1tn Heb The word of the Lord [was] to Jonah. See the note on 1:1.
2sn The commands of 1:2 are repeated here. See the note there on the combination of arise and go.
3tn Heb Nineveh, the great city.
4tn The verb ar`q* (qara, proclaim) is repeated from 1:2 but with a significant variation. The phrase in 1:2 was the adversative lu* ar`q= (qera al, proclaim against), which often designates an announcement of threatened judgment (1 Kgs 13:4, 32; Jer 49:29; Lam 1:15). However, here the phrase is the more positive la# ar`q= (qera el, proclaim to) which often designates an oracle of deliverance or a call to repentance, with an accompanying offer of deliverance that is either explicit or implied (Deut 20:10; Isa 40:2; Zech 1:4; HALOT 1129 s.v. arq 8; BDB 895 s.v. ar*q* 3.a). This shift from the adversative preposition lu^ (against) to the more positive preposition la# (to) might signal a shift in Gods intentions or perhaps it simply makes his original intention more clear. While God threatened to judge Nineveh, he was very willing to relent and forgive when the people repented from their sins (3:8-10). Jonah later complains that he knew that God was likely to relent from the threatened judgment all along .
5tn Heb was a great city to God/gods. The greatness of Nineveh has been mentioned already in 1:2 and 3:2. What is being added now? Does the term <yh!Oal@ (lelohim, to God/gods) (1) refer to the Lords personal estimate of the city, (2) does it speak of the city as belonging to God, (3) does it refer to Nineveh as a city with many shrines and gods, or (4) is it simply an idiomatic reinforcement of the citys size? Interpreters do not agree on the answer. To introduce the idea either of Gods ownership or of dedication to idolatry (though not impossible) is unexpected here, being without parallel or follow-up elsewhere in the book. The alternatives great/large/important in Gods estimation (consider Ps 89:41b) or the merely idiomatic exceptionally great/large/important could both be amplified by focus on physical size in the following phrase and are both consistent with emphases elsewhere in the book (Jonah 4:11 again puts attention on sizeof population). If great is best understood as a reference primarily to size here, in view of the following phrase and v. 4a (Jonah went one days walk), rather than to importance, this might weigh slightly in favor of an idiomatic very great/large, though no example with God used idiomatically to indicate superlative (Gen 23:6; 30:8; Exod 9:28; 1 Sam 14:15; Pss 36:6; 80:10) has exactly the same construction as the wording in Jonah 3:3.
6tn Heb a three-day walk. The term required is supplied in the translation for the sake of smoothness and clarity.
sn Requiring a three-day walk. Although this phrase is one of the several indications in the book of Jonah of Ninevehs impressive size, interpreters are not precisely sure what a three-day walk means. In light of the existing archaeological remains, the phrase does not describe the length of time it would have taken a person to walk around the walls of the city or to walk from one end of the walled city to the other. Other suggestions are that it may indicate the time required to walk from one edge of Ninevehs environs to the other (in other words, including outlying regions) or that it indicates the time required to arrive, do business, and leave. More information might also show that the phrase involved an idiomatic description (consider Gen 30:36; Exod 3:18; a three-day-journey would be different for families than for soldiers, for example), rather than a precise measurement of distance, for which terms were available (Ezek 45:1-6; 48:8-35). With twenty miles as quite a full days walk, it seems possible and simplest, however, to take the phrase as including an outlying region associated with Nineveh, about sixty miles in length.
7tn Heb Yet forty days and Nineveh will be overthrown! The adverbial use of dou (od, yet) denotes limited temporal continuation (BDB 728 s.v. dou 1.a; Gen 29:7; Isa 10:32). Tg. Jonah 3:4 rendered it as at the end of [forty days, Nineveh will be overthrown].
8tn Heb be overturned. The Niphal tk#P*h=n\ (nehpakhet, be overturned) refers to a city being overthrown and destroyed (BDB 246 s.v. Ep^h* 2.d). The related Qal form refers to the destruction of a city by military conquest (Judg 7:3; 2 Sam 10:3; 2 Kgs 21:13; Amos 4:11) or divine intervention as in the case of Sodom and Gomorrah (Gen 19:21, 25, 29; Deut 29:22; Jer 20:16; Lam 4:6; BDB 245 s.v. 1.b). The participle form used here depicts an imminent future action (see IBHS 627-28 §37.6f) which is specified as only forty days away.
9tn Heb men. The term is used generically here.
10sn The people of Nineveh believed in God
. Verse 5 provides a summary of the response in Nineveh; the people of all ranks believed and gave evidence of contrition by fasting and wearing sackcloth (2 Sam 12:16, 19-23; 1 Kgs 21:27-29; Neh 9:1-2). Then vv. 6-9 provide specific details, focusing on the kings reaction. The Ninevites response parallels the response of the pagan sailors in 1:6 and 13-16.
11tn Heb from the greatest of them to the least of them.
12tn Heb word or matter.
13tn Contrary to many modern translations, the kings proclamation is understood to begin after the phrase and he said (rather than after in Nineveh), as do quotations in 1:14; 2:2, 4; 4:2, 8, 9. In Jonah where the quotation does not begin immediately after said (rm^a*, amar), it is only the speaker or addressee or both that come between said and the start of the quotation (1:6, 7, 8, 9, 10, 11, 12; 4:4, 9, 10; cf. 1:1; 3:1).
14tn Heb with strength.
15tn Heb let them turn, a man from his evil way. The alternation between the plural verb Wbv%y`w+ (veyashuvu, and let them turn) and the singular noun vya! (ish, a man, each one) and the singular suffix on oKr+D~m! (middarko, from his way) emphasizes that each and every person in the collective unity is called to repent.
16tn Heb his. See the preceding note on one.
17tn Heb evil way. For other examples of way as way of living, see Judg 2:17; Ps 107:17-22; Prov 4:25-27; 5:21.
18tn Heb that is in their hands. By speaking of the harm they did as in their hands, the king recognized the Ninevites personal awareness and immediate responsibility. The term hands is either a synecdoche of instrument (e.g., Is not the hand of Joab in all this? 2 Sam 14:19) or a synecdoche of part for the whole. The king's descriptive figure of speech reinforces their guilt.
19sn The king expresses his uncertainty whether Jonahs message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. In many cases it is difficult to determine on the front end whether or not a prophetic message of coming judgment is conditional or unconditional, thus explaining the kings uncertainty.
20tn he might turn and relent. The two verbs <j^n]w+ bWvy` (yashub venikham) may function independently (turn and repent) or form a verbal hendiadys (be willing to turn; see IBHS 540 §32.3b). The imperfect bWvy` and the perfect with prefixed vav <j^n]w+ form a future-time narrative sequence. Both verbs function in a modal sense, denoting possibility, as the introductory interrogative suggests (Who knows
?). When used in reference to past actions, bWv (shub) can mean to be sorry or to regret that someone did something in the past, and when used in reference to future planned actions, it can mean to change ones mind about doing something or to relent from sending judgment (BDB 997 s.v. bWv 6). The verb <j^n] (nikham) can mean to be sorry about past actions (e.g., Gen 6:6, 7; 1 Sam 15:11, 35) and to change ones mind about future actions (BDB 637 s.v. [<jn] 2). These two verbs are used together elsewhere in passages that consider the question of whether or not God will change his mind and relent from judgment he has threatened (e.g., Jer 4:28). The verbal root bWv is used four times in vv. 8-10, twice of the Ninevites repenting from their moral evil and twice of God relenting from his threatened calamity. This repetition creates a wordplay that emphasizes the appropriateness of Gods response: if the people repent, God might relent.
21tn Heb from the burning of his nose/face. See Exod 4:14; 22:24; 32:12; Num 25:4; 32:14; Deut 9:19.
22tn The imperfect verb db@an{ (noved, we might not die) functions in a modal sense, denoting possibility. The kings hope parallels that of the ships captain in 1:6. See also Exod 32:7-14; 2 Sam 12:14-22; 1 Kgs 8:33-43; 21:17-29; Jer 18:6-8; Joel 2:11-15.
23tn This clause is introduced by yK! (ki, that) and functions as an epexegetical, explanatory clause.
24tn Heb from their evil way.
25tn Heb calamity or disaster. The noun hu*r` (raah, calamity, disaster) functions as a metonymy of resultthe cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2; HALOT 1263 s.v. hu*r` 6). The root hu*r` is repeated three times in vv. 8 and 10. Twice it refers to the Ninevites moral evil (vv. 8 and 10a) and here it refers to the calamity or disaster that YHWH had threatened (v. 10b). This repetition of the root forms a polysemantic wordplay that exploits this broad range of meanings of the noun. The wordplay emphasizes that Gods response was appropriate: because the Ninevites repented from their moral evil God relented from the calamity he had threatened.
26tn Heb the disaster that he had spoken to do to them.
27tn Heb and he did not do it. See notes on 3:8-9.