Յովնան / Jonah - 4 |

Text:
< PreviousՅովնան - 4 Jonah - 4Next >


jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–4. Огорчение пророка Ионы по случаю помилования Ниневии. 5–11. И вразумление его Богом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We read, with a great deal of pleasure, in the close of the foregoing chapter, concerning the repentance of Nineveh; but in this chapter we read, with a great deal of uneasiness, concerning the sin of Jonah; and, as there is joy in heaven and earth for the conversion of sinners, so there is grief for the follies and infirmities of saints. In all the book of God we scarcely find a "servant of the Lord" (and such a one we are sure Jonah was, for the scripture calls him so) so very much out of temper as he is here, so very peevish and provoking to God himself. In the first chapter we had him fleeing from the face of God; but here we have him, in effect, flying in the face of God; and, which is more grieving to us, there we had an account of his repentance and return to God; but here, though no doubt he did repent, yet, as in Solomon's case, no account is left us of his recovering himself; but, while we read with wonder of his perverseness, we read with no less wonder of God's tenderness towards him, by which it appeared that he had not cast him off. Here is, I. Jonah's repining at God's mercy to Nineveh, and the fret he was in about it, ver. 1-3. II. The gentle reproof God gave him for it, ver. 4. III. Jonah's discontent at the withering of the gourd, and his justifying himself in that discontent, ver. 5-9. IV. God's improving it for his conviction, that he ought not to be angry at the sparing of Nineveh, ver. 10-11. Man's badness and God's goodness serve here for a foil to each other, that the former may appear the more exceedingly sinful and the latter the more exceedingly gracious.
Adam Clarke: Commentary on the Bible - 1831
Jonah, dreading to be thought a false prophet, repines at God's mercy in sparing the Ninevites, whose destruction he seems to have expected, from his retiring to a place without the city about the close of the forty days. But how does he glorify that mercy which he intends to blame! And what an amiable posture does he give of the compassion of God! Jon 4:1-5. This attribute of the Deity is still farther illustrated by his tenderness and condescension to the prophet himself, who, with all his prophetic gifts, had much of human infirmity, Jon 4:6-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jon 4:1, Jonah repining at God's mercy, Jon 4:4, is reproved by the type of a gourd.
John Gill
INTRODUCTION TO JONAH 4
This chapter gives us an account of Jonah's displeasure at the repentance of the Ninevites, and at the Lord's showing mercy unto them, Jon 4:1; the angry prayer of Jonah upon it, Jon 4:2; the Lord's gentle reproof of him for it, Jon 4:4; his conduct upon that, Jon 4:5; the gourd prepared for him; its rise, usefulness, and destruction, which raised different passions in Jonah, Jon 4:6; the improvement the Lord made of this to rebuke Jonah, for his displicency at the mercy he showed to the Ninevites, and to convict him of his folly, Jon 4:9.
4:14:1: Եւ տրտմեցա՛ւ Յովնան տրտմութիւն մեծ՝ եւ խռովեցաւ.
1 Յովնանը մեծապէս տխրեց եւ ջղայնացաւ:
4 Յովնան խիստ վշտացաւ ու նեղուեցաւ
Եւ տրտմեցաւ Յովնան տրտմութիւն մեծ եւ խռովեցաւ:

4:1: Եւ տրտմեցա՛ւ Յովնան տրտմութիւն մեծ՝ եւ խռովեցաւ.
1 Յովնանը մեծապէս տխրեց եւ ջղայնացաւ:
4 Յովնան խիստ վշտացաւ ու նեղուեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 Иона сильно огорчился этим и был раздражен.
4:1 καὶ και and; even ἐλυπήθη λυπεω grieve Ιωνας ιωνας Iōnas; Ionas λύπην λυπη grief μεγάλην μεγας great; loud καὶ και and; even συνεχύθη συγχεω confuse; confound
4:1 וַ wa וְ and יֵּ֥רַע yyˌēraʕ רעע be evil אֶל־ ʔel- אֶל to יֹונָ֖ה yônˌā יֹונָה Jonah רָעָ֣ה rāʕˈā רָעָה evil גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great וַ wa וְ and יִּ֖חַר yyˌiḥar חרה be hot לֹֽו׃ lˈô לְ to
4:1. et adflictus est Iona adflictione magna et iratus estAnd Jonas was exceedingly troubled, and was angry:
1. But it displeased Jonah exceedingly, and he was angry.
4:1. But it displeased Jonah exceedingly, and he was very angry.
4:1. And Jonah was afflicted with a great affliction, and he was angry.
But it displeased Jonah exceedingly, and he was very angry:

4:1 Иона сильно огорчился этим и был раздражен.
4:1
καὶ και and; even
ἐλυπήθη λυπεω grieve
Ιωνας ιωνας Iōnas; Ionas
λύπην λυπη grief
μεγάλην μεγας great; loud
καὶ και and; even
συνεχύθη συγχεω confuse; confound
4:1
וַ wa וְ and
יֵּ֥רַע yyˌēraʕ רעע be evil
אֶל־ ʔel- אֶל to
יֹונָ֖ה yônˌā יֹונָה Jonah
רָעָ֣ה rāʕˈā רָעָה evil
גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great
וַ wa וְ and
יִּ֖חַר yyˌiḥar חרה be hot
לֹֽו׃ lˈô לְ to
4:1. et adflictus est Iona adflictione magna et iratus est
And Jonas was exceedingly troubled, and was angry:
4:1. But it displeased Jonah exceedingly, and he was very angry.
4:1. And Jonah was afflicted with a great affliction, and he was angry.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
1-4: Начало IV главы стоит в тесной связи с последними словами предшествующей: «пожалел Бог о бедствии… и не навел» (III:10) его на Ниневию; об этом пророк Иона узнал, вероятно, потому, что для города благополучно истек сорокадневный срок, и вот он «сильно огорчился этим и был раздражен» (IV:1).

Что Иона огорчился не иным чем, а именно помилованием язычников — ниневитян, в этом не оставляет сомнения его молитва. В ней он говорит, что случилось то самое, чего он опасался, когда ещё был в своей стране, почему и бежал в Фарсис: «ибо знал, что Ты - Бог благий и милосердный, долготерепеливый и многомилостивый и сожалеешь о бедствии» (2: ст.). Таким образом, пророк Иона в конце книги предстал пред нами таким же, каким мы его видели в начале: не желающим спасения язычникам и даже ропщущим на милостивый о них суд Божий, как будто все знамения прошли для него бесследно и его послушание Иегове не было убеждением его души. Теперь он сознает себя правым в своих мыслях о язычниках, а Бога не по правде к ним милостивым и не будучи в состоянии пережить этого несогласия просить у Бога себе смерти: «и ныне, Господи, возьми душу мою, ибо лучше мне умереть нежели жить» (3: ст.). Этот возврат к национальным еврейским мыслям и чувствам произошел у пророка Ионы, может быть, потому, что он лично в Ниневии увидел всю неизмеримую глубину нравственного развращения язычников, а плодов покаяния или не замечал, или не верил в их искренности и прочности. Как человек впечатлительный и всегда искренний, не умевший ничего делать наполовину, а всякому чувству отдававшийся всецело, Иона выражает свой протест против помилования недостойных, по его мнению, язычников в самой резкой форме. В данном случае он может быть подражал пророку Илии, которого мог знать лично, когда тот тоже просил себе смерти, если Бог не хочет истребить отступивших от Него израильтян (3: Цар ХIX:3–14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 But it displeased Jonah exceedingly, and he was very angry. 2 And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. 3 Therefore now, O LORD, take, I beseech thee, my life from me; for it is better for me to die than to live. 4 Then said the LORD, Doest thou well to be angry?
See here, I. How unjustly Jonah quarrelled with God for his mercy to Nineveh, upon their repentance. This gives us occasion to suspect that Jonah had only delivered the message of wrath against the Ninevites, and had not at all assisted or encouraged them in their repentance, as one would think he should have done; for when they did repent, and found mercy,
1. Jonah grudged them the mercy they found (v. 1): It displeased Jonah exceedingly; and (would you think it?) he was very angry, was in a great heat about it. It was very wrong, (1.) That he had so little government of himself as to be displeased and very angry; he had no rule over his own spirit, and therefore, as a city broken down, lay exposed to temptations and snares. (2.) That he had so little reverence of God as to be displeased and angry at what he did, as David was when the Lord had made a breach upon Uzza; whatever pleases God should please us, and, though we cannot account for it, yet we must acquiesce in it. (3.) That he had so little affection for men as to be displeased and very angry at the conversion of the Ninevites and their reception into the divine favour. This was the sin of the scribes and Pharisees, who murmured at our Saviour because he entertained publicans and sinners; but is our eye evil because his is good? But why was Jonah so uneasy at it, that the Ninevites repented and were spared? It cannot be expected that we should give any good reason for a thing so very absurd and unreasonable; no, nor any thing that has the face or colour of a reason; but we may conjecture what the provocation was. Hot spirits are usually high spirits. Only by pride comes contention both with God and man. It was a point of honour that Jonah stood upon and that made him angry. [1.] He was jealous for the honour of his country; the repentance and reformation of Nineveh shamed the obstinacy of Israel that repented not, but hated to be reformed; and the favour God had shown to these Gentiles, upon their repentance, was an ill omen to the Jewish nation, as if they should be (as at length they were) rejected and cast out of the church and the Gentiles substituted in their room. When it was intimated to St. Peter himself that he should make no difference between Jews and Gentiles he startled at the thing, and said, Not so, Lord; no marvel then that Jonah looked upon it with regret that Nineveh should become a favourite. Jonah herein had a zeal for God as the God of Israel in a particular manner, but not according to knowledge. Note, Many are displeased with God under pretence of concern for his glory. [2.] He was jealous for his own honour, fearing lest, if Nineveh was not destroyed within forty days, he should be accounted a false prophet, and stigmatized accordingly; whereas he needed not be under any discontent about that, for in the threatening of ruin it was implied that, for the preventing of it, they should repent, and, if they did, it should be prevented. And no one will complain of being deceived by him that is better than his word; and he would rather gain honour among them, by being instrumental to save them, than fall under any disgrace. But melancholy men (and such a one Jonah seems to have been) are apt to make themselves uneasy by fancying evils to themselves that are not, nor are ever likely to be. Most of our frets, as well as our frights, are owing to the power of imagination; and those are to be pitied as perfect bond-slaves that are under the power of such a tyrant.
2. He quarreled with God about it. When his heart was hot within him, he spoke unadvisedly with his lips; and here he tells us what he said (v. 2, 3): He prayed unto the Lord, but it is a very awkward prayer, not like that which he prayed in the fish's belly; for affliction teaches us to pray submissively, which Jonah now forgot to do. Being in discontent, he applied to the duty of prayer, as he used to do in his troubles, but his corruptions got head of his graces, and, when he should have been praying for benefit by the mercy of God himself, he was complaining of the benefit others had by that mercy. Nothing could be spoken more unbecomingly. (1.) He now begins to justify himself in fleeing from the presence of the Lord, when he was first ordered to go to Nineveh, for which he had before, with good reason, condemned himself: "Lord," said he, "was not this my saying when I was in my own country? Did I not foresee that if I went to preach to Nineveh they would repent, and thou wouldst forgive them, and then thy word would be reflected upon and reproached as yea and nay?" What a strange sort of man was Jonah, to dread the success of his ministry! Many have been tempted to withdraw from their work because they had despaired of doing good by it, but Jonah declined preaching because he was afraid of doing good by it; and still he persists in the same corrupt notion, for, it seems, the whale's belly itself could not cure him of it. It was his saying when he was in his own country, but it was a bad saying; yet here he stands to it, and, very unlike the other prophets, desires the woeful day which he had foretold and grieves because it does not come. Even Christ's disciples know not what manner of spirit they are of; those did not who wished for fire from heaven upon the city that did not receive them, much less did Jonah, who wished for fire from heaven upon the city that did receive him, Luke ix. 55. Jonah thinks he has reason to complain of that, when it is done, which he was before afraid of; so hard is it to get a root of bitterness plucked out of the mind, when once it is fastened there. And why did Jonah expect that God would spare Nineveh? Because I knew that thou was a gracious God, indulgent and easily pleased, that thou wast slow to anger and of great kindness, and repentest thee of the evil. All this is very true; and Jonah could not but know it by God's proclamation of his name and the experiences of all ages; but it is strange and very unaccountable that that which all the saints had made the matter of their joy and praise Jonah should make the matter of reflection upon God, as if that were an imperfection of the divine nature which is indeed the greatest glory of it--that God is gracious and merciful. The servant that said, I knew thee to be a hard man, said that which was false, and yet, had it been true, it was not the proper matter of a complaint; but Jonah, though he says what is true, yet, speaking it by way of reproach, speaks very absurdly. Those have a spirit of contention and contradiction indeed that can find in their hearts to quarrel with the goodness of God, and his sparing pardoning mercy, to which we all owe it that we are out of hell. This is making that to be to us a savour of death unto death which ought to be a savour of life unto life. (2.) In a passion, he wishes for death (v. 3), a strange expression of his causeless passion! "Now, O Lord! take, I beseech thee, my life from me. If Nineveh must live, let me die, rather than see thy word and mine disproved, rather than see the glory of Israel transferred to the Gentiles," as if there were not grace enough in God both for Jews and Gentiles, or as if his countrymen were the further off from mercy for the Ninevites being taken into favour. When the prophet Elijah had laboured in vain, he wished he might die, and it was his infirmity, 1 Kings xix. 4. But Jonah labours to good purpose, saves a great city from ruin, and yet wishes he may die, as if, having done much good, he were afraid of living to do more; he sees of the travail of his soul, and is dissatisfied. What a perverse spirit is mingled with every word he says! When Jonah was brought alive out of the whale's belly, he thought life a very valuable mercy, and was thankful to that God who brought up his life from corruption, (ch. ii. 6), and a great blessing his life had been to Nineveh; yet now, for that very reason, it became a burden to himself and he begs to be eased of it, pleading, It is better for me to die than to live. Such a word as this may be the language of grace, as it was in Paul, who desired to depart and be with Christ, which is far better; but here it was the language of folly, and passion, and strong corruption; and so much the worse, [1.] Jonah being now in the midst of his usefulness, and therefore fit to live. He was one whose ministry God wonderfully owned and prospered. The conversion of Nineveh might give him hopes of being instrumental to convert the whole kingdom of Assyria; it was therefore very absurd for him to wish he might die when he had a prospect of living to so good a purpose and could be so ill spared. [2.] Jonah being now so much out of temper and therefore unfit to die. How durst he think of dying, and going to appear before God's judgment-seat, when he was actually quarrelling with him? Was this a frame of spirit proper for a man to go out of the world in? But those who passionately desire death commonly have least reason to do it, as being very much unprepared for it. Our business is to get ready to die by doing the work of life, and then to refer ourselves to God to take away our life when and how he pleases.
II. See how justly God reproved Jonah for this heat that he was in (v. 4): The Lord said, Doest thou well to be angry? Is doing well a displeasure to thee? so some read it. What! dost thou repent of thy good deeds? God might justly have rejected him for this impious heat which he was in, might justly have taken him at his word, and have struck him dead when he wished to die; but he vouchsafes to reason with him for his conviction and to bring him to a better temper, as the father of the prodigal reasoned with his elder son, when, as Jonah here, he murmured at the remission and reception of his brother. Doest thou well to be angry? See how mildly the great God speaks to this foolish man, to teach us to restore those that have fallen with a spirit of meekness, and with soft answers to turn away wrath. God appeals to himself and to his own conscience: "Doest thou well? Thou knowest thou does not." We should often put this question to ourselves, Is it well to say thus, to do thus? Can I justify it? Must I not unsay it and undo it again by repentance, or be undone forever? Ask, 1. Do I well to be angry? When passion is up, let it meet with this check, "Do I well to be so soon angry, so often angry, so long angry, to put myself into such a heat, and to give others such ill language in my anger? Is this well, that I suffer these headstrong passions to get dominion over me?" 2. "Do I well to be angry at the mercy of God to repenting sinners?" That was Jonah's crime. Do we do well to be angry at that which is so much for the glory of God and the advancement of his kingdom among men--to be angry at that which angels rejoice in and for which abundant thanksgivings will be rendered to God? We do ill to be angry at that grace which we ourselves need and are undone without; if room were not left for repentance, and hope given of pardon upon repentance, what would become of us? Let the conversion of sinners, which is the joy of heaven, be our joy, and never our grief.
Adam Clarke: Commentary on the Bible - 1831
4:1: But it displeased Jonah exceedingly - This hasty, and indeed inconsiderate prophet, was vexed because his prediction was not fulfilled. He had more respect to his high sense of his own honor than he had to the goodness and mercy of God. He appeared to care little whether six hundred and twenty thousand persons were destroyed or not, so he might not pass for a deceiver, or one that denounced a falsity.
And he was very angry - Because the prediction was not literally fulfilled; for he totally lost sight of the condition.
Albert Barnes: Notes on the Bible - 1834
4:1: And Jonah was displeased exceedingly - It was an untempered zeal. The prophet himself records it as such, and how he was reproved for it. He would, like many of us, govern God's world better than God Himself. Short-sighted and presumptuous! Yet not more short-sighted than those who, in fact, quarrel with God's Providence, the existence of evil, the baffling of good, "the prison walls of obstacles and trials," in what we would do for God's glory. What is all discontent, but anger with God? The marvel is that the rebel was a prophet ! "What he desired was not unjust in itself, that the Ninevites should be punished for their past sins, and that the sentence of God pronounced against them should not be recalled, although they repented. For so the judge hangs the robber for theft, however he repent." He sinned, in that he disputed with God. Let him cast the first stone, who never rejoiced at any overthrow of the enemies of his country, nor was glad, in a common warfare, that they lost as many soldiers as we. As if God had not instruments enough at His will! Or as if He needed the Assyrians to punish Israel, or the one nation, whose armies are the terror of Europe, to punish us, so that if they should perish, Israel should therefore have escaped, though it persevered in sin, or we!
And he was very angry - , or, may be, "very grieved." The word expresses also the emotion of burning grief, as when Samuel was grieved at the rejection of Saul, or David at "the breach upon Uzzah" Sa2 6:8; Ch1 13:11. Either way, he was displeased with what God did. Yet so Samuel and David took God's doings to heart; but Samuel and David were grieved at God's judgments; Jonah, at what to the Ninevites was mercy, only in regard to his own people it seemed to involve judgment. Scripture says that he was displeased, because the Ninevites were spared; but not, why this displeased him. It has been thought, that it was jealousy for God's glory among the pagan, as though the Ninevites would think that God in whose Name he spake had no certain knowledge of things to come; and so that his fault was mistrust in God's wisdom or power to vindicate His own honor. But it seems more likely, that it was a mistaken patriotism, which idolized the well being of his own and God's people, and desired that its enemy, the appointed instrument of its chastisement, should be itself destroyed. Scripture being silent about it, we cannot know certainly. Jonah, under God's inspiration, relates that God pronounced him wrong. Having incurred God's reproof, he was careless about men's judgment, and left his own character open to the harsh judgments of people; teaching us a holy indifference to man's opinion, and, in our ignorance, carefulness not to judge unkindly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: Jon 4:9; Mat 20:15; Luk 7:39, Luk 15:28; Act 13:46; Jam 4:5, Jam 4:6
Carl Friedrich Keil and Franz Delitzsch
4:1
Jonah, provoked at the sparing of Nineveh, prayed in his displeasure to Jehovah to take his soul from him, as his proclamation had not been fulfilled (Jon 4:1-3). ויּרע אל י, it was evil for Jonah, i.e., it vexed, irritated him, not merely it displeased him, for which ירע בּעיניו is generally used. The construction with אל resembles that with ל in Neh 2:10; Neh 13:8. רעה גדולה, "a great evil," serves simply to strengthen the idea of ירע. The great vexation grew even to anger (יחר לו; cf. Gen 30:2, etc.). The fact that the predicted destruction of Nineveh had not taken place excited his discontent and wrath. And he tried to quarrel with God, by praying to Jehovah.
(Note: Calvin observes upon this: "He prayed in a tumult, as if reproving God. We must necessarily recognise a certain amount of piety in this prayer of Jonah, and at the same time many faults. There was so far piety in it, that he directed his complaints to God. For hypocrites, even when they address God, are nevertheless hostile to Him. But Jonah, when he complains, although he does not keep within proper bounds, but is carried away by a blind and vicious impulse, is nevertheless prepared to submit himself to God, as we shall presently see. This is the reason why he is said to have prayed.")
"Alas (אנּא as in Jon 1:14), Jehovah, was not this my word (i.e., did I not say so to myself) when I was still in my land (in Palestine)?" What his word or his thought then was, he does not say; but it is evident from what follows: viz., that Jehovah would not destroy Nineveh, if its inhabitants repented. ‛Al-kēn, therefore, sc. because this was my saying. קדּמתּי, προέφθασα, I prevented to flee to Tarshish, i.e., I endeavoured, by a flight to Tarshish, to prevent, sc. what has now taken place, namely, that Thou dost not fulfil Thy word concerning Nineveh, because I know that thou art a God gracious and merciful, etc. (compare Ex 34:6 and Ex 32:14, as in Joel 2:13). The prayer which follows, "Take my life from me," calls to mind the similar prayer of Elijah in 3Kings 19:4; but the motive assigned is a different one. Whilst Elijah adds, "for I am not better than my fathers," Jonah adds, "for death is better to me than life." This difference must be distinctly noticed, as it brings out the difference in the state of mind of the two prophets. In the inward conflict that had come upon Elijah he wished for death, because he did not see the expected result of his zeal for the Lord of Sabaoth; in other words, it was from spiritual despair, caused by the apparent failure of his labours. Jonah, on the other hand, did not wish to live any longer, because God had not carried out His threat against Nineveh. His weariness of life arose, not like Elijah's from stormy zeal for the honour of God and His kingdom, but from vexation at the non-fulfilment of his prophecy. This vexation was not occasioned, however, by offended dignity, or by anxiety or fear lest men should regard him as a liar or babbler (ψευδοεπής τε καὶ βωμολόχος, Cyr. Al.; ψεύστης, Theodoret; vanus et mendax, Calvin and others); nor was he angry, as Calvin supposes, because he associated his office with the honour of God, and was unwilling that the name of God should be exposed to the scoffing of the heathen, quasi de nihilo terreret, or "because he saw that it would furnish material for impious blasphemies if God changed His purpose, or if He did not abide by His word;" but, as Luther observes (in his remarks on Jonah's flight), "he was hostile to the city of Nineveh, and still held a Jewish and carnal view of God" (for the further development of this view, see the remarks above, at p. 265). That this was really Jonah's view, is proved by Luther from the fact that God reproves his displeasure and anger in these words, "Should I not spare Nineveh?" etc. (Jon 4:11). "He hereby implies that Jonah was displeased at the fact that God had spared the city, and was angry because He had not destroyed it as he had preached, and would gladly have seen." Offended vanity or unintelligent zeal for the honour of God would have been reproved by God in different terms from those in which Jonah was actually reproved, according to the next verse (Jon 4:4), where Jehovah asks the prophet, "Is thine anger justly kindled?" היטב is adverbial, as in Deut 9:21; Deut 13:15, etc., bene, probe, recte, δικαίως (Symm.).
Then Jonah went out of Nineveh, sat down on the east of the city, where Nineveh was bounded by the mountains, from which he could overlook the city, made himself a hut there, and sat under it in the shade, till he saw what would become of the city, i.e., what fate would befal it (Jon 4:5). This verse is regarded by many commentators as a supplementary remark, ויּצא, with the verbs which follow, being rendered in the pluperfect: "Jonah had gone out of the city," etc. We grant that this is grammatically admissible, but it cannot be shown to be necessary, and is indeed highly improbable. If, for instance, Jonah went out of Nineveh before the expiration of the forty days, to wait for the fulfilment of his prophecy, in a hut to the east of the city, he could not have been angry at its non-fulfilment before the time arrived, nor could God have reproved him for his anger before that time. The divine correction of the dissatisfied prophet, which is related in Jon 4:6-11, cannot have taken place till the forty days had expired. But this correction is so closely connected with Jonah's departure from the city and settlement to the east of it, to wait for the final decision as to its fate (Jon 4:5), that we cannot possibly separate it, so as to take the verbs in Jon 4:5 as pluperfects, or those in Jon 4:6-11 as historical imperfects. There is no valid ground for so forced an assumption as this. As the expression ויּרע אל יונה in Jon 4:1, which is appended to ולא עשׁה in Jon 3:10, shows that Jonah did not become irritated and angry till after God had failed to carry out His threat concerning Nineveh, and that it was then that he poured out his discontent in a reproachful prayer to God (Jon 4:2), there is nothing whatever to force us to the assumption that Jonah had left Nineveh before the fortieth day.
(Note: There is no hold in the narrative for Marck's conjecture, that God had already communicated to him His resolution not to destroy Nineveh, because of the repentance of the people, and that this was the reason for his anger.)
Jonah had no reason to be afraid of perishing with the city. If he had faith, which we cannot deny, he could rely upon it that God would not order him, His own servant, to perish with the ungodly, but when the proper time arrived, would direct him to leave the city. But when forty days elapsed, and nothing occurred to indicate the immediate or speedy fall of the city, and he was reproved by God for his anger on that account in these words, "Art thou rightly or justly angry?" the answer from God determined him to leave the city and wait outside, in front of it, to see what fate would befal it. For since this answer still left it open, as a possible thing, that the judgment might burst upon the city, Jonah interpreted it in harmony with his own inclination, as signifying that the judgment was only postponed, not removed, and therefore resolved to wait in a hut outside the city, and watch for the issue of the whole affair.
(Note: Theod. Mops. correctly observes, that "when he reflected upon the greatness of the threat, he imagined that something might possibly occur after all." And Calvin better still, that "although forty days had passed, Jonah stood as if fastened to the spot, because he could not yet believe that what he had proclaimed according to the command of God would fail to be effected .... This was the cause, therefore, of his still remaining, viz., because he thought, that although the punishment from God had been suspended, yet his preaching had surely not been in vain, but the destruction of the city would take place. This was the reason for his waiting on after the time fixed, as though the result were still doubtful.")
But his hope was disappointed, and his remaining there became, quite contrary to his intention, an occasion for completing his correction.
Geneva 1599
4:1 But it displeased (a) Jonah exceedingly, and he was very angry.
(a) Because by this he would be taken as a false prophet, and so the name of God, which he preached, would be blasphemed.
John Gill
4:1 But it displeased Jonah exceedingly, and he was very angry. Jonah was "mirabilis homo", as one calls him, an "amazing man"; the strangest, oddest, and most out of the way man, for a good man and a prophet, as one shall ever hear or read of. Displeased he was at that, which one would have thought he would have exceedingly rejoiced at, the success of his ministry, as all good men, prophets, and ministers of the word, do; nothing grieves them more than the hardness of men's hearts, and the failure of their labours; and nothing more rejoices them than the conversion of sinners by them; but Jonah is displeased at the repentance of the Ninevites through his preaching, and at the mercy of God showed unto them: displeased at that, on account of which there is joy in heaven among the divine Persons, Father, Son, and Spirit, and among the holy angels, even over one repenting sinner; and much more over many thousands, as in this case: displeased at that which is the grudge, the envy, and spite of devils, and which they do all they can to hinder: and the more strange it is that Jonah should act such a part at this time, when he himself had just received mercy of the Lord in so extraordinary a manner as to be delivered out of the fish's belly, even out of the belly of hell; which one would think would have warmed his heart with love, not only to God, but to the souls of men, and caused him to have rejoiced that others were sharers with him in the same grace and mercy, reasons of this strange conduct, if they may be called reasons, are supposed to be these: one reason was, his own honour, which he thought lay at stake, and that he should be reckoned a false prophet if Nineveh was not destroyed at the time he had fixed; but the proviso implied, though not expressed,
"except ye repent,''
secured his character; which was the sense of the divine Being, and so the Ninevites understood it, or at least hoped this was the case, and therefore repented, and which the mercy shown them confirmed: nor had Jonah any reason to fear they would have reproached him with such an imputation to his character; but, on the contrary, would have caressed him as the most welcome person that ever came to their city, and had been the instrument of showing them their sin and danger, and of bringing them to repentance, and so of saving them from threatened ruin; and they did him honour by believing at once what he said, and by repenting at his preaching; and which is testified by Christ, and stands recorded to his honour, and will be transmitted to the latest posterity: another reason was his prejudice to the Gentiles, which was unreasonable for, though this was the foible of the Jewish nation, begrudging that any favours should be bestowed upon the Gentiles, or prophesied of them; see Rom 10:19; yet a prophet should have divested himself of such prejudices, as Isaiah and others did; and, especially when he found his ministry was so blessed among them, he should have been silent, and glorified God for his mercy, and said, as the converted Jews did in Peter's time, "then God hath granted unto the Gentiles repentance unto life", Acts 11:18; to do otherwise, and as Jonah did, was to act like the unbelieving Jews, who "forbid" the apostles to "preach to the Gentiles, that they might be saved", Th1 2:16. A third reason supposed is the honour of his own countrymen, which he thought would be reflected on, and might issue in their ruin, they not returning from their evil ways, when the Heathens did: a poor weak reason this! with what advantage might he have returned to his own country? with what force of argument might he have accosted them, and upbraided them with their impenitence and unbelief; that Gentiles at one sermon should repent in sackcloth and ashes, when they had the prophets one after another sent them, and without effect? and who knows what might have been the issue of this? lastly, the glory of God might be pretended; that he would be reckoned a liar, and his word a falsehood, and be derided as such by atheists and unbelievers; but here was no danger of this from these penitent ones; and, besides, the proviso before mentioned secured the truth and veracity of God; and who was honoured by these persons, by their immediate faith in him, and repentance towards him; and his grace and mercy were as much glorified in the salvation of them as his justice would have been in their destruction.
John Wesley
4:1 It - The divine forbearance sparing Nineveh.
Robert Jamieson, A. R. Fausset and David Brown
4:1 JONAH FRETS AT GOD'S MERCY TO NINEVEH: IS REPROVED BY THE TYPE OF A GOURD. ()
angry--literally, "hot," probably, with grief or vexation, rather than anger [FAIRBAIRN]. How sad the contrast between God's feeling on the repentance of Nineveh towards Him, and Jonah's feeling on the repentance of God towards Nineveh. Strange in one who was himself a monument of mercy on his repentance! We all, like him, need the lesson taught in the parable of the unforgiving, though forgiven, debtor (). Jonah was grieved because Nineveh's preservation, after his denunciation, made him seem a false prophet [CALVIN]. But it would make Jonah a demon, not a man, to have preferred the destruction of six hundred thousand men rather than that his prophecy should be set aside through God's mercy triumphing over judgment. And God in that case would have severely chastised, whereas he only expostulates mildly with him, and by a mode of dealing, at once gentle and condescending, tries to show him his error. Moreover, Jonah himself, in apologizing for his vexation, does not mention the failure of his prediction as the cause: but solely the thought of God's slowness to anger. This was what led him to flee to Tarshish at his first commission; not the likelihood then of his prediction being falsified; for in fact his commission then was not to foretell Nineveh's downfall, but simply to "cry against" Nineveh's "wickedness" as having "come up before God." Jonah could hardly have been so vexed for the letter of his prediction failing, when the end of his commission had virtually been gained in leading Nineveh to repentance. This then cannot have been regarded by Jonah as the ultimate end of his commission. If Nineveh had been the prominent object with him, he would have rejoiced at the result of his mission. But Israel was the prominent aim of Jonah, as a prophet of the elect people. Probably then he regarded the destruction of Nineveh as fitted to be an example of God's judgment at last suspending His long forbearance so as to startle Israel from its desperate degeneracy, heightened by its new prosperity under Jeroboam II at that very time, in a way that all other means had failed to do. Jonah, despairing of anything effectual being done for God in Israel, unless there were first given a striking example of severity, thought when he proclaimed the downfall of Nineveh in forty days, that now at last God is about to give such an example; so when this means of awakening Israel was set aside by God's mercy on Nineveh's repentance, he was bitterly disappointed, not from pride or mercilessness, but from hopelessness as to anything being possible for the reformation of Israel, now that his cherished hope is baffled. But GOD'S plan was to teach Israel, by the example of Nineveh, how inexcusable is their own impenitence, and how inevitable their ruin if they persevere. Repenting Nineveh has proved herself more worthy of God's favor than apostate Israel; the children of the covenant have not only fallen down to, but actually below, the level of a heathen people; Israel, therefore, must go down, and the heathen rise above her. Jonah did not know the important lessons of hope to the penitent, and condemnation to those amidst outward privileges impenitent, which Nineveh's preservation on repentance was to have for aftertimes, and to all ages. He could not foresee that Messiah Himself was thus to apply that history. A lesson to us that if we could in any particular alter the plan of Providence, it would not be for the better, but for the worse [FAIRBAIRN].
4:24:2: եւ եկաց յաղօթս առ Տէր Աստուած՝ եւ ասէ. Ո՛վ Տէր՝ ո՞չ այս ա՛յն բանք են իմ մինչ էի անդէն յերկրին իմում. վասն այնորիկ աճապարեցի փախչել ՚ի Թարշիշ. զի գիտէի թէ ողորմա՛ծ ես դու՝ եւ գթած, երկայնամիտ եւ բազումողորմ, եւ զղջանա՛ս ՚ի վերայ չարեաց[10670]։ [10670] Ոմանք. Այն են բանք իմ։
2 Աղօթեց Տէր Աստծուն եւ ասաց. «Ո՛վ Տէր, ես այդ նոյն բանը չասացի՞, երբ տակաւին իմ երկրում էի: Այդ պատճառով էլ շտապեցի փախչել Թարսիս, քանի որ գիտէի, որ դու գթասիրտ ես ու ողորմած, համբերող ես ու բազումողորմ եւ զղջում ես չարիքների համար:
2 Ու Տէրոջը աղօթք ըրաւ ու ըսաւ. «Ո՜հ, Տէ՛ր, երբ ես դեռ իմ երկիրս էի, այսպէս չըսի՞։ Ասոր համար Թարսիս փախայ, քանզի գիտէի թէ դուն ողորմած, գթած, երկայնամիտ եւ բազումողորմ Աստուած ես ու չարիքի համար կը ցաւիս։
եւ եկաց յաղօթս առ Տէր [20]Աստուած, եւ ասէ. Ո՛վ Տէր, ո՞չ այս այն բանք են իմ մինչ էի անդէն յերկրին իմում. վասն այնորիկ աճապարեցի փախչել ի Թարսիս, զի գիտէի թէ ողորմած ես դու եւ գթած, երկայնամիտ եւ բազումողորմ, եւ զղջանաս ի վերայ չարեաց:

4:2: եւ եկաց յաղօթս առ Տէր Աստուած՝ եւ ասէ. Ո՛վ Տէր՝ ո՞չ այս ա՛յն բանք են իմ մինչ էի անդէն յերկրին իմում. վասն այնորիկ աճապարեցի փախչել ՚ի Թարշիշ. զի գիտէի թէ ողորմա՛ծ ես դու՝ եւ գթած, երկայնամիտ եւ բազումողորմ, եւ զղջանա՛ս ՚ի վերայ չարեաց[10670]։
[10670] Ոմանք. Այն են բանք իմ։
2 Աղօթեց Տէր Աստծուն եւ ասաց. «Ո՛վ Տէր, ես այդ նոյն բանը չասացի՞, երբ տակաւին իմ երկրում էի: Այդ պատճառով էլ շտապեցի փախչել Թարսիս, քանի որ գիտէի, որ դու գթասիրտ ես ու ողորմած, համբերող ես ու բազումողորմ եւ զղջում ես չարիքների համար:
2 Ու Տէրոջը աղօթք ըրաւ ու ըսաւ. «Ո՜հ, Տէ՛ր, երբ ես դեռ իմ երկիրս էի, այսպէս չըսի՞։ Ասոր համար Թարսիս փախայ, քանզի գիտէի թէ դուն ողորմած, գթած, երկայնամիտ եւ բազումողորմ Աստուած ես ու չարիքի համար կը ցաւիս։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 И молился он Господу и сказал: о, Господи! не это ли говорил я, когда еще был в стране моей? Потому я и побежал в Фарсис, ибо знал, что Ты Бог благий и милосердый, долготерпеливый и многомилостивый и сожалеешь о бедствии.
4:2 καὶ και and; even προσεύξατο προσευχομαι pray πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even εἶπεν επω say; speak ὦ ω.1 oh! κύριε κυριος lord; master οὐχ ου not οὗτοι ουτος this; he οἱ ο the λόγοι λογος word; log μου μου of me; mine ἔτι ετι yet; still ὄντος ειμι be μου μου of me; mine ἐν εν in τῇ ο the γῇ γη earth; land μου μου of me; mine διὰ δια through; because of τοῦτο ουτος this; he προέφθασα προφθανω anticipate; spring forth τοῦ ο the φυγεῖν φευγω flee εἰς εις into; for Θαρσις θαρσις because; that ἔγνων γινωσκω know ὅτι οτι since; that σὺ συ you ἐλεήμων ελεημων merciful καὶ και and; even οἰκτίρμων οικτιρμων compassionate μακρόθυμος μακροθυμος and; even πολυέλεος πολυελεος and; even μετανοῶν μετανοεω reconsider; yield ἐπὶ επι in; on ταῖς ο the κακίαις κακια badness; vice
4:2 וַ wa וְ and יִּתְפַּלֵּ֨ל yyiṯpallˌēl פלל pray אֶל־ ʔel- אֶל to יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֗ר yyōmˈar אמר say אָנָּ֤ה ʔonnˈā אָנָּא pray יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not זֶ֣ה zˈeh זֶה this דְבָרִ֗י ḏᵊvārˈî דָּבָר word עַד־ ʕaḏ- עַד unto הֱיֹותִי֙ hᵉʸôṯˌî היה be עַל־ ʕal- עַל upon אַדְמָתִ֔י ʔaḏmāṯˈî אֲדָמָה soil עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus קִדַּ֖מְתִּי qiddˌamtî קדם be in front לִ li לְ to בְרֹ֣חַ vᵊrˈōₐḥ ברח run away תַּרְשִׁ֑ישָׁה taršˈîšā תַּרְשִׁישׁ Tarshish כִּ֣י kˈî כִּי that יָדַ֗עְתִּי yāḏˈaʕtî ידע know כִּ֤י kˈî כִּי that אַתָּה֙ ʔattˌā אַתָּה you אֵֽל־ ʔˈēl- אֵל god חַנּ֣וּן ḥannˈûn חַנּוּן gracious וְ wᵊ וְ and רַח֔וּם raḥˈûm רַחוּם compassionate אֶ֤רֶךְ ʔˈereḵ אָרֵךְ long אַפַּ֨יִם֙ ʔappˈayim אַף nose וְ wᵊ וְ and רַב־ rav- רַב much חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty וְ wᵊ וְ and נִחָ֖ם niḥˌām נחם repent, console עַל־ ʕal- עַל upon הָ hā הַ the רָעָֽה׃ rāʕˈā רָעָה evil
4:2. et oravit ad Dominum et dixit obsecro Domine numquid non hoc est verbum meum cum adhuc essem in terra mea propter hoc praeoccupavi ut fugerem in Tharsis scio enim quia tu Deus clemens et misericors es patiens et multae miserationis et ignoscens super malitiaAnd he prayed to the Lord, and said: I beseech thee, O Lord, is not this what I said, when I was yet in my own country? therefore I went before to flee into Tharsis: for I know that thou art a gracious and merciful God, patient, and of much compassion, and easy to forgive evil.
2. And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I hasted to flee unto Tarshish: for I knew that thou art a gracious God, and full of compassion, slow to anger, and plenteous in mercy, and repentest thee of the evil.
4:2. And he prayed unto the LORD, and said, I pray thee, O LORD, [was] not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou [art] a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.
4:2. And he prayed to the Lord, and he said, “I beg you, Lord, was this not my word, when I was still in my own land? Because of this, I knew beforehand to flee into Tarshish. For I know that you are a lenient and merciful God, patient and great in compassion, and forgiving despite ill will.
And he prayed unto the LORD, and said, I pray thee, O LORD, [was] not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou [art] a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil:

4:2 И молился он Господу и сказал: о, Господи! не это ли говорил я, когда еще был в стране моей? Потому я и побежал в Фарсис, ибо знал, что Ты Бог благий и милосердый, долготерпеливый и многомилостивый и сожалеешь о бедствии.
4:2
καὶ και and; even
προσεύξατο προσευχομαι pray
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
ω.1 oh!
κύριε κυριος lord; master
οὐχ ου not
οὗτοι ουτος this; he
οἱ ο the
λόγοι λογος word; log
μου μου of me; mine
ἔτι ετι yet; still
ὄντος ειμι be
μου μου of me; mine
ἐν εν in
τῇ ο the
γῇ γη earth; land
μου μου of me; mine
διὰ δια through; because of
τοῦτο ουτος this; he
προέφθασα προφθανω anticipate; spring forth
τοῦ ο the
φυγεῖν φευγω flee
εἰς εις into; for
Θαρσις θαρσις because; that
ἔγνων γινωσκω know
ὅτι οτι since; that
σὺ συ you
ἐλεήμων ελεημων merciful
καὶ και and; even
οἰκτίρμων οικτιρμων compassionate
μακρόθυμος μακροθυμος and; even
πολυέλεος πολυελεος and; even
μετανοῶν μετανοεω reconsider; yield
ἐπὶ επι in; on
ταῖς ο the
κακίαις κακια badness; vice
4:2
וַ wa וְ and
יִּתְפַּלֵּ֨ל yyiṯpallˌēl פלל pray
אֶל־ ʔel- אֶל to
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַ֗ר yyōmˈar אמר say
אָנָּ֤ה ʔonnˈā אָנָּא pray
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
לֹוא־ lô- לֹא not
זֶ֣ה zˈeh זֶה this
דְבָרִ֗י ḏᵊvārˈî דָּבָר word
עַד־ ʕaḏ- עַד unto
הֱיֹותִי֙ hᵉʸôṯˌî היה be
עַל־ ʕal- עַל upon
אַדְמָתִ֔י ʔaḏmāṯˈî אֲדָמָה soil
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
קִדַּ֖מְתִּי qiddˌamtî קדם be in front
לִ li לְ to
בְרֹ֣חַ vᵊrˈōₐḥ ברח run away
תַּרְשִׁ֑ישָׁה taršˈîšā תַּרְשִׁישׁ Tarshish
כִּ֣י kˈî כִּי that
יָדַ֗עְתִּי yāḏˈaʕtî ידע know
כִּ֤י kˈî כִּי that
אַתָּה֙ ʔattˌā אַתָּה you
אֵֽל־ ʔˈēl- אֵל god
חַנּ֣וּן ḥannˈûn חַנּוּן gracious
וְ wᵊ וְ and
רַח֔וּם raḥˈûm רַחוּם compassionate
אֶ֤רֶךְ ʔˈereḵ אָרֵךְ long
אַפַּ֨יִם֙ ʔappˈayim אַף nose
וְ wᵊ וְ and
רַב־ rav- רַב much
חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty
וְ wᵊ וְ and
נִחָ֖ם niḥˌām נחם repent, console
עַל־ ʕal- עַל upon
הָ הַ the
רָעָֽה׃ rāʕˈā רָעָה evil
4:2. et oravit ad Dominum et dixit obsecro Domine numquid non hoc est verbum meum cum adhuc essem in terra mea propter hoc praeoccupavi ut fugerem in Tharsis scio enim quia tu Deus clemens et misericors es patiens et multae miserationis et ignoscens super malitia
And he prayed to the Lord, and said: I beseech thee, O Lord, is not this what I said, when I was yet in my own country? therefore I went before to flee into Tharsis: for I know that thou art a gracious and merciful God, patient, and of much compassion, and easy to forgive evil.
4:2. And he prayed unto the LORD, and said, I pray thee, O LORD, [was] not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou [art] a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.
4:2. And he prayed to the Lord, and he said, “I beg you, Lord, was this not my word, when I was still in my own land? Because of this, I knew beforehand to flee into Tarshish. For I know that you are a lenient and merciful God, patient and great in compassion, and forgiving despite ill will.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:2: I know that thou art a gracious God - See the note on Exo 34:6.
Albert Barnes: Notes on the Bible - 1834
4:2: And he prayed unto the Lord - Jonah, at least, did not murmur or complain of God. He complained to God of Himself. He expostulates with Him. Shortsighted indeed and too wedded to his own will! Yet his will was the well-being of the people whose prophet God had made him. He tells God, that this it was, which he had all along dreaded. He softens it, as well as he can, by his word, "I pray Thee," which expresses deprecation anti-submissiveness. Still he does not hesitate to tell God that this was the cause of his first rebellion! Perilous to the soul, to speak without penitence of former sin; yet it is to God that he speaks and so God, in His wonderful condescension, makes him teach himself.
I knew that Thou art a gracious God - He repeats to God to the letter His own words by Joel Joe 2:13. God had so Rev_ealed Himself anew to Judah. He had, doubtless, on some repentance which Judah had shown, turned away the evil from them. And now by sending him as a preacher of repentance, He implied that He would do the same to the enemies of his country. God confirms this by the whole sequel. Thenceforth then Israel knew, that to the pagan also God was intensely, infinitely full of gracious and yearning love nay (as the form rather implies. ) mastered (so to speak) by the might and intensity of His gracious love, "slow to anger" and delaying it, "great in loving tenderness," and abounding in it; and that toward them also, when the evil is about to be inflicted, or has been partially or wholly inflicted, He will repent of it and replace it with good, on the first turning of the soul or the nation to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: he prayed: Kg1 19:4; Jer 20:7
I fled: Jon 1:3; Luk 10:29
thou art: Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Psa 78:38, Psa 86:5, Psa 86:15, Psa 145:8; Hos 11:8, Hos 11:9; Joe 2:13, Joe 2:14; Mic 7:18
and of: Jon 3:10; Exo 32:14; Psa 90:13; Jer 18:8; Amo 7:3, Amo 7:6
Geneva 1599
4:2 And he prayed unto the LORD, and said, I pray thee, O LORD, [was] not this my saying, when I was yet in my country? Therefore I fled before unto (b) Tarshish: for I knew that thou [art] a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.
(b) Read (Jon 1:3).
John Gill
4:2 And he prayed unto the Lord,.... But in a very different manner from his praying in the fish's belly: this was a very disorderly prayer, put up in the hurry of his spirit, and in the heat of passion: prayer should be fervent indeed, but not like that of a man in a fever; there should be a warmth and ardour of affection in it, but it should be without wrath, as well as without doubting: this is called a prayer, because Jonah thought it to be so, and put it up to the Lord as one. It begins in the form of a prayer; and it ends with a petition, though an unlawful one; and has nothing of true and right prayer in it; no celebration of the divine Being, and his perfections; no confession of sin, ore petition for any blessing of providence or grace; but mere wrangling, contending, and quarrelling with God:
and said, I pray thee, O Lord, was not this my saying, when I was yet in my country? in Judea, or in Galilee, at Gathhepher; was not this what I thought and said within myself, and to thee, that this would be the issue and consequence of going to the Ninevites; they would repent of their sins, and thou wouldst forgive them; and so thou wouldst be reckoned a liar, and I a false prophet? and now things are come to pass just as I thought and said they would: and thus he suggests that he had a greater or better foresight of things than God himself; and that it would have been better if his saying had been attended unto, and not the order of him to Nineveh; how audacious and insolent was this!
therefore I fled before unto Tarshish; before he could have a second order to Nineveh: here he justifies his flight to Tarshish, as if he had good reason for it; and that it would have been better if he had not been stopped in his flight, and had gone to Tarshish, and not have gone to Nineveh. This is amazing, after such severe corrections for his flight, and after such success at Nineveh:
for I know that thou art a gracious God, and merciful, slow to anger,
and of great kindness, and repentest thee of the evil; this he knew from his own experience, for which he had reason to be thankful, and from the proclamation of God, in Ex 34:6; which be seems to have respect unto; and a glorious one it is, though Jonah seems to twit and upbraid the Lord with his grace and mercy to men, as if it was a weakness and infirmity in him, whereas it is his highest glory, Ex 33:18; he seems to speak of him, and represent him, as if he was all mercy, and nothing else; which is a wrong representation of him; for he is righteous as well as merciful; and in the same place where he proclaims himself to be so, he declares that he will "by no means clear the guilty", Ex 34:7, but here we see that good men, and prophets, and ministers of the word, are men of like passions with others, and some of greater passions; and here we have an instance of the prevailing corruptions of good men, and how they break out again, even after they have been scourged for them; for afflictions, though they are corrections for sin, and do restrain it, and humble for it, and both purge and prevent it, yet do not wholly remove it.
John Wesley
4:2 Was not this - Did I not think of this? That thy pardon would contradict my preaching.
Robert Jamieson, A. R. Fausset and David Brown
4:2 my saying--my thought, or feeling.
fled before--I anticipated by fleeing, the disappointment of my design through Thy long-suffering mercy.
gracious . . . and merciful, &c.--Jonah here has before his mind ; as Joel () in his turn quotes from Jonah.
4:34:3: Եւ արդ՝ Տէր Տէր՝ ա՛ռ զոգի իմ յինէն. զի լա՛ւ է ինձ մեռանել՝ քան թէ իցեմ կենդանի։
3 Արդ, Տէ՛ր, Տէ՛ր, ա՛ռ իմ հոգին ինձնից, որովհետեւ ինձ համար աւելի լաւ է մեռնել, քան կենդանի լինել»:
3 Եւ հիմա ո՛վ Տէր, կ’աղաչեմ, իմ հոգիս ինձմէ ա՛ռ, քանզի մեռնիլս ապրելէս աղէկ է»։
Եւ արդ, Տէր [21]Տէր, առ զոգի իմ յինէն, զի լաւ է ինձ մեռանել` քան թէ իցեմ կենդանի:

4:3: Եւ արդ՝ Տէր Տէր՝ ա՛ռ զոգի իմ յինէն. զի լա՛ւ է ինձ մեռանել՝ քան թէ իցեմ կենդանի։
3 Արդ, Տէ՛ր, Տէ՛ր, ա՛ռ իմ հոգին ինձնից, որովհետեւ ինձ համար աւելի լաւ է մեռնել, քան կենդանի լինել»:
3 Եւ հիմա ո՛վ Տէր, կ’աղաչեմ, իմ հոգիս ինձմէ ա՛ռ, քանզի մեռնիլս ապրելէս աղէկ է»։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 И ныне, Господи, возьми душу мою от меня, ибо лучше мне умереть, нежели жить.
4:3 καὶ και and; even νῦν νυν now; present δέσποτα δεσποτης master κύριε κυριος lord; master λαβὲ λαμβανω take; get τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀπ᾿ απο from; away ἐμοῦ εμου my ὅτι οτι since; that καλὸν καλος fine; fair τὸ ο the ἀποθανεῖν αποθνησκω die με με me ἢ η or; than ζῆν ζαω live; alive με με me
4:3 וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH קַח־ qaḥ- לקח take נָ֥א nˌā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul מִמֶּ֑נִּי mimmˈennî מִן from כִּ֛י kˈî כִּי that טֹ֥וב ṭˌôv טֹוב good מֹותִ֖י môṯˌî מָוֶת death מֵ mē מִן from חַיָּֽי׃ ס ḥayyˈāy . s חַיִּים life
4:3. et nunc Domine tolle quaeso animam meam a me quia melior est mihi mors quam vitaAnd now, O Lord, I beseech thee take my life from me: for it is better for me to die than to live.
3. Therefore now, O LORD, take, I beseech thee, my life from me; for it is better for me to die than to live.
4:3. Therefore now, O LORD, take, I beseech thee, my life from me; for [it is] better for me to die than to live.
4:3. And now, Lord, I ask you to take my life from me. For it is better for me to die than to live.”
Therefore now, O LORD, take, I beseech thee, my life from me; for [it is] better for me to die than to live:

4:3 И ныне, Господи, возьми душу мою от меня, ибо лучше мне умереть, нежели жить.
4:3
καὶ και and; even
νῦν νυν now; present
δέσποτα δεσποτης master
κύριε κυριος lord; master
λαβὲ λαμβανω take; get
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ὅτι οτι since; that
καλὸν καλος fine; fair
τὸ ο the
ἀποθανεῖν αποθνησκω die
με με me
η or; than
ζῆν ζαω live; alive
με με me
4:3
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
קַח־ qaḥ- לקח take
נָ֥א nˌā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
מִמֶּ֑נִּי mimmˈennî מִן from
כִּ֛י kˈî כִּי that
טֹ֥וב ṭˌôv טֹוב good
מֹותִ֖י môṯˌî מָוֶת death
מֵ מִן from
חַיָּֽי׃ ס ḥayyˈāy . s חַיִּים life
4:3. et nunc Domine tolle quaeso animam meam a me quia melior est mihi mors quam vita
And now, O Lord, I beseech thee take my life from me: for it is better for me to die than to live.
4:3. Therefore now, O LORD, take, I beseech thee, my life from me; for [it is] better for me to die than to live.
4:3. And now, Lord, I ask you to take my life from me. For it is better for me to die than to live.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:3: Take, I beseech thee, my life from me - קח נא את נפשי kach na eth naphshi, "Take, I beseech thee, even my Soul." Do not let me survive this disgrace. Thou hast spared this city. I thought thou wouldst do so, because thou art merciful and gracious, and it was on this account that I refused to go at first, as I knew that thou mightest change thy purpose, though thou hadst commanded me to make an absolute denunciation of judgment. God has left this example on record to show that an inconsiderate man is not fit to be employed in his work; and he chose this one example that it might serve as an endless warning to his Church to employ no man in the work of the ministry that is not scripturally acquainted with God's justice and mercy.
Albert Barnes: Notes on the Bible - 1834
4:3: Therefore now, O Lord, take I beseech Thee my life from me - He had rather die, than see the evil which was to come upon his country. Impatient though he was, he still cast himself upon God. By asking of God to end his life, he, at least, committed himself to the sovereign disposal of God . "Seeing that the Gentiles are, in a manner, entering in, and that those words are being fulfilled, Deu 32:21. "They have moved Me to jealousy with" that which is "not God, and I will move them to jealousy with" those which are "not a people, I will provoke them to anger with a foolish nation," he despairs of the salvation of Israel, and is convulsed with great sorrow, which bursts out into words and sets forth the causes of grief, saying in a manner, 'Am I alone chosen out of so many prophets, to announce destruction to my people through the salvation of others?' He grieved not, as some think, that the multitude of nations is saved, but that Israel perishes. Whence our Lord also wept over Jerusalem. The Apostles first preached to Israel. Paul wishes to become an anathema for his Rom 9:3-5. brethren who are Israelites, whose is the adoption and the glory and the covenant, and the giving of the law and the service of God, and the promises, whose are the fathers, and of whom, as concerning the flesh, Christ came." Jonah had discharged his office faithfully now. He had done what God commanded; God had done by him what He willed. Now, then, he prayed to be discharged. So Augustine in his last illness prayed that he might die, before the Vandals brought suffering and devastation on his country .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: take: Num 11:15, Num 20:3; Kg1 19:4; Job 3:20, Job 3:21, Job 6:8, Job 6:9; Jer 20:14-18; Phi 1:21-25
for: Jon 4:8; Job 7:15, Job 7:16; Ecc 7:1; Co1 9:15
Geneva 1599
4:3 Therefore now, O LORD, take, I beseech thee, my life (c) from me; for [it is] better for me to die than to live.
(c) Thus he prayed from grief, fearing that God's name by this forgiveness might be blasphemed, as though he sent his Prophets forth to make known his judgments in vain.
John Gill
4:3 Therefore now, O Lord, take, I beseech thee, my life from me,.... Or, "my soul" (x). This, as Drusius remarks, may be observed against those that think the soul is not immortal; for by this it appears that it my be taken from the body, and that it exists separate from it, and does not die with it; and since the body dies upon its removal, for "the body without the spirit is dead", as James says; death is expressed by this phrase, Job 27:8; here Jonah allows that God is the God of life, the author and giver of it, and is the sole disposer of it; it is in his own power to take it away, and not man's: so far Jonah was right, that he did not in his passion attempt to take away his own life; only desires the Lord to do it, though in that he is not to be justified; for though it may be lawful for good men to desire to die, with submission to the will of God; that they might be free from sin, and serve him without it, and be with Christ, and in the enjoyment of the divine Presence, as the Apostle Paul and others did, 2Cor 5:6; but not through discontent, as Elijah, 3Kings 19:4; or merely to be rid of troubles, and to be free from pain and afflictions, as Job, Job 6:1; and much less in a pet and passion, as Jonah here, giving this reason for it,
for it is better for me to die than to live; not being able to bear the reproach of being a false prophet, which he imagined would be cast upon him; or, as Aben Ezra and Kimchi, that he might not see the evil come upon Israel, which he feared the repentance of the Ninevites would be the occasion of, Jonah was in a very poor frame of spirit to die in; this would not have been dying in faith and hope in God; which graces cannot be thought to be in lively exercise in him when he was quarrelling with God; neither in love to God, with whom he was angry; nor in love to men, at whose repentance, and finding mercy with the Lord, he was displeased.
(x) "animam meam", V. L. Pagninus, Montanus, Junius & Tremellins, Piscator, Drusius, Cocceius.
John Wesley
4:3 Than to live - Disgraced and upbraided by hardened sinners, who will brand me for a liar.
Robert Jamieson, A. R. Fausset and David Brown
4:3 Jonah's impatience of life under disappointed hopes of Israel's reformation through the destruction of Nineveh, is like that of Elijah at his plan for reforming Israel (1Ki. 18:1-46) failing through Jezebel ().
4:44:4: Եւ ասէ Տէր ցՅունան՝ թէ արդարեւ յո՞յժ տրտմեալ իցես։
4 Եւ Տէրն ասաց Յովնանին. «Իսկապէս շա՞տ ես տխրել»:
4 Տէրը ըսաւ. «Միթէ այդպէս նեղանալովդ աղէ՞կ կ’ընես*»։
Եւ ասէ Տէր ցՅովնան [22]թէ` Արդարեւ յո՞յժ տրտմեալ իցես:

4:4: Եւ ասէ Տէր ցՅունան՝ թէ արդարեւ յո՞յժ տրտմեալ իցես։
4 Եւ Տէրն ասաց Յովնանին. «Իսկապէս շա՞տ ես տխրել»:
4 Տէրը ըսաւ. «Միթէ այդպէս նեղանալովդ աղէ՞կ կ’ընես*»։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 И сказал Господь: неужели это огорчило тебя так сильно?
4:4 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Ιωναν ιωνας Iōnas; Ionas εἰ ει if; whether σφόδρα σφοδρα vehemently; tremendously λελύπησαι λυπεω grieve σύ συ you
4:4 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הֲ [interrogative] הֵיטֵ֖ב hêṭˌēv יטב be good חָ֥רָה ḥˌārā חרה be hot לָֽךְ׃ lˈāḵ לְ to
4:4. et dixit Dominus putasne bene irasceris tuAnd the Lord said: Dost thou think thou hast reason to be angry?
4. And the LORD said, Doest thou well to be angry?
4:4. Then said the LORD, Doest thou well to be angry?
4:4. And the Lord said, “Do you really think you are right to be angry?”
Then said the LORD, Doest thou well to be angry:

4:4 И сказал Господь: неужели это огорчило тебя так сильно?
4:4
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Ιωναν ιωνας Iōnas; Ionas
εἰ ει if; whether
σφόδρα σφοδρα vehemently; tremendously
λελύπησαι λυπεω grieve
σύ συ you
4:4
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הֲ [interrogative]
הֵיטֵ֖ב hêṭˌēv יטב be good
חָ֥רָה ḥˌārā חרה be hot
לָֽךְ׃ lˈāḵ לְ to
4:4. et dixit Dominus putasne bene irasceris tu
And the Lord said: Dost thou think thou hast reason to be angry?
4. And the LORD said, Doest thou well to be angry?
4:4. Then said the LORD, Doest thou well to be angry?
4:4. And the Lord said, “Do you really think you are right to be angry?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:4: Doest thou well to be angry? - ההיטב הרה לך haheitib harah lac, "Is anger good for thee?" No, anger is good for no man; but an angry preacher, minister, bishop, or prophet, is an abominable man. He who, in denouncing the word of God against sinners, joins his own passions with the Divine threatenings, is a cruel and bad man, and should not be an overseer in God's house. A surly bishop, a peevish, passionate preacher, will bring neither glory to God, nor good to man. Dr. Taylor renders the clause, "Art thou very much grieved?" A man may be very much grieved that a sinner is lost; but who but he who is of a fiendish nature will be grieved because God's mercy triumphs over judgment?
Albert Barnes: Notes on the Bible - 1834
4:4: And the Lord said, Doest thou well to be angry? - o God, being appealed to, answers the appeal. So does He often in prayer, by some secret voice, answer the inquirer. There is right anger against the sin. Moses' anger was right, when he broke the tables. Exo 32:19. God secretly suggests to Jonah that his anger was not right, as our Lord instructed Luk 9:55. James and John that "theirs" was not. The question relates to the quality, not to the greatness of his anger. It was not the vehemence of his passionate desire for Israel, which God reproves, but that it was turned against the Ninevites . "What the Lord says to Jonah, he says to all, who in their office of the cure of souls are angry. They must, as to this same anger, be recalled into themselves, to regard the cause or object of their anger, and weigh warily and attentively whether they "do well to be angry." For if they are angry, not with men but with the sins of men, if they hate and persecute, not men, but the vices of men, they are rightly angry, their zeal is good. But if they are angry, not with sins but with men, if they hate, not vices but men, they are angered amiss, their zeal is bad. This then which was said to one, is to be watchfully looked to and decided by all, 'Doest thou well to be angry? '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: Doest thou well to be angry: or, Art thou greatly angry, Jon 4:9; Num 20:11, Num 20:12, Num 20:24; Psa 106:32, Psa 106:33; Mic 6:3; Mat 20:15; Jam 1:19, Jam 1:20
Geneva 1599
4:4 Then said the LORD, Doest thou well to be (d) angry?
(d) Will you judge when I do things for my glory, and when I do not?
John Gill
4:4 Then said the Lord, dost thou well to be angry? A mild and gentle reproof this; which shows him to be a God gracious and merciful, and slow to anger; he might have answered Jonah's passionate wish, and struck him dead at once, as Ananias and Sapphira were; but he only puts this question, and leaves it with him to consider of. Some render it, "is doing good displeasing to thee?" (y) art thou angry at that, because I do good to whom I will? so R. Japhet, as Aben Ezra observes, though he disapproves of it: according to this the sense is, is doing good to the Ninevites, showing mercy to them upon their repentance, such an eyesore to thee? is thine eye evil, because mine is good? so the Scribes and Pharisees indeed were displeased with Christ for conversing with publicans and sinners, which was for the good of their souls; and the elder brother was angry with his father for receiving the prodigal; and of the same cast Jonah seems to be, at least at this time, being under the power of his corruptions. There seems to be an emphasis upon the word "thou"; dost "thou" well to be angry? what, "thou", a creature, be angry with his Creator; a worm, a potsherd of the earth, with the God of heaven and earth? what, "thou", that hast received mercy thyself in such an extraordinary manner, and so lately, and be angry at mercy shown to others? what, "thou", a prophet of the Lord, that should have at heart the good of immortal souls, and be displeased that thy ministry has been the means of the conversion and repentance of so many thousands? is there any just cause for all this anger? no, it is a causeless one; and this is put to the conscience of Jonah; he himself is made judge in his own cause; and it looks as if, upon self-reflection and reconsideration, when his passions cooled and subsided, that he was self-convicted and self-condemned, since no answer is returned. The Targum is,
"art thou exceeding angry?''
and so other interpreters, Jewish and Christian (z), understand it of the vehemency of his anger.
(y) "num benefacere ira est tibi?" Montanus. (z) "Nonne vehemens ira est tibi?" Pagninus; "numquid vehementer indignaris, multumne (valdene) iratus est?" Vatablus; so Kimchi and R. Sol. Urbin. Ohel Moed, fol. 47. 2.
Robert Jamieson, A. R. Fausset and David Brown
4:4 Doest thou well to be angry?--or grieved; rather as the Margin, "Art thou much angry," or "grieved?" [FAIRBAIRN with the Septuagint and Syriac]. But English Version suits the spirit of the passage, and is quite tenable in the Hebrew [GESENIUS].
4:54:5: Եւ ել Յունան ՚ի քաղաքէ անտի, եւ նստա՛ւ յանդիման քաղաքին, եւ արա՛ր իւր հովանի, եւ նստաւ ընդ հովանեաւն. մինչեւ տեսանիցէ թէ զի՞նչ լինիցի քաղաքին[10671]։ [10671] Ոմանք. Թէ զինչ լինիցի ՚ի քաղաքին։
5 Յովնանը դուրս ելաւ այդ քաղաքից, նստեց քաղաքի դիմաց, իր համար ամպհովանի պատրաստեց եւ նստեց դրա տակ, մինչեւ որ տեսնի, թէ ինչ պիտի պատահի քաղաքին:
5 Յովնան քաղաքէն դուրս ելաւ ու քաղաքին արեւելեան կողմը նստաւ եւ հոն իրեն տաղաւար մը շինեց ու անոր հովանիին տակ նստաւ, մինչեւ որ տեսնէ թէ քաղաքին ի՞նչ պիտի պատահի։
Եւ ել Յովնան ի քաղաքէ անտի, եւ նստաւ [23]յանդիման քաղաքին, եւ արար իւր հովանի, եւ նստաւ ընդ հովանեաւն. մինչեւ տեսանիցէ թէ զի՛նչ լինիցի քաղաքին:

4:5: Եւ ել Յունան ՚ի քաղաքէ անտի, եւ նստա՛ւ յանդիման քաղաքին, եւ արա՛ր իւր հովանի, եւ նստաւ ընդ հովանեաւն. մինչեւ տեսանիցէ թէ զի՞նչ լինիցի քաղաքին[10671]։
[10671] Ոմանք. Թէ զինչ լինիցի ՚ի քաղաքին։
5 Յովնանը դուրս ելաւ այդ քաղաքից, նստեց քաղաքի դիմաց, իր համար ամպհովանի պատրաստեց եւ նստեց դրա տակ, մինչեւ որ տեսնի, թէ ինչ պիտի պատահի քաղաքին:
5 Յովնան քաղաքէն դուրս ելաւ ու քաղաքին արեւելեան կողմը նստաւ եւ հոն իրեն տաղաւար մը շինեց ու անոր հովանիին տակ նստաւ, մինչեւ որ տեսնէ թէ քաղաքին ի՞նչ պիտի պատահի։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 И вышел Иона из города, и сел с восточной стороны у города, и сделал себе там кущу, и сел под нею в тени, чтобы увидеть, что будет с городом.
4:5 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Ιωνας ιωνας Iōnas; Ionas ἐκ εκ from; out of τῆς ο the πόλεως πολις city καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἀπέναντι απεναντι before; contrary τῆς ο the πόλεως πολις city καὶ και and; even ἐποίησεν ποιεω do; make ἑαυτῷ εαυτου of himself; his own ἐκεῖ εκει there σκηνὴν σκηνη tent καὶ και and; even ἐκάθητο καθημαι sit; settle ὑποκάτω υποκατω underneath αὐτῆς αυτος he; him ἐν εν in σκιᾷ σκια shadow; shade ἕως εως till; until οὗ ος who; what ἀπίδῃ αφοραω have full view τί τις.1 who?; what? ἔσται ειμι be τῇ ο the πόλει πολις city
4:5 וַ wa וְ and יֵּצֵ֤א yyēṣˈē יצא go out יֹונָה֙ yônˌā יֹונָה Jonah מִן־ min- מִן from הָ hā הַ the עִ֔יר ʕˈîr עִיר town וַ wa וְ and יֵּ֖שֶׁב yyˌēšev ישׁב sit מִ mi מִן from קֶּ֣דֶם qqˈeḏem קֶדֶם front לָ lā לְ to † הַ the עִ֑יר ʕˈîr עִיר town וַ wa וְ and יַּעַשׂ֩ yyaʕˌaś עשׂה make לֹ֨ו lˌô לְ to שָׁ֜ם šˈām שָׁם there סֻכָּ֗ה sukkˈā סֻכָּה cover of foliage וַ wa וְ and יֵּ֤שֶׁב yyˈēšev ישׁב sit תַּחְתֶּ֨יהָ֙ taḥtˈeʸhā תַּחַת under part בַּ ba בְּ in † הַ the צֵּ֔ל ṣṣˈēl צֵל shadow עַ֚ד ˈʕaḏ עַד unto אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִרְאֶ֔ה yirʔˈeh ראה see מַה־ mah- מָה what יִּהְיֶ֖ה yyihyˌeh היה be בָּ bā בְּ in † הַ the עִֽיר׃ ʕˈîr עִיר town
4:5. et egressus est Iona de civitate et sedit contra orientem civitatis et fecit sibimet ibi umbraculum et sedebat subter eum in umbra donec videret quid accideret civitatiThen Jonas went out of the city, and sat toward the east side of the city: and he made himself a booth there, and he sat under it in the shadow, till he might see what would befall the city.
5. Then Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city.
4:5. So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city.
4:5. And Jonah went out of the city, and he sat opposite the east of the city. And he made himself a shelter there, and he was sitting under it in the shadow, until he might see what would befall the city.
So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city:

4:5 И вышел Иона из города, и сел с восточной стороны у города, и сделал себе там кущу, и сел под нею в тени, чтобы увидеть, что будет с городом.
4:5
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Ιωνας ιωνας Iōnas; Ionas
ἐκ εκ from; out of
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ἀπέναντι απεναντι before; contrary
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἐποίησεν ποιεω do; make
ἑαυτῷ εαυτου of himself; his own
ἐκεῖ εκει there
σκηνὴν σκηνη tent
καὶ και and; even
ἐκάθητο καθημαι sit; settle
ὑποκάτω υποκατω underneath
αὐτῆς αυτος he; him
ἐν εν in
σκιᾷ σκια shadow; shade
ἕως εως till; until
οὗ ος who; what
ἀπίδῃ αφοραω have full view
τί τις.1 who?; what?
ἔσται ειμι be
τῇ ο the
πόλει πολις city
4:5
וַ wa וְ and
יֵּצֵ֤א yyēṣˈē יצא go out
יֹונָה֙ yônˌā יֹונָה Jonah
מִן־ min- מִן from
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וַ wa וְ and
יֵּ֖שֶׁב yyˌēšev ישׁב sit
מִ mi מִן from
קֶּ֣דֶם qqˈeḏem קֶדֶם front
לָ לְ to
הַ the
עִ֑יר ʕˈîr עִיר town
וַ wa וְ and
יַּעַשׂ֩ yyaʕˌaś עשׂה make
לֹ֨ו lˌô לְ to
שָׁ֜ם šˈām שָׁם there
סֻכָּ֗ה sukkˈā סֻכָּה cover of foliage
וַ wa וְ and
יֵּ֤שֶׁב yyˈēšev ישׁב sit
תַּחְתֶּ֨יהָ֙ taḥtˈeʸhā תַּחַת under part
בַּ ba בְּ in
הַ the
צֵּ֔ל ṣṣˈēl צֵל shadow
עַ֚ד ˈʕaḏ עַד unto
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִרְאֶ֔ה yirʔˈeh ראה see
מַה־ mah- מָה what
יִּהְיֶ֖ה yyihyˌeh היה be
בָּ בְּ in
הַ the
עִֽיר׃ ʕˈîr עִיר town
4:5. et egressus est Iona de civitate et sedit contra orientem civitatis et fecit sibimet ibi umbraculum et sedebat subter eum in umbra donec videret quid accideret civitati
Then Jonas went out of the city, and sat toward the east side of the city: and he made himself a booth there, and he sat under it in the shadow, till he might see what would befall the city.
4:5. So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city.
4:5. And Jonah went out of the city, and he sat opposite the east of the city. And he made himself a shelter there, and he was sitting under it in the shadow, until he might see what would befall the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ 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: Иона, вероятно, надеялся, что его молитва, выражающая возмущение помилованием Ниневии, будет Богом услышана и город, хотя с запозданием (не через 40: дней), но все же будет наказан. Поэтому он вышел из города и сел с восточной стороны его, «чтобы увидеть, что будет с городом».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city. 6 And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd. 7 But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. 8 And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live. 9 And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death. 10 Then said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night: 11 And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?
Jonah persists here in his discontent; for the beginning of strife both with God and man is as the letting forth of waters, the breach grows wider and wider, and, when passion gets head, bad is made worse; it should therefore be silenced and suppressed at first. We have here,
I. Jonah's sullen expectation of the fate of Nineveh. We may suppose that the Ninevites, giving credit to the message he brought, were ready to give entertainment to the messenger that brought it, and to show him respect, that they would have made him welcome to the best of their houses and tables. But Jonah was out of humour, would not accept their kindness, nor behave towards them with common civility, which one might have feared would have prejudiced them against him and his word; but when there is not only the treasure put into earthen vessels, but the trust lodged with men subject to like passions as we are, and yet the point gained, it must be owned that the excellency of the power appears so much the more to be of God and not of man. Jonah retires, goes out of the city, sits alone, and keeps silence, because he sees the Ninevites repent and reform, v. 5. Perhaps he told those about him that he went out of the city for fear of perishing in the ruins of it; but he went to see what would become of the city, as Abraham went up to see what would become of Sodom, Gen. xix. 27. The forty days were now expiring, or had expired, and Jonah hoped that, if Nineveh was not overthrown, yet some judgement or other would come upon it, sufficient to save his credit; however, it was with great uneasiness that he waited the issue. He would not sojourn in a house, expecting it would fall upon his head, but he made himself a booth of the boughs of trees, and sat in that, though there he would lie exposed to wind and weather. Note, It is common for those that have fretful uneasy spirits industriously to create inconveniences themselves, that, resolving to complain, they may still have something to complain of.
II. God's gracious provision for his shelter and refreshment when he thus foolishly afflicted himself and was still adding yet more and more to his own affliction, v. 6. Jonah was sitting in his booth, fretting at the cold of the night and the heat of the day, which were both grievous to him, and God might have said, It is his own choice, his own doing, a house of his own building, let him make the best of it; but he looked on him with compassion, as the tender mother does on the froward child, and relieved him against the grievances which he by his own wilfulness created to himself. He prepared a gourd, a plant with broad leaves, and full of them, that suddenly grew up, and covered his hut or booth, so as to keep off much of the injury of the cold and heat. It was a shadow over his head, to deliver him from his grief, that, being refreshed in body, he might the better guard against the uneasiness of his mind, which outward crosses and troubles are often the occasion and increase of. See how tender God is of his people in their afflictions, yea, though they are foolish and froward, nor is he extreme to mark what they do amiss. God had before prepared a great fish to secure Jonah from the injuries of the water, and here a great gourd to secure him from the injuries of the air; for he is the protector of his people against evils of every kind, has the command of plants as well as animals, and can soon prepare them, to make them serve his purposes, can make their growth sudden, which, in a course of nature, is slow and gradual. A gourd, one would think, was but a slender fortification at the best, yet Jonah was exceedingly glad of the gourd; for, 1. It was really at that time a great comfort to him. A thing in itself small and inconsiderable, yet, coming seasonably, may be to us a very valuable blessing. A gourd in the right place may do us more service than a cedar. The least creatures may be great plagues (as flies and lice were to Pharaoh) or great comforts (as the gourd to Jonah), according as God is pleased to make them. 2. He being now much under the power of imagination took a greater complacency in it than there was cause for. He was exceedingly glad of it, was proud of it, and triumphed in it. Note, Persons of strong passions, as they are apt to be cast down with a trifle that crosses them, so they are apt to be lifted up with a trifle that pleases them. A small toy will serve sometimes to pacify a cross child, as the gourd did Jonah. But wisdom and grace would teach us both to weep for our troubles as though we wept not, and to rejoice in our comforts as though we rejoiced not. Creature-comforts we ought to enjoy and be thankful for, but we need not be exceedingly glad of them; it is God only that must be our exceeding joy, Ps. xliii. 4.
III. The sudden loss of this provision which God had made for his refreshment, and the return of his trouble, v. 7, 8. God that had provided comfort for him provided also an affliction for him in that very thing which was his comfort; the affliction did not come by chance, but by divine direction and appointment. 1. God prepared a worm to destroy the gourd. He that gave took away, and Jonah ought to have blessed his name in both; but because, when he took the comfort of the gourd, he did not give God the praise of it, God deprived him of the benefit of it, and justly. See what all our creature-comforts are, and what we may expect them to be; they are gourds, have their root in the earth, are but a thin and slender defence compared with the rock of ages; they are withering things; they perish in the using, and we are soon deprived of the comfort of them. The gourd withered the next day after it sprang up; our comforts come forth like flowers and are soon cut down. When we please ourselves most with them, and promise ourselves most from them, we are disappointed. A little thing withers them; a small worm at the root destroys a large gourd. Something unseen and undiscerned does it. Our gourds wither, and we know not what to attribute it to. And perhaps those wither first that we have been more exceedingly glad of; that proves least safe that is most dear. God did not send an angel to pluck up Jonah's gourd, but sent a worm to smite it; there it grew still, but it stood him in no stead. Perhaps our creature-comforts are continued to us, but they are embittered; the creature is continued, but the comfort is gone; and the remains, or ruins of it rather, do but upbraid us with our folly in being exceedingly glad of it. 2. He prepared a wind to make Jonah feel the want of the gourd, v. 8. It was a vehement east wind, which drove the heat of the rising sun violently upon the head of Jonah. This wind was not as a fan to abate the heat, but as bellows to make it more intense. Thus poor Jonah lay open to sun and wind.
IV. The further fret that this put Jonah into (v. 8): He fainted, and wished in himself that he might die. "If the gourd be killed, if the gourd be dead, kill me too, let me die with the gourd." Foolish man, that thinks his life bound up in the life of a weed! Note, It is just that those who love to complain should never be left without something to complain of, that their folly may be manifested and corrected, and, if possible, cured. And see here how the passions that run into an extreme one way commonly run into an extreme the other way. Jonah, who was in transports of joy when the gourd flourished, is in pangs of grief when the gourd has withered. Inordinate affection lays a foundation for inordinate affliction; what we are over-fond of when we have it we are apt to over-grieve for when we lose it, and we may see our folly in both.
V. The rebuke God gave him for this; he again reasoned with him: Dost thou well to be angry for the gourd? v. 9. Note, The withering of a gourd is a thing which it does not become us to be angry at. When afflicting providences deprive us of our relations, possessions, and enjoyments, we must bear it patiently, must not be angry at God, must not be angry for the gourd. It is comparatively but a small loss, the loss of a shadow; that is the most we can make of it. It was a gourd, a withering thing; we could expect no other than that it should wither. Our being angry for the withering of it will not recover it; we ourselves shall shortly wither like it. If one gourd be withered, another gourd may spring up in the room of it; but that which should especially silence our discontent is that though our gourd be gone our God is not gone, and there is enough in him to make up all our losses.
Let us therefore own that we do ill, that we do very ill, to be angry for the gourd; and let us under such events quiet ourselves as a child that is weaned from his mother.
VI. His justification of his passion and discontent; and it is very strange, v. 9. He said, I do well to be angry, even unto death. It is bad to speak amiss, yet if it be in haste, if what is said amiss be speedily recalled and unsaid again, it is the more excusable; but to speak amiss and stand to it is bad indeed. So Jonah did here, though God himself rebuked him, and by appealing to his conscience expected he would rebuke himself. See what brutish things ungoverned passions are, and how much it is our interest, and ought to be our endeavour, to chain up these roaring lions and ranging bears. Sin and death are two very dreadful things, yet Jonah, in his heat, makes light of them both. 1. He has so little regard for God as to fly in the face of his authority, and to say that he did well in that which God said was ill done. Passion often over-rules conscience, and forces it, when it is appealed to, to give a false judgment, as Jonah here did. 2. He has so little regard to himself as to abandon his own life, and to think it no harm to indulge his passion even to death, to kill himself with fretting. We read of wrath that kills the foolish man, and envy that slays the silly one (Job v. 2), and foolish silly ones indeed those are that cut their own throats with their own passions, that fret themselves into consumptions and other weaknesses, and put themselves into fevers with their own intemperate heats.
VII. The improvement of it against him for his conviction that he did ill to murmur at the sparing of Nineveh. Out of his own mouth God will judge him; and we have reason to think it overcame him; for he made no reply, but, we hope, returned to his right mind and recovered his temper, though he could not keep it, and all was well. Now,
1. Let us see how God argued with him (v. 10, 11): "Thou hast had pity on the gourd, hast spared it" (so the word is), "didst what thou couldst, and wouldst have done more, to keep it alive, and saidst, What a pity it is that this gourd should ever wither! and should not I then spare Nineveh? Should not I have as much compassion upon that as thou hadst upon the gourd, and forbid the earthquake which would ruin that, as thou wouldst have forbidden the worm that smote the gourd? Consider," (1.) "The gourd thou hadst pity on was but one; but the inhabitants of Nineveh, whom I have pity on, are numerous." It is a great city and very populous, as appears by the number of the infants, suppose from two years old and under; there are 120,000 such in Nineveh, that have not come to so much use of understanding as to know their right hand from their left, for they are yet but babes. These are taken notice of because the age of infants is commonly looked upon as the age of innocence. So many there were in Nineveh that had not been guilty of any actual transgression, and consequently had not themselves contributed to the common guilt, and yet, if Nineveh had been overthrown, they would all have been involved in the common calamity; "and shall not I spare Nineveh then, with an eye to them?" God has a tender regard to little children, and is ready to pity and succour them, nay, here a whole city is spared for their sakes, which may encourage parents to present their children to God by faith and prayer, that though they are not capable of doing him any service (for they cannot discern between their right hand and their left, between good and evil, sin and duty), yet they are capable of participating in his favours and of obtaining salvation. The great Saviour discovered a particular kindness for the children that were brought to him, when he took them up in his arms, put his hands upon them, and blessed them. Nay, God took notice of the abundance of cattle too that were in Nineveh, which he had more reason to pity and spare than Jonah had to pity and to spare the gourd, inasmuch as the animal life is more excellent than the vegetable. (2.) The gourd which Jonah was concerned for was none of his own; it was that for which he did not labour and which he made not to grow; but the persons in Nineveh whom God had compassion on were all the work of his own hands, whose being he was the author of, whose lives he was the preserver of, whom he planted and made to grow; he made them, and his they were, and therefore he had much more reason to have compassion on them, for he cannot despise the work of his own hands (Job x. 3); and thus Job there argues with him (v. 8, 9), Thy hands have made me, and fashioned me, have made me as the clay; and wilt thou destroy me, wilt thou bring me into dust again? And thus he here argues with himself. (3.) The gourd which Jonah had pity on was of a sudden growth, and therefore of less value; it came up in a night, it was the son of a night (so the word is); but Nineveh is an ancient city, of many ages standing, and therefore cannot be so easily given up; "the persons I spare have been many years in growing up, not so soon reared as the gourd; and shall not I then have pity on those that have been so many years the care of my providence, so many years my tenants?" (4.) The gourd which Jonah had pity on perished in a night; it withered, and there was an end of it. But the precious souls in Nineveh that God had pity on are not so short-lived; they are immortal, and therefore to be carefully and tenderly considered. One soul is of more value than the whole world, and the gain of the world will not countervail the loss of it; surely then one soul is of more value than many gourds, of more value than many sparrows; so God accounts, and so should we, and therefore have a greater concern for the children of men than for any of the inferior creatures, and for our own and others' precious souls than for any of the riches and enjoyments of this world.
2. From all this we may learn, (1.) That though God may suffer his people to fall into sin, yet he will not suffer them to lie still in it, but will take a course effectually to show them their error, and to bring them to themselves and to their right mind again. We have reason to hope that Jonah, after this, was well reconciled to the sparing of Nineveh, and was as well pleased with it as ever he had been displeased. (2.) That God will justify himself in the methods of his grace towards repenting returning sinners as well as in the course his justice takes with those that persist in their rebellion; though there be those that murmur at the mercy of God, because they do not understand it (for his thoughts and ways therein are as far above ours as heaven above the earth), yet he will make it evident that therein he acts like himself, and will be justified when he speaks. See what pains he takes with Jonah to convince him that it is very fit that Nineveh should be spared. Jonah had said, I do well to be angry, but he could not prove it. God says and proves it, I do well to be merciful; and it is a great encouragement to poor sinners to hope that they shall find mercy with him, that he is so ready to justify himself in showing mercy and to triumph in those whom he makes the monuments of it, against those whose eye is evil because his is good. Such murmurers shall be made to understand this doctrine, that, how narrow soever their souls, their principles, are, and how willing soever they are to engross divine grace to themselves and those of their own way, there is one Lord over all, that is rich in mercy to all that call upon him, and in every nation, in Nineveh as well as in Israel, he that fears God and works righteousness is accepted of him; he that repents, and turns from his evil way, shall find mercy with him.
Adam Clarke: Commentary on the Bible - 1831
4:5: So Jonah went out of the city - I believe this refers to what had already passed; and I therefore agree with Bp. Newcome, who translates, "Now Jonah Had gone out of the city, and Had sat," etc.; for there are many instances where verbs in the preterite form have this force, the ו vau here turning the future into the preterite. And the passage is here to be understood thus: When he had delivered his message he left the city, and went and made himself a tent, or got under some shelter on the east side of the city, and there he was determined to remain till he should see what would become of the city. But when the forty days had expired, and he saw no evidence of the Divine wrath, he became angry, and expostulated with God as above. The fifth verse should be read in a parenthesis, or be considered as beginning the chapter.
Albert Barnes: Notes on the Bible - 1834
4:5: So Jonah went out of the city - o, The form of the words implies (as in the English Version), that this took place after Jonah was convinced that God would spare Nineveh; and since there is no intimation that he knew it by Rev_elation, then it was probably after the 40 days . "The days being now past, after which it was time that the things foretold should be accomplished, and His anger as yet taking no effect, Jonah understood that God had pity on Nineveh. Still he does not give up all hope, and thinks that a respite of the evil has been granted them on their willingness to repent, but that some effect of His displeasure would come, since the pains of their repentance bad not equalled their offences. So thinking in himself apparently, he departs from the city, and waits to see what will become of them." "He expected" apparently "that it would either fall by an earthquake, or be burned with fire, like Sodom" . "Jonah, in that he built him a tabernale and sat over against Nineveh, awaiting what should happen to it, wore a different, foresignifying character. For he prefigured the carnal people of Israel. For these too were sad at the salvation of the Ninevites, i. e., the redemption and deliverance of the Gentiles. Whence Christ came to call, not the righteous but sinners to repentance. But the over-shadowing gourd over his head was the promises of the Old Testament or those offices in which, as the apostle says, there was a shadow of good things to come, protecting them in the land of promise from temporal evils; all which are now emptied and faded. And now that people, having lost the temple at Jerusalem and the priesthood and sacrifice (all which was a shadow of that which was to come) in its captive dispersion, is scorched by a vehement heat of tribulation, as Jonah by the heat of the sun, and grieves greatly; and yet the salvation of the pagan and the penitent is accounted of more moment than its grief, and the shadow which it loved."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: Jonah: Jon 1:5; Kg1 19:9, Kg1 19:13; Isa 57:17; Jer 20:9
till: Gen 19:27, Gen 19:28; Jer 17:15, Jer 17:16; Luk 19:41-44
Geneva 1599
4:5 So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, (e) till he might see what would become of the city.
(e) For he doubted as yet whether God would show them mercy or not, and therefore after forty days he departed out of the city, to see what God would do.
John Gill
4:5 So Jonah went out of the city,.... Had not the inhabitants of it repented, he had done right to go out of it, and shake the dust of his feet against it; or, in such a case, had he gone out of it, as Lot out of Sodom, when just going to be overthrown; but Jonah went out in a sullen fit, because it was to be spared; though some render the words, "now Jonah had gone out of the city" (a); that is, before all this passed, recorded in the preceding verses; and so Aben Ezra observes, that the Scripture returns here to make mention of the affairs of Jonah, and what happened before the accomplishment of the forty days:
and sat on the east side of the city; where he might have very probably a good sight of it; and which lay the reverse of the road to his own country; that, if the inhabitants should pursue him, they would miss of him; which some suppose he might be in fear of, should their city be destroyed:
and there made him a booth; of the boughs of trees, which he erected, not to continue in, but for a short time, expecting in a few days the issue of his prediction:
and sat under it in the shadow; to shelter him from the heat of the sun:
till he might see what would become of the city; or, "what would be done in" it, or "with" it (b); if this was after he knew that the Lord had repented of the evil he threatened, and was disposed to show mercy to the city; and which, as Kimchi thinks, was revealed to him by the spirit of prophecy; then he sat here, expecting the repentance of the Ninevites would be a short lived one; be like the goodness of Ephraim and Judah, as the morning cloud, and early dew that passes away; and that then God would change his dispensations towards them again, as he had done; or however he might expect, that though the city was not totally overthrown, yet that there would be something done; some lesser judgment fall upon them, as a token of the divine displeasure, and which might save his credit as a prophet
(a) "exicrat autem", Mercerus; "exivit", Cocceius. (b) "quid esset futurum in civitate", Montanus, Junius & Tremellius, Tarnovius; "quid fieret in ea urbe", Vatablus.
John Wesley
4:5 A booth - Some small and mean shed, probably of green boughs. 'Till he might see - It seems the forty days were not fully expired.
Robert Jamieson, A. R. Fausset and David Brown
4:5 made him a booth--that is, a temporary hut of branches and leaves, so slightly formed as to be open to the wind and sun's heat.
see what would become of the city--The term of forty days had not yet elapsed, and Jonah did not know that anything more than a suspension, or mitigation, of judgment had been granted to Nineveh. Therefore, not from sullennesss, but in order to watch the event from a neighboring station, he lodged in the booth. As a stranger, he did not know the depth of Nineveh's repentance; besides, from the Old Testament standpoint he knew that chastening judgments often followed, as in David's case (, ), even where sin had been repented of. To show him what he knew not, the largeness and completeness of God's mercy to penitent Nineveh, and the reasonableness of it, God made his booth a school of discipline to give him more enlightened views.
4:64:6: Եւ հրամա՛ն ետ Աստուած դդմենւոյն, եւ ել ՚ի վերայ գլխոյն Յովնանու՝ լինել նմա հովանի ՚ի վերայ գլխոյ նորա. զովացուցանե՛լ զնա ՚ի տառապանաց իւրոց. եւ ուրախ եղեւ Յունան ՚ի վերայ դդմենւոյն ուրախութիւն մեծ[10672]։ [10672] Ոմանք. Լինել հովանի ՚ի վերայ։ Ոսկան. Դդմենւոյն յուրախութիւն։
6 Եւ Աստուած հրամայեց դդմենուն, որը բարձրացաւ Յովնանի գլխի վրայ՝ նրան հովանի դառնալու, զովացնելու նրան եւ ազատելու իր տանջանքներից: Յովնանը չափից շատ ուրախացաւ դդմենու համար:
6 Տէր Աստուած դդմենիի մը հրամայեց, որ Յովնանին վրայ ելլէ եւ անոր գլխուն վրայ հովանի ըլլայ, որպէս զի անիկա իր տառապանքէն ազատէ։ Եւ Յովնան դդմենիին համար չափազանց ուրախացաւ։
Եւ հրաման ետ [24]Աստուած դդմենւոյն, եւ ել ի վերայ գլխոյն Յովնանու` լինել նմա հովանի ի վերայ գլխոյ նորա, զովացուցանել զնա ի տառապանաց իւրոց. եւ ուրախ եղեւ Յովնան ի վերայ դդմենւոյն ուրախութիւն մեծ:

4:6: Եւ հրամա՛ն ետ Աստուած դդմենւոյն, եւ ել ՚ի վերայ գլխոյն Յովնանու՝ լինել նմա հովանի ՚ի վերայ գլխոյ նորա. զովացուցանե՛լ զնա ՚ի տառապանաց իւրոց. եւ ուրախ եղեւ Յունան ՚ի վերայ դդմենւոյն ուրախութիւն մեծ[10672]։
[10672] Ոմանք. Լինել հովանի ՚ի վերայ։ Ոսկան. Դդմենւոյն յուրախութիւն։
6 Եւ Աստուած հրամայեց դդմենուն, որը բարձրացաւ Յովնանի գլխի վրայ՝ նրան հովանի դառնալու, զովացնելու նրան եւ ազատելու իր տանջանքներից: Յովնանը չափից շատ ուրախացաւ դդմենու համար:
6 Տէր Աստուած դդմենիի մը հրամայեց, որ Յովնանին վրայ ելլէ եւ անոր գլխուն վրայ հովանի ըլլայ, որպէս զի անիկա իր տառապանքէն ազատէ։ Եւ Յովնան դդմենիին համար չափազանց ուրախացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 И произрастил Господь Бог растение, и оно поднялось над Ионою, чтобы над головою его была тень и чтобы избавить его от огорчения его; Иона весьма обрадовался этому растению.
4:6 καὶ και and; even προσέταξεν προστασσω ordain; order κύριος κυριος lord; master ὁ ο the θεὸς θεος God κολοκύνθῃ κολοκυνθα and; even ἀνέβη αναβαινω step up; ascend ὑπὲρ υπερ over; for κεφαλῆς κεφαλη head; top τοῦ ο the Ιωνα ιωνας Iōnas; Ionas τοῦ ο the εἶναι ειμι be σκιὰν σκια shadow; shade ὑπεράνω υπερανω up / far above τῆς ο the κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him τοῦ ο the σκιάζειν σκιαζω he; him ἀπὸ απο from; away τῶν ο the κακῶν κακος bad; ugly αὐτοῦ αυτος he; him καὶ και and; even ἐχάρη χαιρω rejoice; hail Ιωνας ιωνας Iōnas; Ionas ἐπὶ επι in; on τῇ ο the κολοκύνθῃ κολοκυνθα joy μεγάλην μεγας great; loud
4:6 וַ wa וְ and יְמַ֣ן yᵊmˈan מנה count יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH אֱ֠לֹהִים ʔᵉlōhîm אֱלֹהִים god(s) קִיקָיֹ֞ון qîqāyˈôn קִיקָיֹון qiqayon וַ wa וְ and יַּ֣עַל׀ yyˈaʕal עלה ascend מֵ mē מִן from עַ֣ל ʕˈal עַל upon לְ lᵊ לְ to יֹונָ֗ה yônˈā יֹונָה Jonah לִֽ lˈi לְ to הְיֹ֥ות hᵊyˌôṯ היה be צֵל֙ ṣˌēl צֵל shadow עַל־ ʕal- עַל upon רֹאשֹׁ֔ו rōšˈô רֹאשׁ head לְ lᵊ לְ to הַצִּ֥יל haṣṣˌîl נצל deliver לֹ֖ו lˌô לְ to מֵ mē מִן from רָֽעָתֹ֑ו rˈāʕāṯˈô רָעָה evil וַ wa וְ and יִּשְׂמַ֥ח yyiśmˌaḥ שׂמח rejoice יֹונָ֛ה yônˈā יֹונָה Jonah עַל־ ʕal- עַל upon הַ ha הַ the קִּֽיקָיֹ֖ון qqˈîqāyˌôn קִיקָיֹון qiqayon שִׂמְחָ֥ה śimḥˌā שִׂמְחָה joy גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
4:6. et praeparavit Dominus Deus hederam et ascendit super caput Ionae ut esset umbra super caput eius et protegeret eum laboraverat enim et laetatus est Iona super hedera laetitia magnaAnd the Lord God prepared an ivy, and it came up over the head of Jonas, to be a shadow over his head, and to cover him (for he was fatigued): and Jonas was exceeding glad of the ivy.
6. And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his evil case. So Jonah was exceeding glad because of the gourd.
4:6. And the LORD God prepared a gourd, and made [it] to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.
4:6. And the Lord God prepared an ivy, and it ascended over the head of Jonah so as to be a shadow over his head, and to protect him (for he had labored hard). And Jonah rejoiced because of the ivy, with great rejoicing.
And the LORD God prepared a gourd, and made [it] to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd:

4:6 И произрастил Господь Бог растение, и оно поднялось над Ионою, чтобы над головою его была тень и чтобы избавить его от огорчения его; Иона весьма обрадовался этому растению.
4:6
καὶ και and; even
προσέταξεν προστασσω ordain; order
κύριος κυριος lord; master
ο the
θεὸς θεος God
κολοκύνθῃ κολοκυνθα and; even
ἀνέβη αναβαινω step up; ascend
ὑπὲρ υπερ over; for
κεφαλῆς κεφαλη head; top
τοῦ ο the
Ιωνα ιωνας Iōnas; Ionas
τοῦ ο the
εἶναι ειμι be
σκιὰν σκια shadow; shade
ὑπεράνω υπερανω up / far above
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
τοῦ ο the
σκιάζειν σκιαζω he; him
ἀπὸ απο from; away
τῶν ο the
κακῶν κακος bad; ugly
αὐτοῦ αυτος he; him
καὶ και and; even
ἐχάρη χαιρω rejoice; hail
Ιωνας ιωνας Iōnas; Ionas
ἐπὶ επι in; on
τῇ ο the
κολοκύνθῃ κολοκυνθα joy
μεγάλην μεγας great; loud
4:6
וַ wa וְ and
יְמַ֣ן yᵊmˈan מנה count
יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH
אֱ֠לֹהִים ʔᵉlōhîm אֱלֹהִים god(s)
קִיקָיֹ֞ון qîqāyˈôn קִיקָיֹון qiqayon
וַ wa וְ and
יַּ֣עַל׀ yyˈaʕal עלה ascend
מֵ מִן from
עַ֣ל ʕˈal עַל upon
לְ lᵊ לְ to
יֹונָ֗ה yônˈā יֹונָה Jonah
לִֽ lˈi לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
צֵל֙ ṣˌēl צֵל shadow
עַל־ ʕal- עַל upon
רֹאשֹׁ֔ו rōšˈô רֹאשׁ head
לְ lᵊ לְ to
הַצִּ֥יל haṣṣˌîl נצל deliver
לֹ֖ו lˌô לְ to
מֵ מִן from
רָֽעָתֹ֑ו rˈāʕāṯˈô רָעָה evil
וַ wa וְ and
יִּשְׂמַ֥ח yyiśmˌaḥ שׂמח rejoice
יֹונָ֛ה yônˈā יֹונָה Jonah
עַל־ ʕal- עַל upon
הַ ha הַ the
קִּֽיקָיֹ֖ון qqˈîqāyˌôn קִיקָיֹון qiqayon
שִׂמְחָ֥ה śimḥˌā שִׂמְחָה joy
גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
4:6. et praeparavit Dominus Deus hederam et ascendit super caput Ionae ut esset umbra super caput eius et protegeret eum laboraverat enim et laetatus est Iona super hedera laetitia magna
And the Lord God prepared an ivy, and it came up over the head of Jonas, to be a shadow over his head, and to cover him (for he was fatigued): and Jonas was exceeding glad of the ivy.
4:6. And the LORD God prepared a gourd, and made [it] to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.
4:6. And the Lord God prepared an ivy, and it ascended over the head of Jonah so as to be a shadow over his head, and to protect him (for he had labored hard). And Jonah rejoiced because of the ivy, with great rejoicing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-11: Прежде чем вразумить Иону по поводу его ропота на милосердие Божие к ниневитянам, Бог заставил его самого почувствовать жалость к растению, выросшему над его головой. Затем сказал, что если ему жаль засохшего растения, то не большей ли жалости и милосердия заслуживает город, в котором находится более ста тысяч ни в чем неповинных детей. Этот простой сам по себе рассказ вызывает затруднение лишь неясностью, как понимать произрастание и увядание растения над головою Ионы, считать ли это явлением естественным или чудом. На чудесный характер явления указывает как будто то, что это растение неестественно быстро выросло и увяло («в одну ночь выросло и в одну же ночь и пропало»), и затем в этом случае неоднократно отмечается непосредственное участие Божие («устроил Бог так…» «произрастил Господь…»). Однако эти данные не имеют решительного характера: в Библии часто и о естественных явлениях говорится, что они происходят по воле Божией, ибо по религиозному сознанию все в мире совершается по действию Божию (Мф Х:30; см. замеч. на 4: ст. 1: гл.). Выражение 10: ст. о быстром росте растения, «которое в одну ночь выросло и в одну же ночь и пропало» нет необходимости понимать с буквальной точностью, оно могло быть употреблено гиперболически для выражения мысли о ничтожности растения сравнительно с человеческою жизнью (Исх XL:6; Пс CII:15: ст.). На естественный характер явления указывает как будто то, что писатель говорит при этом о различных естественных факторах, совершающих то или другое действие: червь подтачивает растение, от знойного восточного ветра оно засыхает. Затем, чудо не предполагается самым ходом рассказа: для вразумления пророка оно было не нужно, и при естественном порядке он также научался состраданию, как и при чудесном. Растение, о котором здесь идет речь, в еврейском тексте обозначено словом kijkajon, которое обычно производится от египетского kjkj. Возможно, что с этим растением евреи познакомились ещё в Египте, поэтому, встретив его у себя на родине, назвали его словом, переделанным из египетского. Это растение описывают Геродот, Плиний и блаж. Иероним. Все они согласно говорят, что оно имеет травянистый стебель, широкие листья, достигает высоты 8–12: футов, быстро растет и увядает. Таким образом, это не тыква и не плющ, как это значится в славянском и латинском переводах, а особое растение, называемое в ботанике palma Christi.
Adam Clarke: Commentary on the Bible - 1831
4:6: And the Lord God prepared a gourd - I believe this should be rendered in the preterpluperfect tense. The Lord Had prepared this plant, קיקיון kikayon. It had in the course of God's providence been planted and grown up in that place, though perhaps not yet in full leaf; and Jonah made that his tent. And its thick branches and large leaves made it an ample shelter for him, and because it was such, he rejoiced greatly on the account. But what was the kikayon? The best judges say the ricinus or palma Christi, from which we get what is vulgarly called castor oil, is meant. It is a tree as large as the olive, has leaves which are like those of the vine, and is also quick of growth. This in all probability was the plant in question, which had been already planted, though it had not attained its proper growth, and was not then in full leaf. Celsus, in his Hierobot., says it grows to the height of an olive tree; the trunk and branches are hollow like a kex, and the leaves sometimes as broad as the rim of a hat. It must be of a soft or spongy substance, for it is said to grow surprisingly fast. See Taylor under the root קיק , 1670. But it is evident there was something supernatural in the growth of this plant, for it is stated to have come up in a night; though the Chaldee understands the passage thus: "It was here last night, and it withered this night." In one night it might have blown and expanded its leaves considerably, though the plant had existed before, but not in full bloom till the time that Jonah required it for a shelter.
Albert Barnes: Notes on the Bible - 1834
4:6: And the Lord God prepared a gourd - , (a palm-christ, English margin, rightly.) . "God again commanded the gourd, as he did the whale, willing only that this should be. Forthwith it springs up beautiful and full of flower, and straightway was a roof to the whole booth, and anoints him so to speak with joy, with its deep shade. The prophet rejoices at it exceedingly, as being a great and thankworthy thing. See now herein too the simplicity of his mind. For he was grieved exceedingly, because what he had prophesied came not to pass; he rejoiced exceedingly for a plant. A blameless mind is lightly moved to gladness or sorrow. You will see this in children. For as people who are not strong, easily fall, if someone gives them no very strong push, but touches them as it were with a lighter hand, so too the guileless mind is easily carried away by anything which delights or grieves it." Little as the shelter of the palm-christ was in itself, Jonah must have looked upon its sudden growth, as a fruit of God's goodness toward him, (as it was) and then perhaps went on to think (as people do) that this favor of God showed that He meant, in the end, to grant him what his heart was set upon. Those of impulsive temperaments are ever interpreting the acts of God's Providence, as bearing on what they strongly desire. Or again, they argue, 'God throws this or that in our way; therefore He means us not to relinquish it for His sake, but to have it.' By this sudden miraculous shelter against the burning Assyrian sun, which God provided for Jonah, He favored his waiting on there. So Jonah may have thought, interpreting rightly that God willed him to stay; wrongly, why He so willed. Jonah was to wait, not to see what he desired, but to receive, and be the channel of the instruction which God meant to convey to him and through him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: the Lord: Jon 1:17; Psa 103:10-14
gourd: or, palmcrist, Heb. Kikajon, קיקיון [Strong's H7021], probably the palma Christi, called kiki or kouki by the Egyptians, and Elkherod by the Arabs, from which caster oil is extracted. It is as large as the olive tree, has leaves like those of a vine, sometimes as broad as the brim of a hat, and is of very quick growth.
So: Est 5:9; Pro 23:5; Isa 39:2; Amo 6:13; Luk 10:20; Co1 7:30
was exceeding glad: Heb. rejoiced with great joy
Carl Friedrich Keil and Franz Delitzsch
4:6
Jehovah-God appointed a Qiqayon, which grew up over Jonah, to give him shade over his head, "to deliver him from his evil." The Qiqayon, which Luther renders gourd (Krbiss) after the lxx, but describes in his commentary on the book of Jonah as the vitis alba, is, according to Jerome, the shrub called Elkeroa in Syriac, a very common shrub in Palestine, which grows in sandy places, having broad leaves that throw a pleasant shadow, and which shoots up to a considerable height in a very few days.
(Note: Jerome describes it thus: "A kind of bush or shrub, having broad leaves like vine leaves, casting a very dense shadow, and sustaining itself by its trunk, which grows very abundantly in Palestine, and chiefly in sandy places. If placed in sowing land, being quickly nourished, it grows up into a tree, and in a very few days what you saw as nothing but a herb you now look upon as a small tree.")
The Elkeroa, however, which Niebuhr also saw at Basra (Beschrieb. v. Arab. p. 148) and describes in a similar manner, is the ricinus or palma Christi, the miraculous tree; and, according to Kimchi and the Talmudists, it was the Kik or Kiki of the Egyptians, from which an oil was obtained according to Herodotus (ii. 94) and Pliny (Hits. n. xv. 7), as was the case according to Niebuhr with the Elkeroa. Its rapid growth is also mentioned by Pliny, who calls it ricinus (see Ges. thes. p. 1214). God caused this shrub to grow up with miraculous rapidity, to such a height that it cast a shade upon Jonah's head, to procure him deliverance (להצּיל לו) "from his evil," i.e., not from the burning heat of the sun (ab aestu solis), from which he suffered in the hut which he had run up so hastily with twigs, but from his displeasure or vexation, the evil from which he suffered according to Jon 4:3 (Rosenmller, Hitzig). The variation in the names of the Deity in Jon 4:6-9 is worthy of notice. The creation of the miraculous tree to give shade to Jonah is ascribed to Jehovah-Elohim in Jon 4:6. This composite name, which occurs very rarely except in Genesis 2 and 3 (see comm. on Gen 2:4), is chosen here to help the transition from Jehovah in Jon 4:4 to Elohim in Jon 4:7, Jon 4:8. Jehovah, who replies to the prophet concerning his discontented complaint (Jon 4:4) as Elohim, i.e., as the divine creative power, causes the miraculous tree to spring up, to heal Jonah of his chagrin. And to the same end h-Elohim, i.e., the personal God, prepares the worm which punctures the miraculous tree and causes it to wither away (Jon 4:7); and this is also helped by the east wind appointed by Elohim, i.e., the Deity ruling over nature (Jon 4:8), to bring about the correction of the prophet, who was murmuring against God. Hence the different names of God are employed with thoughtful deliberation. Jonah rejoiced exceedingly at the miraculous growth of the shrub which provided for him, because he probably saw therein a sign of the goodness of God and of the divine approval of his intention to wait for the destruction of Nineveh. But this joy was not to last long.
Geneva 1599
4:6 And the LORD God prepared a (f) gourd, and made [it] to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.
(f) Which was a further means to cover him from the heat of the sun, as he remained in his booth.
John Gill
4:6 And the Lord God prepared a gourd,.... So the Septuagint render the word; but some say that a worm will not touch that; Jerom renders it an ivy; but neither the gourd nor that rise upwards without some props to support them. The Hebrew word is "kikaion", the same with the "kiki", or "cici", of Herodotus (c), Dioscorides (d), Strabo (e), and Pliny (f); a plant frequent in Egypt, of which the Egyptians made an oil; hence the Talmudists (g) make mention of the oil of "kik", which Reshlakish says is the "kikaion" of Jonah; and which is the same that the Arabians call "alcheroa" or "alcherva", according to Samuel ben Hophni (h), Maimonides (i), Bartenora (k), and Jerom (l); and which is well known to be the "ricinus", or "palma Christi"; and which, by the description of it, according to all the above writers, bids fairest (m) to be here intended; it rising up to the height of a tree, an olive tree, having very large broad leaves, like those of vines, or of plantain; and springing up suddenly, as Pliny says it does in Spain; and Clusius affirms he saw at the straits of Gibraltar a ricinus of the thickness of a man, and of the height of three men; and Bellonius, who travelled through Syria and Palestine, saw one in Crete of the size of a tree; and Dietericus (n), who relates the above, says he saw himself, in a garden at Leyden, well furnished and enriched with exotic plants, an American ricinus, the stalk of which was hollow, weak, and soft, and the leaves almost a foot and a half; and which Adolphus Vorstius, he adds, took to be the same which Jonah had for a shade; with which agrees what Dioscorides (o) says, that there is a sort of it which grows large like a tree, and as high as a fig tree; the leaves of it are like those of a palm tree, though broader, smoother, and blacker; the branches and trunk of it are hollow like a reed: and what may seem more to confirm this is, that a certain number of grains of the seed of the ricinus very much provoke vomiting; which, if true, as Marinus (p) observes, the word here used may be derived from which signifies to vomit; from whence is the word vomiting; and the first radical being here doubled may increase the signification, and show it to be a great emetic; and the like virtue of the ricinus is observed by others (q). Jerom allegorizes it of the ceremonial law, under the shadow of which Israel dwelt for a while; and then was abrogated by Christ, who says he was a worm, and no man: but it is better to apply it to outward mercies and earthly enjoyments, which like this plant spring out of the earth, and have their root in it, and are of the nature of it, and therefore minded by earthly and carnal men above all others; they are thin, slight, and slender things; there is no solidity and substance in them, like the kiki, whose stalk is hollow as a reed, as Dioscorides says; they are light and empty things, vanity and vexation of spirit; spring up suddenly sometimes, and are gone as soon; some men come to riches and honour at once, and rise up to a very great pitch of both, and quickly fall into poverty and disgrace again; for these are very uncertain perishing things, like this herb or plant, or even as grass, which soon withers away. They are indeed of God, who is the Father of mercies, and are the gifts of his providence, and not the merit of men; they are disposed of according to his will, and "prepared" by him in his purposes, and given forth according to them, and in his covenant to his own special people, and are to them blessings indeed:
and made it to come up over Jonah; over his head, as follows; and it may be over the booth he had built, which was become in a manner useless; the leaves of the boughs of which it was made being withered with the heat of the sun; it came over him so as to cover him all over; which may denote both the necessity of outward mercies, as food and raiment, which the Lord knows his people have need of; and the sufficiency of them he grants, with which they should be content:
that it might be a shadow over his head, to deliver him from his grief; either from the vexation of mind at the repentance of the Ninevites, and the mercy shown them; this being a refreshment unto him, and which he might take as a new token of the Lord's favourable regard to him, after the offence he had given him, and gentle reproof for it; or from the headache, with which he was thought to have been afflicted, through his vexation; or by the heat of the sun; or rather it was to shelter him from the heat of the sun, and the distress that gave him: so outward mercies, like a reviving and refreshing shadow, exhilarate the spirits, and are a defence against the injuries and insults of men, and a preservative from the grief and distress which poverty brings with it:
so Jonah was exceeding glad of the gourd; or, "rejoiced with a great joy" (r); he was excessively and above measure glad of it, because of its usefulness to him: outward mercies are what we should be thankful for; and it is good for men to rejoice in their labours, and enjoy the good of them; to eat their bread with a merry heart and cheerfulness; but should not be elevated with them beyond measure, lifted up with pride, and boast and glory of them, and rejoice in such boastings, which is evil; or rejoice in them as their portion, placing their happiness therein, which is to rejoice in a thing of naught; or to overrate mercies, and show more affection for them than for God himself, the giver of them, who only should be our "exceeding joy"; and, when this is the case, it is much if they are not quickly taken away, as Jonah's gourd was, as follows:
(c) Euterpe, sive l. 2. c. 94. (d) L. 4. c. 164. (e) Geograph. l. 17. p. 566. (f) Nat. Hist. l. 15. c. 7. (g) Misa. Sabbat, c. 2. sect. 1. T. Bab. Sabbat, fol. 21. 2. (h) In Kimchi in loc. (i) In Misna Sabbat, c. 2. sect. 1. (k) In ib. (l) In loc. (m) Vid. Weidlingt. Dissert. de Kikaion, apud Thesaur. Theolog. Phil. Dissert. vol. 1. p. 989. & Bochart. Hierozoic. par. 2. l. 2. c. 24. p. 293, 294. & l. 4. c. 27. p. 623. & Geograph. par. 1. col. 918, 919. & Liveleum in loc. (n) Antiqu. Bibl. par. 1. p. 82. (o) Apud Calmet's Dictionary, in the word "Kikaion". (p) Arca Noae, tom. 2. fol. 135. (q) Hillerus in Hierophytico, par. 1. p. 453. apud Burkium in loc. (r) "et laetatus est----magna laetitia", Pagninus, Montanus; "et laetabaturque laetitia magna", Junius & Tremellius, Piscator; "gavisus est gaudio magno", Burkius,
John Wesley
4:6 Prepared - Commanded that in the place where Jonah's booth stood, this spreading plant should spring up to be a shade when the gathered boughs were withered. To deliver - To give some ease to his mind.
Robert Jamieson, A. R. Fausset and David Brown
4:6 gourd--Hebrew, kikaion; the Egyptian kiki, the "ricinus" or castor-oil plant, commonly called "palm-christ" (palma-christi). It grows from eight to ten feet high. Only one leaf grows on a branch, but that leaf being often more than a foot large, the collective leaves give good shelter from the heat. It grows rapidly, and fades as suddenly when injured.
to deliver him from his grief--It was therefore grief, not selfish anger, which Jonah felt (see on ). Some external comforts will often turn the mind away from its sorrowful bent.
4:74:7: Եւ հրամա՛ն ետ Աստուած որդանն՝ առաւօտուն ՚ի վաղիւ անդր. եհար զդդմենին՝ եւ ցամաքեցաւ։
7 Եւ յաջորդ օրը վաղ առաւօտեան Աստուած հրամայեց որդին, որը կերաւ դդմենին, եւ այն չորացաւ:
7 Հետեւեալ օրը, առտուն, Աստուած հրամայեց որդի մը, որ դդմենիին զարնէ ու անիկա չորցաւ։
Եւ հրաման ետ Աստուած որդանն` առաւօտուն ի վաղիւ անդր, եհար զդդմենին, եւ ցամաքեցաւ:

4:7: Եւ հրամա՛ն ետ Աստուած որդանն՝ առաւօտուն ՚ի վաղիւ անդր. եհար զդդմենին՝ եւ ցամաքեցաւ։
7 Եւ յաջորդ օրը վաղ առաւօտեան Աստուած հրամայեց որդին, որը կերաւ դդմենին, եւ այն չորացաւ:
7 Հետեւեալ օրը, առտուն, Աստուած հրամայեց որդի մը, որ դդմենիին զարնէ ու անիկա չորցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 И устроил Бог так, что на другой день при появлении зари червь подточил растение, и оно засохло.
4:7 καὶ και and; even προσέταξεν προστασσω ordain; order ὁ ο the θεὸς θεος God σκώληκι σκωληξ worm ἑωθινῇ εωθινος the ἐπαύριον επαυριον tomorrow; next day καὶ και and; even ἐπάταξεν πατασσω pat; impact τὴν ο the κολόκυνθαν κολοκυνθα and; even ἀπεξηράνθη αποξηραινω dry up
4:7 וַ wa וְ and יְמַ֤ן yᵊmˈan מנה count הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) תֹּולַ֔עַת tôlˈaʕaṯ תֹּולַעַת worm בַּ ba בְּ in עֲלֹ֥ות ʕᵃlˌôṯ עלה ascend הַ ha הַ the שַּׁ֖חַר ššˌaḥar שַׁחַר dawn לַֽ lˈa לְ to † הַ the מָּחֳרָ֑ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and תַּ֥ךְ ttˌaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קִּֽיקָיֹ֖ון qqˈîqāyˌôn קִיקָיֹון qiqayon וַ wa וְ and יִּיבָֽשׁ׃ yyîvˈāš יבשׁ be dry
4:7. et paravit Deus vermem ascensu diluculo in crastinum et percussit hederam et exaruitBut God prepared a worm, when the morning arose on the following day: and it struck the ivy and it withered.
7. But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered.
4:7. But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered.
4:7. And God prepared a worm, when dawn approached on the next day, and it struck the ivy, and it dried up.
But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered:

4:7 И устроил Бог так, что на другой день при появлении зари червь подточил растение, и оно засохло.
4:7
καὶ και and; even
προσέταξεν προστασσω ordain; order
ο the
θεὸς θεος God
σκώληκι σκωληξ worm
ἑωθινῇ εωθινος the
ἐπαύριον επαυριον tomorrow; next day
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τὴν ο the
κολόκυνθαν κολοκυνθα and; even
ἀπεξηράνθη αποξηραινω dry up
4:7
וַ wa וְ and
יְמַ֤ן yᵊmˈan מנה count
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
תֹּולַ֔עַת tôlˈaʕaṯ תֹּולַעַת worm
בַּ ba בְּ in
עֲלֹ֥ות ʕᵃlˌôṯ עלה ascend
הַ ha הַ the
שַּׁ֖חַר ššˌaḥar שַׁחַר dawn
לַֽ lˈa לְ to
הַ the
מָּחֳרָ֑ת mmoḥᵒrˈāṯ מָחֳרָת next day
וַ wa וְ and
תַּ֥ךְ ttˌaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קִּֽיקָיֹ֖ון qqˈîqāyˌôn קִיקָיֹון qiqayon
וַ wa וְ and
יִּיבָֽשׁ׃ yyîvˈāš יבשׁ be dry
4:7. et paravit Deus vermem ascensu diluculo in crastinum et percussit hederam et exaruit
But God prepared a worm, when the morning arose on the following day: and it struck the ivy and it withered.
4:7. But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered.
4:7. And God prepared a worm, when dawn approached on the next day, and it struck the ivy, and it dried up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:7: But God prepared a worm - By being eaten through the root, the plant, losing its nourishment, would soon wither; and this was the case in the present instance.
Albert Barnes: Notes on the Bible - 1834
4:7: When the morning rose - , i. e., in the earliest dawn, before the actual sunrise. For one day Jonah enjoyed the refreshment of the palm-christ. In early dawn, it still promised the shadow; just ere it was most needed, at God's command, it withered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: prepared: Job 1:21; Psa 30:6, Psa 30:7, Psa 102:10
it withered: Psa 90:5, Psa 90:6; Isa 40:6-8; Joe 1:12
John Gill
4:7 But God prepared a worm when the morning rose the next day,.... That God that prepared this plant to rise so suddenly, almost as soon prepared a worm to destroy it; for it rose up one night, continued one whole day, to the great delight of Jonah; and by the morning of the following day this worm or grub was prepared in, it, or sent to it, to the root of it: this shows that God is the Creator of the least as well as the largest of creatures, of worms as well as whales, contrary to the notion of Valentinus, Marcion, and Apelles; who, as Jerom (s) says, introduce another creator of ants, worms, fleas, locusts, &c. and another of the heavens, earth, sea, and angels: but it is much that. Arnobius (t), an orthodox ancient Christian father, should deny such creatures to be the work of God, and profess his ignorance of the Maker of them. His words are,
"should we deny flies, beetles, worms, mice, weasels, and moths, to be the work of the King Omnipotent, it does not follow that it should be required of us to say who made and formed them; for we may without blame be ignorant who gave them their original;''
whereas, in the miracle of the lice, the magicians of Egypt themselves owned that the finger of God was there, and were out of their power to effect; and to the Prophet Amos the great God was represented in a vision as making locusts or grasshoppers, Amos 7:1; and indeed the smallest insect or reptile is a display of the wisdom and power of God, and not at all below his dignity and greatness to produce; and for which there are wise reasons in nature and providence, as here for the production of this worm: the same God that prepared a great fish to swallow Jonah, and a gourd to shadow him, and an east wind to blow upon him, prepared this worm to destroy his shade, and try his patience:
and it smote the gourd, that it withered; it bit its root, and its moisture dried up, and it withered away at once, and became useless: that same hand that gives mercies can take them away, and that very suddenly, in a trice, in a few hours, as in the case of Job; and sometimes very secretly and invisibly, that men are not aware of; their substance wastes, and they fall to decay, and they can scarcely tell the reason of it; there is a worm at the root of their enjoyments, which kills them; God is as a moth and rottenness unto them; and he does this sometimes by small means, by little instruments, as he plagued Pharaoh and the Egyptians with lice and flies.
(s) Prooem. in Philemon. ad Paulam & Eustochium. (t) Adv. Gentes, l. 2. p. 95.
John Wesley
4:7 Prepared - By the same power which caused the gourd suddenly to spring, and spread itself. It smote - Which early next morning, bit the root, so that the whole gourd withered.
Robert Jamieson, A. R. Fausset and David Brown
4:7 a worm--of a particular kind, deadly to the ricinus. A small worm at the root destroys a large gourd. So it takes but little to make our creature comforts wither. It should silence discontent to remember, that when our gourd is gone, our God is not gone.
the next day--after Jonah was so "exceeding glad" (compare ).
4:84:8: Եւ եղեւ ՚ի ծագել արեւուն հրամայեաց Աստուած հողմոյ խորշակի տապախառնի, եւ անկաւ արեւն զգլխովն Յունանու. եւ կա՛յր ՚ի տարակուսի եւ քաղէին ոգիք նորա. եւ ասէր. Լա՛ւ էր ինձ մեռանել քան զայս կեանս իմ[10673]։ [10673] Ոմանք. Եւ հրամայեաց Աստուած... եւ ասէր՝ թէ լաւ էր։
8 Իսկ երբ արեւը ծագեց, Աստուած հրամայեց տապախառն խորշակ քամուն, եւ արեւն ընկաւ Յովնանի գլխին: Սա տանջւում, սրտնեղում էր եւ ասում. «Ինձ համար աւելի լաւ է մահը, քան իմ այս կեանքը»:
8 Երբ արեւը կը ծագէր, Աստուած խորշակաբեր արեւելեան հովի մը հրամայեց ու արեւը Յովնանի գլխուն զարկաւ, այնպէս որ անիկա մարեցաւ ու իրեն մահը ուզելով՝ ըսաւ. «Մեռնիլս ապրելէս աղէկ է»։
Եւ եղեւ ի ծագել արեւուն հրամայեաց Աստուած հողմոյ խորշակի տապախառնի, եւ անկաւ արեւն զգլխովն Յովնանու, եւ կայր ի տարակուսի եւ քաղէին ոգիք նորա. եւ ասէր. Լաւ էր ինձ մեռանել քան զայս կեանս իմ:

4:8: Եւ եղեւ ՚ի ծագել արեւուն հրամայեաց Աստուած հողմոյ խորշակի տապախառնի, եւ անկաւ արեւն զգլխովն Յունանու. եւ կա՛յր ՚ի տարակուսի եւ քաղէին ոգիք նորա. եւ ասէր. Լա՛ւ էր ինձ մեռանել քան զայս կեանս իմ[10673]։
[10673] Ոմանք. Եւ հրամայեաց Աստուած... եւ ասէր՝ թէ լաւ էր։
8 Իսկ երբ արեւը ծագեց, Աստուած հրամայեց տապախառն խորշակ քամուն, եւ արեւն ընկաւ Յովնանի գլխին: Սա տանջւում, սրտնեղում էր եւ ասում. «Ինձ համար աւելի լաւ է մահը, քան իմ այս կեանքը»:
8 Երբ արեւը կը ծագէր, Աստուած խորշակաբեր արեւելեան հովի մը հրամայեց ու արեւը Յովնանի գլխուն զարկաւ, այնպէս որ անիկա մարեցաւ ու իրեն մահը ուզելով՝ ըսաւ. «Մեռնիլս ապրելէս աղէկ է»։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 Когда же взошло солнце, навел Бог знойный восточный ветер, и солнце стало палить голову Ионы, так что он изнемог и просил себе смерти, и сказал: лучше мне умереть, нежели жить.
4:8 καὶ και and; even ἐγένετο γινομαι happen; become ἅμα αμα at once; together τῷ ο the ἀνατεῖλαι ανατελλω spring up; rise τὸν ο the ἥλιον ηλιος sun καὶ και and; even προσέταξεν προστασσω ordain; order ὁ ο the θεὸς θεος God πνεύματι πνευμα spirit; wind καύσωνος καυσων scorching heat συγκαίοντι συγκαιω and; even ἐπάταξεν πατασσω pat; impact ὁ ο the ἥλιος ηλιος sun ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top Ιωνα ιωνας Iōnas; Ionas καὶ και and; even ὠλιγοψύχησεν ολιγοψυχω and; even ἀπελέγετο απολεγω the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak καλόν καλος fine; fair μοι μοι me ἀποθανεῖν αποθνησκω die με με me ἢ η or; than ζῆν ζαω live; alive
4:8 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be כִּ ki כְּ as זְרֹ֣חַ zᵊrˈōₐḥ זרח flash up הַ ha הַ the שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun וַ wa וְ and יְמַ֨ן yᵊmˌan מנה count אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) ר֤וּחַ rˈûₐḥ רוּחַ wind קָדִים֙ qāḏîm קָדִים east חֲרִישִׁ֔ית ḥᵃrîšˈîṯ חֲרִישִׁי [uncertain] וַ wa וְ and תַּ֥ךְ ttˌaḵ נכה strike הַ ha הַ the שֶּׁ֛מֶשׁ ššˈemeš שֶׁמֶשׁ sun עַל־ ʕal- עַל upon רֹ֥אשׁ rˌōš רֹאשׁ head יֹונָ֖ה yônˌā יֹונָה Jonah וַ wa וְ and יִּתְעַלָּ֑ף yyiṯʕallˈāf עלף cover וַ wa וְ and יִּשְׁאַ֤ל yyišʔˈal שׁאל ask אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul לָ lā לְ to מ֔וּת mˈûṯ מות die וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say טֹ֥וב ṭˌôv טֹוב good מֹותִ֖י môṯˌî מָוֶת death מֵ mē מִן from חַיָּֽי׃ ḥayyˈāy חַיִּים life
4:8. et cum ortus fuisset sol praecepit Dominus vento calido et urenti et percussit sol super caput Ionae et aestuabat et petivit animae suae ut moreretur et dixit melius est mihi mori quam vivereAnd when the sun was risen, the Lord commanded a hot and burning wind: and the sun beat upon the head of Jonas, and he broiled with the heat: and he desired for his soul that he might die, and said: It is better for me to die than to live.
8. And it came to pass, when the sun arose, that God prepared a sultry east wind; and the sun beat upon the head of Jonah, that he fainted, and requested for himself that he might die, and said, It is better for me to die than to live.
4:8. And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, [It is] better for me to die than to live.
4:8. And when the sun had risen, the Lord ordered a hot and burning wind. And the sun beat down on the head of Jonah, and he burned. And he petitioned for his soul that he might die, and he said, “It is better for me to die than to live.”
And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, [It is] better for me to die than to live:

4:8 Когда же взошло солнце, навел Бог знойный восточный ветер, и солнце стало палить голову Ионы, так что он изнемог и просил себе смерти, и сказал: лучше мне умереть, нежели жить.
4:8
καὶ και and; even
ἐγένετο γινομαι happen; become
ἅμα αμα at once; together
τῷ ο the
ἀνατεῖλαι ανατελλω spring up; rise
τὸν ο the
ἥλιον ηλιος sun
καὶ και and; even
προσέταξεν προστασσω ordain; order
ο the
θεὸς θεος God
πνεύματι πνευμα spirit; wind
καύσωνος καυσων scorching heat
συγκαίοντι συγκαιω and; even
ἐπάταξεν πατασσω pat; impact
ο the
ἥλιος ηλιος sun
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
Ιωνα ιωνας Iōnas; Ionas
καὶ και and; even
ὠλιγοψύχησεν ολιγοψυχω and; even
ἀπελέγετο απολεγω the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
καλόν καλος fine; fair
μοι μοι me
ἀποθανεῖν αποθνησκω die
με με me
η or; than
ζῆν ζαω live; alive
4:8
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
כִּ ki כְּ as
זְרֹ֣חַ zᵊrˈōₐḥ זרח flash up
הַ ha הַ the
שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun
וַ wa וְ and
יְמַ֨ן yᵊmˌan מנה count
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
ר֤וּחַ rˈûₐḥ רוּחַ wind
קָדִים֙ qāḏîm קָדִים east
חֲרִישִׁ֔ית ḥᵃrîšˈîṯ חֲרִישִׁי [uncertain]
וַ wa וְ and
תַּ֥ךְ ttˌaḵ נכה strike
הַ ha הַ the
שֶּׁ֛מֶשׁ ššˈemeš שֶׁמֶשׁ sun
עַל־ ʕal- עַל upon
רֹ֥אשׁ rˌōš רֹאשׁ head
יֹונָ֖ה yônˌā יֹונָה Jonah
וַ wa וְ and
יִּתְעַלָּ֑ף yyiṯʕallˈāf עלף cover
וַ wa וְ and
יִּשְׁאַ֤ל yyišʔˈal שׁאל ask
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul
לָ לְ to
מ֔וּת mˈûṯ מות die
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
טֹ֥וב ṭˌôv טֹוב good
מֹותִ֖י môṯˌî מָוֶת death
מֵ מִן from
חַיָּֽי׃ ḥayyˈāy חַיִּים life
4:8. et cum ortus fuisset sol praecepit Dominus vento calido et urenti et percussit sol super caput Ionae et aestuabat et petivit animae suae ut moreretur et dixit melius est mihi mori quam vivere
And when the sun was risen, the Lord commanded a hot and burning wind: and the sun beat upon the head of Jonas, and he broiled with the heat: and he desired for his soul that he might die, and said: It is better for me to die than to live.
4:8. And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, [It is] better for me to die than to live.
4:8. And when the sun had risen, the Lord ordered a hot and burning wind. And the sun beat down on the head of Jonah, and he burned. And he petitioned for his soul that he might die, and he said, “It is better for me to die than to live.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: A vehement east wind - Which was of itself of a parching, withering nature; and the sun, in addition, made it intolerable. These winds are both scorching and suffocating in the East, for deserts of burning sand lay to the east or south-east; and the easterly winds often brought such a multitude of minute particles of sand on their wings, as to add greatly to the mischief. I believe these, and the sands they carry, are the cause of the ophthalmia which prevails so much both in Egypt and India.
Albert Barnes: Notes on the Bible - 1834
4:8: God prepared a vehement - o (The English margin following the Chaldee, "silent," i. e., "sultry").
East wind - The winds in the East, blowing over the sand-deserts, intensely increase the distress of the heat. A sojourner describes on two occasions an Assyrian summer . "The change to summer had been as rapid as that which ushered in the spring. The verdure of the plain had perished almost in a day. Hot winds, coming from the desert, had burned up and carried away the shrubs. The heat was now almost intolerable. Violent whirl-winds occasionally swept over the face of the country." "The spring was now fast passing away; the heat became daily greater; the grain was cut; and the plains and hills put on their summer clothing of dull parched yellow. "The pasture is withered, the herbage faileth; the green grass is not." It was the season too of the Sherghis, or burning winds from the south, which occasionally swept over the face of the country, driving in their short-lived fury everything before them.
We all went below (ground) soon after the sun had risen, and remained there (in the tunnels) without again seeking the open air until it was far down in the Western horizon." The "Sherghi" must be rather the East wind, Sherki, whence Sirocco. At Sulimania in Kurdistan (about 2 12 degrees east of Nineveh, and 34 of a degree south) "the so much dreaded Sherki seems to blow from any quarter, from east to northeast. It is greatly feared for its violence and relaxing qualities," "hot, stormy and singularly relaxing and dispiriting." Suffocating heat is a characteristic of these vehement winds. Morier relates at Bushire ; He continues, "Again from the 23rd to the 25th, the wind blew violently from the southeast accompanied by a most suffocating heat, and continued to blow with the same strength until the next day at noon, when it suddenly veered round to the northwest with a violence equal to what it had blown from the opposite point." And again (p. 97) "When there was a perfect calm, partial and strong currents of air would arise and form whirlwinds which produced high columns of sand all over the plain. They are looked upon as the sign of great heat. Their strength was very various. Frequently they threw down our tents."
Burckhardt, when professedly lessening the general impression as to these winds says, "The worst effect (of the Semoum "a violent southest wind") is that it dries up the water in the skins, and so far endangers the traveler's safety. In one morning 13 of the contents of a full water skin was evaporated. I always observed the whole atmosphere appear as it in a state of combustion; the dust and sand are carried high into the air, which assumes a reddish or blueish or yellowish tint, according to the nature and color of the ground from which the dust arises. The Semoum is not always accompanied by whirlwinds: in its less violent degree it will blow for hours with little force, although with oppressive heat; when the whirlwind raises the dust, it then increases several degrees in heat. In the Semoum at Esne, the thermometer mounted to 121 degrees in the shade, but the air seldom remains longer than a quarter of an hour in that state or longer than the whirlwind lasts.
The most disagreeable effect of the Semoum upon man is, that it stops perspiration, dries up the palate, and produces great restlessness." Travels in Nubia, pp. 204-205.) "A gale of wind blew from the Southward and Eastward with such violence, that three of our largest tents were leveled with the ground. The wind brought with it such hot currents of air, that we thought it might be the precursor of the "Samoun" described by Chardin, but upon inquiry, we found that the autumn was generally the season for that wind. The "Sam" wind commits great ravages in this district. It blows at night from about midnight to sunrise, comes in a hot blast, and is afterward succeeded by a cold one. About 6 years ago, there was a "sam" during the summer months which so totally burned up all the grain, then near its maturity, that no animal would eat a blade of it, nor touch any of its grain."
The sun beat upon the head of Jonah - o. "Few European travelers can brave the perpendicular rays of an Assyrian sun. Even the well-seasoned Arab seeks the shade during the day, and journeys by night, unless driven forth at noontide by necessity, or the love of war."
He wished in himself to die - (literally he asked as to his soul, to die). He prayed for death. It was still the same dependence upon God, even in his self-will. He did not complain, but prayed God to end his life here. When men are already vexed in soul by deep inward griefs, a little thing often oversets patience. Jonah's hopes had been Rev_ived by the mercy of the palm-christ; they perished with it. Perhaps he had before him the thought of his great predecessor, Elijah, how he too wished to die, when it seemed that his mission was fruitless. They differed in love. Elijah's preaching, miracles, toil, sufferings, seemed to him, not only to be in vain, but (as they must, if in vain), to add to the guilt of his people. God corrected him too, by showing him his own short-sightedness, that he knew not of "the seven thousand who had not bowed their knees unto Baal," who were, in part, doubtless, "the travail of his soul." Jonah's mission to his people seemed also to be fruitless; his hopes for their well-being were at an end; the temporal mercies of which he had been the prophet, were exhausted; Nineveh was spared; his last hope was gone; the future scourge of his people was maintained in might. The soul shrinks into itself at the sight of the impending visitation of its country. But Elijah's zeal was "for" his people only and the glory of God in it, and so it was pure love. Jonah's was directed "against" the Ninevites, and so had to be purified.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: that God: Jon 4:6, Jon 4:7, Jon 1:4, Jon 1:17; Eze 19:12; Rev 3:19
vehement: or, silent
and the sun: Psa 121:6; Sol 1:6; Isa 49:10; Rev 7:16
and wished: Jon 4:3; Lev 10:3; Sa1 3:18; Sa2 15:25, Sa2 15:26; Job 2:10; Psa 39:9
Carl Friedrich Keil and Franz Delitzsch
4:8
On the rising of the dawn of the very next day, God appointed a worm, which punctured the miraculous tree so that it withered away; and when the sun arose He also appointed a sultry east wind, and the sun smote upon Jonah's head, so that he fainted away. Chărı̄shıth, from chârash, to be silent or quiet, is to be taken when used of the wind in the sense of sultry, as in the Chaldee (lxx συγκαίων). The meaning ventus, qualis flat tempore arandi, derived from chârish, the ploughing (Abulw.), or autumnal east wind (Hitzig), is far less suitable. When Jonah fainted away in consequence of the sun-stroke (for hith‛allēph, see at Amos 8:13), he wished himself dead, since death was better for him than life (see Jon 4:3). ישׁאל את־נפשׁו למוּת, as in 3Kings 19:4, "he wished that his soul might die," a kind of accusative with the infinitive (cf. Ewald, 336, b). But God answered, as in Jon 4:4, by asking whether he was justly angry. Instead of Jehovah (Jon 4:4) we have Elohim mentioned here, and Jehovah is not introduced as speaking till Jon 4:9. We have here an intimation, that just as Jonah's wish to die was simply an expression of the feelings of his mind, so the admonitory word of God was simply a divine voice within him setting itself against his murmuring. It was not till he had persisted in his ill-will, even after this divine admonition within, that Jehovah pointed out to him how wrong his murmuring was. Jehovah's speaking in Jon 4:9 is a manifestation of the divine will by supernatural inspiration. Jehovah directs Jonah's attention to the contradiction into which he has fallen, by feeling compassion for the withering of the miraculous tree, and at the same time murmuring because God has had compassion upon Nineveh with its many thousands of living beings, and has spared the city for the sake of these souls, many of whom have no idea whatever of right or wrong. Chastâ: "Thou hast pitied the Qiqayon, at which thou hast not laboured, and which thou hast not caused to grow; for (שׁבּן = אשׁר בּן) son of a night" - i.e., in a night, or over night - "has it grown, and over night perished, and I should not pity Nineveh?" ואני is a question; but this is only indicated by the tone. If Jonah feels pity for the withering of a small shrub, which he neither planted nor tended, nor caused to grow, shall God not have pity with much greater right upon the creatures whom He has created and has hitherto sustained, and spare the great city Nineveh, in which more than 120,000 are living, who cannot distinguish their right hand from the left, and also much cattle? Not to be able to distinguish between the right hand and the left is a sign of mental infancy. This is not to be restricted, however, to the very earliest years, say the first three, but must be extended to the age of seven years, in which children first learn to distinguish with certainty between right and left, since, according to M. v. Niebuhr (p. 278), "the end of the seventh year is a very common division of age (it is met with, for example, even among the Persians), and we may regard it as certain that it would be adopted by the Hebrews, on account of the importance they attached to the number seven." A hundred and twenty thousand children under seven years of age would give a population of six hundred thousand, since, according to Niebuhr, the number of children of the age mentioned is one-fifth the whole population, and there is no ground for assuming that the proportion in the East would be essentially different. This population is quite in accordance with the size of the city.
(Note: "Nineveh, in the broader sense," says M. v. Niebuhr, "covers an area of about 400 English square miles. Hence there were about 40,000 persons to the square mile. Jones (in a paper on Nineveh) estimates the population of the chief city, according to the area, at 174,000 souls. So that we may reckon the population of the four larger walled cities at 350,000. There remain, therefore, for the smaller places and the level ground, 300,000 men on about sixteen square miles; that is to say, nearly 20,000 men upon the square mile." He then shows, from the agricultural conditions in the district of Elberfeld and the province of Naples, how thoroughly this population suits such a district. In the district of Elberfeld there are, in round numbers, 22,000 persons to the square mile, or, apart from the two large towns, 10,000. And if we take into account the difference in fertility, this is about the same density of population as that of Nineveh. The province of Naples bears a very great resemblance to Nineveh, not only in the kind of cultivation, but also in the fertility of the soil. And there, in round numbers, 46,000 are found to the square mile, or, exclusive of the capital, 22,000 souls.)
Children who cannot distinguish between right and left, cannot distinguish good from evil, and are not yet accountable. The allusion to the multitude of unaccountable children contains a fresh reason for sparing the city: God would have been obliged to destroy so many thousand innocent ones along with the guilty. Besides this, there was "much cattle" in the city. "Oxen were certainly superior to shrubs. If Jonah was right in grieving over one withered shrub, it would surely be a harder and more cruel thing for so many innocent animals to perish" (Calvin). "What could Jonah say to this? He was obliged to keep silence, defeated, as it were, by his own sentence" (Luther). The history, therefore, breaks off with these words of God, to which Jonah could make no reply, because the object of the book was now attained, - namely, to give the Israelites an insight into the true nature of the compassion of the Lord, which embracers all nations with equal love. Let us, however, give heed to the sign of the prophet Jonah, and hold fast to the confession of Him who could say of Himself, "Behold, a greater than Jonah is here!"
John Gill
4:8 And it came to pass when the sun did arise,.... After that the gourd was smitten and withered; when it was not only risen, but shone out with great force and heat:
that God prepared a vehement east wind; or, "a deafening east wind" (u); which blew so strong, and so loud, as R. Marinus in Aben Ezra and Kimchi say, made people deaf that heard it: or, "a silencing east wind"; which when it blew, all other winds were silent, as Jarchi: or it made men silent, not being to be heard for it: or, "a silent" (w), that is, a still quiet wind, as the Targum; which blew so gently and slowly, that it increased the heat, instead of lessening it: or rather "a ploughing east wind" (x); such as are frequent (y) in the eastern countries, which plough up the dry land, cause the sand to arise and cover men and camels, and bury them in it. Of these winds Monsieur Thevenot (z) speaks more than once; in sandy deserts, between Cairo and Suez, he says,
"it blew so furiously, that I thought all the tents would have been carried away with the wind; which drove before it such clouds of sand, that we were almost buried under it; for seeing nobody could stay outside, without having mouth and eyes immediately filled with sand, we lay under the tents, where the wind drove in the sand above a foot deep round about us;''
and in another place he observes (a).
"from Suez to Cairo, for a day's time or more, we had so hot a wind, that we were forced to turn our backs to it, to take a little breath, and so soon as we opened our mouths they were full of sand;''
such an one was here raised, which blew the sand and dust into the face of Jonah, and almost suffocated him; which, with the heat of the sun, was very afflictive to him:
and the sun beat upon the head of Jonah, that he fainted; the boughs of trees, of which the booth was made, being withered, and his gourd, or whatever plant it was, also, he had nothing to shelter him from the heat of the sun; but the beams of it darted directly upon him, so that he was not able to sustain them; they quite overwhelmed him, and caused him to faint, and just ready to die away:
and wished in himself to die; or, "desired his soul might die" (b); not his rational soul, which was immortal; by this animal or sensitive soul, which he had in common with animals; he wished his animal life might be taken from him, because the distress through the wind and sun was intolerable to him:
and said, it is better for me to die than to live; in so much pain and misery; see Jon 4:3.
(u) "surdefacientem", Munster; "ex surdentem", Montanus; "surdum", Drusius. (w) "Silentem", Junius & Tremellius, Piscator, Mercerus, Grotius, Tarnovius; so Stockius, p. 397. and Burkius. (x) "Aratorium", Hyde. (y) Via. Petitsol. Itinera Mundi, p. 146. & Hyde, Not. in ib. (z) Travels, par. 1. B. 2. p. 162. (a) Travels, par. 1. B. 2. ch. 34. p. 177. (b) "animae suae", V. L. Pagninus, Montanus, Cocceius; "animam suam", Burkius.
John Wesley
4:8 A east wind - A dry, scorching, blasting wind. Fainted - Overcome by the heat. Better to die - But Jonah must be wiser, and humbler, and more merciful too, e'er he die. Before God hath done with him, he will teach him to value his own life more, and to be more tender of the life of others.
Robert Jamieson, A. R. Fausset and David Brown
4:8 vehement--rather, "scorching"; the Margin, "silent," expressing sultry stillness, not vehemence.
4:94:9: Եւ ասէ Տէր Աստուած ցՅովնան. թէ արդարեւ յո՞յժ տրտմեալ իցես ՚ի վերայ դըդմենւոյն։ Եւ ասէ. Յո՛յժ տրտմեալ իցեմ մինչեւ ցմահ[10674]։ [10674] Բազումք. Յոյժ տրտմեալ եմ մին՛՛։
9 Եւ Աստուած ասաց Յովնանին. «Իսկապէ՞ս խիստ ես տխրել դդմենու համար»: Յովնանն ասաց. «Մահու չափ տխրել եմ»:
9 Եւ Աստուած Յովնանին ըսաւ. «Միթէ դդմենիին համար նեղանալովդ աղէ՞կ կ’ընես»։ Անիկա ըսաւ. «Մեռնելու չափ նեղանալովս աղէկ կ’ընեմ»։
Եւ ասէ [25]Տէր Աստուած ցՅովնան, [26]թէ` Արդարեւ յո՞յժ տրտմեալ իցես`` ի վերայ դդմենւոյն: Եւ ասէ. [27]Յոյժ տրտմեալ եմ`` մինչեւ ցմահ:

4:9: Եւ ասէ Տէր Աստուած ցՅովնան. թէ արդարեւ յո՞յժ տրտմեալ իցես ՚ի վերայ դըդմենւոյն։ Եւ ասէ. Յո՛յժ տրտմեալ իցեմ մինչեւ ցմահ[10674]։
[10674] Բազումք. Յոյժ տրտմեալ եմ մին՛՛։
9 Եւ Աստուած ասաց Յովնանին. «Իսկապէ՞ս խիստ ես տխրել դդմենու համար»: Յովնանն ասաց. «Մահու չափ տխրել եմ»:
9 Եւ Աստուած Յովնանին ըսաւ. «Միթէ դդմենիին համար նեղանալովդ աղէ՞կ կ’ընես»։ Անիկա ըսաւ. «Մեռնելու չափ նեղանալովս աղէկ կ’ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 И сказал Бог Ионе: неужели так сильно огорчился ты за растение? Он сказал: очень огорчился, даже до смерти.
4:9 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God πρὸς προς to; toward Ιωναν ιωνας Iōnas; Ionas εἰ ει if; whether σφόδρα σφοδρα vehemently; tremendously λελύπησαι λυπεω grieve σὺ συ you ἐπὶ επι in; on τῇ ο the κολοκύνθῃ κολοκυνθα and; even εἶπεν επω say; speak σφόδρα σφοδρα vehemently; tremendously λελύπημαι λυπεω grieve ἐγὼ εγω I ἕως εως till; until θανάτου θανατος death
4:9 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to יֹונָ֔ה yônˈā יֹונָה Jonah הַ ha הֲ [interrogative] הֵיטֵ֥ב hêṭˌēv יטב be good חָרָֽה־ ḥārˈā- חרה be hot לְךָ֖ lᵊḵˌā לְ to עַל־ ʕal- עַל upon הַ ha הַ the קִּֽיקָיֹ֑ון qqˈîqāyˈôn קִיקָיֹון qiqayon וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הֵיטֵ֥ב hêṭˌēv יטב be good חָֽרָה־ ḥˈārā- חרה be hot לִ֖י lˌî לְ to עַד־ ʕaḏ- עַד unto מָֽוֶת׃ mˈāweṯ מָוֶת death
4:9. et dixit Dominus ad Ionam putasne bene irasceris tu super hederam et dixit bene irascor ego usque ad mortemAnd the Lord said to Jonas: Dost thou think thou hast reason to be angry, for the ivy? And he said: I am angry with reason even unto death.
9. And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry even unto death.
4:9. And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, [even] unto death.
4:9. And the Lord said to Jonah, “Do you really think that you are right to be angry because of the ivy?” And he said, “I am right to be angry even unto death.”
And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, [even] unto death:

4:9 И сказал Бог Ионе: неужели так сильно огорчился ты за растение? Он сказал: очень огорчился, даже до смерти.
4:9
καὶ και and; even
εἶπεν επω say; speak
ο the
θεὸς θεος God
πρὸς προς to; toward
Ιωναν ιωνας Iōnas; Ionas
εἰ ει if; whether
σφόδρα σφοδρα vehemently; tremendously
λελύπησαι λυπεω grieve
σὺ συ you
ἐπὶ επι in; on
τῇ ο the
κολοκύνθῃ κολοκυνθα and; even
εἶπεν επω say; speak
σφόδρα σφοδρα vehemently; tremendously
λελύπημαι λυπεω grieve
ἐγὼ εγω I
ἕως εως till; until
θανάτου θανατος death
4:9
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
יֹונָ֔ה yônˈā יֹונָה Jonah
הַ ha הֲ [interrogative]
הֵיטֵ֥ב hêṭˌēv יטב be good
חָרָֽה־ ḥārˈā- חרה be hot
לְךָ֖ lᵊḵˌā לְ to
עַל־ ʕal- עַל upon
הַ ha הַ the
קִּֽיקָיֹ֑ון qqˈîqāyˈôn קִיקָיֹון qiqayon
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הֵיטֵ֥ב hêṭˌēv יטב be good
חָֽרָה־ ḥˈārā- חרה be hot
לִ֖י lˌî לְ to
עַד־ ʕaḏ- עַד unto
מָֽוֶת׃ mˈāweṯ מָוֶת death
4:9. et dixit Dominus ad Ionam putasne bene irasceris tu super hederam et dixit bene irascor ego usque ad mortem
And the Lord said to Jonas: Dost thou think thou hast reason to be angry, for the ivy? And he said: I am angry with reason even unto death.
4:9. And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, [even] unto death.
4:9. And the Lord said to Jonah, “Do you really think that you are right to be angry because of the ivy?” And he said, “I am right to be angry even unto death.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: I do well to be angry, even unto death - Many persons suppose that the gifts of prophecy and working miracles are the highest that can be conferred on man; but they are widely mistaken, for the gifts change not the heart. Jonah had the gift of prophecy, but had not received that grace which destroys the old man and creates the soul anew in Christ Jesus. This is the love of which St. Paul speaks, which if a man have not, though he had the gift of prophecy, and could miraculously remove mountains, yet in the sight of God, and for any good himself might reap from it, it would be as sounding brass and a tinkling cymbal. Jonah was a prophet, and yet had all his old bad tempers about him, in a shameful predominancy. Balaam was of the same kind. So we find that God gave the gift of prophecy even to graceless men. But many of the prophets were sanctified in their nature before their call to the prophetic office, and were the most excellent of men.
Albert Barnes: Notes on the Bible - 1834
4:9: Doest thou well to be angry? - o "See again how Almighty God, out of His boundless lovingkindness, with the yearning tenderness of a father, almost disporteth with the guileless souls of the saints! The palm-christ shades him: the prophet rejoices in it exceedingly. Then, in God's Providence, the caterpillar attacks it, the burning East wind smites it, showing at the same time how very necessary the relief of its shade, that the prophet might be the more grieved, when deprived of such a good. He asketh him skillfully, was he very grieved? and that for a shrub? He confesseth, and this becometh the defense for God, the Lover of mankind."
I do well to be angry, unto death - o "Vehement anger leadeth men to long and love to die, especially if thwarted and unable to remove the hindrance which angers them. For then vehement anger begetteth vehement sorrow, grief, despondency." We have each, his own palm-christ; and our palm-christ has its own worm . "In Jonah, who mourned when he had discharged his office, we see those who, in what they seem to do for God, either do not seek the glory of God, but some end of their own, or at least, think that glory to lie where it does not. For he who seeketh the glory of God, and not his own Phi 2:21. things, but those of Jesus Christ, ought to will what God hath willed and done. If he wills aught else, he declares plainly that he sought himself, not God, or himself more than God. Jonah sought the glory of God wherein it was not, in the fulfillment of a prophecy of woe. And choosing to be led by his own judgment, not by God's, whereas he ought to have joyed exceedingly, that so many thousands, being "dead, were alive again," being "lost, were found," he, when "there was joy in heaven among the angels of God over" so many repenting sinners, was "afflicted with a great affliction" and was angry.
This ever befalls those who wish "that" to take place, not what is best and most pleasing to God, but what they think most useful to themselves. Whence we see our very great and common error, who think our peace and tranquility to lie in the fulfillment of our own will, whereas this will and judgment of our own is the cause of all our trouble. So then Jonah prays and tacitly blames God, and would not so much excuse as approve that, his former flight, to "Him Whose eyes are too pure to behold iniquity." And since all inordinate affection is a punishment to itself, and he who departeth from the order of God hath no stability, he is in such anguish, because what he wills, will not be, that he longs to die. For it cannot but be that "his" life, who measures everything by his own will and mind, and who followeth not God as his Guide but rather willeth to be the guide of the Divine Will, should be from time to time troubled with great sorrow.
But since "the merciful and gracious Lord" hath pity on our infirmity and gently admonisheth us within, when He sees us at variance with Him, He forsakes not Jonah in that hot grief, but lovingly blames him. How restless such men are, we see from Jonah. The "palm-christ" grows over his head, and "he was exceeding glad of the palm-christ." Any labor or discomfort they bear very ill, and being accustomed to endure nothing and follow their own will, they are tormented and cannot bear it, as Jonah did not the sun. If anything, however slight, happen to lighten their grief, they are immoderately glad. Soon gladdened, soon grieved, like children. They have not learned to bear anything moderately. What marvel then that their joy is soon turned into sorrow? They are joyed over a palm-christ, which soon greeneth, soon drieth, quickly falls to the ground and is trampled upon. Such are the things of this world, which, while possessed, seem great and lasting; when suddenly lost, men see how vain and passing they are, and that hope is to be placed, not in them but in their Creator, who is Unchangeable. It is then a great dispensation of God toward us, when those things in which we took special pleasure are taken away. Nothing can man have so pleasing, green, and, in appearance, so lasting, which has not its own worm prepared by God, whereby, in the dawn, it may be smitten and die. The change of human will or envy disturbs court favor; manifold accidents, wealth; the varying opinion of the people or of the great, honors; disease, danger, poverty, infamy, pleasure. Jonah's palm-christ had one worm; our's have many; if others were lacking, there is the restlessness of man's own thoughts, whose food is restlessness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: Doest thou well to be angry: or, Art thou greatly angry, Jon 4:4
I do well to be angry: or, I am greatly angry, Gen 4:5-14; Job 18:4, Job 40:4, Job 40:5
even: Jdg 16:16; Job 5:2; Mat 26:38; Co2 7:10; Rev 9:6
Geneva 1599
4:9 And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be (g) angry, [even] unto death.
(g) This declares the great inconveniences into which God's servants fall when they give place to their own affections, and do not in all things willingly submit themselves to God.
John Gill
4:9 And God said to Jonah, dost thou well to be angry for the gourd?.... Or, "art thou very angry for it?" as the Targum: no mention is made of the blustering wind and scorching sun, because the gourd or plant raised up over him would have protected him from the injuries of both, had it continued; and it was for the loss of that that Jonah was so displeased, and in such a passion. This question is put in order to draw out the following answer, and so give an opportunity of improving this affair to the end for which it was designed:
and he said, I do well to be angry, even unto death; or, "I am very angry unto death", as the Targum; I am so very angry that I cannot live under it for fretting and vexing; and it is right for me to be so, though I die with the passion of it: how ungovernable are the passions of men, and to what insolence do they rise when under the power of them!
John Wesley
4:9 I do well to be angry - If in the violence of this passion I should die (as some have) yet were I not to blame. What a speech! Verily the law made nothing perfect!
Robert Jamieson, A. R. Fausset and David Brown
4:9 (See on ).
I do well to be angry, even unto death--"I am very much grieved, even to death" [FAIRBAIRN]. So the Antitype ().
4:104:10: Եւ ասէ Տէր. Դու խնայեցե՞ր ՚ի դըդմենին՝ յոր ո՛չ եղեր ինչ աշխատ, եւ ո՛չ սնուցեր զնա. որ գիշերի ել, եւ միւս գիշերի կորեա՛ւ[10675]։ [10675] Ոմանք. Յոր չեղեր ինչ աշխատ... որ գիշեր ել, եւ միւս գիշեր կոր՛՛. եւ ոմանք. Որ ՚ի միւս գիշերի ել, եւ ՚ի միւս գիշերի կոր՛՛։
10 Տէրն ասաց. «Դու ափսոսացիր դդմենուն, որի համար ոչ մի ջանք չթափեցիր, չսնեցիր այն. նա գիշերը բուսնեց եւ միւս գիշեր կորաւ:
10 Այն ատեն Տէրը ըսաւ. «Դուն դդմենիին խղճացիր, որուն համար աշխատութիւն չքաշեցիր ու զանիկա չմեծցուցիր, որ մէկ գիշերուան մէջ բուսաւ ու մէկ գիշերուան մէջ կորսուեցաւ։
Եւ ասէ Տէր. Դու խնայեցեր ի դդմենին յոր ոչ եղեր ինչ աշխատ, եւ ոչ սնուցեր զնա, որ գիշերի ել, եւ մեւս գիշերի կորեաւ:

4:10: Եւ ասէ Տէր. Դու խնայեցե՞ր ՚ի դըդմենին՝ յոր ո՛չ եղեր ինչ աշխատ, եւ ո՛չ սնուցեր զնա. որ գիշերի ել, եւ միւս գիշերի կորեա՛ւ[10675]։
[10675] Ոմանք. Յոր չեղեր ինչ աշխատ... որ գիշեր ել, եւ միւս գիշեր կոր՛՛. եւ ոմանք. Որ ՚ի միւս գիշերի ել, եւ ՚ի միւս գիշերի կոր՛՛։
10 Տէրն ասաց. «Դու ափսոսացիր դդմենուն, որի համար ոչ մի ջանք չթափեցիր, չսնեցիր այն. նա գիշերը բուսնեց եւ միւս գիշեր կորաւ:
10 Այն ատեն Տէրը ըսաւ. «Դուն դդմենիին խղճացիր, որուն համար աշխատութիւն չքաշեցիր ու զանիկա չմեծցուցիր, որ մէկ գիշերուան մէջ բուսաւ ու մէկ գիշերուան մէջ կորսուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 Тогда сказал Господь: ты сожалеешь о растении, над которым ты не трудился и которого не растил, которое в одну ночь выросло и в одну же ночь и пропало:
4:10 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master σὺ συ you ἐφείσω φειδομαι spare; refrain ὑπὲρ υπερ over; for τῆς ο the κολοκύνθης κολοκυνθα over; for ἧς ος who; what οὐκ ου not ἐκακοπάθησας κακοπαθεω experience bad; suffer ἐπ᾿ επι in; on αὐτὴν αυτος he; him καὶ και and; even οὐκ ου not ἐξέθρεψας εκτρεφω cherish; nourish αὐτήν αυτος he; him ἣ ος who; what ἐγενήθη γινομαι happen; become ὑπὸ υπο under; by νύκτα νυξ night καὶ και and; even ὑπὸ υπο under; by νύκτα νυξ night ἀπώλετο απολλυμι destroy; lose
4:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אַתָּ֥ה ʔattˌā אַתָּה you חַ֨סְתָּ֙ ḥˈastā חוס pity עַל־ ʕal- עַל upon הַ ha הַ the קִּ֣יקָיֹ֔ון qqˈîqāyˈôn קִיקָיֹון qiqayon אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not עָמַ֥לְתָּ ʕāmˌaltā עמל labour בֹּ֖ו bˌô בְּ in וְ wᵊ וְ and לֹ֣א lˈō לֹא not גִדַּלְתֹּ֑ו ḡiddaltˈô גדל be strong שֶׁ še שַׁ [relative] בִּן־ bbin- בֵּן son לַ֥יְלָה lˌaylā לַיְלָה night הָיָ֖ה hāyˌā היה be וּ û וְ and בִן־ vin- בֵּן son לַ֥יְלָה lˌaylā לַיְלָה night אָבָֽד׃ ʔāvˈāḏ אבד perish
4:10. et dixit Dominus tu doles super hederam in qua non laborasti neque fecisti ut cresceret quae sub una nocte nata est et una nocte periitAnd the Lord said: Thou art grieved for the ivy, for which thou hast not laboured, nor made it to grow, which in one night came up, and in one night perished.
10. And the LORD said, Thou hast had pity on the gourd; for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night:
4:10. Then said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night:
4:10. And the Lord said, “You grieve for the ivy, for which you have not labored and which you did not cause to grow, though it had been born during one night, and during one night perished.
Then said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night:

4:10 Тогда сказал Господь: ты сожалеешь о растении, над которым ты не трудился и которого не растил, которое в одну ночь выросло и в одну же ночь и пропало:
4:10
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
σὺ συ you
ἐφείσω φειδομαι spare; refrain
ὑπὲρ υπερ over; for
τῆς ο the
κολοκύνθης κολοκυνθα over; for
ἧς ος who; what
οὐκ ου not
ἐκακοπάθησας κακοπαθεω experience bad; suffer
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
καὶ και and; even
οὐκ ου not
ἐξέθρεψας εκτρεφω cherish; nourish
αὐτήν αυτος he; him
ος who; what
ἐγενήθη γινομαι happen; become
ὑπὸ υπο under; by
νύκτα νυξ night
καὶ και and; even
ὑπὸ υπο under; by
νύκτα νυξ night
ἀπώλετο απολλυμι destroy; lose
4:10
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אַתָּ֥ה ʔattˌā אַתָּה you
חַ֨סְתָּ֙ ḥˈastā חוס pity
עַל־ ʕal- עַל upon
הַ ha הַ the
קִּ֣יקָיֹ֔ון qqˈîqāyˈôn קִיקָיֹון qiqayon
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
עָמַ֥לְתָּ ʕāmˌaltā עמל labour
בֹּ֖ו bˌô בְּ in
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
גִדַּלְתֹּ֑ו ḡiddaltˈô גדל be strong
שֶׁ še שַׁ [relative]
בִּן־ bbin- בֵּן son
לַ֥יְלָה lˌaylā לַיְלָה night
הָיָ֖ה hāyˌā היה be
וּ û וְ and
בִן־ vin- בֵּן son
לַ֥יְלָה lˌaylā לַיְלָה night
אָבָֽד׃ ʔāvˈāḏ אבד perish
4:10. et dixit Dominus tu doles super hederam in qua non laborasti neque fecisti ut cresceret quae sub una nocte nata est et una nocte periit
And the Lord said: Thou art grieved for the ivy, for which thou hast not laboured, nor made it to grow, which in one night came up, and in one night perished.
4:10. Then said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night:
4:10. And the Lord said, “You grieve for the ivy, for which you have not labored and which you did not cause to grow, though it had been born during one night, and during one night perished.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:10: Which came up in a night - St. Jerome, speaking of this plant, the kikayon, assigns to it an extraordinary rapidity of growth. It delights in a sandy soil, and in a few days what was a plant grows into a large shrub. But he does not appear to have meant the ricinus; this however is the most likely. The expressions coming up in a night and perishing in a night are only metaphorical to express speedy growth and speedy decay; and so, as we have seen, the Chaldee interprets it, די בליליא הדי הוה ובליליא אוחרנא אבד "which existed this night but in the next night perished;" and this I am satisfied is the true import of the Hebrew phrase.
Albert Barnes: Notes on the Bible - 1834
4:10: Thou hadst pity on the palm-christ - In the feeling of our common mortality, the soul cannot but yearn over decay. Even a drooping flower is sad to look on, so beautiful, so frail. It belongs to this passing world, where nothing lovely abides, all things beautiful hasten to cease to be. The natural God-implanted feeling is the germ of the spiritual.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: had pity on: or, spared
came up in a night: Heb. was the son of the night, Sa1 20:31; Gen 17:12 *marg.
John Gill
4:10 Then said the Lord, thou hast had pity on the gourd,.... Or, "hast spared it" (c); that is, would have spared it, had it lain in his power, though but a weeds and worthless thing:
for the which thou hast not laboured; in digging the ground, and by sowing or planting it; it being raised up at once by the Lord himself, and not by any, human art and industry; nor by any of his:
neither madest it grow; by dunging the earth about it, or by watering and pruning it:
which came up in a night, and perished in a night; not in the same night; for it sprung up one night, continued a whole any, and then perished the next night. The Targum is more explicit,
"which was in this (or one) night, and perished in another night;''
by all which the Lord suggests to Jonah the vast difference between the gourd he would have spared, and for the loss of which he was so angry, and the city of Nineveh the Lord spared, which so highly displeased him; the one was but an herb, a plant, the other a great city; that a single plant, but the city consisted of thousands of persons; the plant was not the effect of his toil and labour, but the inhabitants of this city were the works of God's hands. In the building of this city, according to historians (d) a million and a half of men were employed eight years together; the plant was liken mushroom, it sprung up in a night, and perished in one; whereas this was a very ancient city, that had stood ever since the days of Nimrod.
(c) "pepercisiti", Pagninus, Montanus, Mercerus, Burkius; "pepercisses", Piscator. (d) Eustathius in Dionys. Perieg. p. 125.
John Wesley
4:10 Laboured - Thou didst not set it. Grow - Nor didst thou water or give growth to it.
Robert Jamieson, A. R. Fausset and David Brown
4:10 The main lesson of the book. If Jonah so pities a plant which cost him no toil to rear, and which is so short lived and valueless, much more must Jehovah pity those hundreds of thousands of immortal men and women in great Nineveh whom He has made with such a display of creative power, especially when many of them repent, and seeing that, if all in it were destroyed, "more than six score thousand" of unoffending children, besides "much cattle," would be involved in the common destruction: Compare the same argument drawn from God's justice and mercy in . A similar illustration from the insignificance of a plant, which "to-day is and to-morrow is cast into the oven," and which, nevertheless, is clothed by God with surpassing beauty, is given by Christ to prove that God will care for the infinitely more precious bodies and souls of men who are to live for ever (). One soul is of more value than the whole world; surely, then, one soul is of more value than many gourds. The point of comparison spiritually is the need which Jonah, for the time being, had of the foliage of the gourd. However he might dispense with it at other times, now it was necessary for his comfort, and almost for his life. So now that Nineveh, as a city, fears God and turns to Him, God's cause needs it, and would suffer by its overthrow, just as Jonah's material well-being suffered by the withering of the gourd. If there were any hope of Israel's being awakened by Nineveh's destruction to fulfil her high destination of being a light to surrounding heathenism, then there would not have been the same need to God's cause of Nineveh's preservation, (though there would have always been need of saving the penitent). But as Israel, after judgments, now with returning prosperity turns back to apostasy, the means needed to vindicate God's cause, and provoke Israel, if possible, to jealousy, is the example of the great capital of heathendom suddenly repenting at the first warning, and consequently being spared. Thus Israel would see the kingdom of heaven transplanted from its ancient seat to another which would willingly yield its spiritual fruits. The tidings which Jonah brought back to his countrymen of Nineveh's repentance and rescue, would, if believingly understood, be far more fitted than the news of its overthrow to recall Israel to the service of God. Israel failed to learn the lesson, and so was cast out of her land. But even this was not an unmitigated evil. Jonah was a type, as of Christ, so also of Israel. Jonah, though an outcast, was highly honored of God in Nineveh; so Israel's outcast condition would prove no impediment to her serving God's cause still, if only she was faithful to God. Ezekiel and Daniel were so at Babylon; and the Jews, scattered in all lands as witnesses for the one true God, pioneered the way for Christianity, so that it spread with a rapidity which otherwise was not likely to have attended it [FAIRBAIRN].
4:114:11: Ես՝ ո՞չ խնայեցից ՚ի Նինուէ քաղաք մեծ. յորում բնակեալ են աւելի՛ քան զերկոտասան բե՛ւր մարդիկ որ ո՛չ ծանեան զաջ եւ զահեակ իւրեանց, եւ անասո՛ւն բազում։
11 Իսկ ես չխնայե՞մ Նինուէ մեծ քաղաքին, որտեղ ապրում են աւելի քան հարիւր քսան հազար մարդ, որոնք իրենց լաւն ու վատը չիմացան, ինչպէս նաեւ շատ կենդանիներ:
11 Ես պիտի չխղճա՞մ Նինուէին, այն մեծ քաղաքին, որուն մէջ հարիւր քսան հազարէն աւելի մարդիկ կան, որոնք աջ ու ձախ ձեռքին տարբերութիւնը չեն գիտեր ու նաեւ շատ անասուններ»։
ես ո՞չ խնայեցից ի Նինուէ քաղաք մեծ, յորում բնակեալ են աւելի քան զերկոտասան բեւր մարդիկ, որ ոչ ծանեան զաջ եւ զահեակ իւրեանց, եւ անասուն բազում:

4:11: Ես՝ ո՞չ խնայեցից ՚ի Նինուէ քաղաք մեծ. յորում բնակեալ են աւելի՛ քան զերկոտասան բե՛ւր մարդիկ որ ո՛չ ծանեան զաջ եւ զահեակ իւրեանց, եւ անասո՛ւն բազում։
11 Իսկ ես չխնայե՞մ Նինուէ մեծ քաղաքին, որտեղ ապրում են աւելի քան հարիւր քսան հազար մարդ, որոնք իրենց լաւն ու վատը չիմացան, ինչպէս նաեւ շատ կենդանիներ:
11 Ես պիտի չխղճա՞մ Նինուէին, այն մեծ քաղաքին, որուն մէջ հարիւր քսան հազարէն աւելի մարդիկ կան, որոնք աջ ու ձախ ձեռքին տարբերութիւնը չեն գիտեր ու նաեւ շատ անասուններ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11 Мне ли не пожалеть Ниневии, города великого, в котором более ста двадцати тысяч человек, не умеющих отличить правой руки от левой, и множество скота?
4:11 ἐγὼ εγω I δὲ δε though; while οὐ ου not φείσομαι φειδομαι spare; refrain ὑπὲρ υπερ over; for Νινευη νινευι Nineuΐ; Ninei τῆς ο the πόλεως πολις city τῆς ο the μεγάλης μεγας great; loud ἐν εν in ᾗ ος who; what κατοικοῦσιν κατοικεω settle πλείους πλειων more; majority ἢ η or; than δώδεκα δωδεκα twelve μυριάδες μυριας myriad ἀνθρώπων ανθρωπος person; human οἵτινες οστις who; that οὐκ ου not ἔγνωσαν γινωσκω know δεξιὰν δεξιος right αὐτῶν αυτος he; him ἢ η or; than ἀριστερὰν αριστερος left αὐτῶν αυτος he; him καὶ και and; even κτήνη κτηνος livestock; animal πολλά πολυς much; many
4:11 וַֽ wˈa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i לֹ֣א lˈō לֹא not אָח֔וּס ʔāḥˈûs חוס pity עַל־ ʕal- עַל upon נִינְוֵ֖ה nînᵊwˌē נִינְוֵה Nineveh הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the גְּדֹולָ֑ה ggᵊḏôlˈā גָּדֹול great אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֶשׁ־ yeš- יֵשׁ existence בָּ֡הּ bˈāh בְּ in הַרְבֵּה֩ harbˌē רבה be many מִֽ mˈi מִן from שְׁתֵּים־ šᵊttêm- שְׁנַיִם two עֶשְׂרֵ֨ה ʕeśrˌē עֶשְׂרֵה -teen רִבֹּ֜ו ribbˈô רִבֹּוא ten thousand אָדָ֗ם ʔāḏˈām אָדָם human, mankind אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָדַע֙ yāḏˌaʕ ידע know בֵּין־ bên- בַּיִן interval יְמִינֹ֣ו yᵊmînˈô יָמִין right-hand side לִ li לְ to שְׂמֹאלֹ֔ו śᵊmōlˈô שְׂמֹאל lefthand side וּ û וְ and בְהֵמָ֖ה vᵊhēmˌā בְּהֵמָה cattle רַבָּֽה׃ rabbˈā רַב much
4:11. et ego non parcam Nineve civitati magnae in qua sunt plus quam centum viginti milia hominum qui nesciunt quid sit inter dexteram et sinistram suam et iumenta multaAnd shall I not spare Ninive, that great city, in which there are more than a hundred and twenty thousand persons, that know how to distinguish between their right hand and their left, and many beasts?
11. and should not I have pity on Nineveh, that great city; wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?
4:11. And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and [also] much cattle?
4:11. And shall I not spare Nineveh, the great city, in which there are more than one hundred and twenty thousand men, who do not know the difference between their right and their left, and many beasts?”
And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and [also] much cattle:

4:11 Мне ли не пожалеть Ниневии, города великого, в котором более ста двадцати тысяч человек, не умеющих отличить правой руки от левой, и множество скота?
4:11
ἐγὼ εγω I
δὲ δε though; while
οὐ ου not
φείσομαι φειδομαι spare; refrain
ὑπὲρ υπερ over; for
Νινευη νινευι Nineuΐ; Ninei
τῆς ο the
πόλεως πολις city
τῆς ο the
μεγάλης μεγας great; loud
ἐν εν in
ος who; what
κατοικοῦσιν κατοικεω settle
πλείους πλειων more; majority
η or; than
δώδεκα δωδεκα twelve
μυριάδες μυριας myriad
ἀνθρώπων ανθρωπος person; human
οἵτινες οστις who; that
οὐκ ου not
ἔγνωσαν γινωσκω know
δεξιὰν δεξιος right
αὐτῶν αυτος he; him
η or; than
ἀριστερὰν αριστερος left
αὐτῶν αυτος he; him
καὶ και and; even
κτήνη κτηνος livestock; animal
πολλά πολυς much; many
4:11
וַֽ wˈa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
לֹ֣א lˈō לֹא not
אָח֔וּס ʔāḥˈûs חוס pity
עַל־ ʕal- עַל upon
נִינְוֵ֖ה nînᵊwˌē נִינְוֵה Nineveh
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
גְּדֹולָ֑ה ggᵊḏôlˈā גָּדֹול great
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֶשׁ־ yeš- יֵשׁ existence
בָּ֡הּ bˈāh בְּ in
הַרְבֵּה֩ harbˌē רבה be many
מִֽ mˈi מִן from
שְׁתֵּים־ šᵊttêm- שְׁנַיִם two
עֶשְׂרֵ֨ה ʕeśrˌē עֶשְׂרֵה -teen
רִבֹּ֜ו ribbˈô רִבֹּוא ten thousand
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָדַע֙ yāḏˌaʕ ידע know
בֵּין־ bên- בַּיִן interval
יְמִינֹ֣ו yᵊmînˈô יָמִין right-hand side
לִ li לְ to
שְׂמֹאלֹ֔ו śᵊmōlˈô שְׂמֹאל lefthand side
וּ û וְ and
בְהֵמָ֖ה vᵊhēmˌā בְּהֵמָה cattle
רַבָּֽה׃ rabbˈā רַב much
4:11. et ego non parcam Nineve civitati magnae in qua sunt plus quam centum viginti milia hominum qui nesciunt quid sit inter dexteram et sinistram suam et iumenta multa
And shall I not spare Ninive, that great city, in which there are more than a hundred and twenty thousand persons, that know how to distinguish between their right hand and their left, and many beasts?
4:11. And should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and [also] much cattle?
4:11. And shall I not spare Nineveh, the great city, in which there are more than one hundred and twenty thousand men, who do not know the difference between their right and their left, and many beasts?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:11: And should not I spare Nineveh - In Jon 4:10 it is said, thou hast had pity on the gourd, אתה חסת attah Chasta; and here the Lord uses the same word, ואני לא אחוס veani lo Achus, "And shall not I have pity upon Nineveh?" How much is the city better than the shrub? But besides this there are in it one hundred and twenty thousand persons! And shall I destroy them, rather than thy shade should be withered or thy word apparently fail? And besides, these persons are young, and have not offended, (for they knew not the difference between their right hand and their left), and should not I feel more pity for those innocents than thou dost for the fine flowering plant which is withered in a night, being itself exceedingly short-lived? Add to all this, they have now turned from those sins which induced me to denounce judgment against them. And should I destroy them who are now fasting and afflicting their souls; and, covered with sackcloth, are lying in the dust before me, bewailing their offenses and supplicating for mercy? Learn, then, from this, that it is the incorrigibly wicked on whom my judgments must fall and against whom they are threatened. And know, that to that man will I look who is of a broken and contrite spirit, and who trembles at my word. Even the dumb beasts are objects of my compassion; I will spare them for the sake of their penitent owners; and remember with the rest, That the Lord careth for oxen.
The great number of cattle to which reference is here made were for the support of the inhabitants; and probably at this time the Ninevites gathered in their cattle from the champaign pasture, expecting that some foe coming to besiege them might seize upon them for their forage, while they within might suffer the lack of all things.
No doubt that ancient Nineveh was like ancient Babylon, of which Quintus Curtius says the buildings were not close to the walls, there being the space of an acre left between them; and in several parts there were within the walls portions of cultivated land, that, if besieged, they might have provisions to sustain the inhabitants.
And I suppose this to be true of all large ancient cities. They were rather cantons or districts than cities such as now are, only all the different inhabitants had joined together to wall in the districts for the sake of mutual defense.
This last expostulation of God, it is to be hoped, produced its proper effect on the mind of this irritable prophet; and that he was fully convinced that in this, as in all other cases, God had done all things well.
From this short prophecy many useful lessons may be derived. The Ninevites were on the verge of destruction, but on their repentance were respited. They did not, however, continue under the influence of good resolutions. They relapsed, and about one hundred and fifty years afterwards, the Prophet Nahum was sent to predict the miraculous discomfiture of the Assyrian king under Sennacherib, an event which took place about 710 b.c., and also the total destruction of Nineveh by Cyaxares and his allies which happened about 606 b.c. Several of the ancients, by allegorizing this book, have made Jonah declare the divinity, humanity, death, and resurrection of Christ. These points may be found in the Gospel history, their true repository; but fancy can find them any where it pleases to seek them; but he who seeks not for them will never find them here. Jonah was a type of the resurrection of Christ; nothing farther seems revealed in this prophet relative to the mysteries of Christianity.
In conclusion: while I have done the best I could to illustrate the very difficult prophet through whose work the reader has just passed, I do not pretend to say I have removed every difficulty. I am satisfied only of one thing, that I have conscientiously endeavored to do it, and believe that I have generally succeeded; but am still fearful that several are left behind, which, though they may be accounted for from the briefness of the narrative of a great transaction, in which so many surprising particulars are included, yet, for general apprehension, might appear to have required a more distinct and circumstantial statement. I have only to add, that as several of the facts are evidently miraculous, and by the prophet stated as such, others may be probably of the same kind. On this ground all difficulty is removed; for God can do what he pleases. As his power is unlimited, it can meet with no impossibilities. He who gave the commission to Jonah to go and preach to the Ninevites, and prepared the great fish to swallow the disobedient prophet, could maintain his life for three days and three nights in the belly of this marine monster; and cause it to eject him at the termination of the appointed time, on any sea-coast he might choose; and afterwards the Divine power could carry the deeply contrite and now faithful prophet over the intervening distance between that and Nineveh, be that distance greater or less. Whatever, therefore, cannot be accounted for on mere natural principles in this book, may be referred to this supernatural agency; and this, on the ostensible principle of the prophecy itself, is at once a mode of interpretation as easy as it is rational. God gave the commission; he raised the storm, he prepared the fish which swallowed the prophet; he caused it to cast him forth on the dry land; he gave him a fresh commission, carried him to the place of his destination, and miraculously produced the sheltering gourd, that came to perfection in a night and withered in a night. This God therefore performed the other facts for which we cannot naturally account, as he did those already specified. This concession, for the admission of which both common sense and reason plead, at once solves all the real or seeming difficulties to be found in the Book of the Prophet Jonah.
Albert Barnes: Notes on the Bible - 1834
4:11: Should I not spare? - literally "have pity" and so "spare." God waives for the time the fact of the repentance of Nineveh, and speaks of those on whom man must have pity, those who never had any share in its guilt, the 120, 000 children of Nineveh, "I who, in the weakness of infancy, knew not which hand, "the right" or "the left," is the stronger and fitter for every use." He who would have spared Sodom "for ten's sake," might well be thought to spare Nineveh for the 120, 000's sake, in whom the inborn corruption had not developed into the malice of willful sin. If these 120, 000 were the children under three years old, they were 15 (as is calculated) of the whole population of Nineveh. If of the 600, 000 of Nineveh all were guilty, who by reason of age could be, above 15 were innocent of actual sin.
To Jonah, whose eye was evil to Nineveh for his people's sake, God says, as it were , "Let the "spirit" which "is willing" say to the "flesh" which "is weak," Thou grievest for the palm-christ, that is, thine own kindred, the Jewish people; and shall not I spare Nineveh that great city, shall not I provide for the salvation of the Gentiles in the whole world, who are in ignorance and error? For there are many thousands among the Gentiles, who go after Co1 12:2. mute idols even as they are led: not out of malice but out of ignorance, who would without doubt correct their ways, if they had the knowledge of the truth, if they were shewn the difference "between their right hand and their left," i. e., between the truth of God and the lie of men." But, beyond the immediate teaching to Jonah, God lays down a principle of His dealings at all times, that, in His visitations of nations, He Psa 68:5, "the Father of the fatherless and judge of the widows," takes special account of those who are of no account in man's sight, and defers the impending judgment, not for the sake of the wisdom of the wise or the courage of the brave, but for the helpless, weak, and, as yet, innocent as to actual sin. How much more may we think that He regards those with pity who have on them not only the recent uneffaced traces of their Maker's Hands, but have been reborn in the Image of Christ His Only Begotten Son! The infants clothed with Christ Gal 3:27 must be a special treasure of the Church in the Eyes of God.
"How much greater the mercy of God than that even of a holy man; how far better to flee to the judgment-seat of God than to the tribunal of man. Had Jonah been judge in the cause of the Ninevites, he would have passed on them all, although penitent, the sentence of death for their past guilt, because God had passed it before their repentance. So David said to God Sa2 24:14; "Let us fall now into the hand of the Lord, for His mercies are great; and let me not fall into the hand of man." Whence the Church professes to God, that mercy is the characteristic of His power ; 'O God, who shewest Thy Almighty power most chiefly in shewing mercy and pity, mercifully grant unto us such a measure of Thy grace, that we, running the way of Thy commandments, may obtain Thy gracious promises, and be made partakers of Thy heavenly treasure. '"
"Again, God here teaches Jonah and us all to conform ourselves in all things to the Divine Will, that, when He commandeth any work, we should immediately begin and continue it with alacrity and courage; when He bids us cease from it, or deprives it of its fruit and effect, we should immediately tranquilly cease, and patiently allow our work and toil to lack its end and fruit. For what is our aim, save to do the will of God, and in all things to confirm ourselves to it? But now the will of God is, that thou shouldest resign, yea destroy, the work thou hast begun. Acquiesce then in it. Else thou servest not the will of God, but thine own fancy and cupidity. And herein consists the perfection of the holy soul, that, in all acts and events, adverse or prosperous, it should with full resignation resign itself most humbly and entirely to God, and acquiesce, happen what will, yea, and rejoice that the will of God is fulfilled in this thing, and say with holy Job, "The Lord gave, The Lord hath taken away; blessed be the Name of the Lord" Ignatius had so transferred his own will into the will of God, that the said, 'If perchance the society, which I have begun and furthered with such toil, should be dissolved or perish, after passing half an hour in prayer, I should, by God's help, have no trouble from this thing, than which none sadder could befall me.' The saints let themselves be turned this way and that, round and round, by the will of God, as a horse by its rider."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: should: Jon 4:1; Isa 1:18; Mat 18:33; Luk 15:28-32
Nineveh: Jon 1:2, Jon 3:2, Jon 3:3
sixscore: It is generally calculated that the young children of any place are a fifth of the inhabitants, and consequently the whole population of Nineveh would amount to about 600, 000; which is very inferior to that of London and Paris, though they occupy not one quarter of the ground. In eastern cities there are large vacant spaces for gardens and pasturages, so that there might be very "much cattle."
that cannot: Deu 1:39
and also: Psa 36:6, Psa 104:14, Psa 104:27, Psa 104:28, Psa 145:8, Psa 145:9, Psa 145:15, Psa 145:16
Next: Micah Chapter 1
Geneva 1599
4:11 And should (h) not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that (i) cannot discern between their right hand and their left hand; and [also] much cattle?
(h) Thus God mercifully reproves him who would pity himself and this gourd, and yet would keep God from showing his compassion to so many thousand people.
(i) Meaning that they were children and infants.
John Gill
4:11 And should not I spare Nineveh, that great city?.... See Jon 1:2; what is such a gourd or plant to that?
wherein are more than sixscore thousand persons; or twelve myriads; that is, twelve times ten thousand, or a hundred and twenty thousand; meaning not all the inhabitants of Nineveh; for then it would not have appeared to be so great a city; but infants only, as next described:
that cannot discern between their right hand and their left hand; do not know one from another; cannot distinguish between good and evil, right and wrong; are not come to years of maturity and discretion; and therefore there were room and reason for pity and sparing mercy; especially since they had not been guilty of actual transgressions, at least not very manifest; and yet must have perished with their parents had Nineveh been overthrown. The number of infants in this city is a proof of the greatness of it, though not so as to render the account incredible; for, admitting these to be a fifth part of its inhabitants, as they usually are of any place, as Bochart (e) observes, it makes the number of its inhabitants to be but six or seven hundred thousand; and as many there were in Seleucia and Thebes, as Pliny (f) relates of the one, and Tacitus (g) of the other:
and also much cattle; and these more valuable than goods, as animals are preferable to, and more useful than, vegetables; and yet these must have perished in the common calamity. Jarchi understands by these grown up persons, whose knowledge is like the beasts that know not their Creator. No answer being returned, it may be reasonably supposed Jonah, was convinced of his sin and folly; and, to show his repentance for it, penned this, narrative, which records his infirmities and weaknesses, for the good of the church, and the instruction of saints in succeeding ages.
(e) Phaleg. l. 4. c. 20. p. 253. (f) Nat. Hist. l. 6. c. 26. (g) Annal. l. 2. c. 60.
John Wesley
4:11 I - The God of infinite compassions and goodness. That great city - Wouldest thou have me less merciful to such a goodly city, than thou art to a weed? Who cannot discern - Here are more than six - score innocents who are infants. Much cattle - Beside men, women and children who are in Nineveh, there are many other of my creatures that are not sinful, and my tender mercies are and shall be over all my works. If thou wouldest be their butcher, yet I will be their God. Go Jonah, rest thyself content and be thankful: that goodness, which spared Nineveh, hath spared thee in this thy inexcusable frowardness. I will be to repenting Nineveh what I am to thee, a God gracious and merciful, slow to anger, and of great kindness, and I will turn from the evil which thou and they deserve.
Robert Jamieson, A. R. Fausset and David Brown
4:11 that cannot discern between their right hand and their left--children under three of four years old (). Six score thousand of these, allowing them to be a fifth of the whole, would give a total population of six hundred thousand.
much cattle--God cares even for the brute creatures, of which man takes little account. These in wonderful powers and in utility are far above the shrub which Jonah is so concerned about. Yet Jonah is reckless as to their destruction and that of innocent children. The abruptness of the close of the book is more strikingly suggestive than if the thought had been followed out in detail.