ninevites now had, it what he will not despise; it is what he will give countenance to and put honour upon. Adam Clarke: Commentary on the Bible - 1831 3:5: The people of Nineveh believed God - They had no doubt that the threatening would be fulfilled, unless their speedy conversion prevented it; but, though not expressed, they knew that the threatening was conditional. "The promises and threatenings of God, which are merely personal, either to any particular man or number of men, are always conditional, because the wisdom of God hath thought fit to make these depend on the behavior of men." - Dr. S. Clarke's Sermons, vol. i. Proclaimed a fast - And never was there one so general, so deep, and so effectual. Men and women, old and young, high and low, and even the cattle themselves, all kept such a fast as the total abstinence from food implies. Albert Barnes: Notes on the Bible - 1834 3:5: And the people of Nineveh believed God; - strictly, "believed in God." To "believe in God" expresses more heart-belief, than to "believe God" in itself need convey. To believe God is to believe what God says, to be true; "to believe in" or "on God" expresses not belief only, but that belief resting in God, trusting itself and all its concerns with Him. It combines hope and trust with faith, and love too, since, without love, there cannot be trust. They believed then the preaching of Jonah, and that He, in Whose Name Jonah spake, had all power in heaven and earth. But they believed further in His unknown mercies; they cast themselves upon the goodness of the hitherto "unknown God." Yet they believed in Him, as the Supreme God, "the" object of awe, the God אלהים 'ĕ lohı̂ ym Jon 3:5, Jon 3:8, האלהים ha'ĕ lohı̂ ym Jon 3:9, although they knew Him not, as He Is , the Self-Existent One. Jonah does not say how they were thus persuaded. God the Holy Spirit relates the wonders of God's Omnipotence as common everyday things. They are no marvels to Him Who performed them. "He commanded and they were done." He spake with power to the hearts which He had made, and they were turned to Him. Any human means are secondary, utterly powerless, except in "His" hands Who Alone doth all things through whomsoever He doth them. Our Lord tells us that "Jonah" himself "was a sign unto the Ninevites" . Whether then the mariners spread the history, or howsoever the Ninevites knew the personal history of Jonah, he, in his own person and in what befell him, was a sign to them. They believed that God, Who avenged "his" disobedience, would avenge their's. They believed perhaps, that God must have some great mercy in store for them, Who not only sent His prophet so far from his own land to "them" who had never owned, never worshiped Him, but had done such mighty wonders to subdue His prophet's resistance and to make him go to them. And proclaimed a fast and put on sackcloth - It was not then a repentance in word only, but in deed. A fast was at that time entire abstinence from all food until evening; the haircloth was a harsh garment, irritating and afflictive to the body. They who did so, were (as we may still see from the Assyrian sculptures) men of pampered and luxurious habits, uniting sensuality and fierceness. Yet this they did at once, and as it seems, for the 40 days. They "proclaimed a fast." They did not wait for the supreme authority. Time was urgent, and they would lose none of it. In this imminent peril of God's displeasure, they acted as men would in a conflagration. People do not wait for orders to put out a fire, if they can, or to pRev_ent it from spreading. Whoever they were who proclaimed it, whether those in inferior authority, each in his neighborhood, or whether it spread from man to man, as the tidings spread, it was done at once. It seems to have been done by acclamation, as it were, one common cry out of the one common terror. For it is said of them, as one succession of acts, "the men of Nineveh believed in God, and proclaimed a fast, and put on sackcloth from their great to their little," every age, sex, condition . "Worthy of admiration is that exceeding celerity and diligence in taking counsel, which, although in the same city with the king, perceived that they must provide for the common and imminent calamity, not waiting to ascertain laboriously the king's pleasure." In a city, 60 miles in circumference, some time must needs be lost, before the king could be approached; and we know, in some measure, the forms required in approaching Eastern monarchs of old. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:5: believed: Exo 9:18-21; Mat 12:41; Luk 11:32; Act 27:25; Heb 11:1, Heb 11:7 and proclaimed: Ch2 20:3; Ezr 8:21; Jer 36:9; Joe 1:14, Joe 2:12-17 from: Jer 31:34, Jer 42:1, Jer 42:8; Act 8:10 Carl Friedrich Keil and Franz Delitzsch 3:5 The Ninevites believed in God, since they hearkened to the preaching of the prophet sent to them by God, and humbled themselves before God with repentance. They proclaimed a fast, and put on sackcloth (penitential garments: see at Joel 1:13-14; 3Kings 21:27, etc.), "from their great one even to their small one," i.e., both old and young, all without exception. Even the king, when the matter (had-dâbhâr) came to his knowledge, i.e., when he was informed of Jonah's coming, and of his threatening prediction, descended from his throne, laid aside his royal robe ('addereth, see at Josh 7:21), wrapt himself in a sackcloth, and sat down in ashes, as a sign of the deepest mourning (compare Job 2:8), and by a royal edict appointed a general fast for man and beast. ויּזעק, he caused to be proclaimed. ויּאמר, and said, viz., through his heralds. מפּעם הם, ex decreto, by command of the king and his great men, i.e., his ministers (פעם = פעם, Dan 3:10, Dan 3:29, a technical term for the edicts of the Assyrian and Babylonian kings). "Man and beast (viz., oxen and sheep) are to taste nothing; they are not to pasture (the cattle are not to be driven to the pasture), and are to drink no water." אל, for which we should expect לא, may be explained from the fact that the command is communicated directly. Moreover, man and beast are to be covered with mourning clothes, and cry to God bechozqâh, i.e., strongly, mightily, and to turn every one from his evil ways: so "will God perhaps (מי יודע) turn and repent (yâshūbh venicham, as in Joel 2:14), and desist from the fierceness of His anger (cf. Ex 32:12), that we perish not." This verse (Jon 3:9) also belongs to the king's edict. The powerful impression made upon the Ninevites by Jonah's preaching, so that the whole city repented in sackcloth and ashes, is quite intelligible, if we simply bear in mind the great susceptibility of Oriental races to emotion, the awe of one Supreme Being which is peculiar to all the heathen religions of Asia, and the great esteem in which soothsaying and oracles were held in Assyria from the very earliest times (vid., Cicero, de divinat. i. 1); and if we also take into calculation the circumstance that the appearance of a foreigner, who, without any conceivable personal interest, and with the most fearless boldness, disclosed to the great royal city its godless ways, and announced its destruction within a very short period with the confidence so characteristic of the God-sent prophets, could not fail to make a powerful impression upon the minds of the people, which would be all the stronger if the report of the miraculous working of the prophets of Israel had penetrated to Nineveh. There is just as little to surprise us in the circumstance that the signs of mourning among the Ninevites resemble in most respects the forms of penitential mourning current among the Israelites, since these outward signs of mourning are for the most part the common human expressions of deep sorrow of heart, and are found in the same or similar forms among all the nations of antiquity (see the numerous proofs of this which are collected in Winer's Real-wrterbuch, art. Trauer; and in Herzog's Cyclopaedia). Ezekiel (Ezek 26:16) depicts the mourning of the Tyrian princes over the ruin of their capital in just the same manner in which that of the king of Nineveh is described here in Jon 3:6, except that, instead of sackcloth, he mentions trembling as that with which they wrap themselves round. The garment of haircloth (saq) worn as mourning costume reaches as far back as the patriarchal age (cf. Gen 37:34; Job 16:15). Even the one feature which is peculiar to the mourning of Nineveh - namely, that the cattle also have to take part in the mourning - is attested by Herodotus (9:24) as an Asiatic custom. (Note: Herodotus relates that the Persians, when mourning for their general, Masistios, who had fallen in the battle at Platea, shaved off the hair from their horses, and adds, "Thus did the barbarians, in their way, mourn for the deceased Masistios." Plutarch relates the same thing (Aristid. 14 fin. Compare Brissonius, de regno Pers. princip. ii. p. 206; and Periz. ad Aeliani Var. hist. vii. 8). The objection made to this by Hitzig - namely, that the mourning of the cattle in our book is not analogous to the case recorded by Herodotus, because the former was an expression of repentance - has no force whatever, for the simple reason that in all nations the outward signs of penitential mourning are the same as those of mourning for the dead.) This custom originated in the idea that there is a biotic rapport between man and the larger domestic animals, such as oxen, sheep, and goats, which are his living property. It is only to these animals that there is any reference here, and not to "horses, asses, and camels, which were decorated at other times with costly coverings," as Marck, Rosenmller, and others erroneously assume. Moreover, this was not done "with the intention of impelling the men to shed hotter tears through the lowing and groaning of the cattle" (Theodoret); or "to set before them as in a mirror, through the sufferings of the innocent brutes, their own great guilt" (Chald.); but it was a manifestation of the thought, that just as the animals which live with man are drawn into fellowship with his sin, so their sufferings might also help to appease the wrath of God. And although this thought might not be free from superstition, there lay at the foundation of it this deep truth, that the irrational creature is made subject to vanity on account of man's sins, and sighs along with man for liberation from the bondage of corruption (Rom 8:19.). We cannot therefore take the words "cry mightily unto God" as referring only to the men, as many commentators have done, in opposition to the context; but must regard "man and beast" as the subject of this clause also, since the thought that even the beasts cry to or call upon God in distress has its scriptural warrant in Joel 1:20. Geneva 1599 3:5 So the people of Nineveh (d) believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. (d) For he declared that he was a Prophet sent to them from God, to make known his judgments against them. John Gill 3:5 So the people of Nineveh believed God,.... Or "in God" (r): in the word of the Lord, as the Targum; they believed there was a God, and that he, in whose name Jonah came, was the true God; they believed the word the prophet spake was not the word of man, but, the word of God; faith came by hearing the word, which is the spring of true repentance, and the root of all good works. Kimchi and R. Jeshuah, in Aben Ezra, suppose that the men of the ship, in which Jonah had been, were at Nineveh; and these testified that they had cast him into the sea, and declared the whole affair concerning him; and this served greatly to engage their attention to him, and believe what he said: but this is not certain; and, besides, their faith was the effect of the divine power that went along with the preaching of Jonah, and not owing to the persuasion of men; and proclaimed a fast; not of themselves, but by the order of their king, as follows; though Kimchi thinks this was before that: and put on sackcloth, from the greatest of them even to the least of them; both, with respect to rank and age, so universal were their fasting and mourning; in token of which they stripped themselves of their common and rich apparel, and clothed themselves with sackcloth; as was usual in extraordinary cases of mourning, not only with the Jews, but other nations. (Jonah would be a quite a sight to behold. The digestive juices of the fish would have turned his skin to a most unnatural colour and his hair was most like all gone. Indeed, anyone looking like that would attract your attention and give his message more credence, especially after he told you what had happened to him. A God who creates storms, prepares large fish to swallow a man and preserves him in the fish, would not likely have too much trouble destroying your city. Editor) (r) "in Deum", V. L. John Wesley 3:5 From the greatest - Great and small, rich and poor. Robert Jamieson, A. R. Fausset and David Brown 3:5 believed God--gave credit to Jonah's message from God; thus recognizing Jehovah as the true God. fast . . . sackcloth--In the East outward actions are often used as symbolical expressions of inward feelings. So fasting and clothing in sackcloth were customary in humiliation. Compare in Ahab's case, parallel to that of Nineveh, both receiving a respite on penitence (; ; ). from the greatest . . . to the least--The penitence was not partial, but pervading all classes.
3:63:6: Էհաս բանն առ թագաւորն Նինուէացւոց. յարեա՛ւ յաթոռոյ իւրմէ՝ եւ մերկացաւ զպատմուճան իւր. զգեցա՛ւ քուրձ՝ եւ նստաւ ՚ի վերայ մոխրոյ։ 6 Լուրը հասաւ նինուէացիների թագաւորին: Սա ելաւ իր գահից, հանեց իր պատմուճանը, քուրձ հագաւ եւ նստեց մոխրի վրայ: 6 Այս խօսքը Նինուէի թագաւորին հասաւ։ Անիկա իր աթոռէն ելաւ ու վրայէն պատմուճանը հանեց եւ քուրձ հագաւ ու մոխիրի վրայ նստաւ Եհաս բանն առ թագաւորն Նինուէացւոց. յարեաւ յաթոռոյ իւրմէ եւ մերկացաւ զպատմուճան իւր, զգեցաւ քուրձ եւ նստաւ ի վերայ մոխրոյ: 3:6: Էհաս բանն առ թագաւորն Նինուէացւոց. յարեա՛ւ յաթոռոյ իւրմէ՝ եւ մերկացաւ զպատմուճան իւր. զգեցա՛ւ քուրձ՝ եւ նստաւ ՚ի վերայ մոխրոյ։ 6 Լուրը հասաւ նինուէացիների թագաւորին: Սա ելաւ իր գահից, հանեց իր պատմուճանը, քուրձ հագաւ եւ նստեց մոխրի վրայ: 6 Այս խօսքը Նինուէի թագաւորին հասաւ։ Անիկա իր աթոռէն ելաւ ու վրայէն պատմուճանը հանեց եւ քուրձ հագաւ ու մոխիրի վրայ նստաւ zohrab-1805▾ eastern-1994▾ western am▾	3:63:6 Это слово дошло до царя Ниневии, и он встал с престола своего, и снял с себя царское облачение свое, и оделся во вретище, и сел на пепле, 3:6 καὶ και and; even ἤγγισεν εγγιζω get close; near ὁ ο the λόγος λογος word; log πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king τῆς ο the Νινευη νινευι Nineuΐ; Ninei καὶ και and; even ἐξανέστη εξανιστημι resurrect out; stand up from ἀπὸ απο from; away τοῦ ο the θρόνου θρονος throne αὐτοῦ αυτος he; him καὶ και and; even περιείλατο περιαιρεω disconnect; remove τὴν ο the στολὴν στολη robe αὐτοῦ αυτος he; him ἀφ᾿ απο from; away ἑαυτοῦ εαυτου of himself; his own καὶ και and; even περιεβάλετο περιβαλλω drape; clothe σάκκον σακκος sackcloth; sack καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἐπὶ επι in; on σποδοῦ σποδος ashes 3:6 וַ wa וְ and יִּגַּ֤ע yyiggˈaʕ נגע touch הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֶל־ ʔel- אֶל to מֶ֣לֶך mˈeleḵ מֶלֶךְ king נִֽינְוֵ֔ה nˈînᵊwˈē נִינְוֵה Nineveh וַ wa וְ and יָּ֨קָם֙ yyˈāqom קום arise מִ mi מִן from כִּסְאֹ֔ו kkisʔˈô כִּסֵּא seat וַ wa וְ and יַּעֲבֵ֥ר yyaʕᵃvˌēr עבר pass אַדַּרְתֹּ֖ו ʔaddartˌô אַדֶּרֶת splendour מֵֽ mˈē מִן from עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יְכַ֣ס yᵊḵˈas כסה cover שַׂ֔ק śˈaq שַׂק sack וַ wa וְ and יֵּ֖שֶׁב yyˌēšev ישׁב sit עַל־ ʕal- עַל upon הָ hā הַ the אֵֽפֶר׃ ʔˈēfer אֵפֶר dust 3:6. et pervenit verbum ad regem Nineve et surrexit de solio suo et abiecit vestimentum suum a se et indutus est sacco et sedit in cinereAnd the word came to the king of Ninive: and he rose up out of his throne, and cast away his robe from him, and was clothed in sackcloth, and sat in ashes. 6. And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered [him] with sackcloth, and sat in ashes: 3:6 Это слово дошло до царя Ниневии, и он встал с престола своего, и снял с себя царское облачение свое, и оделся во вретище, и сел на пепле, 3:6 καὶ και and; even ἤγγισεν εγγιζω get close; near ὁ ο the λόγος λογος word; log πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king τῆς ο the Νινευη νινευι Nineuΐ; Ninei καὶ και and; even ἐξανέστη εξανιστημι resurrect out; stand up from ἀπὸ απο from; away τοῦ ο the θρόνου θρονος throne αὐτοῦ αυτος he; him καὶ και and; even περιείλατο περιαιρεω disconnect; remove τὴν ο the στολὴν στολη robe αὐτοῦ αυτος he; him ἀφ᾿ απο from; away ἑαυτοῦ εαυτου of himself; his own καὶ και and; even περιεβάλετο περιβαλλω drape; clothe σάκκον σακκος sackcloth; sack καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἐπὶ επι in; on σποδοῦ σποδος ashes 3:6 וַ wa וְ and יִּגַּ֤ע yyiggˈaʕ נגע touch הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֶל־ ʔel- אֶל to מֶ֣לֶך mˈeleḵ מֶלֶךְ king נִֽינְוֵ֔ה nˈînᵊwˈē נִינְוֵה Nineveh וַ wa וְ and יָּ֨קָם֙ yyˈāqom קום arise מִ mi מִן from כִּסְאֹ֔ו kkisʔˈô כִּסֵּא seat וַ wa וְ and יַּעֲבֵ֥ר yyaʕᵃvˌēr עבר pass אַדַּרְתֹּ֖ו ʔaddartˌô אַדֶּרֶת splendour מֵֽ mˈē מִן from עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יְכַ֣ס yᵊḵˈas כסה cover שַׂ֔ק śˈaq שַׂק sack וַ wa וְ and יֵּ֖שֶׁב yyˌēšev ישׁב sit עַל־ ʕal- עַל upon הָ hā הַ the אֵֽפֶר׃ ʔˈēfer אֵפֶר dust 3:6. et pervenit verbum ad regem Nineve et surrexit de solio suo et abiecit vestimentum suum a se et indutus est sacco et sedit in cinere And the word came to the king of Ninive: and he rose up out of his throne, and cast away his robe from him, and was clothed in sackcloth, and sat in ashes. 6. And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:6: Word came unto the king - This, some think, was Pul; others, Sardanapalus his son, king of Assyria, who flourished in the reign of Jeroboam the Second: but it seems more probable that the monarch here alluded to was a king of Assyria contemporary with Joash, king of Judah. It was by the decree of the king that the fast was instituted, and became general. Albert Barnes: Notes on the Bible - 1834 3:6: For word came - , rather, "And the matter came," i. e., the "whole account," as we say. "The word, word," throughout Holy Scripture, as in so many languages stands for that which is reported of. "The whole account," namely, how this stranger, in strange austere attire, had come, what had happened to him before he came, how he preached, how the people had believed him, what they had done, as had just been related, "came to the king." The form of words implies that what Jonah relates in this verse took place after what had been mentioned before. People are slow to carry to sovereigns matters of distress, in which they cannot help. This was no matter of peril from man, in which the counsel or energy of the king could be of use. Anyhow it came to him last. But when it came to him, he disdained not to follow the example of those below him. He was not jealous of his prerogative, or that his advice had not been had; but, in the common peril, acted as his subjects had, and humbled himself as they did. Yet this king was the king of Nineveh, the king, whose name was dreaded far and wide, whose will none who disputed, prospered . "He who was accounted and was the greatest of the kings of the earth, was not held back by any thought of his own splendor, greatness or dignity, from fleeing as a suppliant to the mercy of God, and inciting others by his example to the same earnesthess." The kings of Assyria were religious, according to their light. They ascribed all their victories to their god, Asshur . When the king came to hear of One who had a might such as he had not seen, he believed in Him. And he arose from his throne - He lost no time; he heard, "and he arose" . "It denotes great earnestness, haste, diligence." "And he laid his robe from him." This was the large costly upper garment, so called from its amplitude It is the name of the goodly Babylonian garment Jos 7:21 which Achan coveted. As worn by kings, it was the most magnificent part of their dress, and a special part of their state. Kings were buried as they lived, in splendid apparel; and rich adornments were buried with them. The king of Nineveh dreads no charge of precipitancy nor man's judgment . "He exchanges purple, gold, gems for the simple rough and sordid sackcloth, and his throne for the most abject ashes, the humblest thing he could do, fulfilling a deeper degree of humility than is related of the people." Strange credulity, had Jonah's message not been true; strange madness of unbelief which does not repent when a Greater than Jonah cries Mat 4:17, "Repent ye, for the kingdom of heaven is at hand." Strange garb for the king, in the eyes of a luxurious age; acceptable in His who said Mat 11:21, "if the mighty works which have been done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes" . "Many wish to repent, yet so as not to part with their luxuries or the vanity of their dress, like the Greek who said he would 'like to be a philosopher, yet in a few things, not altogether.' To whom we may answer, 'delicate food and costly dress agree not with penitence; and that is no great grief which never comes to light'" . "It was a marvelous thing, that purple was outvied by sackcloth. Sackcloth availed, what the purple robe availed not. What the diadem accomplished not, the ashes accomplished. Seest thou, I said not groundlessly that we should fear, not fasting but drunkenness and satiety? For drunkenness and satiety shook the city through and through, and were about to overthrow it; when it was reeling and about to fall, fasting stablished it" . "The king had conquered enemies by valor; he conquered God by humility. Wise king, who, for the saving of his people, owns himself a sinner rather than a king. He forgets that he is a king, fearing God, the King of all; he remembereth not his own power, coming to own the power of the Godhead. Marvelous! While he remembereth not that he is a king of men, he beginneth to be a king of righteousness. The prince, becoming religious, lost not his empire but changed it. Before, he held the princedom of military discipline; now, he obtained the princedom in heavenly disciplines." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:6: word: Jer 13:18 and he arose: Psa 2:10-12; Jam 1:9, Jam 1:10, Jam 4:6-10 and covered: Est 4:1-4; Job 2:8, Job 42:6; Jer 6:26; Lam 3:29; Dan 9:3; Mic 1:10; Mat 11:21; Luk 10:13 John Gill 3:6 For word came unto the king of Nineveh,.... Who was not Sardanapalus, a very dissolute prince, and abandoned to his lusts; but rather Pul, the same that came against Menahem king of Israel, 4Kings 15:19, as Bishop Usher (s) thinks; to him news were brought that there was such a prophet come into the city, and published such and such things, which met with credit among the people; and that these, of all ranks and degrees, age and sex, were afflicted with it, and thrown into the utmost concern about it; so very swiftly did the ministry of Jonah spread in the city; and what he delivered was so quickly carried from one to another, that in one day's time it reached the palace, and the royal ear: and he arose from his throne; where he sat in great majesty and splendour, encircled by his nobles, receiving their caresses and compliments; or, it may be, giving audience to foreign ambassadors, sent to court his friendship and alliance; or hearing causes, and redressing the grievances of his subjects; for he appears to be one that did not indulge himself in hunting, and such like exercises, or in his lusts and pleasures: and he laid his robe from him; his royal apparel, his imperial robe, and garments of his glory, as the Targum; or his glorious garments, with which he was richly and most magnificently arrayed; he put off these, and left his throne, in token of his concern at hearing such dismal tidings as the overthrow of his capital city, and of his humiliation and abasement: and covered him with sackcloth; which was very rough and coarse, and must be very disagreeable to a person so tender and delicate, and was what the meanest of his subjects wore on this occasion: and sat in ashes; or "in the" or "that ashes" (t); used in such times of mourning, which were either strewed under him, or put upon his head; and this, with the other, were done to afflict the body, and affect the mind with a sense of sin, and the misery threatened for sin, and to shaw deep humiliation for it. (s) Annales Vet. Test. A. M. 3233. Vid. Rollin's Ancient History, vol. 2. p. 30. (t) "in cinere illo", Vatablus, Tarnovius. John Wesley 3:6 The king - Probably Phul Belochus. His robe - Put off his rich apparel. Robert Jamieson, A. R. Fausset and David Brown 3:6 in ashes--emblem of the deepest humiliation (; ).
3:73:7: Եւ քարոզեցաւ եւ պատմեցաւ ՚ի Նինուէ, ՚ի թագաւորէն եւ ՚ի մեծամեծաց իւրոց. թէ մա՛րդ եւ անասուն՝ խաշն եւ արջառ՝ մի՛ ինչ ճաշակեսցեն՝ եւ մի՛ ճարակեսցին, եւ մի՛ ջուր արբցեն։ 7 Թագաւորի ու նրա մեծամեծների կողմից Նինուէում յայտարարուեց ու ազդարարուեց, թէ մարդ եւ անասուն, հօտ եւ արջառ թող ոչինչ չուտեն, չճարակեն եւ ջուր չխմեն: 7 Եւ Նինուէի մէջ մունետիկ կանչել տուաւ ու թագաւորին ու իր մեծամեծներուն հրամանովը պատուիրեց՝ ըսելով. «Մարդ ու անասուն, արջառ ու ոչխար թող բան չուտեն, չարածին ու ջուր չխմեն Եւ քարոզեցաւ եւ պատմեցաւ ի Նինուէ` ի թագաւորէն եւ ի մեծամեծաց իւրոց, թէ` Մարդ եւ անասուն, խաշն եւ արջառ, մի՛ ինչ ճաշակեսցեն եւ մի՛ ճարակեսցին եւ մի՛ ջուր արբցեն: 3:7: Եւ քարոզեցաւ եւ պատմեցաւ ՚ի Նինուէ, ՚ի թագաւորէն եւ ՚ի մեծամեծաց իւրոց. թէ մա՛րդ եւ անասուն՝ խաշն եւ արջառ՝ մի՛ ինչ ճաշակեսցեն՝ եւ մի՛ ճարակեսցին, եւ մի՛ ջուր արբցեն։ 7 Թագաւորի ու նրա մեծամեծների կողմից Նինուէում յայտարարուեց ու ազդարարուեց, թէ մարդ եւ անասուն, հօտ եւ արջառ թող ոչինչ չուտեն, չճարակեն եւ ջուր չխմեն: 7 Եւ Նինուէի մէջ մունետիկ կանչել տուաւ ու թագաւորին ու իր մեծամեծներուն հրամանովը պատուիրեց՝ ըսելով. «Մարդ ու անասուն, արջառ ու ոչխար թող բան չուտեն, չարածին ու ջուր չխմեն zohrab-1805▾ eastern-1994▾ western am▾	3:73:7 и повелел провозгласить и сказать в Ниневии от имени царя и вельмож его: 3:7 καὶ και and; even ἐκηρύχθη κηρυσσω herald; proclaim καὶ και and; even ἐρρέθη ερεω.1 state; mentioned ἐν εν in τῇ ο the Νινευη νινευι Nineuΐ; Ninei παρὰ παρα from; by τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even παρὰ παρα from; by τῶν ο the μεγιστάνων μεγιστανες magnate αὐτοῦ αυτος he; him λέγων λεγω tell; declare οἱ ο the ἄνθρωποι ανθρωπος person; human καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal καὶ και and; even οἱ ο the βόες βους ox καὶ και and; even τὰ ο the πρόβατα προβατον sheep μὴ μη not γευσάσθωσαν γευω taste; eat μηδὲν μηδεις not even one; no one μηδὲ μηδε while not; nor νεμέσθωσαν νεμω while not; nor ὕδωρ υδωρ water πιέτωσαν πινω drink 3:7 וַ wa וְ and יַּזְעֵ֗ק yyazʕˈēq זעק cry וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say בְּ bᵊ בְּ in נִֽינְוֵ֔ה nˈînᵊwˈē נִינְוֵה Nineveh מִ mi מִן from טַּ֧עַם ṭṭˈaʕam טַעַם taste הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king וּ û וְ and גְדֹלָ֖יו ḡᵊḏōlˌāʸw גָּדֹול great לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הָ hā הַ the אָדָ֨ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and הַ ha הַ the בְּהֵמָ֜ה bbᵊhēmˈā בְּהֵמָה cattle הַ ha הַ the בָּקָ֣ר bbāqˈār בָּקָר cattle וְ wᵊ וְ and הַ ha הַ the צֹּ֗אן ṣṣˈōn צֹאן cattle אַֽל־ ʔˈal- אַל not יִטְעֲמוּ֙ yiṭʕᵃmˌû טעם taste מְא֔וּמָה mᵊʔˈûmā מְאוּמָה something אַ֨ל־ ʔˌal- אַל not יִרְע֔וּ yirʕˈû רעה pasture וּ û וְ and מַ֖יִם mˌayim מַיִם water אַל־ ʔal- אַל not יִשְׁתּֽוּ׃ yištˈû שׁתה drink 3:7. et clamavit et dixit in Nineve ex ore regis et principum eius dicens homines et iumenta et boves et pecora non gustent quicquam nec pascantur et aquam non bibantAnd he caused it to be proclaimed and published in Ninive, from the mouth of the king and of his princes, saying: Let neither men nor beasts, oxen, nor sheep taste anything: let them not feed, nor drink water. 7. And he made proclamation and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water: And he caused [it] to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water: 3:7 и повелел провозгласить и сказать в Ниневии от имени царя и вельмож его: <<чтобы ни люди, ни скот, ни волы, ни овцы ничего не ели, не ходили на пастбище и воды не пили, 3:7 καὶ και and; even ἐκηρύχθη κηρυσσω herald; proclaim καὶ και and; even ἐρρέθη ερεω.1 state; mentioned ἐν εν in τῇ ο the Νινευη νινευι Nineuΐ; Ninei παρὰ παρα from; by τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even παρὰ παρα from; by τῶν ο the μεγιστάνων μεγιστανες magnate αὐτοῦ αυτος he; him λέγων λεγω tell; declare οἱ ο the ἄνθρωποι ανθρωπος person; human καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal καὶ και and; even οἱ ο the βόες βους ox καὶ και and; even τὰ ο the πρόβατα προβατον sheep μὴ μη not γευσάσθωσαν γευω taste; eat μηδὲν μηδεις not even one; no one μηδὲ μηδε while not; nor νεμέσθωσαν νεμω while not; nor ὕδωρ υδωρ water πιέτωσαν πινω drink 3:7 וַ wa וְ and יַּזְעֵ֗ק yyazʕˈēq זעק cry וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say בְּ bᵊ בְּ in נִֽינְוֵ֔ה nˈînᵊwˈē נִינְוֵה Nineveh מִ mi מִן from טַּ֧עַם ṭṭˈaʕam טַעַם taste הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king וּ û וְ and גְדֹלָ֖יו ḡᵊḏōlˌāʸw גָּדֹול great לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הָ hā הַ the אָדָ֨ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and הַ ha הַ the בְּהֵמָ֜ה bbᵊhēmˈā בְּהֵמָה cattle הַ ha הַ the בָּקָ֣ר bbāqˈār בָּקָר cattle וְ wᵊ וְ and הַ ha הַ the צֹּ֗אן ṣṣˈōn צֹאן cattle אַֽל־ ʔˈal- אַל not יִטְעֲמוּ֙ yiṭʕᵃmˌû טעם taste מְא֔וּמָה mᵊʔˈûmā מְאוּמָה something אַ֨ל־ ʔˌal- אַל not יִרְע֔וּ yirʕˈû רעה pasture וּ û וְ and מַ֖יִם mˌayim מַיִם water אַל־ ʔal- אַל not יִשְׁתּֽוּ׃ yištˈû שׁתה drink 3:7. et clamavit et dixit in Nineve ex ore regis et principum eius dicens homines et iumenta et boves et pecora non gustent quicquam nec pascantur et aquam non bibant And he caused it to be proclaimed and published in Ninive, from the mouth of the king and of his princes, saying: Let neither men nor beasts, oxen, nor sheep taste anything: let them not feed, nor drink water. 7. And he made proclamation and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 3:7: And he caused it to be proclaimed and published through Nineveh; - literally, "And he cried and said, etc." The cry or proclamation of the king corresponded with the cry of Jonah. Where the prophet's cry, calling to repentance, had reached, the proclamation of the king followed, obeying. "By the decree of the king and his nobles." This is a hint of the political state of Nineveh, beyond what we have elsewhere. It was not then an absolute monarchy. At least, the king strengthened his command by that of his nobles, as Darius the Mede sealed the den of lions, into which Daniel was cast, with the signet of his lords as well as his own Dan 6:17, "that the purpose might not be changed concerning him." Let neither man nor beast ... - o "Are brutes too then to fast, horses and mules to be clothed with sackcloth? Yes, he says. For as, when a rich man dies, his relatives clothe not only the men and maidservants, but the horses too with sackcloth, and, giving them to the grooms, bid that they should follow to the tomb, in token of the greatness of the calamity and inviting all to sympathy, so also when that city was about to perish, they clad the brute natures in sackcloth, and put them under the yoke of fasting. The irrational animals cannot, through words, learn the anger of God; let them learn through hunger, that the infliction is from God: for if, he says, the city should be overthrown, it would be one grave of us the inhabitants and of them also." It was no arbitrary nor wanton nor careless act of the king of Nineveh to make the mute animals share in the common fast. It proceeded probably from an indistinct consciousness that God cared for them also, and, that "they" were not guilty. So the Psalmist looked on God's care of His creatures as a fresh ground for man's trust in Him Psa 36:6-7, "O Lord, Thou preservest man and beast: How excellent is Thy lovingkindness, O Lord, therefore the children of men put their trust under the shadow of Thy wings." As our Lord teaches that God's care of the sparrows is a pledge to man of God's minute unceasing care for him, so the Ninevites felt truly that the cry of the poor brutes would be heard by God. And God confirmed that judgment, when He told Jonah of the "much cattle ," as a ground for having pity on Nineveh. The moanings and lowings of the animals, their voices of distress, pierce man's heart too, and must have added to his sense of the common misery. Ignorance or pride of human nature alone could think that man's sorrow is not aided by these objects of sense. Nature was truer in the king of Nineveh. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:7: caused: Jon 3:5; Ch2 20:3; Ezr 8:21; Joe 2:15, Joe 2:16 published: Heb. said nobles: Heb. great men herd: Joe 1:18; Rom 8:20-22 Geneva 1599 3:7 And he caused [it] to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor (e) beast, herd nor flock, taste any thing: let them not feed, nor drink water: (e) Not that the dumb beasts had sinned or could repent, but that by their example man might be astonished, considering that for his sin the anger of God hung over all creatures. John Gill 3:7 And he caused it to be proclaimed and published through Nineveh,.... By a herald or heralds, sent into the several parts of the city: by the decree of the king and his nobles; with whom he consulted, and whose advice he took; and who were equally concerned at this news, and very probably were present when word was brought to the king concerning it: saying, let neither man nor beast, herd nor flock, taste anything; a very strict and general fast this: abstinence from all food was enjoined; not only men of every rank and age, but the cattle likewise, horses and camels, they used either for their pleasure or business; their oxen, cows, and calves, of their herd; their sheep, goats, lambs, and kids, of their flocks: let them not feed, nor drink water; no food were to be put into their mangers or folds: nor were they to be suffered to graze in their pastures, or to be allowed the least quantity of food or drink; this was ordered, to make the mourning the greater; thus Virgil (u) describes the mourning for the death of Caesar by the oxen not coming to the rivers to drink, nor touching the grass of the field; and to afflict their minds the more, and for their greater mortification, since these creatures were for their use and pleasure, Fasting was used by the Heathens; as well as the Jews, in some cases; particularly the Egyptians, as Herodotus (w) observes, from whom the Assyrians might take it. (u) "Non ulli pastos, illis egere diebus Frigida Daphni boves, ad flumius, nulla neque amnem Libavit quadrupes, nec graminis attigit herbam". Bucolic. Eclog. 5. l. 24, &c. (w) L. 2. c. 4. & l. 4. c. 186. John Wesley 3:7 Taste any thing - Man and beast are to forbear to eat and drink, that the fast might be most solemn, that the cry of man, seconded with the cry of hungry cattle, might enter the ears of God, who preserveth man and beast. Robert Jamieson, A. R. Fausset and David Brown 3:7 neither . . . beast . . . taste any thing--The brute creatures share in the evil effects of man's sin (; , ); so they here according to Eastern custom, are made to share in man's outward indications of humiliation. "When the Persian general Masistias was slain, the horses and mules of the Persians were shorn, as well as themselves" [NEWCOME from PLUTARCH; also HERODOTUS, 9.24].
3:83:8: Եւ զգեցան քուրձ մա՛րդ եւ անասուն, եւ աղաղակեցին առ Աստուած սրտի մտօք. եւ դարձա՛ն յիւրաքանչիւր ճանապարհաց իւրեանց չարաց, եւ յանօրէնութենէ որ ՚ի ձեռս իւրեանց[10669]. [10669] Ոմանք. Եւ դարձան իւրաքանչիւր ՚ի ճանապարհաց... եւ յանիրաւութենէ որ ՚ի ձեռս։ 8 Եւ մարդ ու անասուն քուրձ հագան, ի սրտէ աղօթեցին Աստծուն, բոլորը յետ կանգնեցին իրենց չար ճանապարհներից եւ անօրէնութիւններից, որ իրենց ձեռքով էր կատարւում, եւ ասացին. 8 Եւ մարդիկ ու անասուններ քուրձ թող հագնին ու բոլոր ուժով Աստուծոյ թող աղաղակեն։ Ամէն մարդ իր չար ճամբայէն ու իր ձեռքերուն մէջ եղած անիրաւութենէն թող դառնայ. Եւ ^[18]զգեցան քուրձ մարդ եւ անասուն, եւ ^[19]աղաղակեցին առ Աստուած սրտի մտօք, եւ դարձան`` յիւրաքանչիւր ճանապարհաց իւրեանց չարաց եւ յանօրէնութենէ որ ի ձեռս իւրեանց: 3:8: Եւ զգեցան քուրձ մա՛րդ եւ անասուն, եւ աղաղակեցին առ Աստուած սրտի մտօք. եւ դարձա՛ն յիւրաքանչիւր ճանապարհաց իւրեանց չարաց, եւ յանօրէնութենէ որ ՚ի ձեռս իւրեանց[10669]. [10669] Ոմանք. Եւ դարձան իւրաքանչիւր ՚ի ճանապարհաց... եւ յանիրաւութենէ որ ՚ի ձեռս։ 8 Եւ մարդ ու անասուն քուրձ հագան, ի սրտէ աղօթեցին Աստծուն, բոլորը յետ կանգնեցին իրենց չար ճանապարհներից եւ անօրէնութիւններից, որ իրենց ձեռքով էր կատարւում, եւ ասացին. 8 Եւ մարդիկ ու անասուններ քուրձ թող հագնին ու բոլոր ուժով Աստուծոյ թող աղաղակեն։ Ամէն մարդ իր չար ճամբայէն ու իր ձեռքերուն մէջ եղած անիրաւութենէն թող դառնայ. zohrab-1805▾ eastern-1994▾ western am▾	3:83:8 и чтобы покрыты были вретищем люди и скот и крепко вопияли к Богу, и чтобы каждый обратился от злого пути своего и от насилия рук своих. 3:8 καὶ και and; even περιεβάλοντο περιβαλλω drape; clothe σάκκους σακκος sackcloth; sack οἱ ο the ἄνθρωποι ανθρωπος person; human καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal καὶ και and; even ἀνεβόησαν αναβοαω scream out πρὸς προς to; toward τὸν ο the θεὸν θεος God ἐκτενῶς εκτενως intensely; intensively καὶ και and; even ἀπέστρεψαν αποστρεφω turn away; alienate ἕκαστος εκαστος each ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him τῆς ο the πονηρᾶς πονηρος harmful; malignant καὶ και and; even ἀπὸ απο from; away τῆς ο the ἀδικίας αδικια injury; injustice τῆς ο the ἐν εν in χερσὶν χειρ hand αὐτῶν αυτος he; him λέγοντες λεγω tell; declare 3:8 וְ wᵊ וְ and יִתְכַּסּ֣וּ yiṯkassˈû כסה cover שַׂקִּ֗ים śaqqˈîm שַׂק sack הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and יִקְרְא֥וּ yiqrᵊʔˌû קרא call אֶל־ ʔel- אֶל to אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in חָזְקָ֑ה ḥozqˈā חָזְקָה strength וְ wᵊ וְ and יָשֻׁ֗בוּ yāšˈuvû שׁוב return אִ֚ישׁ ˈʔîš אִישׁ man מִ mi מִן from דַּרְכֹּ֣ו ddarkˈô דֶּרֶךְ way הָֽ hˈā הַ the רָעָ֔ה rāʕˈā רַע evil וּ û וְ and מִן־ min- מִן from הֶ he הַ the חָמָ֖ס ḥāmˌās חָמָס violence אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in כַפֵּיהֶֽם׃ ḵappêhˈem כַּף palm 3:8. et operiantur saccis homines et iumenta et clament ad Dominum in fortitudine et convertatur vir a via sua mala et ab iniquitate quae est in manibus eorumAnd let men and beasts be covered with sackcloth, and cry to the Lord with all their strength, and let them turn every one from his evil way, and from the iniquity that is in their hands. 8. but let them be covered with sackcloth, both man and beast, and let them cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that [is] in their hands: 3:8 и чтобы покрыты были вретищем люди и скот и крепко вопияли к Богу, и чтобы каждый обратился от злого пути своего и от насилия рук своих. 3:8 καὶ και and; even περιεβάλοντο περιβαλλω drape; clothe σάκκους σακκος sackcloth; sack οἱ ο the ἄνθρωποι ανθρωπος person; human καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal καὶ και and; even ἀνεβόησαν αναβοαω scream out πρὸς προς to; toward τὸν ο the θεὸν θεος God ἐκτενῶς εκτενως intensely; intensively καὶ και and; even ἀπέστρεψαν αποστρεφω turn away; alienate ἕκαστος εκαστος each ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey αὐτοῦ αυτος he; him τῆς ο the πονηρᾶς πονηρος harmful; malignant καὶ και and; even ἀπὸ απο from; away τῆς ο the ἀδικίας αδικια injury; injustice τῆς ο the ἐν εν in χερσὶν χειρ hand αὐτῶν αυτος he; him λέγοντες λεγω tell; declare 3:8 וְ wᵊ וְ and יִתְכַּסּ֣וּ yiṯkassˈû כסה cover שַׂקִּ֗ים śaqqˈîm שַׂק sack הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and יִקְרְא֥וּ yiqrᵊʔˌû קרא call אֶל־ ʔel- אֶל to אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in חָזְקָ֑ה ḥozqˈā חָזְקָה strength וְ wᵊ וְ and יָשֻׁ֗בוּ yāšˈuvû שׁוב return אִ֚ישׁ ˈʔîš אִישׁ man מִ mi מִן from דַּרְכֹּ֣ו ddarkˈô דֶּרֶךְ way הָֽ hˈā הַ the רָעָ֔ה rāʕˈā רַע evil וּ û וְ and מִן־ min- מִן from הֶ he הַ the חָמָ֖ס ḥāmˌās חָמָס violence אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in כַפֵּיהֶֽם׃ ḵappêhˈem כַּף palm 3:8. et operiantur saccis homines et iumenta et clament ad Dominum in fortitudine et convertatur vir a via sua mala et ab iniquitate quae est in manibus eorum And let men and beasts be covered with sackcloth, and cry to the Lord with all their strength, and let them turn every one from his evil way, and from the iniquity that is in their hands. 8. but let them be covered with sackcloth, both man and beast, and let them cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:8: Let man and beast be covered - This was done that every object which they beheld might deepen the impression already made, and cause them to mourn after a godly sort. Virgil tells us that the mourning for the death of Julius Caesar was so general, that the cattle neither ate nor drank: - Non ulli pastos illis egere diebus Frigida, Daphni, boves ad flumina: nulla neque amnem Libavit quadrupes, nec graminis attigit herbam. Ecl. 5:24. "The swains forgot their sheep, nor near the brink Of running waters brought their herds to drink. The thirsty cattle of themselves abstain'd, From water, and their grassy fare disdain'd." Dryden. And that they sometimes changed: or reversed the harness and ornaments of cattle, as indicative of mourning, we have a proof in Virgil's description of the funeral procession in honor of Pallas, slain by Turnus, Aen. 11 ver. 89. Post bellator equus, positis insignibus, Aethon It lacrymans, guttisque humectat grandibus ora. "Stripp'd of his trappings, and his head declined, Aethon, his generous warrior-horse, behind, Moves with a solemn, slow, majestic pace; And the big tears come rolling down his face." Albert Barnes: Notes on the Bible - 1834 3:8: Let man and beast be covered with sackcloth - The gorgeous caparisons of horses, mules and camels was part of Eastern magnificence. Who knows not how man's pride is fed by the sleekness of his stud, their "well-appointed" trappings? Man, in his luxury and pride, would have everything reflect his glory, and minister to pomp. Self-humiliation would have everything reflect its lowliness. Sorrow would have everything answer to its sorrow. People think it strange that the horses at Nineveh were covered with sackcloth, and forget how, at the funerals of the rich, black horses are chosen and are clothed with black velvet. And cry unto God mightily - , "with might which conquereth judgment." A faint prayer does not express a strong desire, nor obtain what it does not strongly ask for, as having only half a heart. And let them turn, every man from his evil way - Isa 59:6. "See what removed that inevitable wrath. Did fasting and sackcloth alone? No, but the change of the whole life. How does this appear? From the prophet's word itself. For he who spake of the wrath of God and of their fast, himself mentions the reconciliation and its cause. "And God saw their works." What works? that they fasted? that they put on sackcloth? He passes by these, and says, "that every one turned from his evil ways, and God repented of the evil which He had said that He would do unto them." Seest thou, that not the fast plucked them from the peril, but the change of life made God propitious to these pagan. I say this, not that we should dishonor, but that we may honor fasting. For the honor of a fast is not in abstinence from food, but in avoidance of sin. So that tie who limiteth fasting to the abstinence from food only, he it is, who above all dishonoreth it. Fastest thou? Show it me by its works. 'What works?' askest thou? if you see a poor man, have mercy; if an enemy, be reconciled; if a friend doing well, envy him not; if a beautiful woman, pass on. Let not the mouth alone fast; let eyes too, and hearing and feet, and hands, and all the members of our bodies. Let the hands fast, clean from rapine and avarice! let the feet fast, holding back from going to unlawful sights! let the eyes fast, learning never to thrust themselves on beautiful objects, nor to look curiously on others' beauty, for the food of the eye is gazing. Let the ear too fast, for the fast of the ears is not to hear detractions and calumnies. Let the mouth too fast from foul words and reproaches. For what boots it, to abstain from birds and fish, while we bite and devour our brethren? The detractor preys on his brother's flesh." He says, each from his evil way, because, in the general mass of corruption, each man has his own special heart's sin. All were to return, but by forsaking, each, one by one, his own habitual, favorite sin. And from the violence - "Violence" is singled out as the special sin of Nineveh, out "of all their evil way;" as the angel saith, Mar 16:7. "tell His diciples and Peter." This was the giant, Goliath-sin. When this should be effaced, the rest would give way, as the Philistines fled, when their champion was fallen to the earth dead. "That is in their hands," literally "in their palms" , the hollow of their hand. The hands being the instruments alike of using violence and of grasping its fruits, the violence cleaves to them in both ways, in its guilt and in its gains. So Job and David say, Job 16:17; Ch1 12:17. "while there was no violence in my hands;" and Isaiah, "the work of wickedness is in their hands." Repentance and restitution clear the hands from the guilt of the violence: restitution, which gives back what was wronged; repentance, which, for love of God, hates and quits the sins, of which it repents. "Keep the winning, keep the sinning. The fruits of sin are temporal gain, eternal loss. We cannot keep the gain and escape the loss. Whoever keeps the gain of sin, loves it in its fruits, and will have them, all of them. The Hebrews had a saying , "Whoso hath stolen a beam, and used it in building a great tower, must pull down the whole tower and restore the beam to its owner," i. e., restitution must be made at any cost. "He," they say , "who confesses a sin and does not restore the thing stolen, is like one who holds a reptile in his hands, who, if he were washed with all the water in the world, would never be purified, until he cast it out of his hands; when he has done this, the first sprinkling cleanses him." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:8: cry: Jon 1:6, Jon 1:14; Psa 130:1, Psa 130:2 let: Isa 1:16-19, Isa 55:6, Isa 55:7, Isa 58:6; Eze 18:21-24, Eze 18:27, Eze 18:28, Eze 18:30-32, Eze 33:11; Dan 4:27; Mat 3:8; Act 3:19, Act 26:20 the violence: Isa 59:6 Geneva 1599 3:8 But let man and beast be covered with sackcloth, and (f) cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that [is] in their hands. (f) He exhorted that the men should earnestly call to God for mercy. John Gill 3:8 But let man and beast be covered with sackcloth,.... As the king was, and the people also were; and this order enjoined the same to the beasts, horses, and camels, whose rich trappings were to be taken off, and sackcloth put upon them, for the greater solemnity, of the mourning; as at this day, at the funerals of great persons, not only the horses which draw the hearse and mourning, coaches are covered with black velvet, to make the solemnity more awful: but others are led, clothed in like manner: and cry mightily unto God; which clause stands so closely connected with the former, as if it respected beasts as well as men, who sometimes are said to cry for food in times of drought and distress, Joel 1:20; and who here might purposely be kept from food and drink, that they might cry, and so the more affect the minds of the Ninevites, in their humiliation and abasement; but men are principally meant, at least who were to cry unto God intensely and earnestly, with great ardour, fervency, and importunity; not only aloud, and with a strong voice, but with their whole heart, as Kimchi and Ben Melech interpret it; heartily, sincerely, and devoutly, for the averting divine wrath, and the pardon of their sins, and the sparing of their city: yea, let them turn everyone from his evil way; as well knowing that fasting and prayer would be of no avail, without leaving everyone their sinful courses, and reforming their life and manners: and from the violence that is in their hands: their rapine and oppression, their thefts and robberies, and preying upon the substance of others; which seem to be the reigning vices of this city, in doing which many murders were committed also; see Nahum 3:1; the Jewish writers interpret this of making restitution for rapine and violence, which is a genuine fruit of repentance; see Lk 19:8. The Septuagint version understands this, not as a direction from the king to the men of Nineveh what they should do, but as a narrative of what they did; and no doubt but they did these things, put on sackcloth, fast, pray, and turn from their evil ways; yet they are the instructions of the king unto them and the orders he gave them. John Wesley 3:8 And beast - Their horses and camels, both which they adorned with rich and costly clothing, they must now in testimony of an hearty repentance, clothe with sackcloth; the clothing of beasts must witness for men. The violence - Oppression and rapine. In their hands - Which are practised by them. Robert Jamieson, A. R. Fausset and David Brown 3:8 cry . . . turn--Prayer without reformation is a mockery of God (; ). Prayer, on the other hand, must precede true reformation, as we cannot turn to God from our evil way unless God first turns us ().
3:93:9: եւ ասեն. Ո՞ գիտէ ապաշաւեսցէ Աստուած եւ դարձցի ՚ի բարկութենէ սրտմտութեան իւրոյ, եւ մի՛ կորիցուք։ 9 «Ով գիտէ, թերեւս Աստուած միտքը փոխի եւ յետ կանգնի իր խիստ բարկութիւնից, եւ կորստի չմատնուենք»: 9 Ո՞վ գիտէ, թերեւս Աստուած դառնայ ու գթայ եւ իր սաստիկ բարկութիւնը իջնէ ու չկորսուինք»։ եւ ասեն. Ո՛ գիտէ, ապաշաւեսցէ Աստուած եւ դարձցի ի բարկութենէ սրտմտութեան իւրոյ, եւ մի՛ կորիցուք: 3:9: եւ ասեն. Ո՞ գիտէ ապաշաւեսցէ Աստուած եւ դարձցի ՚ի բարկութենէ սրտմտութեան իւրոյ, եւ մի՛ կորիցուք։ 9 «Ով գիտէ, թերեւս Աստուած միտքը փոխի եւ յետ կանգնի իր խիստ բարկութիւնից, եւ կորստի չմատնուենք»: 9 Ո՞վ գիտէ, թերեւս Աստուած դառնայ ու գթայ եւ իր սաստիկ բարկութիւնը իջնէ ու չկորսուինք»։ zohrab-1805▾ eastern-1994▾ western am▾	3:93:9 Кто знает, может быть, еще Бог умилосердится и отвратит от нас пылающий гнев Свой, и мы не погибнем>>. 3:9 τίς τις.1 who?; what? οἶδεν οιδα aware εἰ ει if; whether μετανοήσει μετανοεω reconsider; yield ὁ ο the θεὸς θεος God καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate ἐξ εκ from; out of ὀργῆς οργη passion; temperament θυμοῦ θυμος provocation; temper αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not μὴ μη not ἀπολώμεθα απολλυμι destroy; lose 3:9 מִֽי־ mˈî- מִי who יֹודֵ֣עַ yôḏˈēₐʕ ידע know יָשׁ֔וּב yāšˈûv שׁוב return וְ wᵊ וְ and נִחַ֖ם niḥˌam נחם repent, console הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and שָׁ֛ב šˈāv שׁוב return מֵ mē מִן from חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַפֹּ֖ו ʔappˌô אַף nose וְ wᵊ וְ and לֹ֥א lˌō לֹא not נֹאבֵֽד׃ nōvˈēḏ אבד perish 3:9. quis scit si convertatur et ignoscat Deus et revertatur a furore irae suae et non peribimusWho can tell if God will turn, and forgive: and will turn away from his fierce anger, and we shall not perish? 9. Who knoweth whether God will not turn and repent, and turn away from his fierce anger, that we perish not? Who can tell [if] God will turn and repent, and turn away from his fierce anger, that we perish not: 3:9 Кто знает, может быть, еще Бог умилосердится и отвратит от нас пылающий гнев Свой, и мы не погибнем>>. 3:9 τίς τις.1 who?; what? οἶδεν οιδα aware εἰ ει if; whether μετανοήσει μετανοεω reconsider; yield ὁ ο the θεὸς θεος God καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate ἐξ εκ from; out of ὀργῆς οργη passion; temperament θυμοῦ θυμος provocation; temper αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not μὴ μη not ἀπολώμεθα απολλυμι destroy; lose 3:9 מִֽי־ mˈî- מִי who יֹודֵ֣עַ yôḏˈēₐʕ ידע know יָשׁ֔וּב yāšˈûv שׁוב return וְ wᵊ וְ and נִחַ֖ם niḥˌam נחם repent, console הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and שָׁ֛ב šˈāv שׁוב return מֵ mē מִן from חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַפֹּ֖ו ʔappˌô אַף nose וְ wᵊ וְ and לֹ֥א lˌō לֹא not נֹאבֵֽד׃ nōvˈēḏ אבד perish 3:9. quis scit si convertatur et ignoscat Deus et revertatur a furore irae suae et non peribimus Who can tell if God will turn, and forgive: and will turn away from his fierce anger, and we shall not perish? 9. Who knoweth whether God will not turn and repent, and turn away from his fierce anger, that we perish not? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:9: Who can tell if God will turn and repent - There is at least a peradventure for our salvation. God may turn towards us, change his purpose, and save us alive. While there is life there is hope; God has no pleasure in the death of sinners; he is gracious and compassionate. Himself has prescribed repentance; if we repent, and turn to him from our iniquities, who knows then whether God will not turn, etc. Albert Barnes: Notes on the Bible - 1834 3:9: Who can tell if God will turn and repent? - The Ninevites use the same form of words, which God suggested by Joel to Judah. Perhaps He would thereby indicate that He had Himself put it into their mouths. "In uncertainty they repented, and obtained certain mercy" . "It is therefore left uncertain, that men, being doubtful of their salvation, may repent the more vehemently and the more draw down on themselves the mercy of God" . "Most certain are the promises of God, whereby He has promised pardon to the penitent. And yet the sinner may well be uncertain whether he have obtained that penitence which makes him the object of those promises, not a servile repentance for fear of punishment, but true contrition out of the love of God." And so by this uncertainty, while, with the fear of hell, there is mingled the fear of the loss of God, the fear of that loss, which in itself involves some love, is, by His grace, turned into a contrite love, as the terrified soul thinks "Who" He is, whom it had all but lost, whom, it knows not whether it may not lose. In the case of the Ninevites, the remission of the temporal and eternal punishment was bound up in one, since the only punishment which God had threatened was temporal, and if this was forgiven, that forgiveness was a token that His displeasure had ceased. "They know not the issue, yet they neglect not repentance. They are unacquainted with the method of the lovingkindness of God, and they are changed amid uncertainty. They had no other Ninevites to look to, who had repented and been saved. They had not read the prophets nor heard the patriarchs, nor benefited by counsel, nor partaken of instruction, nor had they persuaded themselves that they should altogether propitiate God by repentance. For the threat did not contain this. But they doubted and hesitated about this, and yet repented with all carefulness. What account then shall we give, when these, who had no good hopes held out to them as to the issue, gave evidence of such a change, and thou, who mayest be of good cheer as to God's love for men, and hast many times received many pledges of His care, and hast heard the prophets and Apostles, and hast been instructed by the events themselves, strivest not to attain the same measure of virtue as they? Great then was the virtue too of these people, but much greater the lovingkindness of God; and this you may see from the very greatness of the threat. For on this ground did He not add to the sentence, 'but if ye repent, I will spare,' that, casting among them the sentence unconditioned, He might increase the fear, and, increasing the fear, might impel them the more speedily to repentance." "That fear was the parent of salvation; the threat removed the peril; the sentence of overthrow stayed the overthrow. New and marvelous issue! The sentence threatening death was the parent of life. Contrary to secular judgment, the sentence lost its force, when passed. In secular courts, the passing of the sentence gives it validity. Contrariwise with God, the pronouncing of the sentence made it invalid. For had it not been pronounced, the sinners had not heard it: had they not heard it, they would not have repented, would not have averted the chastisement, would not have enjoyed that marvelous deliverance. They fled not the city, as we do now (from the earthquake), but, remaining, established it. It was a snare, and they made it a wall; a quicksand and precipice, and they made it a tower of safety." "Was Nineveh destroyed? Quite the contrary. It arose and became more glorious, and all this intervening time has not effaced its glory, and we all yet celebrate it and marvel at it, that thenceforth it has become a most safe harbor to all who sin, not allowing them to sink into despair, but calling all to repentance, both by what it did and by what it gained from the Providence of God, persuading us never to despair of our salvation, but living the best we can, and setting before us a good hope, to be of good cheer that the end will anyhow be good" . "What was Nineveh? "They ate, they drank; they bought, they sold; they planted, they builded;" they gave themselves up to perjuries, lies, drunkenness, enormities, corruptions. This was Nineveh. Look at Nineveh now. They mourn, they grieve, are saddened, in sackcloth and ashes, in fastings and prayers. Where is that Nineveh? It is overthrown." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:9: Jon 1:6; Sa2 12:22; Psa 106:45; Joe 2:13, Joe 2:14; Amo 5:15; Luk 15:18-20 Geneva 1599 3:9 (g) Who can tell [if] God will turn and repent, and turn away from his fierce anger, that we perish not? (g) For partly from the threatening of the prophet, and partly from his own conscience, he doubted whether God would show them mercy. John Gill 3:9 Who can tell,.... The Septuagint and Arabic versions prefix to this the word "saying", and take them to be, not the words of the king, but of the Ninevites; though very wrongly: or "who is he that knows"; which some connect with the next word, "he will return": that is, that knows the ways of repentance, he will return, as Kimchi and Ben Melech; or that knows that he has sinned, as Aben Ezra: or that knows the transgressions he is guilty of, will return, as Jarchi; and so the Targum, "whosoever knows that sins are in his hands, he will return, or let him return, from them:'' but they are the words of the king, with respect to God, encouraging his subjects to the above things, from the consideration of the probability, or at least possibility, of God's being merciful to them: if God will turn and repent, and turn away from his fierce wrath, that we perish not? he speaks here not as nor as absolutely doubting, but as between hope and fear: for, by the light of nature, it is not certain that God will pardon men upon repentance; it is only probable or possible he may; neither the light of nature nor the law of Moses connect repentance and remission of sins, it is the Gospel does this; and it is only by the Gospel revelation that any can be assured that God will forgive, even penitent sinners; however, this Heathen prince encourages his subjects not to despair of, but to hope for, the mercy of God, though they could not be sure of it; and it may be observed, that he does not put their hope of not perishing, or of salvation, upon their fasting, praying, and reformation, but upon the will, mercy, and goodness of God. Robert Jamieson, A. R. Fausset and David Brown 3:9 Who can tell--(Compare ). Their acting on a vague possibility of God's mercy, without any special ground of encouragement, is the more remarkable instance of faith, as they had to break through long-rooted prejudices in giving up idols to seek Jehovah at all. The only ground which their ready faith rested on, was the fact of God sending one to warn them, instead of destroying them at once; this suggested the thought of a possibility of pardon. Hence they are cited by Christ as about to condemn in the judgment those who, with much greater light and privileges, yet repent not ().
3:103:10: Եւ ետես Աստուած զգործս նոցա, զի դարձա՛ն իւրաքանչիւր ՚ի ճանապարհաց իւրեանց չարաց. եւ զղջացա՛ւ Աստուած ՚ի վերայ չարեացն՝ զոր խօսեցաւ առնել նոցա՝ եւ ո՛չ արար։ 10 Եւ Աստուած տեսաւ նրանց գործերը, քանի որ բոլորը յետ էին կանգնել իրենց չար ճանապարհներից. Աստուած զղջաց այն չարիքների համար, որ ասել էր, թէ կ’անի նրանց. եւ չարեց: 10 Աստուած անոնց գործերը տեսաւ, որ իրենց չար ճամբաներէն դարձան, ուստի Աստուած գթաց ու այն չարիքը, որ անոնց վրայ պիտի բերէր, չբերաւ։ Եւ ետես Աստուած զգործս նոցա` զի դարձան իւրաքանչիւր ի ճանապարհաց իւրեանց չարաց, եւ զղջացաւ Աստուած ի վերայ չարեացն զոր խօսեցաւ առնել նոցա, եւ ոչ արար: 3:10: Եւ ետես Աստուած զգործս նոցա, զի դարձա՛ն իւրաքանչիւր ՚ի ճանապարհաց իւրեանց չարաց. եւ զղջացա՛ւ Աստուած ՚ի վերայ չարեացն՝ զոր խօսեցաւ առնել նոցա՝ եւ ո՛չ արար։ 10 Եւ Աստուած տեսաւ նրանց գործերը, քանի որ բոլորը յետ էին կանգնել իրենց չար ճանապարհներից. Աստուած զղջաց այն չարիքների համար, որ ասել էր, թէ կ’անի նրանց. եւ չարեց: 10 Աստուած անոնց գործերը տեսաւ, որ իրենց չար ճամբաներէն դարձան, ուստի Աստուած գթաց ու այն չարիքը, որ անոնց վրայ պիտի բերէր, չբերաւ։ zohrab-1805▾ eastern-1994▾ western am▾	3:103:10 И увидел Бог дела их, что они обратились от злого пути своего, и пожалел Бог о бедствии, о котором сказал, что наведет на них, и не навел. 3:10 καὶ και and; even εἶδεν οραω view; see ὁ ο the θεὸς θεος God τὰ ο the ἔργα εργον work αὐτῶν αυτος he; him ὅτι οτι since; that ἀπέστρεψαν αποστρεφω turn away; alienate ἀπὸ απο from; away τῶν ο the ὁδῶν οδος way; journey αὐτῶν αυτος he; him τῶν ο the πονηρῶν πονηρος harmful; malignant καὶ και and; even μετενόησεν μετανοεω reconsider; yield ὁ ο the θεὸς θεος God ἐπὶ επι in; on τῇ ο the κακίᾳ κακια badness; vice ᾗ ος who; what ἐλάλησεν λαλεω talk; speak τοῦ ο the ποιῆσαι ποιεω do; make αὐτοῖς αυτος he; him καὶ και and; even οὐκ ου not ἐποίησεν ποιεω do; make 3:10 וַ wa וְ and יַּ֤רְא yyˈar ראה see הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶֽת־ ʔˈeṯ- אֵת [object marker] מַ֣עֲשֵׂיהֶ֔ם mˈaʕᵃśêhˈem מַעֲשֶׂה deed כִּי־ kî- כִּי that שָׁ֖בוּ šˌāvû שׁוב return מִ mi מִן from דַּרְכָּ֣ם ddarkˈām דֶּרֶךְ way הָ hā הַ the רָעָ֑ה rāʕˈā רַע evil וַ wa וְ and יִּנָּ֣חֶם yyinnˈāḥem נחם repent, console הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon הָ hā הַ the רָעָ֛ה rāʕˈā רָעָה evil אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak לַ la לְ to עֲשֹׂות־ ʕᵃśôṯ- עשׂה make לָהֶ֖ם lāhˌem לְ to וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָשָֽׂה׃ ʕāśˈā עשׂה make 3:10. et vidit Deus opera eorum quia conversi sunt a via sua mala et misertus est Deus super malitiam quam locutus fuerat ut faceret eis et non fecitAnd God saw their works, that they were turned from their evil way: and God had mercy with regard to the evil which he had said that he would do to them, and he did it not. 10. And God saw their works, that they turned from their evil way; and God repented of the evil, which he said he would do unto them; and he did it not. And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did [it] not: 3:10 И увидел Бог дела их, что они обратились от злого пути своего, и пожалел Бог о бедствии, о котором сказал, что наведет на них, и не навел. 3:10 καὶ και and; even εἶδεν οραω view; see ὁ ο the θεὸς θεος God τὰ ο the ἔργα εργον work αὐτῶν αυτος he; him ὅτι οτι since; that ἀπέστρεψαν αποστρεφω turn away; alienate ἀπὸ απο from; away τῶν ο the ὁδῶν οδος way; journey αὐτῶν αυτος he; him τῶν ο the πονηρῶν πονηρος harmful; malignant καὶ και and; even μετενόησεν μετανοεω reconsider; yield ὁ ο the θεὸς θεος God ἐπὶ επι in; on τῇ ο the κακίᾳ κακια badness; vice ᾗ ος who; what ἐλάλησεν λαλεω talk; speak τοῦ ο the ποιῆσαι ποιεω do; make αὐτοῖς αυτος he; him καὶ και and; even οὐκ ου not ἐποίησεν ποιεω do; make 3:10 וַ wa וְ and יַּ֤רְא yyˈar ראה see הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶֽת־ ʔˈeṯ- אֵת [object marker] מַ֣עֲשֵׂיהֶ֔ם mˈaʕᵃśêhˈem מַעֲשֶׂה deed כִּי־ kî- כִּי that שָׁ֖בוּ šˌāvû שׁוב return מִ mi מִן from דַּרְכָּ֣ם ddarkˈām דֶּרֶךְ way הָ hā הַ the רָעָ֑ה rāʕˈā רַע evil וַ wa וְ and יִּנָּ֣חֶם yyinnˈāḥem נחם repent, console הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon הָ hā הַ the רָעָ֛ה rāʕˈā רָעָה evil אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak לַ la לְ to עֲשֹׂות־ ʕᵃśôṯ- עשׂה make לָהֶ֖ם lāhˌem לְ to וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָשָֽׂה׃ ʕāśˈā עשׂה make 3:10. et vidit Deus opera eorum quia conversi sunt a via sua mala et misertus est Deus super malitiam quam locutus fuerat ut faceret eis et non fecit And God saw their works, that they were turned from their evil way: and God had mercy with regard to the evil which he had said that he would do to them, and he did it not. 10. And God saw their works, that they turned from their evil way; and God repented of the evil, which he said he would do unto them; and he did it not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:10: And Gods saw their works - They repented, and brought forth fruits meet for repentance; works which showed that they did most earnestly repent. He therefore changed his purpose, and the city was saved. The purpose was: If the Ninevites do not return from their evil ways, and the violence that is in their hands, within forty days, I will destroy the city. The Ninevites did return, etc., and therefore escaped the threatened judgment. Thus we see that the threatening was conditional. Albert Barnes: Notes on the Bible - 1834 3:10: And God saw their works - o "He did not then first see them; He did not then first see their sackcloth when they covered themselves with it. He had seen them long before He sent the prophet there, while Israel was slaying the prophets who announced to them the captivity which hung over them. He knew certainly, that if He were to send the prophets far off to the Gentiles with such an announcement, they would hear and repent." God saw them, looked upon them, approved them, accepted the Ninevites not for time only, but, as many as persevered, for eternity. It was no common repentance. It was the penitence, which our Lord sets forth as the pattern of true repentance before His coming Mat 12:41. "The men of Nineveh shall rise in judgment with this generation and shall condemn it, because they repented at the preaching of Jonah, and behold a greater than Jonah is here." They believed in the one God, before unknown to them; they humbled themselves; they were not ashamed to repent publicly; they used great strictness with themselves; but, what Scripture chiefly dwells upon, their repentance was not only in profession, in belief, in outward act, but in the fruit of genuine works of repentance, a changed life out of a changed heart. "God saw their works, that they turned from their evil way." Their whole way and course of life was evil; they broke off, not the one or other sin only, but all "their" whole "evil way" . "The Ninevites, when about to perish, appoint them a first; in their bodies they chasten their souls with the scourge of humility; they put on hair-cloth for raiment, for ointment they sprinkle themselves with ashes; and, prostrate on the ground, they lick the dust. They publish their guilt with groans and lay open their secret misdeeds. Every age and sex alike applies itself to offices of mourning; all ornament was laid aside; food was refused to the suckling, and the age, as yet unstained by sins of its own, bare the weight of those of others; the mute animals lacked their own food. One cry of unlike natures was heard along the city walls; along all the houses echoed the piteous lament of the mourners; the earth bore the groans of the penitents; heaven itself echoed with their voice. That was fulfilled (Ecclesiasticus 35:17); The prayer of the humble pierceth the clouds." "The Ninevites were converted to the fear of God, and laying aside the evil of their former life, betook themselves through repentance to virtue and righteousness, with a course of penitence so faithful, that they changed the sentence already pronounced on them by God." "As soon as prayer took possession of them, it both made them righteous, and immediately corrected the city which had been habituated to live with profligacy and wickedness and lawlessness. More powerful was prayer than the long usage of sin. It filled that city with heavenly laws, and brought along with it temperance, lovingkindness, gentleness and care of the poor. For without these it cannot abide to dwell in the soul. Had any then entered Nineveh, who knew it well before, he would not have known the city; so suddenly had it sprung back from life most foul to godliness." And God repented of the evil - This was no real change in God; rather, the object of His threatening was, that He might not do what He threatened. God's threatenings are conditional, "unless they repent," as are His promises, "if they endure to the end" Mat 10:22. God said afterward by Jeremiah, Jer 18:7-8. At what "instant I shall speak concerning a nation and concern ing a kingdom, to pluck up and to pull down and to destroy it, if that nation, against whom I had pronounced, turn from their evil, I will repent of the evil that I thought to do unto them." "As God is unchangeable in nature, so is He unchangeable in will. For no one can turn back His thoughts. For though some seem to have turned back His thoughts by their deprecations, yet this was His inward thought, that they should be able by their deprecations to turn back His sentence, and that they should receive from Him whereby to avail with Him. When then outwardly His sentence seemeth to be changed, inwardly His counsel is unchanged, because He inwardly ordereth each thing unchangeably, whatsoever is done outwardly with change." "It is said that He repented, because He changed that which He seemed about to do, to destroy them. In God all things are disposed and fixed, nor doth He anything out of any sudden counsel, which He knew not in all eternity that He should do; but, amid the movements of His creature in time, which He governeth marvelously, He, not moved in time, as by a sudden will, is said to do what He disposed by well-ordered causes in the immutability of His most secret counsel whereby things which come to knowledge, each in its time, He both doth when they are present, and already did when they were future." "God is subject to no dolor of repentance, nor is He deceived in anything, so as to wish to correct wherein He erred. But as man, when he repenteth willeth to change what he has done, so when thou hearest that God repenteth, look for the change. God, although He calleth it 'repenting,' doth it otherwise than thou. Thou doest it, because thou hast erred; He, because He avengeth or freeth. He changed the kingdom of Saul when He "repented." And in the very place, where Scripture saith, "He repenteth," it is said a little after, "He is not a man that He should repent." When then He changes His works through His unchangeable counsels, He is said to repent, on account of the change, not of the counsel, but of the act." Augustine thinks that God, by using this language of Himself, which all would feel to be inadequate to His Majesty, meant to teach us that all language is inadequate to His Excellences. "We say these things of God, because we do not find anything better to say. I say, 'God is just,' because in man's words I find nothing' better, for He is beyond justice. It is said in Scripture, "God is just and loveth justice." But in Scripture it is said, that "God repenteth," 'God is ignorant.' Who would not start back at this? Yet to that end Scripture condescendeth healthfully to those words from which thou shrinkest, that thou shouldest not think that what thou deemest great is said worthily of Him. If thou ask, 'what then is said worthily of God? one may perhaps answer, that 'He is just.' Another more gifted would say, that this word too is surpassed by His Excellence, and that this too is said, not worthily of Him, although suitably according to man's capacity: so that, when he would prove out of Scripture that it is written, "God is just," he may be answered rightly, that the same Scriptures say that "God repenteth;" so, that, as he does not take that in its ordinary meaning, as men are accustomed to repent, so also when He is said to be just, this does not correspond to His supereminence, although Scripture said this also well, that, through these words such as they are, we may be brought to that which is unutterable." "Why predictest Thou," asks Chrysostom, "the terrible things which Thou art about to do? That I may not do what I predict. Wherefore also He threatened hell, that He may not bring to hell. Let words terrify you that ye may be freed from the auguish of deeds." "Men threaten punishment and inflict it. Not so God; but contrariwise, He both predicts and delays, and terrifies with words, and leaves nothing undone, that He may not bring what He threatens. So He did with the Ninevites. He bends His bow, and brandishes His sword, and prepares His spear, and inflicts not the blow. Were not the prophet's words bow and spear and sharp sword, when he said, "yet forty days and Nineveh shall be destroyed?" But He discharged not the shaft, for it was prepared, not to be shot, but to be laid up." "When we read in the Scriptures or hear in Churches the word of God, what do we hear but Christ? "And behold a greater than Jonas is here." If they repented at the cry of one unknown servant, of what punishment shall not we be worthy, if, when the Lord preacheth, whom we have known through so many benefits heaped upon us, we repent not? To them one day sufficed; to us shall so many months and years not suffice? To them the overthrow of the city was preached, and 40 days were granted for repentance: to us eternal torments are threatened, and we have not half an hour's life certain." And He did it not - God willed rather that His prophecy should seem to fail, than that repentance should fail of its fruit. But it did not indeed fail, for the condition lay expressed in the threat. "Prophecy," says Aquinas in reference to these cases, "cannot contain anything untrue." For "prophecy is a certain knowledge impressed on the understanding of the prophets by Rev_elation of God, by means of certain teaching. But truth of knowledge is the same in the Teacher and the taught, because the knowledge of the learner is a likeness of the knowledge of the Teacher. And in this way, Jerome saith that 'prophecy is a sort of sign of divine foreknowledge.' The truth then of the prophetic knowledge and utterance must be the same as that of the divine knowledge, in which there can be no error. But although in the Divine Intellect, the two-fold knowledge (of things as they are in themselves, and as they are in their causes,) is always united, it is not always united in the prophetic Rev_elation, because the impression made by the Agent is not always adequate to His power. Whence, sometimes, the prophetic Rev_elation is a sort of impressed likeness of the Divine Foreknowledge, as it beholds the future contingent things in themselves, and these always take place as they are prophesied: as, "Behold, a virgin shall conceive." But sometimes the prophetic Rev_elation is an impressed likeness of Divine Foreknowledge, as it knows the order of causes to effects; and then at times the event is other than is foretold, and yet there is nothing untrue in the prophecy. For the meaning of the prophecy is, that the disposition of the inferior causes, whether in nature or in human acts, is such, that such an effect would follow" (as in regard to Hezekiah and Nineveh), "which order of the cause to the effect is sometimes hindered by other things supervening. "The will of God," he says again, "being the first, universal Cause, does not exclude intermediate causes, by virtue of which certain effects are produced. And since all intermediate causes are not adequate to the power of the First Cause, there are many things in the power, knowledge, and will of God, which are not contained in the order of the inferior causes, as the resurrection of Lazarus. Whence one, looking to the inferior causes, might say, 'Lazarus will not rise again:' whereas, looking to the First Divine Cause, he could say, 'Lazarus will rise again.' And each of these God willeth, namely, that a thing should take place according to the inferior cause: which shall not take place, according to the superior cause, and conversely. So that God sometimes pronounces that a thing shall be, as far as it is contained in the order of inferior causes (as according to the disposition of nature or deserts), which yet doth not take place, because it is otherwise in the superior Divine Cause. As when He foretold Hezekiah Isa 38:1, "Set thy house in order, for thou, shalt die and not live;" which yet did not take place, because from eternity it was otherwise in the knowledge and will of God which is unchangeable. Whence Gregory saith , 'though God changeth the thing, His counsel He doth not change.' When then He saith, "I will repent," Jer 18:8. it is understood as said metaphorically, for men, when they fulfill not what they threatened, seem to repent." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:10: God saw: Kg1 21:27-29; Job 33:27, Job 33:28; Jer 31:18-20; Luk 11:32, Luk 15:20 and God repented: Jon 4:2; Jer 18:8; Joe 2:13; Amo 7:3, Amo 7:6 Carl Friedrich Keil and Franz Delitzsch 3:10 But however deep the penitential mourning of Nineveh might be, and however sincere the repentance of the people, when they acted according to the king's command; the repentance was not a lasting one, or permanent in its effects. Nor did it evince a thorough conversion to God, but was merely a powerful incitement to conversion, a waking up out of the careless security of their life of sin, an endeavour to forsake their evil ways which did not last very long. The statement in Jon 3:10, that "God saw their doing, that they turned from their evil ways; and He repented of the evil that He had said that He would do to them, and did it not" (cf. Ex 32:14), can be reconciled with this without difficulty. The repentance of the Ninevites, even if it did not last, showed, at any rate, a susceptibility on the part of the heathen for the word of God, and their willingness to turn and forsake their evil and ungodly ways; so that God, according to His compassion, could extend His grace to them in consequence. God always acts in this way. He not only forgives the converted man, who lays aside his sin, and walks in newness of life; but He has mercy also upon the penitent who confesses and mourns over his sin, and is willing to amend. The Lord also directed Jonah to preach repentance to Nineveh; not that this capital of the heathen world might be converted at once to faith in the living God, and its inhabitants be received into the covenant of grace which He had made with Israel, but simply to give His people Israel a practical proof that He was the God of the heathen also, and could prepare for Himself even among them a people of His possession. Moreover, the readiness, with which the Ninevites hearkened to the word of God that was proclaimed to them and repented, showed that with all the depth to which they were sunken in idolatry and vice they were at that time not yet ripe for the judgment of extermination. The punishment was therefore deferred by the long-suffering of God, until this great heathen city, in its further development into a God-opposing imperial power, seeking to subjugate all nations, and make itself the mistress of the earth, had filled up the measure of its sins, and had become ripe for that destruction which the prophet Nahum predicted, and the Median king Cyaxares inflicted upon it in alliance with Nabopolassar of Babylonia. Geneva 1599 3:10 And God saw their (h) works, that they turned from their evil way; and (i) God repented of the evil, that he had said that he would do unto them; and he did [it] not. (h) That is, the fruits of their repentance, which proceeded from faith, which God had planted by the ministry of his Prophet. (i) See Jer 18:8 John Gill 3:10 And God saw their words, that they turned from their evil way,.... Not their outward works, in putting on sackcloth and ashes, and fasting; but their inward works, their faith in him, and repentance towards him; and which were attended with fruits and works meet for repentance, in that they forsook their former course of life, and refrained from it; and these he saw not barely with his eye of omniscience, as he sees all persons and things, good and bad, but so as to like them, approve of them, and accept them, in which sense the word is used, Gen 1:4; and so the repentance of these men is spoken of with commendation by Christ, and as what would rise up in judgment, and condemn the men of that generation, Mt 12:41; and God repented of the evil that he had said that he would do unto them, and he did it not; this is spoken after the manner of men, as Aben Ezra observes; and is to be understood, not of any such affection in God as repentance; but of an effect done by him, which carries in it a show of repentance, or resembles what is done by men when they repent; then they change their course and conduct; so, the Lord, though he never changes his will, nor repents of or revokes his decrees, or alters his purposes; yet he sometimes wills a change, and makes an alteration in the dispensations of his providence, according to his unchangeable will. God, in this case, did not repent of his decrees concerning the Ninevites, but of what he had said or threatened respecting the overthrow of Nineveh, in case of their impenitence; it was his will that they should be told of their sin and danger, and by this means be brought to repentance, and the wrath threatened them be averted; so that here was a change, not of his mind and will concerning them, but of his outward dispensations towards them; see Jer 18:7. Robert Jamieson, A. R. Fausset and David Brown 3:10 God repented of the evil--When the message was sent to them, they were so ripe for judgment that a purpose of destruction to take effect in forty days was the only word God's righteous abhorrence of sin admitted of as to them. But when they repented, the position in which they stood towards God's righteousness was altered. So God's mode of dealing with them must alter accordingly, if God is not to be inconsistent with His own immutable character of dealing with men according to their works and state of heart, taking vengeance at last on the hardened impenitent, and delighting to show mercy on the penitent. Compare Abraham's reasoning, ; ; . What was really a change in them and in God's corresponding dealings is, in condescension to human conceptions, represented as a change in God (compare ), who, in His essential righteousness and mercy, changeth not (; ; ; ). The reason why the announcement of destruction was made absolute, and not dependent on Nineveh's continued impenitence, was that this form was the only one calculated to rouse them; and at the same time it was a truthful representation of God's purpose towards Nineveh under its existing state, and of Nineveh's due. When that state ceased, a new relation of Nineveh to God, not contemplated in the message, came in, and room was made for the word to take effect, "the curse causeless shall not come" [FAIRBAIRN]. Prophecy is not merely for the sake of proving God's omniscience by the verification of predictions of the future, but is mainly designed to vindicate God's justice and mercy in dealing with the impenitent and penitent respectively (). The Bible ever assigns the first place to the eternal principles of righteousness, rooted in the character of God, subordinating to them all divine arrangements. God's sparing Nineveh, when in the jaws of destruction, on the first dawn of repentance encourages the timid penitent, and shows beforehand that Israel's doom, soon after accomplished, is to be ascribed, not to unwillingness to forgive on God's part, but to their own obstinate impenitence.

Յովնան / Jonah - 3 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown