Armenia in comments -- Book: Jonah (tJon) Յովնան
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tJon 2::6 I went down to the bottoms, (literally "the cuttings off") of the mountains - , the "roots" as the Chald:ee and we call them, the hidden rocks, which the mountains push out, as it were, into the sea, and in which they end. Such hidden rocks extend along the whole length of that coast. These were his dungeon walls; "the earth, her bars," those long submarine reefs of rock, his prison bars, "were around" him "forever:" the seaweeds were his chains: and, even thus, when things were at their uttermost, "Thou hast brought up my life from corruption," to which his body would have fallen a prey, had not God sent the fish to deliver him. The deliverance for which be thanks God is altogether past: "Thou broughtest me up." He calls "the" Lord, "my" God, because, being the God of all, He was especially his God, for whom He had done things of such marvelous love. God loves each soul which He has made with the same infinite love with which He loves all. Whence Paul says of Jesus Gal 2:20, "Who loved me and gave Himself for me." He loves each, with the same undivided love, as if he had created none besides; and He allows each to say, "My God," as if the Infinite God belonged wholly to each. So would He teach us the oneness of Union between the soul which God loves and which admits His love, and Himself. Jonah 2:7
tJon 2::5 5 Waters surrounded me even to the soul: the flood encompassed me,
Sea-grass was wound round my head.
6 I went down to the foundations of the mountains;
The earth, its bolts were behind me for ever:
Then raisedst Thou my life out of the pit, O Jehovah my God.
7 When my soul fainted within me, I thought of Jehovah;
And my prayer came to Thee into Thy holy temple.
This strophe opens, like the last, with a description of the peril of death, to set forth still more perfectly the thought of miraculous deliverance which filled the prophet's mind. The first clause of the fifth verse recals to mind Psa 18:5 and Psa 69:2; the words "the waters pressed (בּאוּ) even to the soul" (Psa 69:2) being simply strengthened by אפפוּני after Psa 18:5. The waters of the sea girt him round about, reaching even to the soul, so that it appeared to be all over with his life. Tehōm, the unfathomable flood of the ocean, surrounded him. Sūph, sedge, i.e., sea-grass, which grows at the bottom of the sea, was bound about his head; so that he had sunk to the very bottom. This thought is expressed still more distinctly in Psa 18:6. קצבי הרים, "the ends of the mountains" (from qâtsabh, to cut off, that which is cut off, then the place where anything is cut off), are their foundations and roots, which lie in the depths of the earth, reaching even to the foundation of the sea (cf. Psa 18:16). When he sank into the deep, the earth shut its bolts behind him (הארץ is placed at the head absolutely). The figure of bolts of the earth that were shut behind Jonah, which we only meet with here (בּעד from the phrase סגר הדּלת בּעד, to shut the door behind a person: Gen 7:16; Kg2 4:4-5, Kg2 4:33; Isa 26:20), has an analogy in the idea which occurs in Job 38:10, of bolts and doors of the ocean. The bolts of the sea are the walls of the sea-basin, which set bounds to the sea, that it cannot pass over. Consequently the bolts of the earth can only be such barriers as restrain the land from spreading over the sea. These barriers are the weight and force of the waves, which prevent the land from encroaching on the sea. This weight of the waves, or of the great masses of water, which pressed upon Jonah when he had sunk to the bottom of the sea, shut or bolted against him the way back to the earth (the land), just as the bolts that are drawn before the door of a house fasten up the entrance into it; so that the reference is neither to "the rocks jutting out above the water, which prevented any one from ascending from the sea to the land," nor "densissima terrae compages, qua abyssus tecta Jonam in hac constitutum occludebat" (Marck). Out of this grave the Lord "brought up his life." Shachath is rendered φθορά, corruptio, by the early translators (lxx, Chald., Syr., Vulg.); and this rendering, which many of the more modern translators entirely reject, is unquestionably the correct one in Job 17:14, where the meaning "pit" is quite unsuitable. But it is by no means warranted in the present instance. The similarity of thought to Psa 30:4 points rather to the meaning pit = cavern or grave, as in Psa 30:10, where shachath is used interchangeably with בּור and שׁאול in Jon 2:4 as being perfectly synonymous. Jon 2:7 is formed after Psa 142:4 or Psa 143:4, except that נפשׁי is used instead of רוּחי, because Jonah is not speaking of the covering of the spirit with faintness, but of the plunging of the life into night and the darkness of death by drowning in the water. התעטּף, lit., to veil or cover one's self, hence to sink into night and faintness, to pine away. עלי, upon or in me, inasmuch as the I, as a person, embraces the soul or life (cf. Psa 42:5). When his soul was about to sink into the night of death, he thought of Jehovah in prayer, and his prayer reached to God in His holy temple, where Jehovah is enthroned as God and King of His people (Psa 18:7; Psa 88:3).
But when prayer reaches to God, then He helps and also saves. This awakens confidence in the Lord, and impels to praise and thanksgiving. These thoughts form the last strophe, with which the Psalm of thanksgiving is appropriately closed. Jonah 2:8