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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–11. Поглощение пророка Ионы китом и молитва Ионы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We left Jonah in the belly of the fish, and had reason to think we should hear no more of him, that if he were not destroyed by the waters of the sea he would be consumed in the bowels of that leviathan, "out of whose mouth go burning lamps, and sparks of fire, and whose breath kindles coals," Job xli. 19, 21. But God brings his people through fire, and through water (Ps. lxvi. 12); and by his power, behold, Jonah the prophet is yet alive, and is heard of again. In this chapter God hears from him, for we find him praying; in the next Nineveh hears from him, for we find him preaching. In his prayer we have, I. The great distress and danger he was in, ver. 2, 3, 5, 6. II. The despair he was thereby almost reduced to, ver. 4. III. The encouragement he took to himself, in this deplorable condition, ver. 4, 7. IV. The assurance he had of God's favour to him, ver. 6, 7. V. The warning and instruction he gives to others, ver. 8. VI. The praise and glory of all given to God, ver. 9. In the last verse we have Jonah's deliverance out of the belly of the fish, and his coming safe and sound upon dry land again.
Adam Clarke: Commentary on the Bible - 1831
This chapter (except the first verse and the last, which make a part of the narrative) contains a beautiful prayer or hymn, formed of those devout thoughts which Jonah had in the belly of the great fish, with a thanksgiving for his miraculous deliverance.

[1:17] Now the Lord had prepared a great fish - דג גדול dag gadol.
This could not have been a whale, for the throat of that animal can scarcely admit a man's leg; but it might have been a shark, which abounds in the Mediterranean, and whose mouth and stomach are exceedingly capacious. In several cases they have been known to swallow a man when thrown overboard. See the note on Mat 12:40 (note), where the whole subject of this verse is considered at large. That days and nights do not, among the Hebrews, signify complete days and nights of twenty-four hours, see Est 4:16, compared with Est 5:1; Jdg 14:17, Jdg 14:18. Our Lord lay in the grave one natural day, and part of two others; and it is most likely that this was the precise time that Jonah was in the fish's belly.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jon 2:1, The prayer of Jonah; Jon 2:10, He is delivered out of the belly of the fish.

[1:17] the Lord: Jon 4:6; Gen 1:21; Psa 104:25, Psa 104:26; Hab 3:2
in: Mat 12:40, Mat 16:4; Luk 11:30
belly: Heb. bowels

John Gill
INTRODUCTION TO JONAH 2
This chapter contains the prayer of Jonah, when in the fish's belly; the time when he prayed, the person he prayed unto, and the place where, are suggested in Jon 2:1; and the latter described as a place of great straitness and distress, and even as hell itself, Jon 2:2; The condition he was in, when cast into the sea, and when in the belly of the fish, which is observed, the more to heighten the greatness of the deliverance, Jon 2:3. The different frame of mind he was in, sometimes almost in despair, and ready to faint; and presently exercising faith and hope, remembering the goodness of the Lord, and resolving to look again to him, Jon 2:4. The gracious regards of God to him, in receiving, hearing, and answering his prayer, and bringing up his life from corruption, Jon 2:2. His resolution, let others do what they would, to praise the Lord, and give him the glory of his salvation, Jon 2:8; and the chapter is concluded with the order for his deliverance, and the manner of it, Jon 2:10.
2:12:1: Եւ հրամա՛ն ետ Տէր կիտին մեծի կլանել զՅովնան. եւ էր Յովնան ՚ի փո՛ր կիտին զերիս տիւս եւ զերիս գիշերս։
1 Տէրը խոշոր կէտ ձկանը հրամայեց կուլ տալ Յովնանին: Երեք ցերեկ եւ երեք գիշեր Յովնանը կէտի փորում էր:
[1:16] Եւ Տէրը մեծ ձուկի մը հրամայեց, որ Յովնանը կլլէ։ Յովնան երեք օր ու երեք գիշեր ձուկին փորը մնաց։
Եւ հրաման ետ Տէր կիտին մեծի կլանել զՅովնան, եւ էր Յովնան ի փոր կիտին զերիս տիւս եւ զերիս գիշերս:

2:1: Եւ հրամա՛ն ետ Տէր կիտին մեծի կլանել զՅովնան. եւ էր Յովնան ՚ի փո՛ր կիտին զերիս տիւս եւ զերիս գիշերս։
1 Տէրը խոշոր կէտ ձկանը հրամայեց կուլ տալ Յովնանին: Երեք ցերեկ եւ երեք գիշեր Յովնանը կէտի փորում էր:
[1:16] Եւ Տէրը մեծ ձուկի մը հրամայեց, որ Յովնանը կլլէ։ Յովնան երեք օր ու երեք գիշեր ձուկին փորը մնաց։
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2:02:1 И повелел Господь большому киту поглотить Иону; и был Иона во чреве этого кита три дня и три ночи.
2:1 καὶ και and; even προσέταξεν προστασσω ordain; order κύριος κυριος lord; master κήτει κητος sea monster μεγάλῳ μεγας great; loud καταπιεῖν καταπινω swallow; consume τὸν ο the Ιωναν ιωνας Iōnas; Ionas καὶ και and; even ἦν ειμι be Ιωνας ιωνας Iōnas; Ionas ἐν εν in τῇ ο the κοιλίᾳ κοιλια insides; womb τοῦ ο the κήτους κητος sea monster τρεῖς τρεις three ἡμέρας ημερα day καὶ και and; even τρεῖς τρεις three νύκτας νυξ night
2:1 וַ wa וְ and יִּתְפַּלֵּ֣ל yyiṯpallˈēl פלל pray יֹונָ֔ה yônˈā יֹונָה Jonah אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) מִ mi מִן from מְּעֵ֖י mmᵊʕˌê מֵעִים bowels הַ ha הַ the דָּגָֽה׃ ddāḡˈā דָּגָה fish
2:1. et praeparavit Dominus piscem grandem ut degluttiret Ionam et erat Iona in ventre piscis tribus diebus et tribus noctibusNow the Lord prepared a great fish to swallow up Jonas: and Jonas was in the belly of a fish for three days and three nights.
1. Then Jonah prayed unto the LORD his God out of the fish’s belly.
2:1. And Jonah prayed to the Lord, his God, from the belly of the fish.
2:1. Then Jonah prayed unto the LORD his God out of the fish’s belly,
KJV [1.17] Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights:

2:1 И повелел Господь большому киту поглотить Иону; и был Иона во чреве этого кита три дня и три ночи.
2:1
καὶ και and; even
προσέταξεν προστασσω ordain; order
κύριος κυριος lord; master
κήτει κητος sea monster
μεγάλῳ μεγας great; loud
καταπιεῖν καταπινω swallow; consume
τὸν ο the
Ιωναν ιωνας Iōnas; Ionas
καὶ και and; even
ἦν ειμι be
Ιωνας ιωνας Iōnas; Ionas
ἐν εν in
τῇ ο the
κοιλίᾳ κοιλια insides; womb
τοῦ ο the
κήτους κητος sea monster
τρεῖς τρεις three
ἡμέρας ημερα day
καὶ και and; even
τρεῖς τρεις three
νύκτας νυξ night
2:1
וַ wa וְ and
יִּתְפַּלֵּ֣ל yyiṯpallˈēl פלל pray
יֹונָ֔ה yônˈā יֹונָה Jonah
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
מִ mi מִן from
מְּעֵ֖י mmᵊʕˌê מֵעִים bowels
הַ ha הַ the
דָּגָֽה׃ ddāḡˈā דָּגָה fish
2:1. et praeparavit Dominus piscem grandem ut degluttiret Ionam et erat Iona in ventre piscis tribus diebus et tribus noctibus
Now the Lord prepared a great fish to swallow up Jonas: and Jonas was in the belly of a fish for three days and three nights.
2:1. And Jonah prayed to the Lord, his God, from the belly of the fish.
2:1. Then Jonah prayed unto the LORD his God out of the fish’s belly,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Факт трехдневного пребывания пророка Ионы во чреве кита является средоточным пунктом его книги, около которого группируется вое остальное ее содержание, вместе с тем по своему характеру это событие представляется как бы выходящим за всякие пределы веры. Встречаемое недоумением или яростными нападками, оно подвергалось разного рода перетолкованиям и искажениям едва ли не более всякого другого места в Библии. Ввиду сказанного, мы остановимся на нем подробнее.

Главные усилия критики направляются на то, чтобы представить невозможность факта трехдневного пребывания Ионы во чрева кита, как действительно исторического события и доказать, что его необходимо считать вымыслом. Чтобы достигнуть последней цели, стараются всю книгу представить вымышленным произведением с тою или другою нравоучительною целью и приравнивают ее по литературной форме то к притче, то к апологу (басне), то к аллегории. Не останавливаясь на вопросе о том, насколько книга пророка Ионы может быть отождествляема с указанными выше и встречающимися в Библии формами творческого вымысла (об этом см. в введении), мы укажем прежде всего на то, что назвать рассказ о трехдневном пребывании Ионы во чреве кита вымыслом, не значит решить вопрос. Нужно сказать еще, откуда этот вымысел явился. Ведь вымысел является же из ничего; самая богатая фантазия свои образы и картины, лучше сказать — элементы вымысла, берет все же из действительности; выдумать что-либо там, что бы в действительности не встречалось совершенно ни в каком виде и подобии нельзя. Означенное положение трудно оспаривать, поэтому теория чистого вымысла за последнее время встречает уже мало защитников. Начинает преобладать другой взгляд, по которому считается необходимым поставить содержание книги в то или другое отношение к действительности, и вот, делая эту уступку, рассказ книги Ионы объявляют легендой или мифом. В таком случае предполагается, что в основе его лежит нечто действительно историческое, какое-либо событие или явление, но оно, сохраняясь долгое время в устном предании, до такой степени изукрашено и извращено народной фантазий, что об этой исторической основе сказания только с трудом можно догадываться. Чтобы не быть голословными, защитники указанного взгляда делают попытки освободить содержание книги Ионы от позднейших наслоений фантазии и найти ее историческое зерно, причем историческую основу одни указывают в жизни пророка Ионы или вообще в еврейской истории, а другие обращаются за этим даже к сказаниям языческим. По мнению, высказанному ещё иудейскими раввинами и затем протестантскими экзегетами, стоит только освободить книгу Ионы от чудесных подробностей, как пред нами предстает подлинная история. Иона, действительно, говорят был послан с проповедью в Ниневию, но ослушался Бога и поплыл в Фарсис; во время плавания, действительно, случилась буря, но чуда при этом никакого не произошло, а просто корабль потерпел крушение, а Иона неожиданно для него спасся. Это кораблекрушение и спасение понято было Ионой как предостережение свыше, и он направился в Ниневию. Чтобы самый способ спасения Ионы представить ближе напоминающим рассказ его книги, говорят, что Иону спас другой корабль, который назывался «Кит», на нем (внутри его) Иона пробыл трое суток, а затем был высажен на берег и отправился в Ниневию, или что после кораблекрушения Иона ухватился за случайно плававшего на поверхности мертвого кита и их вместе потом выбросило волнами на берег. Другие толковники очищают книгу Ионы от чудесных элементов тем, что относят их к области сновидений: Иона, говорят, плывя в Фарсис на корабле, заснул (I:5: ст.), случилась буря. Как часто во сне мы реагируем на впечатления окружающей нас действительности, так и Иона от шума волн и качки стал и во сне видеть тоже бурю. Чувствуя себя виновным перед Богом, он и во сне видит, что ищут виновника бури, бросают жребий, жребий падает на него, его бросают в воду, и вот страшное чудовище будто его проглатывает, но к удивлению своему, он живет и в этом чудовище и в отчаянном вопле молит Бога о спасении, тогда чудовище его выбрасывает на берег. Тут Иона просыпается. На море продолжалась еще свирепствовать буря, на корабле было смятение; это усиливало впечатление страшного сна Ионы, и он раскаялся в своем неповиновении Богу. Кроме указанных, существуют и другие попытки просто и естественно представить сюжет книги Ионы. Нам нет надобности приводить их все, мы можем ограничиться двумя изложенными, как наиболее удачными. Какова их ценность в качестве опытов объяснений книги Ионы? Несомненно, они могут подкупать своею простотою и естественностью, но этого недостаточно: упрощенное представление факта часто бывает его искажением. Нужно, чтобы эти упрощения имели для себя какое-нибудь основание, кроме простого нежелания чудесности. А между тем, защитники легендарного характера книги Ионы, отвергая ее в качестве исторического свидетеля, никаких других оснований в подтверждение своих слов не указывают. Таким образом, их опыты по-своему представить дело являются простыми предположениями, которые им нравятся. Таких предположений сделано уже много, их можно сделать и еще сколько угодно, но приблизить нас к истине, которая едина, они не могут.

Неудовлетворительность попыток найти историческую основу для книги пророка Ионы в обстоятельствах его жизни заставляет многих толковников за источниками для нее обращаться даже к языческой мифологии. В этом случае чаще всего указывают на греческий миф о Геркулесе и Гезионе, финикийский о Персее и Андромеде и вавилонский об Оаннесе. Говорят, что книга пророка Ионы, в особенности же рассказ о трехдневном пребывании во чреве кита, есть переделка того или другого из них. Однако, если мы будем сравнивать содержание кн. Ионы с указанными мифами, то между ними найдем весьма мало общего. В частности в мифе о Геркулесе, как он передается древнейшими языческими писателями: Аполлодором, Овидием, Диодором Сицилийским, Гомером (Илиада, XX; Пс ст. 144–148) нет никаких подробностей, которые могли бы дать основание для рассказа о поглощении Ионы китом: борьба Геркулеса с морским чудовищем представляется наружною, поединком; затем, с греческими мифами евреи могли познакомиться не ранее времени Александра Македонского, а книга пророка Ионы более ста лет до этого времени вошла уже в канон священных книг. Однако самое главное возражение против всех попыток указать для кн. Ионы мифологическую основу заключается не в том, что между указываемыми мифами и содержанием книги пророка Ионы оказывается мало сходства и не в том, что некоторые из указываемых мифов оказываются более позднего сравнительно с кн. Ионы происхождения, а в нравственной невозможности для еврея-писателя пользоваться языческими мифами для переработки их в сказание о пророке Иеговы. Хотя евреи и увлекались язычеством, но это было увлечение формами языческого культа и легкими языческими нравами, идейной же противоположности между языческим многобожием и верой в Единого Бога они никогда не забывали. В частности писатель книги пророка Ионы твердо верует в единого Бога, Творца вселенной (I:9), а языческих богов считает суетными и ложными (II:9); как же такой человек, с идеями и чувствами противоположными всему языческому, мог взять рассказ о языческих богах и переработать его для целей своей религии.

После того, как попытки указать источники для рассказа о трехдневном пребывании Ионы во чреве кита в народном предании, изукрасившем будто бы простое событие чудесными подробностями, и в языческой мифологии оказались несостоятельными; мы утверждаемся в мысли, что его необходимо считать за повествование о действительном событии и постараемся, насколько возможно, уяснить его себе. «И повелел Господь большому киту поглотить Иону…» Морское животное, которому Бог повелел поглотить Иону, названо в еврейском тексте dag gadol, что значит большая рыба. Для обозначения морских млекопитающихся животных, не рыб, в еврейском языке употребляются слова: levijatan, tanijm (Иов ХL:25; VII:12; Пс СIII:26; Быт I:21), но не употребляется слово dag, поэтому в данном случае нельзя думать, что Иона был поглощен китом. Таким образом, падает возражение, что чудо поглощения Ионы противоестественно, так как у кита очень узкое горло.

Что касается греческого и славянского переводов, то они употребляют слово khtoV, кит, потому, что тогда с этим словом не соединялось понятие об определенном виде млекопитающихся животных, и разумели вообще морское чудовище, включая сюда и огромную морскую рыбу («чудо рыба-кит»). Какая рыба поглотила Иону, текст не указывает, но можно думать, что это была акула. Порода акул, называемая squalus carcharias — акула людоед, которая водится в Средиземном море, достигает 32: футов длины и вполне может проглотить человека целиком.

«и был Иона во чреве этого кита три дня и три ночи…» Выражение «три дня и три ночи» на библейском языке не означает непременно трех полных суток (1: Цар XXX:12–13: Есф IV:15; V:1), а может означать период времени даже в 26–28: часов (Мф ХXVII:46; Мк XV:34; Лк XX:43–46), если он граничит с концом первого и началом третьего дня. Однако, если мы время пребывания пророка Ионы во чреве кита ограничим 26–28: часами, то и в таком виде этот факт продолжает оставаться чудом, т. е. событием, необъяснимым действием одних только естественных сил в обычном порядке. Поэтому Спаситель называет это событие «знамением», подобным чуду воскресения Его после трехдневной смерти, причем пребывание Ионы во чреве кита сравнивается с пребыванием Спасителя во гробе в аде. Значит, во чреве кита Иона был как бы погребенным, естественные условия, в которых он оказался, неизбежно должны были вести его к смерти, и если он остался жить, то только по чрезвычайному действию Всемогущества Божия. «Идеже хочет Бог, побеждается естества чин». Каким способом Бог сохранил жизнь Ионы во чреве кита, нам знать не дано; понять, как действует Бог в чудесном мы не можем, однако разум человеческий не отказывается совершенно от попыток представить себе возможность того или другого чуда, подыскать для него аналоги в естественных явлениях и таким образом в своем знании найти опору для веры. Такими, уясняющими чудо пребывания в чреве кита, аналогиями могут быть возвращение к жизни человека после пребывания под водою, случаи мнимой смерти (летаргии) и, наконец, девятимесячное пребывание младенца в утробе матери. Из приведенных фактов следует, прежде всего, что смерть может наступать не сразу, как человек лишится притока воздуха. Правда, отсрочка смерти для человека под водой бывает на короткий срок, но важно то, что подобное явление уже не становится абсолютно невозможным; а что возможно при естественных условиях хотя бы на момент, то легко себе представить продолжающимся по действию Всемогущества Божия на более продолжительное время. Такое действие будет уже для нас не противоестественным, а только сверхъестественным, законы природы им не нарушаются, а Бог пользуется ими для своих промыслительных целей. Случаи летаргии, когда мнимоумершего зарывают в землю и он продолжает после некоторое время жить, говорят о том, что человек при пониженной жизнедеятельности может сравнительно долгое уже время обходиться без нормального количества воздуха. Если это возможно в естественном порядке, то тем легче подобное событие представить себе в порядке чудесном. Наконец, естественные законы, которыми сохраняется жизнь младенца во чреве матери, по существу своему для нас не менее непостижимы и чудесны, чем пребывание Ионы во чреве кита. Если Творец создал такие законы, по которым жизнь одного существа сохраняется во чреве другого целые месяцы, то не в Его ли власти направить и сочетать эти законы так, чтобы жизнь человека во чреве рыбы сохранить три дня.
Adam Clarke: Commentary on the Bible - 1831
2:1: Then Jonah prayed - out of the fish's belly - This verse makes the first of the second chapter in the Hebrew text.
It may be asked, "How could Jonah either pray or breathe in the stomach of the fish?" Very easily, if God so willed it. And let the reader keep this constantly in view; the whole is a miracle, from Jonah's being swallowed by the fish till he was cast ashore by the same animal. It was God that had prepared the great fish. It was the Lord that spake to the fish, and caused it to vomit Jonah upon the dry land. All is miracle.
Albert Barnes: Notes on the Bible - 1834
[1:17:] Now the Lord had (literally "And the Lord") prepared - Jonah (as appears from his thanksgiving) was not swallowed at once, but sank to the bottom of the sea, God preserving him in life there by miracle, as he did in the fish's belly. Then, when the seaweed was twined around his head, and he seemed to be already buried until the sea should give up her dead, "God prepared the fish to swallow Jonah" . "God could as easily have kept Jonah alive in the sea as in the fish's belly, but, in order to prefigure the burial of the Lord, He willed him to be within the fish whose belly was as a grave." Jonah, does not say what fish it was; and our Lord too used a name, signifying only one of the very largest fish. Yet it was no greater miracle to create a fish which should swallow Jonah, than to preserve him alive when swallowed . "The infant is buried, as it were, in the womb of its mother; it cannot breathe, and yet, thus too, it liveth and is preserved, wonderfully nurtured by the will of God." He who preserves the embryo in its living grave can maintain the life of man as easily without the outward air as with it.
The same Divine Will preserves in being the whole creation, or creates it. The same will of God keeps us in life by breathing this outward air, which preserved Jonah without it. How long will men think of God, as if He were man, of the Creator as if He were a creature, as though creation were but one intricate piece of machinery, which is to go on, ringing its regular changes until it shall be worn out, and God were shut up, as a sort of mainspring within it, who might be allowed to be a primal Force, to set it in motion, but must not be allowed to vary what He has once made? "We must admit of the agency of God," say these men when they would not in name be atheists, "once in the beginning of things, but must allow of His interference as sparingly as may be." Most wise arrangement of the creature, if it were indeed the god of its God! Most considerate provision for the non-interference of its Maker, if it could but secure that He would not interfere with it for ever! Acute physical philosophy, which, by its omnipotent word, would undo the acts of God! Heartless, senseless, sightless world, which exists in God, is upheld by God, whose every breath is an effluence of God's love, and which yet sees Him not, thanks Him not, thinks it a greater thing to hold its own frail existence from some imagined law, than to be the object of the tender personal care of the Infinite God who is Love! Poor hoodwinked souls, which would extinguish for themselves the Light of the world, in order that it may not eclipse the rushlight of their own theory!
And Jonah was in the belly of the fish - The time that Jonah was in the fish's belly was a hidden prophecy. Jonah does not explain nor point it. He tells the fact, as Scripture is accustomed to do so. Then he singles out one, the turning point in it. Doubtless in those three days and nights of darkness, Jonah (like him who after his conversion became Paul), meditated much, repented much, sorrowed much, for the love of God, that he had ever offended God, purposed future obedience, adored God with wondering awe for His judgment and mercy. It was a narrow home, in which Jonah, by miracle, was not consumed; by miracle, breathed; by miracle, retained his senses in that fetid place. Jonah doubtless, repented, marveled, adored, loved God. But, of all, God has singled out this one point, how, out of such a place, Jonah thanked God. As He delivered Paul and Silas from the prison, when they prayed with a loud voice to Him, so when Jonah, by inspiration of His Spirit, thanked Him, He delivered him.
To thank God, only in order to obtain fresh gifts from Him, would be but a refined, hypocritical form of selfishness. Such a formal act would not be thanks at all. We thank God, because we love Him, because He is so infinitely good, and so good to us, unworthy. Thanklessness shuts the door to His personal mercies to us, because it makes them the occasion of fresh sins of our's. Thankfulness sets God's essential goodness free (so to speak) to be good to us. He can do what He delights in doing, be good to us, without our making His Goodness a source of harm to us. Thanking Him through His grace, we become fit vessels for larger graces . "Blessed he who, at every gift of grace, returns to Him in whom is all fullness of graces; to whom when we show ourselves not ungrateful for gifts received, we make room in ourselves for grace, and become meet for receiving yet more." But Jonah's was that special character of thankfulness, which thanks God in the midst of calamities from which there was no human exit; and God set His seal on this sort of thankfulness, by annexing this deliverance, which has consecrated Jonah as an image of our Lord, to his wonderful act of thanksgiving.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: prayed: Ch2 33:11-13; Psa 50:15, Psa 91:15; Isa 26:16; Hos 5:15, Hos 6:1-3; Jam 5:13
out: Job 13:15; Psa 130:1, Psa 130:2; Lam 3:53-56; Act 16:24, Act 16:25
Carl Friedrich Keil and Franz Delitzsch
2:1
"Jonah prayed to Jehovah his God out of the fish's belly."
The prayer which follows (Jon 2:2-9) is not a petition for deliverance, but thanksgiving and praise for deliverance already received. It by no means follows from this, however, that Jonah did not utter this prayer till after he had been vomited upon the land, and that v. 10 ought to be inserted before v. 2; but, as the earlier commentators have shown, the fact is rather this, that when Jonah had been swallowed by the fish, and found that he was preserved alive in the fish's belly, he regarded this as a pledge of his deliverance, for which he praised the Lord. Luther also observes, that "he did not actually utter these very words with his mouth, and arrange them in this orderly manner, in the belly of the fish; but that he here shows what the state of his mind was, and what thoughts he had when he was engaged in this conflict with death." The expression "his God" (אלהיו) must not be overlooked. He prayed not only to Jehovah, as the heathen sailors also did (Jon 1:14), but to Jehovah as his God, from whom he had tried to escape, and whom he now addresses again as his God when in peril of death. "He shows his faith by adoring Him as his God" (Burk). The prayer consists for the most part of reminiscences of passages in the Psalms, which were so exactly suited to Jonah's circumstances, that he could not have expressed his thoughts and feelings any better in words of his own. It is by no means so "atomically compounded from passages in the Psalms" that there is any ground for pronouncing it "a later production which has been attributed to Jonah," as Knobel and De Wette do; but it is the simple and natural utterance of a man versed in the Holy Scripture and living in the word of God, and is in perfect accordance with the prophet's circumstances and the state of his mind. Commencing with the confession, that the Lord has heard his crying to Him in distress (Jon 2:2), Jonah depicts in two strophes (Jon 2:3 and Jon 2:4, Jon 2:5-7) the distress into which he had been brought, and the deliverance out of that destruction which appeared inevitable, and closes in Jon 2:8, Jon 2:9 with a vow of thanksgiving for the deliverance which he had received.
Geneva 1599
2:1 Then Jonah prayed unto the LORD his God (a) out of the fish's belly,
(a) Being now swallowed up by death, and seeing no remedy to escape, his faith broke out to the Lord, knowing that out of this very hell he was able to deliver him.
John Gill
2:1 Then Jonah prayed unto the Lord his God out of the fish's belly. Though Jonah had been a praying man, being a good man, and a prophet of the Lord, yet it seems he had not prayed for some time; being disobedient to the will of God, he restrained prayer before him; all the while he was going to Joppa he prayed not; and how indeed could he have the face to pray to him, from whose face he was fleeing? and as soon as he was in the ship he fell asleep, and there lay till he was waked by the shipmaster, who called upon him to arise, and pray to his God; but whether he did or no is not said; and though it is very probable he might, when convicted of his sin, and before he was cast into the sea, and as he was casting into it; his not recorded; but when he was in the fish's belly, "then he prayed"; where it is marvellous he should, or could; it was strange he should be able to breathe, and more strange to breathe spiritually; it was very wonderful he should have the exercise of his reason, and more that he should have the exercise of grace, as faith and hope, as it appears by the following prayer he had. Prayer may be performed any where, on a mountain, in a desert, in the caves and dens of the earth, and in a prison, as it has been; but this is the only time it ever was performed in such a place. Jonah is the only man that ever prayed in a fish's belly: and he prayed unto the Lord as "his God", not merely by creation, and as the God of nature and providence, the God of his life, and of his mercies; but as his covenant God and Father; for though he had sinned against the Lord, and had been sorely chastised by him, yet he did not take his lovingkindness from him, nor suffer his faithfulness to fail, or break his covenant with him; covenant interest and relation still continued; and Jonah had knowledge of it, and faith in it; and as this is an argument the Lord makes use of to engage backsliders to return unto him, it is a great encouragement to them so to do, Jer 3:14. In this Jonah was a type of Christ, who, amidst his agonies, sorrows, and sufferings, prayed to his Father, and claimed his interest in him as his God, Heb 5:7. What follows contains the sam and substance of the prophet's thoughts, and the ejaculations of his mind, when in the fish's belly; but were not put up in this form, but were reduced by him into it after he was delivered; as many of David's psalms were put into the form and order they are after his deliverance from troubles, suitable to his thoughts of things when he was in them; and indeed the following account is an historical narration of facts, which were before and after his prayer, as well as of that itself.
Robert Jamieson, A. R. Fausset and David Brown
2:1 JONAH'S PRAYER OF FAITH AND DELIVERANCE. ()
his God--"his" still, though Jonah had fled from Him. Faith enables Jonah now to feel this; just as the returning prodigal says of the Father, from whom he had wandered, "I will arise and go to my Father" ().
out of the fish's belly--Every place may serve as an oratory. No place is amiss for prayer. Others translate, "when (delivered) out of the fish's belly." English Version is better.
2:22:2: Եւ եկա՛ց Յովնան յաղօթս առ Տէր Աստուած ՚ի փոր կիտին[10662]. [10662] Ոմանք. Առ Տէր Աստուած ՚ի փորոյ կիտին։
2 Յովնանը կէտի փորի միջից աղօթեց Տէր Աստծուն եւ ասաց.
1 Յովնան ձուկին փորէն իր Տէր Աստուծոյն աղօթք ըրաւ
Եւ եկաց Յովնան յաղօթս առ Տէր Աստուած[8] ի փորոյ կիտին:

2:2: Եւ եկա՛ց Յովնան յաղօթս առ Տէր Աստուած ՚ի փոր կիտին[10662].
[10662] Ոմանք. Առ Տէր Աստուած ՚ի փորոյ կիտին։
2 Յովնանը կէտի փորի միջից աղօթեց Տէր Աստծուն եւ ասաց.
1 Յովնան ձուկին փորէն իր Տէր Աստուծոյն աղօթք ըրաւ
zohrab-1805▾ eastern-1994▾ western am▾
2:12:2 И помолился Иона Господу Богу своему из чрева кита
2:2 καὶ και and; even προσηύξατο προσευχομαι pray Ιωνας ιωνας Iōnas; Ionas πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεὸν θεος God αὐτοῦ αυτος he; him ἐκ εκ from; out of τῆς ο the κοιλίας κοιλια insides; womb τοῦ ο the κήτους κητος sea monster
2:2 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say קָ֠רָאתִי qārāṯˌî קרא call מִ mi מִן from צָּ֥רָה ṣṣˌārā צָרָה distress לִ֛י lˈî לְ to אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַֽ wˈa וְ and יַּעֲנֵ֑נִי yyaʕᵃnˈēnî ענה answer מִ mi מִן from בֶּ֧טֶן bbˈeṭen בֶּטֶן belly שְׁאֹ֛ול šᵊʔˈôl שְׁאֹול nether world שִׁוַּ֖עְתִּי šiwwˌaʕtî שׁוע cry שָׁמַ֥עְתָּ šāmˌaʕtā שׁמע hear קֹולִֽי׃ qôlˈî קֹול sound
2:2. et oravit Iona ad Dominum Deum suum de utero piscisAnd Jonas prayed to the Lord, his God, out of the belly of the fish.
2. And he said, I called by reason of mine affliction unto the LORD, and he answered me; out of the belly of hell cried I, thou heardest my voice.
2:2. And he said: “I cried out to the Lord from my tribulation, and he heeded me. From the belly of hell, I cried out, and you heeded my voice.
2:2. And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, [and] thou heardest my voice.
Then Jonah prayed unto the LORD his God out of the fish' s belly:

2:2 И помолился Иона Господу Богу своему из чрева кита
2:2
καὶ και and; even
προσηύξατο προσευχομαι pray
Ιωνας ιωνας Iōnas; Ionas
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
τῆς ο the
κοιλίας κοιλια insides; womb
τοῦ ο the
κήτους κητος sea monster
2:2
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
קָ֠רָאתִי qārāṯˌî קרא call
מִ mi מִן from
צָּ֥רָה ṣṣˌārā צָרָה distress
לִ֛י lˈî לְ to
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַֽ wˈa וְ and
יַּעֲנֵ֑נִי yyaʕᵃnˈēnî ענה answer
מִ mi מִן from
בֶּ֧טֶן bbˈeṭen בֶּטֶן belly
שְׁאֹ֛ול šᵊʔˈôl שְׁאֹול nether world
שִׁוַּ֖עְתִּי šiwwˌaʕtî שׁוע cry
שָׁמַ֥עְתָּ šāmˌaʕtā שׁמע hear
קֹולִֽי׃ qôlˈî קֹול sound
2:2. et oravit Iona ad Dominum Deum suum de utero piscis
And Jonas prayed to the Lord, his God, out of the belly of the fish.
2. And he said, I called by reason of mine affliction unto the LORD, and he answered me; out of the belly of hell cried I, thou heardest my voice.
2:2. And he said: “I cried out to the Lord from my tribulation, and he heeded me. From the belly of hell, I cried out, and you heeded my voice.
2:2. And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, [and] thou heardest my voice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
2-10: Молитва пророка Ионы из чрева кита дает весьма много поводов для возражений против ее подлинности. Обращают внимание на то, что она по частям сходна с различными местам из псалмов и отсюда заключают о ее компилятивном характере и на этом основании относят ее происхождение ко времени упадка еврейской письменности. Действительно, сходство молитвы Ионы с псалмами несомненно: 3: ст. напоминает 7: ст. XVII Пс и 1-ый СХIX-го; 4: ст. — 3: ст. LXVIII-го; 5: ст. — 23, XXX-го; 6: ст. — 5: и 6, XVII-го Пс; 15–16: ст. LXVIII-го Пс; 7: ст. — 16–17, XVII Пс.; 8: ст. — 4–7, CXLII-го Пс. Но можно ли из этого вывести, что молитва Ионы — позднейшая компиляция? Не более ли естественно думать, что Иона во чреве кита выражал свои чувства знакомыми ему образами псалмов, ибо переживаемое им состояние не позволят ему предаться творчеству. Он брал из псалмов не фразы и слова, как это делал бы компилятор, а образы и картины, причем такие, которые к его состоянию подходили даже более, чем к состоянию псалмопевца (таковы все картины водных опасностей).

Затем указывают на то, что молитва Ионы по своему содержанию будто не подходит к переживаемому Ионою душевному состоянию; главный её мотив — благодарение за спасение, между тем Иона из чрева кита должен был не благодарить, а молить Бога об избавлении от смертной опасности. Объясняют это тем, что она так неудачно была составлена каким-то позднейшим лицом. Но ведь, кроме благодарения, в молитве Ионы есть и изображение водных опасностей (4, 6–7: ст.) и вопль к Богу о спасении в переживаемом бедствии (3, 5, 8: ст.), словом, все то, что считается необходимым для молитвы, чтобы быть ей естественной в устах Ионы; только все это в молитве изображено как моменты уже прошедшие. Пророк главный трепет за свою жизнь пережил тогда, когда брошенный в море все более и более погружался в бездну, сходил к основанию гор, точно во ад, чувствовал, как морская трава обвивала его полову, а вода стала доходить как бы до души его, и тут он молил Бога об избавлении от смерти. Когда же его проглотила рыба и он продолжал жить в ней по действию всемогущества Божия, он начинал чувствовать себя уже спасенным Богом; где и как его Бог хранил, он этого, вероятнее всего, не знал тогда, а только чувствовал, что он жив, спасен от смерти, надеялся, что Бог до конца его избавит («я опять увижу святой храм Твой»), и поэтому в молитве уже благодарил Его. Таким образом, мы видим, что молитва Ионы по своему содержанию вполне подходила к переживаемому пророком Ионою душевному состоянию. Главный ее предмет — изображение пребывания Ионы в тесноте скорби и его спасение. Этот предмет развивается в молитве в строгой последовательности. Сначала в ней правильно чередуются картины внешних опасностей пророка (4, 6, 7а) и описании пережитого им в это время душевного состояния (3, 5, 7в-8), а заканчивается она (9–10) благодарением за спасение, которое пророк почувствовал еще во чреве кита. Она делится на четыре строфы по 2: ст. в каждой и построена по законам стихотворного параллелизма, причем стихи, в которых описывается внешнее положение пророка, написаны параллелизмом синтетическим, а изображающие его душевное состояние параллелизмом антитетическим. Отсюда видно, что молитва Ионы по своему логическому построению и литературной форме представляет собою стройное и органически связное целое. Своим картинным языком она, как поэтическое произведение, существенно отличается от остальных частей книги, содержащих исторический рассказ.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then Jonah prayed unto the LORD his God out of the fish's belly, 2 And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice. 3 For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me. 4 Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple. 5 The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head. 6 I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God. 7 When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple. 8 They that observe lying vanities forsake their own mercy. 9 But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD.
God and his servant Jonah had parted in anger, and the quarrel began on Jonah's side; he fled from his country that he might outrun his work; but we hope to see them both together again, and the reconciliation begins on God's side. In the close of the foregoing chapter we found God returning to Jonah in a way of mercy, delivering him from going down to the pit, having found a ransom; in this chapter we find Jonah returning to God in a way of duty; he was called up in the former chapter to pray to his God, but we are not told that he did so; however, now at length he is brought to it. Now observe here,
I. When he prayed (v. 1): Then Jonah prayed; then when he was in trouble, under the sense of sin and the tokens of God's displeasure against him for sin, then he prayed. Note, When we are in affliction we must pray; then we have occasion to pray, then we have errands at the throne of grace and business there; then, if ever, we shall have a disposition to pray, when the heart is humbled, and softened, and made serious; then God expects it (in their affliction they will seek me early, seek me earnestly); and, though we bring our afflictions upon ourselves by our sins, yet, if we pray in humility and godly sincerity, we shall be welcome to the throne of grace, as Jonah was. Then when he was in a hopeful way of deliverance, being preserved alive by miracle, a plain indication that he was reserved for further mercy, then he prayed. An apprehension of God's good-will to us, notwithstanding our offences, gives us boldness of access to him, and opens the lips in prayer which were closed with the sense of guilt and dread of wrath.
II. Where he prayed--in the fish's belly. No place is amiss for prayer. I will that men pray every where. Wherever God casts us we may find a way open to heaven-ward, if it be not our own fault. Undique ad cœlos tantundem est viæ--The heavens are equally accessible from every part of the earth. He that has Christ dwelling in his heart by faith, wherever he goes carries the altar along with him, that sanctifies the gift, and is himself a living temple. Jonah was here in confinement; the belly of the fish was his prison, was a close and dark dungeon to him; yet there he had freedom of access to God, and walked at liberty in communion with him. Men may shut us out from communion with one another, but not from communion with God. Jonah was now in the bottom of the sea, yet out of the depths he cries to God; as Paul and Silas prayed in the prison, in the stocks.
III. To whom he prayed--to the Lord his God. He had been fleeing from God, but now he sees the folly of it, and returns to him; by prayer he draws near to that God whom he had gone aside from, and engages his heart to approach him. In prayer he has an eye to him, not only as the Lord, but as his God, a God in covenant with him; for, thanks be to God, every transgression in the covenant does not throw us out of covenant. This encourages even backsliding children to return. Jer. iii. 22, Behold, we come unto thee, for thou art the Lord our God.
IV. What his prayer was. He afterwards recollected the substance of it, and left it upon record. He reflects upon the workings of his heart towards God when he was in his distress and danger, and the conflict that was then in his breast between faith and sense, between hope and fear.
1. He reflects upon the earnestness of his prayer, and God's readiness to hear and answer (v. 2): He said, I cried, by reason of my affliction, unto the Lord. Note, Many that prayed not at all, or did but whisper prayer, when they were in prosperity, are brought to pray, nay, are brought to cry, by reason of their affliction; and it is for this end that afflictions are sent, and they are in vain if this end be not answered. Those heap up wrath who cry not when God binds them, Job xxxvi. 13. "Out of the belly of hell and the grave cried I." The fish might well be called a grave, and, as it was a prison to which Jonah was condemned for his disobedience and in which he lay under the wrath of God, it might well be called the belly of hell. Thither this good man was cast, and yet thence he cried to God, and it was not in vain; God heard him, heard the voice of his affliction, the voice of his supplication. There is a hell in the other world, out of which there is no crying to God with any hope of being heard; but, whatever hell we may be in the belly of in this world, we may thence cry to God. When Christ lay, as Jonah, three days and three nights in the grave, though he prayed not, as Jonah did, yet his very lying there cried to God for poor sinners, and the cry was heard.
2. He reflects upon the very deplorable condition that he was in when he was in the belly of hell, which, when he lay there, he was very sensible of and made particular remarks upon. Note, If we would get good by our troubles, we must take notice of our troubles, and of the hand of God in them. Jonah observes here, (1.) How low he was thrown (v. 3): Thou hadst cast me into the deep. The mariners cast him there; but he looked above them, and saw the hand of God casting him there. Whatever deeps we are cast into, it is God that casts us into them, and he it is who, after he has killed, has power to cast into hell. He was cast into the midst of the seas--the heart of the seas (so the word is), and thence Christ borrows that Hebrew phrase, when he applies it to his own lying so long in the heart of the earth. For he that is laid dead in the grave, though it be ever so shallow, is cut off as effectually from the land of the living as if he were laid in the heart of the earth. (2.) How terribly he was beset: The floods compassed me about. The channels and springs of the waters of the sea surrounded him on every side; it was always high-water with him. God's dear saints and servants are sometimes encompassed with the floods of affliction, with troubles that are very forcible and violent, that bear down on all before them, and that run constantly upon them, as the waters of a river in a continual succession, one trouble upon the neck of another, as Job's messengers of evil tidings; they are enclosed by them on all sides, as the church complains, Lam. iii. 7. He has hedged me about, that I cannot get out, nor see which way I may flee for safety. All thy billows and they waves passed over me. Observe, He calls them God's billows and his waves, not only because he made them (the sea is his, and he made it), and because he rules them (for even the winds and the seas obey him), but because he had now commissioned them against Jonah, and limited them, and ordered them to afflict and terrify him, but not to destroy him. These words are plainly quoted by Jonah from Ps. xlii. 7, where, though the translations differ a little, in the original David's complaint is the same verbatim--word for word, with this of Jonah's: All thy billows and thy waves passed over me. What David spoke figuratively and metaphorically Jonah applied to himself as literally fulfilled. For the reconciling of ourselves to our afflictions, it is good to search precedents, that we may find there has no temptation taken us but such as is common to men. If ever any man's case was singular, and not to be paralleled, surely Jonah's was, and yet, to his great satisfaction, he finds even the man after God's own heart making the same complaint of God's waves and billows going over him that he has now occasion to make. When God performs the thing that is appointed for us we shall find that many such things are with him, that even our path of trouble is no untrodden path, and that God deals with us no otherwise than as he uses to deal with those that love his name. And therefore for our assistance in our addresses to God, when we are in trouble, it is good to make use of the complaints and prayers which the saints that have been before us made use of in the like case. See how good it is to be ready in the scriptures; Jonah, when he could make no use of his Bible, by the help of his memory furnished himself from the scripture with a very proper representation of his case: All thy billows and thy waves passed over me. To the same purport, v. 5, The waters compassed me about even to the soul; they threatened his life, which was hereby brought into imminent danger; or they made an impression upon his spirit; he saw them to be tokens of God's displeasure, and in them the terrors of the Almighty set themselves in array against him; this reached to his soul, and put that into confusion. And this also is borrowed from David's complaint, Ps. lxix. 1. The waters have come in unto my soul. When without are fightings it is no marvel that within are fears. Jonah, in the fish's belly, finds the depths enclosing him round about, so that if he would get out of his prison, yet he must unavoidably perish in the waters. He feels the sea-weed (which the fish sucked in with the water) wrapped about his head, so that he has no way left him to help himself, nor hope that any one else can help him. Thus are the people of God sometimes perplexed and entangled, that they may learn not to trust in themselves, but in God that raises the dead, 2 Cor. i. 8, 9. (3.) How fast he was held (v. 6): He went down to the bottom of the mountains, to the rocks in the sea, upon which the hills and promontories by the seaside seem to be bottomed; he lay among them, nay, he lay under them; the earth with her bars was about him, so close about him that it was likely to be about him for ever. The earth was so shut and locked, so barred and bolted, against him, that he was quite cut off from any hope of ever returning to it. Thus helpless, thus hopeless, did Jonah's case seem to be. Those whom God contends with the whole creation is at war with.
3. He reflects upon the very black and melancholy conclusion he was then ready to make concerning himself, and the relief he obtained against it, 3v. 4, 7. (1.) He began to sink into despair, and to give up himself for gone and undone to all intents and purposes. When the waters compassed him about even to the soul no marvel that his soul fainted within him, fainted away, so that he had not any comfortable enjoyments or expectations; his spirits quite failed, and he looked upon himself as a dead man. Then I said, I am cast out of thy sight, and the apprehension of that was the thing that made his spirit faint within him. He thought God had quite forsaken him, would never return in mercy to him, nor show him any token for good again. He had no example before him of any that were brought alive out of a fish's belly; if he thought of Job upon the dunghill, Joseph in the pit, David in the cave, yet these did not come up to his case. Nor was there any visible way of escape open for him but by miracle; and what reason had he to expect that a miracle of mercy should be wrought for him who was now made a monument of justice? How own conscience told him that he had wickedly fled from the presence of the Lord, and therefore he might justly cast him away from his presence, and, in token of that, take away his Holy Spirit from him, never to visit him more. What hopes could he have of deliverance out of a trouble which his own ways and doings had procured to himself? Observe, When Jonah would say the worst he could of his case he says this, I am cast out of thy sight; those, and those only, are miserable, whom God has cast out of his sight, whom he will no longer own and favour. What is the misery of the damned in hell but this, that they are cast out of God's sight? For what is the happiness of heaven but the vision and fruition of God? Sometimes the condition of God's people may be such in this world that they may think themselves quite excluded from God's presence, so as no more to see him, or to be regarded by him. Jacob and Israel said, My way is hidden from the Lord, and my judgment is passed over from my God, Isa. xl. 27. Zion said, The Lord has forsaken me, my God has forgotten me, Isa. xlix. 14. But it is only the surmise of unbelief, for God has not cast away his people whom he has chosen. (2.) Yet he recovered himself from sinking into despair, with some comfortable prospects of deliverance. Faith corrected and controlled the surmises of fear and distrust. Here was a fierce struggle between sense and faith, but faith had the last word and came off a conqueror. In trying times, the issue will be good at last, providing our faith do not fail; it was therefore the continuance of that in its vigour that Christ secured to Peter. I have prayed for thee, that thy faith fail not, Luke xxii. 32. David would have fainted if he had not believed, Ps. xxvii. 13. Jonah's faith said, Yet I will look again towards thy holy temple. Thus, though he was perplexed, yet not in despair; in the depth of the sea he had this hope in him, as an anchor of the soul, sure and stedfast. That which he supports himself with the hope of is that he shall yet look again towards God's holy temple. [1.] That he shall live; he shall look again heaven-ward, shall again see the light of the sun, though now he seems to be cast into utter darkness. Thus against hope he believed in hope. [2.] That he shall live, and praise God; and a good man does not desire to live for any other purpose, Ps. cxix. 175. That he shall enjoy communion with God again in holy ordinances, shall look towards, and go up to, the holy temple, there to enquire, there to behold the beauty of the Lord. When Hezekiah desired that he might be assured of his recovery, he asked, What is the sign that I shall go up to the house of the Lord? (Isa. xxxviii. 22), as if that were the only thing for the sake of which he wished for health; so Jonah here hopes he shall look again towards the temple; that way he had looked many a time with pleasure, rejoicing when he was called to go up to the house of the Lord; and the remembrance of it was his comfort, that, when he had opportunity, he was no stranger to the holy temple. But now he could not so much as look towards it; in the fish's belly he could not tell which way it lay, but he hopes he shall be again able to look towards it, to look on it, to look into it. Observe, How modestly Jonah expresses himself; as one conscious to himself of guilt and unworthiness, he dares not speak of dwelling in God's house, as David, knowing that he is no more worthy to be called a son, but he hopes that he may be admitted to look towards it. He calls it the holy temple, for the holiness of it was, in his eye, the beauty of it, and that for the sake of which he loved and looked towards it. The temple was a type of heaven; and he promises himself that though being now a captive exile, he should never be loosed, but die in the pit, yet he should look towards the heavenly temple, and be brought safely thither. Though he die in the fish's belly, in the bottom of the sea, yet thence he hopes his soul shall be carried by angels into Abraham's bosom. Or these words may be taken as Jonah's vow when he was in distress, and he speaks (v. 9) of paying what he vowed; his vow is that if God deliver him he will praise him in the gates of the daughter of Zion, Ps. ix. 13, 14. His sin for which God pursued him was fleeing from the presence of the Lord, the folly of which he is now convinced of, and promises not only that he will never again look towards Tarshish, but that he will again look towards the temple, and will go from strength to strength till he appear before God there. And thus we see how faith and hope were his relief in his desponding condition. To these he added prayer to God (v. 7): "When my soul fainted within me, then I remembered the Lord, I betook myself to that cordial." He remembered what he is, how nigh to those that seem to be thrown at the greatest distance by trouble, how merciful to those that seem to have thrown themselves at a distance from him by sin. He remembered what he had done for him, what he had done for others, what he could do, what he had promised to do; and this kept him from fainting. Remembering God, he made his addresses to him: "My prayer came in unto thee; I sent it in, and expected to receive an answer to it." Note, Our afflictions should put us in mind of God, and thereby put us upon prayer to him. When our souls faint we must remember God; and, when we remember God, we must send up a prayer to him, a pious ejaculation at least; when we think on his name we should call on his name.
4. He reflects upon the favour of God to him when thus in his distress he sought to God and trusted him. (1.) He graciously accepted his prayer, and gave admission and audience to it (v. 7): My prayer, being sent to him, came in unto him, even into his holy temple; it was heard in the highest heavens, though it was prayed in the lowest deeps. (2.) He wonderfully wrought deliverance for him, and, when he was in the depth of his misery, gave him the earnest and assurance of it (v. 6): Yet hast thou brought up my life from corruption, O Lord my God! Some think he said this when he was vomited up on dry ground; and then it is the language of thankfulness, and he sets it over-against the great difficulty of his case, that the power of God might be the more magnified in his deliverance: The earth with her bars was about me for ever, and yet thou hast brought up my life from the pit, from the bars of the pit. Or, rather, we may suppose it spoken while he was yet in the fish's belly, and then it is the language of his faith: "Thou hast kept me alive here, in the pit, and therefore thou canst, thou wilt, bring up my life from the pit;" and he speaks of it with as much assurance as if it were done already: Thou has brought up my life. Though he has not an express promise of deliverance, he has an earnest of it, and on that he depends: he has life, and therefore believes his life shall be brought up from corruption; and this assurance he addresses to God: Thou has done it, O Lord my God! Thou art the Lord, and therefore canst do it for me, my God, and therefore wilt do it. Note, If the Lord be our God, he will be to us the resurrection and the life, will redeem our lives from destruction, from the power of the grave.
5. He gives warning to others, and instructs them to keep close to God (v. 8): Those that observe lying vanities forsake their own mercy, that is, (1.) Those that worship other gods, as the heathen mariners did, and call upon them, and expect relief and comfort from them, forsake their own mercy; they stand in their own light; they turn their back upon their own happiness, and go quite out of the way of all good. Note, Idols are lying vanities, and those that pay that homage to them which is due to God only act as contrarily to their interests as to their duty. Or, (2.) Those that follow their own inventions, as Jonah himself had done when he fled from the presence of the Lord to go to Tarshish, forsake their own mercy, that mercy which they might find in God, and might have such a covenant-right and title to it as to be able to call it their own, if they would but keep close to God and their duty. Those that think to go any where to be from under the eye of God, as Jonah did--that think to better themselves by deserting his service, as Jonah did--and that grudge his mercy to any poor sinners, and pretend to be wiser than he in judging who are fit to have prophets sent them and who are not, as Jonah did--they observe lying vanities, are led away by foolish groundless fancies, and, like him, they forsake their own mercy, and no good can come of it. Note, Those that forsake their own duty forsake their own mercy; those that run away from the work of their place and day run away from the comfort of it.
6. He solemnly binds his soul with a bond that, if God work deliverance for him, the God of his mercies shall be the God of his praises, v. 9. He covenants with God, (1.) That he will honour him in his devotions with the sacrifice of thanksgiving; and God has said, for the encouragement of those that do so, that those that offer praise glorify him. He will, according to the law of Moses, bring a sacrifice of thanksgiving, and will offer that according to the law of nature, with the voice of thanksgiving. The love and thankfulness of the heart to God are the life and soul of this duty; without these neither the sacrifice of thanksgiving nor the voice of thanksgiving will avail any thing. But gratitude was then, by a divine appointment, to be expressed by a sacrifice, in which the offerer presented the beast slain to God, not in lieu of himself, but in token of himself; and it is now to be expressed by the voice of thanksgiving, the calves of our lips (Hos. xiv. 2), the fruit of our lips (Heb. xiii. 15), speaking forth, singing forth, the high praises of our God. This Jonah here promises, that with the sacrifice of thanksgiving he will mention the lovingkindness of the Lord, to his glory, and the encouragement of others. (2.) That he will honour him in his conversation by a punctual performance of his vows, which he made in the fish's belly. Some think it was some work of charity that he vowed, or such a vow as Jacob's was, Of all that thou hast given me I will give the tenth unto thee. More probably his vow was that if God would deliver him he would readily go wherever he should please to send him, though it were to Nineveh. When we smart for deserting our duty it is time to promise that we will adhere to it, and abound in it. Or, perhaps, the sacrifice of thanksgiving is the thing he vowed, and that is it which he will pay, as David, Ps. cxvi. 17-19.
7. He concludes with an acknowledgment of God as the Saviour of his people: Salvation is of the Lord; it belongs to the Lord, Ps. iii. 8. He is the God of salvation, Ps. lxviii. 19, 20. He only can work salvation, and he can do it be the danger and distress ever so great; he has promised salvation to his people that trust in him. All the salvations of his church in general, and of particular saints, were wrought by him; he is the Saviour of those that believe, 1 Tim. iv. 10. Salvation is still of him, as it has always been; from him alone it is to be expected, and on him we are to depend for it. Jonah's experience shall encourage others, in all ages, to trust in God as the God of their salvation; all that read this story shall say with assurance, say with admiration, that salvation is of the Lord, and is sure to all that belongs to him.
Adam Clarke: Commentary on the Bible - 1831
2:2: Out of the belly of hell - Among the Hebrews שאול sheol means the grave, any deep pit, the place of separate spirits, etc. Here the prophet represents himself as in the bottom of the sea; for so sheol must be understood in this place.
Albert Barnes: Notes on the Bible - 1834
2:1: Then - ("And") Jonah prayed, i. e., when the three days and nights were passed, he uttered this devotion. The word "prayed" includes thanksgiving, not petition only. It is said of Hannah that she "prayed" Sa1 2:1; but her canticle is all one thanksgiving without a single petition. In this thanksgiving Jonah says how his prayers had been heard, but prays no more. God had delivered him from the sea, and be thanks God, in the fish's belly, as undisturbed as in a Church or an oratory, secure that God, who had done so much, would fulfill the rest. He called God, "his" God, who had in so many ways shown Himself to be His, by His Rev_elations, by His inspirations, by His chastisements, and now by His mercy . "From these words, 'Jonah prayed unto the Lord his God out of the fish's belly,' we perceive that, after he felt himself safe in the fish's belly, he despaired not of God's mercy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: I cried: Gen 32:7-12, Gen 32:24-28; Sa1 30:6; Psa 4:1, Psa 18:4-6, Psa 22:24, Psa 34:6, Psa 65:2; Psa 120:1, Psa 142:1-3; Luk 22:44; Heb 5:7
by reason of mine: or, out of mine, Sa1 1:16
out: Psa 18:5, Psa 18:6, Psa 61:2, Psa 86:13, Psa 88:1-7, Psa 116:3
hell: or, the grave, Psa 16:10; Isa 14:9; Mat 12:40; Act 2:27
and thou: Psa 34:6, Psa 65:2
Carl Friedrich Keil and Franz Delitzsch
2:2
2 I cried to Jehovah out of my distress, and He heard me;
Out of the womb of hell I cried: Thou heardest my voice!
The first clause recals to mind Ps 18:7 and Ps 120:1; but it also shows itself to be an original reproduction of the expression מצּרה לי, which expresses the prophet's situation in a more pointed manner than בּצּר־לי in Ps 17:1-15 and בּצּרתה לּי in Ps 120:1-7. The distress is still more minutely defined in the second hemistich by the expression מבּטן שׁאול, "out of the womb of the nether world." As a throat or swallow is ascribed to she'ōl in Is 5:14, so here it is spoken of as having a בטן, or belly. This is not to be taken as referring to the belly of the shark, as Jerome supposes. The expression is a poetical figure used to denote the danger of death, from which there is apparently no escape; like the encompassing with snares of death in Ps 18:5, and the bringing up of the soul out of sheol in Ps 30:3. In the last clause the words pass over very appropriately into an address to Jehovah, which is brought out into still greater prominence by the omission of the copula Vav.
Geneva 1599
2:2 And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly (b) of hell cried I, [and] thou heardest my voice.
(b) For he was now in the fishes belly as in a grave or place of darkness.
John Gill
2:2 And said,.... Not unto the Lord in prayer, but to others, to whom he communicated what passed between God and him in this time of distress; how he prayed to him, and was heard by him; what a condition he had been in, and how he was delivered out of it; what was his frame of mind while in it, sometimes despairing, and sometimes hoping; and how thankful he was for this salvation, and was determined to praise the Lord for it:
I cried by reason of mine affliction unto the Lord, and he heard me; or, "out of my strait" (a); being straitened in his body, and as it were in a prison in the fish's belly; and straitened in his soul, being between hope and despair, and under the apprehensions of the divine displeasure. A time of affliction is a time for prayer; it brings those to it that have disused it; it made Jonah cry to his God, if not with a loud voice, yet inwardly; and his cry was powerful and piercing, it reached the heavens, and entered into the ears of the Lord of hosts, though out of the depths, and out of the belly of a fish, in the midst of the sea:
out of the belly of hell cried I, and thou heardest my voice; or, "out of the belly of the grave" (b); out of the midst of it; that is, out of the belly of the fish, which was as a grave to him, as Jarchi observes; where he lay as out of the land of the living, as one dead, and being given up for dead: and it may also respect the frame of his mind, the horror and terror lie was in, arising from a sense of his sins, and the apprehensions he had of the wrath of God, which were as a hell in his conscience; and amidst all this he cried to God, and he heard him; and not only delivered him from he fish's belly, but from those dreadful apprehensions he had of his state and condition; and spoke peace and pardon to him. This is a proof that this prayer or thanksgiving be it called which it will, was composed, as to the form and order of it, after his deliverance; and these words are an appeal to God for the truth of what he had said in the preceding clause, and not a repetition of it in prayer; or expressing the same thing in different words.
(a) "ex angustia mea", Junius & Tremellius, Piscator; "ex arcto mihi", Cocceius. (b) "e ventre sepulchri", Calvin, Piscator, Liveleus; "e ventre sepulchrali", Junius & Tremellius.
John Wesley
2:2 Affliction - Straits with which he was encompassed, his body and mind being both shut up, the one by the monstrous dungeon of the fish's belly, and the other by the terrors of the Almighty. Heardest my voice - Of which undoubtedly God gave him an assurance in his own soul.
Robert Jamieson, A. R. Fausset and David Brown
2:2 His prayer is partly descriptive and precatory, partly eucharistical. Jonah incorporates with his own language inspired utterances familiar to the Church long before in , ; in , ; in , ; in , ; in , ; ; in , ; in , , and . Jonah, an inspired man, thus attests both the antiquity and inspiration of the Psalms. It marks the spirit of faith, that Jonah identifies himself with the saints of old, appropriating their experiences as recorded in the Word of God (). Affliction opens up the mine of Scripture, before seen only on the surface.
out of the belly of hell--Sheol, the unseen world, which the belly of the fish resembled.
2:32:3: եւ ասէ. ՚Ի նեղութեան իմում աղաղակեցի առ Տէր Աստուած իմ. եւ լուաւ ինձ յորովայնէ դժոխոց աղաղակի իմում. լո՛ւր Տէր ձայնի իմում։
3 «Իմ նեղութեան մէջ ես աղօթեցի իմ Տէր Աստծուն, եւ նա լսեց իմ աղաչանքը դժոխքի խորքից: Տէ՛ր, լսի՛ր իմ ձայնը:
2 Ու ըսաւ.«Իմ նեղութենէս Տէր, քեզի աղաղակեցի Եւ դուն ինծի պատասխան տուիր։Գերեզմանին փորէն կանչեցի Ու իմ ձայնս լսեցիր։
եւ ասէ. Ի նեղութեան իմում աղաղակեցի առ Տէր [9]Աստուած իմ``, եւ լուաւ ինձ. յորովայնէ դժոխոց [10]աղաղակի իմում`` լուր, Տէր,`` ձայնի իմում:

2:3: եւ ասէ. ՚Ի նեղութեան իմում աղաղակեցի առ Տէր Աստուած իմ. եւ լուաւ ինձ յորովայնէ դժոխոց աղաղակի իմում. լո՛ւր Տէր ձայնի իմում։
3 «Իմ նեղութեան մէջ ես աղօթեցի իմ Տէր Աստծուն, եւ նա լսեց իմ աղաչանքը դժոխքի խորքից: Տէ՛ր, լսի՛ր իմ ձայնը:
2 Ու ըսաւ.«Իմ նեղութենէս Տէր, քեզի աղաղակեցի Եւ դուն ինծի պատասխան տուիր։Գերեզմանին փորէն կանչեցի Ու իմ ձայնս լսեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:3 и сказал: к Господу воззвал я в скорби моей, и Он услышал меня; из чрева преисподней я возопил, и Ты услышал голос мой.
2:3 καὶ και and; even εἶπεν επω say; speak ἐβόησα βοαω scream; shout ἐν εν in θλίψει θλιψις pressure μου μου of me; mine πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεόν θεος God μου μου of me; mine καὶ και and; even εἰσήκουσέν εισακουω heed; listen to μου μου of me; mine ἐκ εκ from; out of κοιλίας κοιλια insides; womb ᾅδου αδης Hades κραυγῆς κραυγη cry; outcry μου μου of me; mine ἤκουσας ακουω hear φωνῆς φωνη voice; sound μου μου of me; mine
2:3 וַ wa וְ and תַּשְׁלִיכֵ֤נִי ttašlîḵˈēnî שׁלך throw מְצוּלָה֙ mᵊṣûlˌā מְצֹולָה depth בִּ bi בְּ in לְבַ֣ב lᵊvˈav לֵבָב heart יַמִּ֔ים yammˈîm יָם sea וְ wᵊ וְ and נָהָ֖ר nāhˌār נָהָר stream יְסֹבְבֵ֑נִי yᵊsōvᵊvˈēnî סבב turn כָּל־ kol- כֹּל whole מִשְׁבָּרֶ֥יךָ mišbārˌeʸḵā מִשְׁבָּר breaker וְ wᵊ וְ and גַלֶּ֖יךָ ḡallˌeʸḵā גַּל wave עָלַ֥י ʕālˌay עַל upon עָבָֽרוּ׃ ʕāvˈārû עבר pass
2:3. et dixit clamavi de tribulatione mea ad Dominum et exaudivit me de ventre inferni clamavi et exaudisti vocem meamAnd he said: I cried out of my affliction to the Lord, and he heard me: I cried out of the belly of hell, and thou hast heard my voice.
3. For thou didst cast me into the depth, in the heart of the seas, and the flood was round about me; all thy waves and thy billows passed over me.
2:3. And you have thrown me into the deep, in the heart of the sea, and a flood has encircled me. All your whirlpools and your waves have passed over me.
2:3. For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me.
And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, [and] thou heardest my voice:

2:3 и сказал: к Господу воззвал я в скорби моей, и Он услышал меня; из чрева преисподней я возопил, и Ты услышал голос мой.
2:3
καὶ και and; even
εἶπεν επω say; speak
ἐβόησα βοαω scream; shout
ἐν εν in
θλίψει θλιψις pressure
μου μου of me; mine
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεόν θεος God
μου μου of me; mine
καὶ και and; even
εἰσήκουσέν εισακουω heed; listen to
μου μου of me; mine
ἐκ εκ from; out of
κοιλίας κοιλια insides; womb
ᾅδου αδης Hades
κραυγῆς κραυγη cry; outcry
μου μου of me; mine
ἤκουσας ακουω hear
φωνῆς φωνη voice; sound
μου μου of me; mine
2:3
וַ wa וְ and
תַּשְׁלִיכֵ֤נִי ttašlîḵˈēnî שׁלך throw
מְצוּלָה֙ mᵊṣûlˌā מְצֹולָה depth
בִּ bi בְּ in
לְבַ֣ב lᵊvˈav לֵבָב heart
יַמִּ֔ים yammˈîm יָם sea
וְ wᵊ וְ and
נָהָ֖ר nāhˌār נָהָר stream
יְסֹבְבֵ֑נִי yᵊsōvᵊvˈēnî סבב turn
כָּל־ kol- כֹּל whole
מִשְׁבָּרֶ֥יךָ mišbārˌeʸḵā מִשְׁבָּר breaker
וְ wᵊ וְ and
גַלֶּ֖יךָ ḡallˌeʸḵā גַּל wave
עָלַ֥י ʕālˌay עַל upon
עָבָֽרוּ׃ ʕāvˈārû עבר pass
2:3. et dixit clamavi de tribulatione mea ad Dominum et exaudivit me de ventre inferni clamavi et exaudisti vocem meam
And he said: I cried out of my affliction to the Lord, and he heard me: I cried out of the belly of hell, and thou hast heard my voice.
2:3. And you have thrown me into the deep, in the heart of the sea, and a flood has encircled me. All your whirlpools and your waves have passed over me.
2:3. For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:3: All thy billows and thy waves passed over me - This may be understood literally; while the fish, in whose belly he was, sought its pleasure or sustenance in the paths of the deep, the waves and billows of the sea were rolling above. This line seems borrowed from Psa 42:7.
Albert Barnes: Notes on the Bible - 1834
2:2: I cried by reason of mine affliction - , or, "out of affliction" which came "to me." So the Psalmist thanked God in the same words, though in a different order ; "To the Lord in trouble to me I called, and He heard me." He "called," and God heard and answered , "He does not say, I "call," but I "called"; he does not pray for the future, but gives thanks for the past." Strange cause of thankfulness this would seem to most faith, to be alive in such a grave; to abide there hour after hour, and day after day, in one unchanging darkness, carried to and fro helplessly, with no known escape from his fetid prison, except to death! Yet spiritual light shone on that depth of darkness. The voracious creature, which never opened his mouth save to destroy life, had swallowed him, to save it . "What looked like death, became safe-keeping," and so the prophet who had fled to avoid doing the will of God and to do his own, now willed to be carried about, he knew not where, at the will; as it seemed, of the huge animal in which he lay, but in truth, where God directed it, and he gave thanks. God had heard him. The first token of God's mercy was the earnest of the whole. God was dealing with him, was looking on him. It was enough.
Out of the belly of hell cried I. - The deep waters were as a grave, and he was counted "among the dead" Psa 88:4. Death seemed so certain that it was all one as if he were in the womb of hell, not to be reborn to life until the last Day. So David said Psa 18:5, "The bands of death compassed me round about;" and Psa 30:3, "Thou hast drawn my life out of hell." The waters choked his speech; but he cried with a loud cry to God Who knew the heart. "I cried; Thou heardest." The words vary only by a kindred letter . The real heart's cry to God according to the mind of God and His hearing are one, whether, for man's good, He seem at the time to hear or no.
"Not of the voice but of the heart is God the Hearer, as He is the Seer. Do the ears of God wait for sound? How then could the prayer of Jonah from the inmost belly of the whale, through the bowels of so great a creature, out of the very bottomless depths, through so great a mass of waters, make its way to heaven?" "Loud crying to God is not with the voice but with the heart. Many, silent with their lips, have cried aloud with their heart; many, noisy with their lips, could, with heart turned away, obtain nothing. If then thou criest, cry within, where God heareth." "Jonah cried aloud to God out of the fish's belly, out of the deep of the sea, out of the depths of disobedience; and his prayer reached to God, Who rescued him from the waves, brought him forth out of the vast creature, absolved him from the guilt. Let the sinner too cry aloud, whom, departing from God, the storm of desires overwhelmed, the malignant Enemy devoured, the waves of this present world sucked under! Let him own that he is in the depth, that so his prayer may reach to God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: thou: Jon 1:12-16; Psa 69:1, Psa 69:2, Psa 69:14, Psa 69:15, Psa 88:5-8; Lam 3:54
midst: Heb. heart
all: Psa 42:7
Carl Friedrich Keil and Franz Delitzsch
2:3
3 Thou castedst me into the deep, into the heart of the seas,
And the stream surrounded me;
All Thy billows and Thy waves went over me.
4 Then I said, I am thrust away from Thine eyes,
Yet I will look again to Thy holy temple.
The more minute description of the peril of death is attached by Vav consec., to express not sequence in time, but sequence of thought. Jehovah cast him into the depth of the sea, because the seamen were merely the executors of the punishment inflicted upon him by Jehovah. Metsūlâh, the deep, is defined by "the heart of the seas" as the deepest abyss of the ocean. The plural yammı̄m (seas) is used here with distinct significance, instead of the singular, "into the heart of the sea" (yâm) in Ex 15:8, to express the idea of the boundless ocean (see Dietrich, Abhandlung zur hebr. Grammatik, pp. 16, 17). The next clauses are circumstantial clauses, and mean, so that the current of the sea surrounded me, and all the billows and waves of the sea, which Jehovah had raised into a storm, went over me. Nâhâr, a river or stream, is the streaming or current of the sea, as in Ps 24:2. The words of the second hemistich are a reminiscence of Ps 42:8. What the Korahite singer of that psalm had experienced spiritually, viz., that one wave of trouble after another swept over him, that had the prophet literally experienced. Jonah "does not say, The waves and the billows of the sea went over me; but Thy waves and Thy billows, because he felt in his conscience that the sea with its waves and billows was the servant of God and of His wrath, to punish sin" (Luther). Jon 2:4 contains the apodosis to Jon 2:3: "When Thou castedst me into the deep, then I said (sc., in my heart, i.e., then I thought) that I was banished from the sphere of Thine eyes, i.e., of Thy protection and care." These words are formed from a reminiscence of Ps 31:23, נגרשׁתּי being substituted for the נגרזתּי of the psalm. The second hemistich is attached adversatively. אך, which there is no necessity to alter into אך = איך, as Hitzig supposes, introduces the antithesis in an energetic manner, like אכם elsewhere, in the sense of nevertheless, as in Is 14:15; Ps 49:16; Job 13:15 (cf. Ewald, 354, a). The thought that it is all over with him is met by the confidence of faith that he will still look to the holy temple of the Lord, that is to say, will once more approach the presence of the Lord, to worship before Him in His temple, - an assurance which recals Ps 5:8.
The thought that by the grace of the Lord he has been once more miraculously delivered out of the gates of death, and brought to the light of the world, is carried out still further in the following strophe, in entirely new turns of thought.
John Gill
2:3 For thou hadst cast me into the deep, in the midst of the seas,.... Though the mariners did this, yet Jonah ascribes it to the Lord; he knew it was he, whom he had sinned against and offended; that he was he that sent the storm after him into the sea; that determined the lot to fall upon him; that it was not only by his permission, but according to his will, that he should be east into it, and overcame the reluctance of the men to it, and so worked upon them that they did it; and therefore Jonah imputes it to him, and not to them; nor does he complain of it, or murmur at it; or censure it as an unrighteous action, or as hard, cruel, and severe; but rather mentions it to set off the greatness of his deliverance: and by this it appears, that it was far from shore when Jonah was cast into the sea, it was the great deep; and which also is confirmed by the large fish which swallowed him, which could, not swim but in deep waters; and because of the multitude of the waters, called "seas", and "in the heart" (c) of them, as it may be rendered; and agreeably Christ the antitype of Jonah lay in the heart of the earth, Mt 12:40;
and the floods compassed me about; all thy billows and thy waves passed over me; which was his case as soon as cast into the sea, before the fish had swallowed him, as well as after: this was literally true of Jonah, what David says figuratively concerning his afflictions, and from whom the prophet seems to borrow the expressions, Ps 42:7; and indeed he might use them also in a metaphorical sense, with a view to the afflictions of body, and sorrows of death, that compassed him; and to the billows and waves of divine wrath, which in his apprehension lay upon him, and rolled over him.
(c) "in corde", V. L. Cocceius; "in cor", Montanus, Drusius.
Robert Jamieson, A. R. Fausset and David Brown
2:3 thou hadst cast . . . thy billows . . . thy waves--Jonah recognizes the source whence his sufferings came. It was no mere chance, but the hand of God which sent them. Compare Job's similar recognition of God's hand in calamities, ; ; and David's, .
2:42:4: Ընկեցեր զիս ՚ի խո՛րս սրտից ծովու, եւ գետք պաշարեցին զիս։ Ամենայն զբօսանք քո եւ ալիք քո անցին ՚ի վերայ իմ[10663]. [10663] Ոմանք. Եւ ընկեցեր զիս։
4 Ինձ գցեցիր ծովի խորքերը, եւ ջրի հոսանքները պաշարեցին ինձ:
3 Վասն զի զիս ծովերուն մէջ, անդունդը նետեցիր Ու հեղեղները զիս պաշարեցին. Կոհակներն ու ալիքները իմ վրայէս անցան»։
Ընկեցեր զիս ի խորս սրտից ծովու, եւ գետք պաշարեցին զիս. ամենայն զբօսանք քո եւ ալիք քո անցին ի վերայ իմ:

2:4: Ընկեցեր զիս ՚ի խո՛րս սրտից ծովու, եւ գետք պաշարեցին զիս։ Ամենայն զբօսանք քո եւ ալիք քո անցին ՚ի վերայ իմ[10663].
[10663] Ոմանք. Եւ ընկեցեր զիս։
4 Ինձ գցեցիր ծովի խորքերը, եւ ջրի հոսանքները պաշարեցին ինձ:
3 Վասն զի զիս ծովերուն մէջ, անդունդը նետեցիր Ու հեղեղները զիս պաշարեցին. Կոհակներն ու ալիքները իմ վրայէս անցան»։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:4 Ты вверг меня в глубину, в сердце моря, и потоки окружили меня, все воды Твои и волны Твои проходили надо мною.
2:4 ἀπέρριψάς απορριπτω toss away με με me εἰς εις into; for βάθη βαθος depth καρδίας καρδια heart θαλάσσης θαλασσα sea καὶ και and; even ποταμοί ποταμος river με με me ἐκύκλωσαν κυκλοω encircle; surround πάντες πας all; every οἱ ο the μετεωρισμοί μετεωρισμος of you; your καὶ και and; even τὰ ο the κύματά κυμα wave σου σου of you; your ἐπ᾿ επι in; on ἐμὲ εμε me διῆλθον διερχομαι pass through; spread
2:4 וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i אָמַ֔רְתִּי ʔāmˈartî אמר say נִגְרַ֖שְׁתִּי niḡrˌaštî גרשׁ drive out מִ mi מִן from נֶּ֣גֶד nnˈeḡeḏ נֶגֶד counterpart עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye אַ֚ךְ ˈʔaḵ אַךְ only אֹוסִ֣יף ʔôsˈîf יסף add לְ lᵊ לְ to הַבִּ֔יט habbˈîṭ נבט look at אֶל־ ʔel- אֶל to הֵיכַ֖ל hêḵˌal הֵיכָל palace קָדְשֶֽׁךָ׃ qoḏšˈeḵā קֹדֶשׁ holiness
2:4. et proiecisti me in profundum in corde maris et flumen circumdedit me omnes gurgites tui et fluctus tui super me transieruntAnd thou hast cast me forth into the deep, in the heart of the sea, and a flood hast compassed me: all thy billows, and thy waves have passed over me.
4. And I said, am cast out from before thine eyes; yet I will look again toward thy holy temple.
2:4. And I said: I am expelled from the sight of your eyes. Yet, truly, I will see your holy temple again.
2:4. Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.
For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me:

2:4 Ты вверг меня в глубину, в сердце моря, и потоки окружили меня, все воды Твои и волны Твои проходили надо мною.
2:4
ἀπέρριψάς απορριπτω toss away
με με me
εἰς εις into; for
βάθη βαθος depth
καρδίας καρδια heart
θαλάσσης θαλασσα sea
καὶ και and; even
ποταμοί ποταμος river
με με me
ἐκύκλωσαν κυκλοω encircle; surround
πάντες πας all; every
οἱ ο the
μετεωρισμοί μετεωρισμος of you; your
καὶ και and; even
τὰ ο the
κύματά κυμα wave
σου σου of you; your
ἐπ᾿ επι in; on
ἐμὲ εμε me
διῆλθον διερχομαι pass through; spread
2:4
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
אָמַ֔רְתִּי ʔāmˈartî אמר say
נִגְרַ֖שְׁתִּי niḡrˌaštî גרשׁ drive out
מִ mi מִן from
נֶּ֣גֶד nnˈeḡeḏ נֶגֶד counterpart
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
אַ֚ךְ ˈʔaḵ אַךְ only
אֹוסִ֣יף ʔôsˈîf יסף add
לְ lᵊ לְ to
הַבִּ֔יט habbˈîṭ נבט look at
אֶל־ ʔel- אֶל to
הֵיכַ֖ל hêḵˌal הֵיכָל palace
קָדְשֶֽׁךָ׃ qoḏšˈeḵā קֹדֶשׁ holiness
2:4. et proiecisti me in profundum in corde maris et flumen circumdedit me omnes gurgites tui et fluctus tui super me transierunt
And thou hast cast me forth into the deep, in the heart of the sea, and a flood hast compassed me: all thy billows, and thy waves have passed over me.
2:4. And I said: I am expelled from the sight of your eyes. Yet, truly, I will see your holy temple again.
2:4. Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:4: I am cast out of thy sight - See Psa 31:22.
Thy holy temple - Then Jerusalem was not yet destroyed, for the temple was standing.
Albert Barnes: Notes on the Bible - 1834
2:3: For Thou hadst ("didst") cast me into the deep - Jonah continues to describe the extremity of peril, from which God had already delivered him. Sweet is the memory of perils past. For they speak of God's Fatherly care. Sweet is it, to the prophet to tell God of His mercies; but this is sweet only to the holy, for God's mercy convicts the careless of ingratitude. Jonah then tells God, how He had cast him vehemently forth into the "eddying depth," where, when Pharaoh's army "sank like a stone" (Exo 15:5, add Exo 15:10), they never rose, and that, "in the heart" or center "of the seas," from where no strong swimmer could escape to shore. "The floods" or "flood," (literally "river,") the sea with its currents, "surrounded" him, encompassing him on all sides; and, above, tossed its multitudinous waves, passing over him, like an army trampling one prostrate underfoot. Jonah remembered well the temple psalms, and, using their words, united himself with those other worshipers who sang them, and taught us how to speak them to God. The sons of Korah Psa 42:7. had poured out to God in these self-same words the sorrows which oppressed them. The rolling billows and the breakers , which, as they burst upon the rocks, shiver the vessel and crush man, are, he says to God, "Thine," fulfilling Thy will on me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: I said: Psa 31:22, Psa 77:1-7; Isa 38:10-14, Isa 38:17, Isa 49:14; Eze 37:11
out: Kg1 9:7; Jer 7:15, Jer 15:1
toward: Kg1 8:38, Kg1 8:39, Kg1 8:42, Kg1 8:48; Ch2 6:38; Psa 5:7; Dan 6:10
Geneva 1599
2:4 Then I said, I am (c) cast out of thy sight; yet I will look again toward thy holy temple.
(c) This declared what his prayer was, and how he laboured between hope and despair, considering the neglect of his vocation, and God's judgments for it: but yet in the end faith gained the victory.
John Gill
2:4 Then I said, I am cast out of thy sight,.... Or, "from before thine eyes" (d); the Targum, from before thy Word; as David also said in his distress, Ps 31:22; not but that he knew he was in the reach and under the eye of his omniscience, which saw him in the fish's belly, in the depths of the sea, for nothing can hide from that; but he thought he was no longer under the eye of his providence; and that he would no more care for him, but leave him in this forlorn condition, and not deliver him; and especially he concluded that he would no more look upon him with an eye of love, grace, and mercy, pity and compassion: these are the words of one in despair, or near unto it; and yet a beam of light, a ray of hope, breaks in, and a holy resolution is formed, as follows:
yet I will look again toward thy holy temple; not the temple at Jerusalem, towards which men used to look when they prayed, being at a distance from it, 3Kings 8:29; though there may be an allusion to such a practice; for it can hardly be thought that Jonah, in the fish's belly, could tell which way the temple stood; and look towards that; but he looked upwards and heavenwards; he looked up to God in his holy temple in heaven; and though he was afraid he would not look down upon him in a way of grace and mercy, he was resolved to look up to God in the way of prayer and supplication; and particularly, for the further encouragement of his faith and hope, he looked to the Messiah, the antitype of the temple, ark, and mercy seat, and for whose sake he might hope his prayers would be heard and answered.
(d) "e regione oculorum tuorum", Montanus, Piscator; "a coram oculis tuis", Drusius, Burkius.
John Wesley
2:4 I said - With myself, I thought in the midst of my fears and sufferings. Cast out - Cut off from all hope of life, and as it were forgotten of God. I will look - Toward heaven.
Robert Jamieson, A. R. Fausset and David Brown
2:4 cast out from thy sight--that is, from Thy favorable regard. A just retribution on one who had fled "from the presence of the Lord" (). Now that he has got his desire, he feels it to be his bitterest sorrow to be deprived of God's presence, which once he regarded as a burden, and from which he desired to escape. He had turned his back on God; so God turned His back on him, making his sin his punishment.
toward thy holy temple--In the confidence of faith he anticipates yet to see the temple at Jerusalem, the appointed place of worship (), and there to render thanksgiving [HENDERSON]. Rather, I think, "Though cast out of Thy sight, I will still with the eye of faith once more look in prayer towards Thy temple at Jerusalem, whither, as Thy earthly throne, Thou hast desired Thy worshippers to direct their prayers."
2:52:5: եւ ասացի՝ թէ մերժեցա՛յ յաչաց քոց. արդ՝ իցէ՞ թէ յաւելից հայել ՚ի տաճար սուրբ քո.
5 Քո կոհակներն ու ալիքները թափուեցին ինձ վրայ, եւ ես մտածեցի, թէ մերժուել եմ քո ներկայութիւնից. արդեօք նորից պիտի տեսնե՞մ քո սուրբ տաճարը:
4 Ու ես ըսի.«Քու աչքերուդ առջեւէն վռնտուեցայ, Բայց տակաւին քու սուրբ տաճարիդ պիտի նայիմ»։
Եւ ասացի թէ` Մերժեցայ [11]յաչաց քոց. արդ իցէ՞ թէ`` յաւելից հայել ի տաճար սուրբ քո:

2:5: եւ ասացի՝ թէ մերժեցա՛յ յաչաց քոց. արդ՝ իցէ՞ թէ յաւելից հայել ՚ի տաճար սուրբ քո.
5 Քո կոհակներն ու ալիքները թափուեցին ինձ վրայ, եւ ես մտածեցի, թէ մերժուել եմ քո ներկայութիւնից. արդեօք նորից պիտի տեսնե՞մ քո սուրբ տաճարը:
4 Ու ես ըսի.«Քու աչքերուդ առջեւէն վռնտուեցայ, Բայց տակաւին քու սուրբ տաճարիդ պիտի նայիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:5 И я сказал: отринут я от очей Твоих, однако я опять увижу святый храм Твой.
2:5 καὶ και and; even ἐγὼ εγω I εἶπα επω say; speak ἀπῶσμαι απωθεω thrust away; reject ἐξ εκ from; out of ὀφθαλμῶν οφθαλμος eye; sight σου σου of you; your ἆρα αρα.3 is there any chance?; by chance προσθήσω προστιθημι add; continue τοῦ ο the ἐπιβλέψαι επιβλεπω look on πρὸς προς to; toward τὸν ο the ναὸν ναος sanctuary τὸν ο the ἅγιόν αγιος holy σου σου of you; your
2:5 אֲפָפ֤וּנִי ʔᵃfāfˈûnî אפף encompass מַ֨יִם֙ mˈayim מַיִם water עַד־ ʕaḏ- עַד unto נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul תְּהֹ֖ום tᵊhˌôm תְּהֹום primeval ocean יְסֹבְבֵ֑נִי yᵊsōvᵊvˈēnî סבב turn ס֖וּף sˌûf סוּף rush חָב֥וּשׁ ḥāvˌûš חבשׁ saddle לְ lᵊ לְ to רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
2:5. et ego dixi abiectus sum a conspectu oculorum tuorum verumtamen rursus videbo templum sanctum tuumAnd I said: I am cast away out of the sight of thy eyes: but yet I shall see the holy temple again.
5. The waters compassed me about, even to the soul; the deep was round about me; the weeds were wrapped about my head.
2:5. The waters surrounded me, even to the soul. The abyss has walled me in. The ocean has covered my head.
2:5. The waters compassed me about, [even] to the soul: the depth closed me round about, the weeds were wrapped about my head.
Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple:

2:5 И я сказал: отринут я от очей Твоих, однако я опять увижу святый храм Твой.
2:5
καὶ και and; even
ἐγὼ εγω I
εἶπα επω say; speak
ἀπῶσμαι απωθεω thrust away; reject
ἐξ εκ from; out of
ὀφθαλμῶν οφθαλμος eye; sight
σου σου of you; your
ἆρα αρα.3 is there any chance?; by chance
προσθήσω προστιθημι add; continue
τοῦ ο the
ἐπιβλέψαι επιβλεπω look on
πρὸς προς to; toward
τὸν ο the
ναὸν ναος sanctuary
τὸν ο the
ἅγιόν αγιος holy
σου σου of you; your
2:5
אֲפָפ֤וּנִי ʔᵃfāfˈûnî אפף encompass
מַ֨יִם֙ mˈayim מַיִם water
עַד־ ʕaḏ- עַד unto
נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul
תְּהֹ֖ום tᵊhˌôm תְּהֹום primeval ocean
יְסֹבְבֵ֑נִי yᵊsōvᵊvˈēnî סבב turn
ס֖וּף sˌûf סוּף rush
חָב֥וּשׁ ḥāvˌûš חבשׁ saddle
לְ lᵊ לְ to
רֹאשִֽׁי׃ rōšˈî רֹאשׁ head
2:5. et ego dixi abiectus sum a conspectu oculorum tuorum verumtamen rursus videbo templum sanctum tuum
And I said: I am cast away out of the sight of thy eyes: but yet I shall see the holy temple again.
5. The waters compassed me about, even to the soul; the deep was round about me; the weeds were wrapped about my head.
2:5. The waters surrounded me, even to the soul. The abyss has walled me in. The ocean has covered my head.
2:5. The waters compassed me about, [even] to the soul: the depth closed me round about, the weeds were wrapped about my head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: The waters compassed me about even to the soul - So as to seem to deprive me of life. I had no hope left.
The weeds were wrapped about my head - This may be understood literally also. He found himself in the fish's stomach, together with sea weeds, and such like marine substances, which the fish had taken for its aliment.
Albert Barnes: Notes on the Bible - 1834
2:4: I am cast out of Thy sight - , literally, "from before Thine eyes." Jonah had willfully withdrawn from standing in God's presence. Now God had taken him at his word, and, as it seemed, cast him out of it. David had said in his haste, "I am cut off." Jonah substitutes the stronger word, "I am cast forth," driven forth, expelled, like the "mire and dirt" Isa 57:20 which the waves drive along, or like the waves themselves in their restless motion Isa 57:20, or the pagan (the word is the same) whom God had driven out before Israel (Exo 34:11, and the Piel often), or as Adam from Paradise Gen 3:24.
Yet (Only) I will look again - He was, as it were, a castaway, cast out of God's sight, unheeded by Him, his prayers unheard; the storm unabated, until he was cast forth. He could no longer look with the physical eye even toward the land where God showed the marvels of His mercy, and the temple where God was worshiped continually. Yet what he could not do in the body, he would do in his soul. This was his only resource. "If I am cast away, this one thing will I do, I will still look to God." Magnificent faith! Humanly speaking, all hope was gone, for, when that huge vessel could scarcely live in the sea, how should a man? When God had given it no rest, while it contained Jonah, how should tie will that Jonah should escape? Nay, God had hidden His Face from him; yet he did this one, this only thing only this, "once more, still I will add to look to God." Thitherward would he look, so long as his mind yet remained in him.
If his soul parted from him, it should go forth from him in that gaze. God gave him no hope, save that He preserved him alive. For he seemed to himself forsaken of God. Wonderful pattern of faith which gains strength even from God's seeming desertion! "I am cast vehemently forth from before Thine eyes; yet this one thing will I do; mine eyes shrill be unto Thee, O Lord." The Israelites, as we see from Solomon's dedication prayer, "prayed toward the temple," (Kg1 8:29-30, Kg1 8:35 ff) where God had set His Name and shown His glory, where were the sacrifices which foreshadowed the great atonement. Thitherward they looked in prayer, as Christians, of old, prayed toward the East, the seat of our ancient Paradise. where our Lord "shall appear unto them that look for Him, a second time unto salvation." Heb 9:28. Toward that temple then he would yet look with fixed eye for help, where God, Who fills heaven and earth, showed Himself to sinners reconciled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Psa 40:2, Psa 69:1, Psa 69:2; Lam 3:54
Carl Friedrich Keil and Franz Delitzsch
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 Ps 18:5 and Ps 69:2; the words "the waters pressed (בּאוּ) even to the soul" (Ps 69:2) being simply strengthened by אפפוּני after Ps 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 Ps 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. Ps 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; 4Kings 4:4-5, 4Kings 4:33; Is 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 Ps 30:4 points rather to the meaning pit = cavern or grave, as in Ps 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 Ps 142:4 or Ps 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. Ps 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 (Ps 18:7; Ps 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.
John Gill
2:5 The waters compassed me about, even to the soul,.... Either when he was first cast into the sea, which almost suffocated him, and just ready to take away his life, could not breathe for them, as is the case of a man drowning; or these were the waters the fish drew into its belly, in such large quantities, that they compassed him about, even to the endangering of his life there. So the Targum,
"the waters surrounded me unto death.''
In this Jonah was a type of Christ in his afflictions and sorrows, which were so many and heavy, that he is said to be "exceeding sorrowful", or surrounded with sorrow, "even unto death", Mt 26:38; see also Ps 69:1;
the depth closed me round about; the great deep, the waters of the sea, both when he fell into it, and while in the belly of the fish: thus also Christ his antitype came into deep waters, where there was no standing, and where floods of sin, and of ungodly men, and of divine wrath, overflowed him; see Ps 18:4;
the weeds were wrapped about my head; the sea weeds, of which there are great quantities in it, which grow at the bottom of it, to which Jonah came, and from whence he rose up again, before swallowed by the fish; or these weeds were drawn into the belly of the fish, along with the water which it took in, and were wrapped about the head of the prophet as he lay there; or the fish went down with him into the bottom of the sea, and lay among those weeds; and so they may be said to be wrapped about him, he being there, as follows. The Targum is,
"the sea of Suph being over my head;''
the same with the Red sea, which is so called, Ps 106:9; and elsewhere, and that from the weeds that were in it; and R. Japhet, as Aben Ezra observes, says the sea of Suph is mixed with the sea of Joppa; that is, as a learned man (e) observes, by means of the river Rhinocorura, through which the lake of Sirbon mingles with the great sea; and which lake itself is so called from the weeds in it; yea, was anciently called Suph, and the sea of Suph, or "mare Scirpeum", hence Sirbon: and the same writer thinks that the father of Andromede, said to be devoured by a whale about Joppa, had his name of Cepheus from hence.
(e) Texelius, Phoenix, l. 3. c. 6. p. 242, 243, 244, 228, 229.
John Wesley
2:5 The weeds - It seems to mean, my case was as hopeless as that of a man wrapt about with weeds in the depth of the sea.
Robert Jamieson, A. R. Fausset and David Brown
2:5 even to the soul--that is, threatening to extinguish the animal life.
weeds--He felt as if the seaweeds through which he was dragged were wrapped about his head.
2:62:6: հեղան զինեւ ջուրք մինչեւ յոգիս. անդունդք անհնարինք պաշարեցին զիս։ Եմո՛ւտ գլուխ իմ[10664] [10664] Ոմանք. Հեղաւ ջուրք մինչեւ յոգիս։
6 Ջրերը թափուեցին ինձ վրայ շունչս կտրելու աստիճան: Խորունկ անդունդներ պաշարեցին ինձ:
5 Զիս մինչեւ հոգիս ջուրերը պաշարեցին, Անդունդը ամէն կողմէն զիս շրջապատեց, Կնիւնները գլուխս փաթթուեցան
Հեղան զինեւ ջուրք մինչեւ յոգիս, անդունդք անհնարինք պաշարեցին [12]զիս. եմուտ գլուխ իմ ընդ փապարս լերանց:

2:6: հեղան զինեւ ջուրք մինչեւ յոգիս. անդունդք անհնարինք պաշարեցին զիս։ Եմո՛ւտ գլուխ իմ[10664]
[10664] Ոմանք. Հեղաւ ջուրք մինչեւ յոգիս։
6 Ջրերը թափուեցին ինձ վրայ շունչս կտրելու աստիճան: Խորունկ անդունդներ պաշարեցին ինձ:
5 Զիս մինչեւ հոգիս ջուրերը պաշարեցին, Անդունդը ամէն կողմէն զիս շրջապատեց, Կնիւնները գլուխս փաթթուեցան
zohrab-1805▾ eastern-1994▾ western am▾
2:52:6 Объяли меня воды до души моей, бездна заключила меня; морскою травою обвита была голова моя.
2:6 περιεχύθη περιχεω water μοι μοι me ἕως εως till; until ψυχῆς ψυχη soul ἄβυσσος αβυσσος abyss ἐκύκλωσέν κυκλοω encircle; surround με με me ἐσχάτη εσχατος last; farthest part ἔδυ δυνω set; sink ἡ ο the κεφαλή κεφαλη head; top μου μου of me; mine εἰς εις into; for σχισμὰς σχισμη mountain; mount
2:6 לְ lᵊ לְ to קִצְבֵ֤י qiṣᵊvˈê קֶצֶב cut הָרִים֙ hārîm הַר mountain יָרַ֔דְתִּי yārˈaḏtî ירד descend הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth בְּרִחֶ֥יהָ bᵊriḥˌeʸhā בְּרִיחַ bar בַעֲדִ֖י vaʕᵃḏˌî בַּעַד distance לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity וַ wa וְ and תַּ֧עַל ttˈaʕal עלה ascend מִ mi מִן from שַּׁ֛חַת ššˈaḥaṯ שַׁחַת pit חַיַּ֖י ḥayyˌay חַיִּים life יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
2:6. circumdederunt me aquae usque ad animam abyssus vallavit me pelagus operuit caput meumThe waters compassed me about even to the soul: the deep hath closed me round about, the sea hath covered my head.
6. I went down to the bottoms of the mountains; the earth with her bars upon me for ever: yet hast thou brought up my life from the pit, O LORD my God.
2:6. I descended to the base of the mountains. The bars of the earth have enclosed me forever. And you will raise up my life from corruption, Lord, my God.
2:6. I went down to the bottoms of the mountains; the earth with her bars [was] about me for ever: yet hast thou brought up my life from corruption, O LORD my God.
The waters compassed me about, [even] to the soul: the depth closed me round about, the weeds were wrapped about my head:

2:6 Объяли меня воды до души моей, бездна заключила меня; морскою травою обвита была голова моя.
2:6
περιεχύθη περιχεω water
μοι μοι me
ἕως εως till; until
ψυχῆς ψυχη soul
ἄβυσσος αβυσσος abyss
ἐκύκλωσέν κυκλοω encircle; surround
με με me
ἐσχάτη εσχατος last; farthest part
ἔδυ δυνω set; sink
ο the
κεφαλή κεφαλη head; top
μου μου of me; mine
εἰς εις into; for
σχισμὰς σχισμη mountain; mount
2:6
לְ lᵊ לְ to
קִצְבֵ֤י qiṣᵊvˈê קֶצֶב cut
הָרִים֙ hārîm הַר mountain
יָרַ֔דְתִּי yārˈaḏtî ירד descend
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
בְּרִחֶ֥יהָ bᵊriḥˌeʸhā בְּרִיחַ bar
בַעֲדִ֖י vaʕᵃḏˌî בַּעַד distance
לְ lᵊ לְ to
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וַ wa וְ and
תַּ֧עַל ttˈaʕal עלה ascend
מִ mi מִן from
שַּׁ֛חַת ššˈaḥaṯ שַׁחַת pit
חַיַּ֖י ḥayyˌay חַיִּים life
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
2:6. circumdederunt me aquae usque ad animam abyssus vallavit me pelagus operuit caput meum
The waters compassed me about even to the soul: the deep hath closed me round about, the sea hath covered my head.
6. I went down to the bottoms of the mountains; the earth with her bars upon me for ever: yet hast thou brought up my life from the pit, O LORD my God.
2:6. I descended to the base of the mountains. The bars of the earth have enclosed me forever. And you will raise up my life from corruption, Lord, my God.
2:6. I went down to the bottoms of the mountains; the earth with her bars [was] about me for ever: yet hast thou brought up my life from corruption, O LORD my God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:6: I went down to the bottoms of the mountains - This also may be literally understood. The fish followed the slanting base of the mountains, till they terminated in a plain at the bottom of the great deep.
The earth with her bars - He represents himself as a prisoner in a dungeon, closed in with bars which he could not remove, and which at first appeared to be for ever, i.e., the place where his life must terminate.
Yet hast thou brought up my life - The substance of this poetic prayer was composed while in the fish's belly; but afterwards the prophet appears to have thrown it into its present poetic form, and to have added some circumstances, such as that before us; for he now speaks of his deliverance from this imminent danger of death. "Thou hast brought up my life from corruption."
Albert Barnes: Notes on the Bible - 1834
2:5: The waters compassed me about even to the soul - Words which to others were figures of distress (Psa 69:2. See the introduction to Jonah), "the waters have come even to the soul," were to Jonah realities. Sunk in the deep seas, the water strove to penetrate at every opening. To draw breath, which sustains life, to him would have been death. There was but a breath between him and death. "The deep encompassed me," encircling, meeting him wheRev_er he turned, holding him imprisoned on every side, so that there was no escape, and, if there otherwise had been, he was bound motionless, "the weed was wrapped around my head, like a grave-band." "The weed" was the well known seaweed, which, even near the surface of the sea where man can struggle, twines round him, a peril even to the strong swimmer, entangling him often the more, the more he struggles to extricate himself from it. But to one below, powerless to struggle, it was as his winding sheet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: bottoms: Heb. cuttings off
mountains: Deu 32:22; Psa 65:6, Psa 104:6, Psa 104:8; Isa 40:12; Hab 3:6, Hab 3:10
the earth: Job 38:4-11; Pro 8:25-29
yet: Psa 16:10; Isa 38:17; Act 13:33-37
corruption: or, the pit, Job 33:24, Job 33:28; Psa 30:3, Psa 30:9, Psa 55:23, Psa 143:7
Geneva 1599
2:6 I went down to the bottoms of the mountains; the earth with her bars [was] about me for ever: yet hast thou brought up my (d) life from corruption, O LORD my God.
(d) You have delivered me from the belly of the fish and all these dangers, as it were raising me from death to life.
John Gill
2:6 I went down to the bottom of the mountains,.... Which are in the midst of the sea, whither the fish carried him, and where the waters are deep; or the bottom of rocks and promontories on the shore of the sea; and such vast rocks hanging over the sea, whose bottoms were in it, it seems are on the shore of Joppa, near to which Jonah was cast into the sea, as Egesippus (f) relates:
the earth with her bars was about me for ever; that is, the earth with its cliffs and rocks on the seashore, which are as bars to the sea, that it cannot overflow it; these were such bars to Jonah, that could he have got clear of the fish's belly, and attempted to swim to shore, he could never get to it, or over these bars, the rocks and cliffs, which were so steep and high:
yet hast thou brought up my life from corruption, O Lord my God; notwithstanding these difficulties, which were insuperable by human power, and these seeming impossibilities of, deliverance; yet the Lord brought him out of the fish's belly, as out of a grave, the pit of corruption, and where he must otherwise have lain and rotted, and freed his soul from those terrors which would have destroyed him; and by this also we learn, that this form of words was composed after he came to dry land: herein likewise he was a type of Christ, who, though laid in the grave, was not left there so long as to see corruption, Ps 16:10.
(f) "De excidio", Urb. Hieros. l. 3. c. 20.
John Wesley
2:6 I went down - The fish carried him down as deep in the sea as are the bottoms of the mountains. With her bars - I seemed to be imprisoned where the bars that secured were as durable as the rocks, which they were made of. Yet - By what was first my danger, thou hast wonderfully secured me. From corruption - Or the pit, a description of the state of the dead. O Lord - In the assurance of faith, he speaks of the thing as already done.
Robert Jamieson, A. R. Fausset and David Brown
2:6 bottoms of . . . mountains--their extremities where they terminate in the hidden depths of the sea. Compare , "the foundations of the hills" ().
earth with her bars was about me--Earth, the land of the living, is (not "was") shut against me.
for ever--so far as any effort of mine can deliver me.
yet hast thou brought up my life from corruption--rather, "Thou bringest . . . from the pit" [MAURER]. As in the previous clauses he expresses the hopelessness of his state, so in this, his sure hope of deliverance through Jehovah's infinite resources. "Against hope he believes in hope," and speaks as if the deliverance were actually being accomplished. Hezekiah seems to have incorporated Jonah's very words in his prayer (), just as Jonah appropriated the language of the Psalms.
2:72:7: ընդ փապարս լերանց։ Իջի յերկիր որոյ նիգք իւր աղխք յաւիտենից. ելցեն յապականութենէ կեանք իմ։
7 Գլուխս մտաւ լեռների փապարների մէջ, իջայ մի երկիր, որի նիգերը փակ են յաւիտեան: Ես կը փրկուեմ ապականութիւնից:
6 Լեռներուն տակերը իջայ, Երկիրը իր նիգերովը իմ բոլորտիքս էր, Բայց դուն իմ կեանքս գուբէն հանեցիր, Ո՛վ իմ Տէր Աստուածս։
Իջի յերկիր, որոյ նիգք իւր աղխք յաւիտենից. ելցեն յապականութենէ կեանք իմ:

2:7: ընդ փապարս լերանց։ Իջի յերկիր որոյ նիգք իւր աղխք յաւիտենից. ելցեն յապականութենէ կեանք իմ։
7 Գլուխս մտաւ լեռների փապարների մէջ, իջայ մի երկիր, որի նիգերը փակ են յաւիտեան: Ես կը փրկուեմ ապականութիւնից:
6 Լեռներուն տակերը իջայ, Երկիրը իր նիգերովը իմ բոլորտիքս էր, Բայց դուն իմ կեանքս գուբէն հանեցիր, Ո՛վ իմ Տէր Աստուածս։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:7 До основания гор я нисшел, земля своими запорами навек заградила меня; но Ты, Господи Боже мой, изведешь душу мою из ада.
2:7 κατέβην καταβαινω step down; descend εἰς εις into; for γῆν γη earth; land ἧς ος who; what οἱ ο the μοχλοὶ μοχλος he; him κάτοχοι κατοχος eternal; of ages καὶ και and; even ἀναβήτω αναβαινω step up; ascend φθορὰ φθορα corruption ζωῆς ζωη life; vitality μου μου of me; mine κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine
2:7 בְּ bᵊ בְּ in הִתְעַטֵּ֤ף hiṯʕaṭṭˈēf עטף faint עָלַי֙ ʕālˌay עַל upon נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH זָכָ֑רְתִּי zāḵˈārᵊttî זכר remember וַ wa וְ and תָּבֹ֤וא ttāvˈô בוא come אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to תְּפִלָּתִ֔י tᵊfillāṯˈî תְּפִלָּה prayer אֶל־ ʔel- אֶל to הֵיכַ֖ל hêḵˌal הֵיכָל palace קָדְשֶֽׁךָ׃ qoḏšˈeḵā קֹדֶשׁ holiness
2:7. ad extrema montium descendi terrae vectes concluserunt me in aeternum et sublevabis de corruptione vitam meam Domine Deus meusI went down to the lowest parts of the mountains: the bars of the earth have shut me up for ever: and thou wilt bring up my life from corruption, O Lord, my God.
7. When my soul fainted within me, I remembered the LORD: and my prayer came in unto thee, into thine holy temple.
2:7. When my soul was in anguish within me, I called to mind the Lord, so that my prayer might come to you, to your holy temple.
2:7. When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple.
I went down to the bottoms of the mountains; the earth with her bars [was] about me for ever: yet hast thou brought up my life from corruption, O LORD my God:

2:7 До основания гор я нисшел, земля своими запорами навек заградила меня; но Ты, Господи Боже мой, изведешь душу мою из ада.
2:7
κατέβην καταβαινω step down; descend
εἰς εις into; for
γῆν γη earth; land
ἧς ος who; what
οἱ ο the
μοχλοὶ μοχλος he; him
κάτοχοι κατοχος eternal; of ages
καὶ και and; even
ἀναβήτω αναβαινω step up; ascend
φθορὰ φθορα corruption
ζωῆς ζωη life; vitality
μου μου of me; mine
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
2:7
בְּ bᵊ בְּ in
הִתְעַטֵּ֤ף hiṯʕaṭṭˈēf עטף faint
עָלַי֙ ʕālˌay עַל upon
נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
זָכָ֑רְתִּי zāḵˈārᵊttî זכר remember
וַ wa וְ and
תָּבֹ֤וא ttāvˈô בוא come
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
תְּפִלָּתִ֔י tᵊfillāṯˈî תְּפִלָּה prayer
אֶל־ ʔel- אֶל to
הֵיכַ֖ל hêḵˌal הֵיכָל palace
קָדְשֶֽׁךָ׃ qoḏšˈeḵā קֹדֶשׁ holiness
2:7. ad extrema montium descendi terrae vectes concluserunt me in aeternum et sublevabis de corruptione vitam meam Domine Deus meus
I went down to the lowest parts of the mountains: the bars of the earth have shut me up for ever: and thou wilt bring up my life from corruption, O Lord, my God.
7. When my soul fainted within me, I remembered the LORD: and my prayer came in unto thee, into thine holy temple.
2:7. When my soul was in anguish within me, I called to mind the Lord, so that my prayer might come to you, to your holy temple.
2:7. When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:7: When my soul fainted - When I had given up all hope of life.
My prayer came in unto thee - Here prayer is personified, and is represented as a messenger going from the distressed, and entering into the temple of God, and standing before him. This is a very fine and delicate image. This clause is one of those which I suppose the prophet to have added when he penned this prayer.
Albert Barnes: Notes on the Bible - 1834
2:6: I went down to the bottoms, (literally "the cuttings off") of the mountains - , the "roots" as the Chaldee 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 "foRev_er:" 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: my soul: Psa 22:14, Psa 27:13, Psa 119:81-83; Heb 12:3
I remembered: Sa1 30:6; Psa 20:7, Psa 42:5, Psa 42:11, Psa 43:5, Psa 77:10, Psa 77:11, Psa 143:5; Isa 50:10; Lam 3:21-26; Co2 1:9, Co2 1:10
my prayer: Ch2 30:27; Psa 18:6
holy: Jon 2:4; Psa 11:4, Psa 65:4; Mic 1:2; Hab 2:20
John Gill
2:7 When my soul fainted within me,.... Covered with grief; overwhelmed with sorrow; ready to faint and sink at the sight of his sins; and under a sense of the wrath and displeasure of God, and being forsaken by him:
I remembered the Lord; his covenant and promises, his former mercies and lovingkindness, the gracious experiences he had had of these in times past; he remembered he was a God gracious and merciful, and ready to forgive, healed the backslidings of his people, and still loved them freely, and tenderly received and embraced them, when they returned to him:
and my prayer came in unto thee, into thine holy temple; into heaven itself, the habitation of God's holiness, the temple where he dwells, and is worshipped by holy angels and glorified saints; the prayer the prophet put up in the fish's belly, encouraged to it by remembering the mercy and goodness of God, ascended from thence, and reached the ears of the Lord of hosts in the highest heavens, and met with a kind reception, and had a gracious answer; see Ps 3:4.
John Wesley
2:7 Thine holy temple - Heaven, the temple of his glory, whence God gives the command for his delivery.
Robert Jamieson, A. R. Fausset and David Brown
2:7 soul fainted . . . I remembered the Lord--beautifully exemplifying the triumph of spirit over flesh, of faith over sense (; ). For a time troubles shut out hope; but faith revived when Jonah "remembered the Lord," what a gracious God He is, and how now He still preserves his life and consciousness in his dark prison-house.
into thine holy temple--the temple at Jerusalem (). As there he looks in believing prayer towards it, so here he regards his prayer as already heard.
2:82:8: Առ քեզ Տէր Աստուած իմ ՚ի նուազել հոգւոյ իմոյ կարդացի, զՏէր յիշեցի. եւ եկեսցեն աղօթք իմ ՚ի տաճար սուրբ քո։
8 Երբ հոգիս տկարացաւ, քե՛զ դիմեցի, Տէ՛ր իմ Աստուած. մտաբերեցի Տիրոջը, եւ թող իմ աղօթքները հասնեն քո սուրբ տաճարը:
7 Երբ հոգիս իմ մէջս մարեցաւ, Տէ՛ր, քեզ յիշեցի Ու իմ աղօթքս քեզի՝ քու սուրբ տաճարդ՝ հասաւ։
Առ քեզ, Տէր Աստուած իմ, ի նուաղել հոգւոյ իմոյ կարդացի``, զՏէր յիշեցի, եւ եկեսցեն [13]աղօթք իմ ի տաճար սուրբ քո:

2:8: Առ քեզ Տէր Աստուած իմ ՚ի նուազել հոգւոյ իմոյ կարդացի, զՏէր յիշեցի. եւ եկեսցեն աղօթք իմ ՚ի տաճար սուրբ քո։
8 Երբ հոգիս տկարացաւ, քե՛զ դիմեցի, Տէ՛ր իմ Աստուած. մտաբերեցի Տիրոջը, եւ թող իմ աղօթքները հասնեն քո սուրբ տաճարը:
7 Երբ հոգիս իմ մէջս մարեցաւ, Տէ՛ր, քեզ յիշեցի Ու իմ աղօթքս քեզի՝ քու սուրբ տաճարդ՝ հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:8 Когда изнемогла во мне душа моя, я вспомнил о Господе, и молитва моя дошла до Тебя, до храма святаго Твоего.
2:8 ἐν εν in τῷ ο the ἐκλείπειν εκλειπω leave off; cease ἀπ᾿ απο from; away ἐμοῦ εμου my τὴν ο the ψυχήν ψυχη soul μου μου of me; mine τοῦ ο the κυρίου κυριος lord; master ἐμνήσθην μναομαι remember; mindful καὶ και and; even ἔλθοι ερχομαι come; go πρὸς προς to; toward σὲ σε.1 you ἡ ο the προσευχή προσευχη prayer μου μου of me; mine εἰς εις into; for ναὸν ναος sanctuary ἅγιόν αγιος holy σου σου of you; your
2:8 מְשַׁמְּרִ֖ים mᵊšammᵊrˌîm שׁמר keep הַבְלֵי־ havlê- הֶבֶל breath שָׁ֑וְא šˈāwᵊ שָׁוְא vanity חַסְדָּ֖ם ḥasdˌām חֶסֶד loyalty יַעֲזֹֽבוּ׃ yaʕᵃzˈōvû עזב leave
2:8. cum angustiaretur in me anima mea Domini recordatus sum ut veniat ad te oratio mea ad templum sanctum tuumWhen my soul was in distress within me, I remembered the Lord: that my prayer may come to thee, unto the holy temple.
8. They that regard lying vanities forsake their own mercy.
2:8. Those who in vain observe vanities, abandon their own mercy.
2:8. They that observe lying vanities forsake their own mercy.
When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple:

2:8 Когда изнемогла во мне душа моя, я вспомнил о Господе, и молитва моя дошла до Тебя, до храма святаго Твоего.
2:8
ἐν εν in
τῷ ο the
ἐκλείπειν εκλειπω leave off; cease
ἀπ᾿ απο from; away
ἐμοῦ εμου my
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
τοῦ ο the
κυρίου κυριος lord; master
ἐμνήσθην μναομαι remember; mindful
καὶ και and; even
ἔλθοι ερχομαι come; go
πρὸς προς to; toward
σὲ σε.1 you
ο the
προσευχή προσευχη prayer
μου μου of me; mine
εἰς εις into; for
ναὸν ναος sanctuary
ἅγιόν αγιος holy
σου σου of you; your
2:8
מְשַׁמְּרִ֖ים mᵊšammᵊrˌîm שׁמר keep
הַבְלֵי־ havlê- הֶבֶל breath
שָׁ֑וְא šˈāwᵊ שָׁוְא vanity
חַסְדָּ֖ם ḥasdˌām חֶסֶד loyalty
יַעֲזֹֽבוּ׃ yaʕᵃzˈōvû עזב leave
2:8. cum angustiaretur in me anima mea Domini recordatus sum ut veniat ad te oratio mea ad templum sanctum tuum
When my soul was in distress within me, I remembered the Lord: that my prayer may come to thee, unto the holy temple.
8. They that regard lying vanities forsake their own mercy.
2:8. Those who in vain observe vanities, abandon their own mercy.
2:8. They that observe lying vanities forsake their own mercy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:8: They that observe lying vanities - They that trust in idols, follow vain predictions, permit themselves to be influenced with foolish fears, so as to induce them to leave the path of obvious duty, forsake their own mercy. In leaving that God who is the Fountain of mercy, they abandon that measure of mercy which he had treasured up for them.
Albert Barnes: Notes on the Bible - 1834
2:7: When my sold fainted - , literally "was covered, within me," was dizzied, overwhelmed. The word is used of actual faintness from heat, Jon 4:8. thirst, Amo 8:13. exhaustion, Isa 51:20. when a film comes over the eyes, and the brain is, as it were, mantled over. The soul of the pious never is so full of God, as when all things else fade from him. Jonah could not but have remembered God in the tempest; when the lots were east; when he adjudged himself to be east forth. But when it came to the utmost, then he says, "I remembered the Lord," as though, in the intense thought of God then, all his former thought of God had been forgetfulness. So it is in every strong act of faith, of love, of prayer; its former state seems unworthy of the name of faith, love, prayer. It believes, loves, prays, as though all before had been forgetfulness.
And my prayer came in unto Thee - No sooner had he so prayed, than God heard. Jonah had thought himself cast out of His sight; but his prayer entered in there. "His holy temple" is doubtless His actual temple, toward which he prayed. God, Who is wholly everywhere but the whole of Him nowhere, was as much in the temple as in heaven; and He had manifested Himself to Israel in their degree in the temple, as to the blessed saints and angels in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: Sa1 12:21; Kg2 17:15; Psa 31:6; Jer 2:13, Jer 10:8, Jer 10:14, Jer 10:15, Jer 16:19; Hab 2:18-20
Carl Friedrich Keil and Franz Delitzsch
2:8
8 They who hold to false vanities
Forsake their own mercy.
9 But I will sacrifice to Thee with the call of thanksgiving.
I will pay what I have vowed.
Salvation is with Jehovah.
In order to express the thought emphatically, that salvation and deliverance are only to be hoped for from Jehovah the living God, Jonah points to the idolaters, who forfeit their mercy. משׁמּרים הבלי־שׁוא is a reminiscence of Ps 31:7. הבלי־שׁוא, worthless vanities, are all things which man makes into idols or objects of trust. הבלים are, according to Deut 32:21, false gods or idols. Shâmar, to keep, or, when applied to false gods, to keep to them or reverence them; in Hos 4:10 it is also applied to Jehovah. חסדּם signifies neither pietatem suam nor gratiam a Deo ipsis exhibitam, nor "all the grace and love which they might receive" (Hitzig); but refers to God Himself, as He whose government is pure grace (vid., Gen 24:27), and might become the grace even of the idolatrous. Jonah, on the contrary, like all the righteous, would sacrifice to the Lord beqōl tōdâh, "with the voice or cry, of thanksgiving," i.e., would offer his sacrifices with a prayer of sincere thanksgiving (cf. Ps 42:5), and pay the vow which he had made in his distress (cf. Ps 50:14, Ps 50:23). These utterances are founded upon the hope that his deliverance will be effected (Hitzig); and this hope is based upon the fact that "salvation is Jehovah's," i.e., is in His power, so that He only can grant salvation.
Geneva 1599
2:8 They that observe lying (e) vanities forsake their own (f) mercy.
(e) Those that depend upon anything except on God alone.
(f) They refuse their own felicity, and that goodness which they would otherwise receive from God.
John Gill
2:8 They that observe lying vanities forsake their own mercy. They that worship idols, who are nothing, mere vanity and lies, and deceive those that serve them, these forsake the God of their lives, and of their mercies; and so do all such who serve divers lusts and pleasures, and pursue the vanities of this life; and also those who follow the dictates of carnal sense and reason, to the neglect of the will of God, and obedience to his commands; which was Jonah's case, and is, I think, chiefly intended. The Targum, Syriac version, and so Jarchi, and most interpreters, understand it of worshippers of idols in general; and Kimchi of the mariners of the ship Jonah had been in; who promised to relinquish their idols, but did not; and vowed to serve the Lord, and sacrifice to him, but did not perform what they promised. But I rather think Jonah reflects upon himself in particular, as well as leaves this as a general instruction to others; that should they do as he had done, give way to an evil heart of unbelief, and attend to the suggestions of a vain mind, and consult with flesh and blood, and be directed thereby, to the disregard of God and his will; they will find, as he had done to his cost, that they forsake that God that has been gracious and merciful to them, and who is all goodness and mercy, Ps 144:3; which to do is very ungrateful to him, and injurious to themselves; and now he being sensible of his folly, and influenced by the grace and goodness of God to him, resolves to do as follows:
John Wesley
2:8 They - Whoever they are that depend upon idols. Mercy - The Lord, who is to all that depend upon him, the fountain of living waters; who is an eternal fountain of mercy, and flows freely to all that wait for him.
Robert Jamieson, A. R. Fausset and David Brown
2:8 observe lying vanities--regard or reverence idols, powerless to save ().
mercy--Jehovah, the very idea of whom is identified now in Jonah's mind with mercy and loving-kindness. As the Psalmist () styles Him, "my goodness"; God who is to me all beneficence. Compare , "the God of my mercy," literally, "my kindness-God." Jonah had "forsaken His own mercy," God, to flee to heathen lands where "lying vanities" (idols) were worshipped. But now, taught by his own preservation in conscious life in the fish's belly, and by the inability of the mariners idols to lull the storm (), estrangement from God seems estrangement from his own happiness (; ). Prayer has been restrained in Jonah's case, so that he was "fast asleep" in the midst of danger, heretofore; but now prayer is the sure sign of his return to God.
2:92:9: Որ պահէին զունայնութիւն եւ զստութիւն՝ զողորմութիւնս իւրեանց թողին[10665]։ [10665] Ոմանք. Որ պահեն զունայ՛՛... զողորմութիւն իւրե՛՛։
9 Նրանք, որ ունայն ու սուտ աստուածներ էին պաշտում, թողեցին իրենց երկիւղածութիւնը:
8 Սուտ ունայնութիւններու նայողները Իրենց ողորմութիւնը թողուցին,
Որ պահէին զունայնութիւն եւ զստութիւն` զողորմութիւնս իւրեանց թողին:

2:9: Որ պահէին զունայնութիւն եւ զստութիւն՝ զողորմութիւնս իւրեանց թողին[10665]։
[10665] Ոմանք. Որ պահեն զունայ՛՛... զողորմութիւն իւրե՛՛։
9 Նրանք, որ ունայն ու սուտ աստուածներ էին պաշտում, թողեցին իրենց երկիւղածութիւնը:
8 Սուտ ունայնութիւններու նայողները Իրենց ողորմութիւնը թողուցին,
zohrab-1805▾ eastern-1994▾ western am▾
2:82:9 Чтущие суетных и ложных {богов} оставили Милосердаго своего,
2:9 φυλασσόμενοι φυλασσω guard; keep μάταια ματαιος superficial καὶ και and; even ψευδῆ ψευδης false ἔλεος ελεος mercy αὐτῶν αυτος he; him ἐγκατέλιπον εγκαταλειπω abandon; leave behind
2:9 וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i בְּ bᵊ בְּ in קֹ֤ול qˈôl קֹול sound תֹּודָה֙ tôḏˌā תֹּודָה thanksgiving אֶזְבְּחָה־ ʔezbᵊḥā- זבח slaughter לָּ֔ךְ llˈāḵ לְ to אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָדַ֖רְתִּי nāḏˌartî נדר vow אֲשַׁלֵּ֑מָה ʔᵃšallˈēmā שׁלם be complete יְשׁוּעָ֖תָה yᵊšûʕˌāṯā יְשׁוּעָה salvation לַ la לְ to יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
2:9. qui custodiunt vanitates frustra misericordiam suam derelinquuntThey that in vain observe vanities, forsake their own mercy.
9. But I will sacrifice unto thee with the voice of thanksgiving; I will pay that which I have vowed. Salvation is of the LORD.
2:9. But I, with a voice of praise, will sacrifice to you. I will repay whatever I have vowed to the Lord, because of my salvation.”
2:9. But I will sacrifice unto thee with the voice of thanksgiving; I will pay [that] that I have vowed. Salvation [is] of the LORD.
They that observe lying vanities forsake their own mercy:

2:9 Чтущие суетных и ложных {богов} оставили Милосердаго своего,
2:9
φυλασσόμενοι φυλασσω guard; keep
μάταια ματαιος superficial
καὶ και and; even
ψευδῆ ψευδης false
ἔλεος ελεος mercy
αὐτῶν αυτος he; him
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
2:9
וַ wa וְ and
אֲנִ֗י ʔᵃnˈî אֲנִי i
בְּ bᵊ בְּ in
קֹ֤ול qˈôl קֹול sound
תֹּודָה֙ tôḏˌā תֹּודָה thanksgiving
אֶזְבְּחָה־ ʔezbᵊḥā- זבח slaughter
לָּ֔ךְ llˈāḵ לְ to
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָדַ֖רְתִּי nāḏˌartî נדר vow
אֲשַׁלֵּ֑מָה ʔᵃšallˈēmā שׁלם be complete
יְשׁוּעָ֖תָה yᵊšûʕˌāṯā יְשׁוּעָה salvation
לַ la לְ to
יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
2:9. qui custodiunt vanitates frustra misericordiam suam derelinquunt
They that in vain observe vanities, forsake their own mercy.
9. But I will sacrifice unto thee with the voice of thanksgiving; I will pay that which I have vowed. Salvation is of the LORD.
2:9. But I, with a voice of praise, will sacrifice to you. I will repay whatever I have vowed to the Lord, because of my salvation.”
2:9. But I will sacrifice unto thee with the voice of thanksgiving; I will pay [that] that I have vowed. Salvation [is] of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:9: But I will sacrifice unto thee - I will make a sincere vow, which, as soon as my circumstances will permit, I will faithfully execute; and therefore he adds, "I will pay that which I have vowed."
Salvation is of the Lord - All deliverance from danger, preservation of life, recovery from sickness, and redemption of the soul from the power, guilt, and pollution of sin, is from Jehovah. He alone is the Savior, he alone is the Deliverer; for all salvation is from the Lord.
Albert Barnes: Notes on the Bible - 1834
2:8: They that observe lying vanities - , i. e., (by the force of the Hebrew form , that diligently watch, pay deference to, court, sue, "vanities of vanities," vain things, which prove themselves vain at last, failing the hopes which trust in them. Such were actual idols, in which men openly professed that they trusted Such are all things in which men trust, out of God. One is not more vain than another. All have this common principle of vanity, that people look, out of God, to that which has its only existence or permanence from God. It is then one general maxim, including all people's idols, idols of the flesh, idols of intellect, idols of ambition, idols of pride, idols of self and self-will. People "observe" them, as gods, watch them, hang upon them, never lose sight of them, guard them as though they could keep them. But what are they? "lying vanities," breath and wind, which none can grasp or detain, vanishing like air into air.
And what do they who so "observe" them? All alike "forsake their own mercy;" i. e., God, "Whose property is, always to have mercy," and who would be mercy to them, if they would. So David calls God, "my mercy." Psa 144:2. Abraham's servant and Naomi praise God, that He "hath not forsaken His mercy" Gen 24:27; Rut 2:20. Jonah does not, in this, exclude himself. His own idol had been his false love for his country, that he would not have his people go into captivity, when God would; would not have Nineveh preserved, the enemy of his country; and by leaving his office, he left his God, "forsook" his "own mercy." See how God speaks of Himself, as wholly belonging to them, who are His. He calls Himself "their own mercy" . He saith not, "they who" do "vanities," (for Ecc 1:2. 'vanity of vanities, and all things are vanity') lest he should seem to condemn all, and to deny mercy to the whole human race; but "they who observe, guard vanities," or lies; "they," into the affections of whose hearts those "vanities" have entered; who not only "do vanities," but who "guard" them, as loving them, deeming that they have found a treasure - These "forsake their own mercy." Although mercy be offended (and under mercy we may understand God Himself, for God is Psa 145:8, "gracious and full of compassion; slow to anger and of great mercy,") yet he doth not "forsake," doth not abhor, "those who guard vanities," but awaiteth that they should return: these contrariwise, of their own will, "forsake mercy" standing and offering itself."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: I will sacrifice: Gen 35:3; Psa 50:14, Psa 50:23, Psa 66:13-15, Psa 107:22, Psa 116:17, Psa 116:18; Jer 33:11; Hos 14:2; Rom 12:1; Heb 13:15
I will pay: Deu 23:18; Sa2 15:7; Job 22:27; Ecc 5:4, Ecc 5:5
Salvation: Psa 3:8, Psa 37:39, Psa 37:40, Psa 68:20; Isa 45:17; Joh 4:22; Act 4:12; Rev 7:10
John Gill
2:9 But I will sacrifice unto thee with the voice of thanksgiving,.... Not only offer up a legal sacrifice in a ceremonial way, when he came to Jerusalem; but along with it the spiritual sacrifice of praise, which he knew was more acceptable unto God; and thus Christ, his antitype, upon his deliverance from his enemies, Ps 22:22;
I will pay that I vowed; when he was in distress; as that he would sacrifice after the above manner, or behave in a better manner for the future than he had done; and particularly would go to Nineveh, if the Lord thought fit to send him again:
salvation is of the Lord; this was the ground of the faith and hope of Jonah when at the worst, and the matter of his present praise find thanksgiving. There is one letter more in the word rendered "salvation" (g) than usual, which increases the sense; and denotes, that all kind of salvation is of the Lord, temporal, spiritual, and eternal; not only this salvation from the devouring waves of the sea, and from the grave of the fish's belly, was of the Lord; but his deliverance from the terrors of the Lord, and the sense he had of his wrath, and the peace and pardon he now partook of, were from the Lord, as well as eternal salvation in the world to come, and the hope of it. All temporal salvations and deliverances are from the Lord, and to him the glory of them belongs; and his name should be praised on account of them; which Jonah resolved to do for himself: and so is spiritual and eternal salvation; it is of Jehovah the Father, as to the original spring and motive of it, which is his grace, and not men's works, and is owing to his wisdom, and not men's, for the plan and form of it; it is of Jehovah the Son, as to the impetration of it, who only has wrought it out; and it is of Jehovah the Spirit, as to the application of it to particular persons; and therefore the glory of it belongs to all the three Persons, and should be given them. This is the epiphonema or conclusion of the prayer or thanksgiving; which shows that it was, as before observed, put into this form or order, after the salvation was wrought; though that is related afterwards, as it is proper it should, and as the order of the narration required.
(g)
John Wesley
2:9 Vowed - Which probably was to go to Nineveh, and preach what God commanded him. The Lord - He only can save.
Robert Jamieson, A. R. Fausset and David Brown
2:9 I will sacrifice . . . thanksgiving--In the believing anticipation of sure deliverance, he offers thanksgivings already. So Jehoshaphat () appointed singers to praise the Lord in front of the army before the battle with Moab and Ammon, as if the victory was already gained. God honors such confidence in Him. There is also herein a mark of sanctified affliction, that he vows amendment and thankful obedience ().
2:102:10: Այլ ես ՚ի ձայն օրհնութեան եւ խոստովանութեան՝ մատուցից քեզ պատարագ զոր ուխտեցի, եւ հատուցից փրկութեան Տեառն։
10 Իսկ ես օրհնության եւ խոստովանանքի ձայնով քեզ պիտի մատուցեմ այն զոհը, որ ուխտեցի, եւ կ’արժանանամ Տիրոջ փրկութեան»:
9 Բայց ես շնորհակալութեան ձայնով քեզի զոհ պիտի մատուցանեմ Ու ըրած ուխտս պիտի կատարեմ։Փրկութիւնը Տէրոջմէն է»։
Այլ ես ի ձայն օրհնութեան [14]եւ խոստովանութեան`` մատուցից քեզ պատարագ, զոր [15]ուխտեցի, եւ հատուցից փրկութեան Տեառն:

2:10: Այլ ես ՚ի ձայն օրհնութեան եւ խոստովանութեան՝ մատուցից քեզ պատարագ զոր ուխտեցի, եւ հատուցից փրկութեան Տեառն։
10 Իսկ ես օրհնության եւ խոստովանանքի ձայնով քեզ պիտի մատուցեմ այն զոհը, որ ուխտեցի, եւ կ’արժանանամ Տիրոջ փրկութեան»:
9 Բայց ես շնորհակալութեան ձայնով քեզի զոհ պիտի մատուցանեմ Ու ըրած ուխտս պիտի կատարեմ։Փրկութիւնը Տէրոջմէն է»։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:10 а я гласом хвалы принесу Тебе жертву; что обещал, исполню: у Господа спасение!
2:10 ἐγὼ εγω I δὲ δε though; while μετὰ μετα with; amid φωνῆς φωνη voice; sound αἰνέσεως αινεσις singing praise καὶ και and; even ἐξομολογήσεως εξομολογησις immolate; sacrifice σοι σοι you ὅσα οσος as much as; as many as ηὐξάμην ευχομαι wish; make ἀποδώσω αποδιδωμι render; surrender σοι σοι you σωτηρίου σωτηριος salvation; saving τῷ ο the κυρίῳ κυριος lord; master
2:10 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לַ la לְ to † הַ the דָּ֑ג ddˈāḡ דָּג fish וַ wa וְ and יָּקֵ֥א yyāqˌē קיא vomit אֶת־ ʔeṯ- אֵת [object marker] יֹונָ֖ה yônˌā יֹונָה Jonah אֶל־ ʔel- אֶל to הַ ha הַ the יַּבָּשָֽׁה׃ פ yyabbāšˈā . f יַבָּשָׁה dry land
2:10. ego autem in voce laudis immolabo tibi quaecumque vovi reddam pro salute DominoBut I with the voice of praise will sacrifice to thee: I will pay whatsoever I have vowed for my salvation to the Lord.
10. And the LORD spake unto the fish, and it vomited out Jonah upon the dry land.
2:10. And the Lord spoke to the fish, and it vomited Jonah onto dry land.
2:10. And the LORD spake unto the fish, and it vomited out Jonah upon the dry [land].
But I will sacrifice unto thee with the voice of thanksgiving; I will pay [that] that I have vowed. Salvation [is] of the LORD:

2:10 а я гласом хвалы принесу Тебе жертву; что обещал, исполню: у Господа спасение!
2:10
ἐγὼ εγω I
δὲ δε though; while
μετὰ μετα with; amid
φωνῆς φωνη voice; sound
αἰνέσεως αινεσις singing praise
καὶ και and; even
ἐξομολογήσεως εξομολογησις immolate; sacrifice
σοι σοι you
ὅσα οσος as much as; as many as
ηὐξάμην ευχομαι wish; make
ἀποδώσω αποδιδωμι render; surrender
σοι σοι you
σωτηρίου σωτηριος salvation; saving
τῷ ο the
κυρίῳ κυριος lord; master
2:10
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לַ la לְ to
הַ the
דָּ֑ג ddˈāḡ דָּג fish
וַ wa וְ and
יָּקֵ֥א yyāqˌē קיא vomit
אֶת־ ʔeṯ- אֵת [object marker]
יֹונָ֖ה yônˌā יֹונָה Jonah
אֶל־ ʔel- אֶל to
הַ ha הַ the
יַּבָּשָֽׁה׃ פ yyabbāšˈā . f יַבָּשָׁה dry land
2:10. ego autem in voce laudis immolabo tibi quaecumque vovi reddam pro salute Domino
But I with the voice of praise will sacrifice to thee: I will pay whatsoever I have vowed for my salvation to the Lord.
10. And the LORD spake unto the fish, and it vomited out Jonah upon the dry land.
2:10. And the Lord spoke to the fish, and it vomited Jonah onto dry land.
2:10. And the LORD spake unto the fish, and it vomited out Jonah upon the dry [land].
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Adam Clarke: Commentary on the Bible - 1831
2:10: And the Lord spake unto the fish - That is, by his influence the fish swam to shore, and cast Jonah on the dry land. So the whole was a miracle from the beginning to the end; and we need not perplex ourselves to find out literal interpretations; such as, "When Jonah was thrown overboard he swam for his life, earnestly praying God to preserve him from drowning; and by his providence he was thrown into a place of fish - a fishing cove, where he was for a time entangled among the weeds, and hardly escaped with his life; and when safe, he composed this poetic prayer, in metaphorical language, which some have wrongly interpreted, by supposing that he was swallowed by a fish; when דג dag should have been understood, as a place of fish, or fishing creek," etc. Now I say the original has no such meaning in the Bible: and this gloss is plainly contrary to the letter of the text; to all sober and rational modes of interpretation; and to the express purpose for which God appears to have wrought this miracle, and to which Jesus Christ himself applies it. For as Jonah was intended for a sign to the Jews of the resurrection of Christ, they were to have the proof of this semiosis, in his lying as long in the heart of the earth as the prophet was in the belly of the fish, and all interpretations of this kind go to deny both the sign and the thing signified. Some men, because they cannot work a miracle themselves, can hardly be persuaded that God can do it.
The text, and the use made of it by Christ, most plainly teach us that the prophet was literally swallowed by a fish, by the order of God; and that by the Divine power he was preserved alive, for what is called three days and three nights, in the stomach of the fish; and at the conclusion of the above time that same fish was led by the unseen power of God to the shore, and there compelled to eject the prey that he could neither kill nor digest. And how easy is all this to the almighty power of the Author and Sustainer of life, who has a sovereign, omnipresent, and energetic sway in the heavens and in the earth. But foolish man will affect to be wise; though, in such cases, he appears as the recently born, stupid offspring of the wild ass. It is bad to follow fancy, where there is so much at stake. Both ancients and moderns have grievously trifled with this prophet's narrative; merely because they could not rationally account for the thing, and were unwilling (and why?) to allow any miraculous interference.
Albert Barnes: Notes on the Bible - 1834
2:9: But (And) with the voice of thanksgiving will I (would I fain) sacrifice unto Thee; what I have vowed, I would pay - He does not say, I will, for it did not depend upon him. Without a further miracle of God, he could do nothing. But he says, that he would nevermore forsake God. The law appointed sacrifices of thanksgiving; Lev 7:12-15. these he would offer, not in act only, but with words of praise. He would "pay what he had vowed," and chiefly himself, his life which God had given back to him, the obedience of his remaining life, in all things. For (Ecclesiasticus 35:1) "he that keepeth the law bringeth offerings enough; he that taketh heed to the commandments offereth a peace-offering." Jonah neglects neither the outward nor the inward part, neither the body nor the soul of the commandment.
Salvation is of (literally to) the Lord - It is wholly His; all belongs to Him, so that none can share in bestowing it; none can have any hope, save from Him. He uses an intensive form, as though he would say, strong "mighty salvation" . God seems often to wait for the full resignation of the soul, all its powers and will to Him. Then He can show mercy healthfully, when the soul is wholly surrendered to Him. So, on this full confession, Jonah is restored, The prophet's prayer ends almost in promising the same as the mariners. They "made vows;" Jonah says, "I will pay that I have vowed." Devoted service in the creature is one and the same, although diverse in degree; and so, that Israel might not despise the pagan, he tacitly likens the act of the new pagan converts and that of the prophet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Jon 1:17; Gen 1:3, Gen 1:7, Gen 1:9, Gen 1:11, Gen 1:14; Psa 33:9, Psa 105:31, Psa 105:34; Isa 50:2; Mat 8:8, Mat 8:9, Mat 8:26, Mat 8:27
Carl Friedrich Keil and Franz Delitzsch
2:10
"Then Jehovah spake to the fish, and it vomited Jonah upon the dry land."
The nature of God's speaking, or commanding, may be inferred from the words ויּקא וגו. Cyril explains the thought correctly thus: The whale is again impelled by a certain divine and secret power of God, being moved to that which seems good to Him." The land upon which Jonah was vomited was, of course, the coast of Palestine, probably the country near Joppa. According to Jon 2:1, this took place on the third day after he had been swallowed by the fish.
John Gill
2:10 And the Lord spake unto the fish,.... Or gave orders to it; he that made it could command it; all creatures are the servants of God, and do his will; what he says is done; he so ordered it by his providence, that this fish should come near the shore, and be so wrought upon by his power, that it could not retain Jonah any longer in its belly. It may be rendered (h), "then the Lord spake", &c. after Jonah had finished his prayer, or put up those ejaculations, the substance of which is contained in the above narrative:
and it vomited out Jonah upon the dry land; not upon the shore of the Red sea, as some; much less upon the shore of Nineveh, which was not built upon the seashore, but upon the river Tigris; and the fish must have carried him all round Africa, and part of Asia, to have brought him to the banks of the Tigris; which could not have been done in three days' time, nor in much greater. Josephus (i) says it was upon the shore of the Euxine sea; but the nearest part of it to Nineveh was one thousand six hundred miles from Tarsus, which the whale, very slow in swimming, cannot be thought to go in three days; besides, no very large fish swim in the Euxine sea, because of the straits of the Propontis, through which they cannot pass, as Bochart (k) from various writers has proved. It is more likely, as others, that it was on the Syrian shore, or in the bay of Issus, now called the gulf of Lajazzo; or near Alexandria, or Alexandretta, now Scanderoon. But why not on the shore of Palestine? and, indeed, why not near the place from whence they sailed? Huetius (l) and others think it probable that this case of Jonah gave rise to the story of Arion, who was cast into the sea by the mariners, took up by a dolphin, and carried to Corinth. Jonah's deliverance was a type of our Lord's resurrection from the dead on the third day, Mt 12:40; and a pledge of ours; for, after this instance of divine power, why should it be thought a thing incredible that God should raise the dead?
(h) So is sometimes used, and is so rendered, Psal. lxxviii. 34. Job x. 10. See Noldius, p. 308, 309. (i) Antiqu. l. 9. c. 10. sect. 2. (k) Hierozoic. par. 2. l. 5. c. 12. col. 744. (l) Demonstr. Evangel. prop. 4. p. 294.
John Wesley
2:10 Spake - Though fishes understand not as man, yet they have ears to hear their Creator.
Robert Jamieson, A. R. Fausset and David Brown
2:10 upon the dry land--probably on the coast of Palestine.
2:112:11: Եւ հրամայեցա՛ւ ՚ի Տեառնէ վիշապ ձկանն՝ եւ եթուք զնա ՚ի ցամաք։
11 Եւ Տէրը հրամայեց վիշապ ձկանը, եւ ձուկը նրան ցամաք նետեց:
10 Եւ Տէրը ձուկին հրաման ըրաւ, ան ալ Յովնանը ցամաքը փսխեց։
Եւ հրամայեցաւ ի Տեառնէ վիշապ ձկանն, եւ եթուք զնա ի ցամաք:

2:11: Եւ հրամայեցա՛ւ ՚ի Տեառնէ վիշապ ձկանն՝ եւ եթուք զնա ՚ի ցամաք։
11 Եւ Տէրը հրամայեց վիշապ ձկանը, եւ ձուկը նրան ցամաք նետեց:
10 Եւ Տէրը ձուկին հրաման ըրաւ, ան ալ Յովնանը ցամաքը փսխեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:11 И сказал Господь киту, и он изверг Иону на сушу.
2:11 καὶ και and; even προσετάγη προστασσω ordain; order τῷ ο the κήτει κητος sea monster καὶ και and; even ἐξέβαλεν εκβαλλω expel; cast out τὸν ο the Ιωναν ιωνας Iōnas; Ionas ἐπὶ επι in; on τὴν ο the ξηράν ξηρος withered; dry
2:11. et dixit Dominus pisci et evomuit Ionam in aridamAnd the Lord spoke to the fish: and it vomited out Jonas upon the dry land.
And the LORD spake unto the fish, and it vomited out Jonah upon the dry:

2:11 И сказал Господь киту, и он изверг Иону на сушу.
2:11
καὶ και and; even
προσετάγη προστασσω ordain; order
τῷ ο the
κήτει κητος sea monster
καὶ και and; even
ἐξέβαλεν εκβαλλω expel; cast out
τὸν ο the
Ιωναν ιωνας Iōnas; Ionas
ἐπὶ επι in; on
τὴν ο the
ξηράν ξηρος withered; dry
2:11. et dixit Dominus pisci et evomuit Ionam in aridam
And the Lord spoke to the fish: and it vomited out Jonas upon the dry land.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «и сказал Господь киту и он поверг Иону на сушу». Место, где был выброшен Иона, в тексте не указывается, но по связи этого стиха с началом III-ей главы ближе всего здесь нужно разуметь палестинский берег Средиземного моря.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And the LORD spake unto the fish, and it vomited out Jonah upon the dry land.
We have here Jonah's discharge from his imprisonment, and his deliverance from that death which there he was threatened with--his return, though not to life, for he lived in the fish's belly, yet to the land of the living, for from that he seemed to be quite cut off--his resurrection, though not from death, yet from the grave, for surely never man was so buried alive as Jonah was in the fish's belly. His enlargement may be considered, 1. As an instance of God's power over all the creatures. God spoke to the fish, gave him orders to return him, as before he had given him orders to receive him. God speaks to other creatures, and it is done; they are all his ready obedient servants. But to man he speaks once, yea, twice, and he perceives it not, regards it not, but turns a deaf ear to what he says. Note, God has all creatures at his command, makes what use he pleases of them, and serves his own purposes by them. 2. As an instance of God's mercy to a poor penitent, that in his distress prays to him. Jonah had sinned, and had done foolishly, very foolishly; his own backslidings did not correct him, and it appears by his after-conduct that his foolishness was not quite driven from him, no, not by the rod of this correction; and yet, upon his praying, and humbling himself before God, here is a miracle in nature wrought for his deliverance, to intimate what a miracle of grace, free grace, God's reception and entertainment of returning sinners are. When God had him at his mercy he showed him mercy, and did not contend for ever. 3. As a type and figure of Christ's resurrection. He died and was buried, to lay in the grave, as Jonah did, three days and three nights, a prisoner for our debt; but the third day he came forth, as Jonah did, by his messengers to preach repentance, and remission of sins, even to the Gentiles. And thus was another scripture fulfilled, After two days he will receive us, and the third day he will raise us up, Hos. vi. 2. The earth trembled as if full of her burden, as the fish was of Jonah.
Albert Barnes: Notes on the Bible - 1834
2:10: And the Lord spake unto the fish - Psa 148:8. Wind and storm fulfill His word. The irrational creatures have wills. God had commanded the prophet, and he disobeyed. God, in some way, commanded the fish. He laid His will upon it, and the fish immediately obeyed; a pattern to the prophet when He released him. "God's will, that anything should be completed, is law and fulfillment and hath the power of law. Not that Almighty God commanded the fish, as He does us or the holy angels, uttering in its mind what is to be done, or inserting into the heart the knowledge of what He chooseth. But if He be said to command irrational animals or elements or any part of the creation, this signifieth the law and command of His will. For all things yield to His will, and the mode of their obedience is to us altogether ineffable, but known to Him." "Jonah," says Chrysostom, "fled the land, and fled not the displeasure of God. He fled the land, and brought a tempest on the sea: and not only himself gained no good from flight, but brought into extreme peril those also who took him on board. When he sailed, seated in the vessel, with sailors and pilot and all the tackling, he was in the most extreme peril: when, sunk in the sea, the sin punished and laid aside, he entered that vast vessel, the fish's belly, he enjoyed great fearlessness; that thou mayest learn that, as no ship availeth to one living in sin, so when freed from sin, neither sea destroyeth, nor beasts consume. The waves received him, and choked him not; the vast fish received him and destroyed him not; but both the huge animal and the clement gave back their deposit safe to God, and by all things the prophet learned to be mild and tender, not to be more cruel than the untaught mariners or wild waves or animals.
For the sailors did not give him up at first, but after manifold constraint; and the sea and the wild animal guarded him with much benevolence, God disposing all these things. He returned then, preached, threatened, persuaded, saved, awed, amended, stablished, through that one first preaching. For he needed not many days, nor continuous exhortation; but, speaking these words he brought all to repentance. Wherefore God did not lead him straight from the vessel to the city; but the sailors gave him over to the sea, the sea to the vast fish, the fish to God, God to the Ninevites, and through this long circuit brought back the fugitive; that He might instruct all, that it is impossible to escape the hands of God. For come where a man may, dragging sin after him, he will undergo countless troubles. Though man be not there, nature itself on all sides will oppose him with great vehemence."
"Since the elect too at times strive to be sharp-witted, it is well to bring forward another wise man, and show how the craft of mortal man is comprehended in the Inward Counsels. For Jonah wished to exercise a prudent sharpness of wit, when, being sent to preach repentance to the Ninevites, in that he feared that, if the Gentiles were chosen, Judaea would be forsaken, he refused to discharge the office of preaching. He sought a ship, chose to flee to Tarshish; but immediately a tempest arises, the lot is cast, to know for whose fault the sea was troubled. Jonah is taken in his fault, plunged in the deep, swallowed by the fish, and carried by the vast beast thither whither he set at naught the command to go. See how the tempest found God's runaway, the lot binds him, the sea receives him, the beast encloses him, and, because he sets himself against obeying his Maker, he is carried a culprit by his prison house to the place whither he had been sent.
When God commanded, man would not minister the prophecy; when God enjoined, the beast cast forth the prophet. The Lord then "taketh the wise in their own craftiness," when He bringeth back to the service of His own will, that whereby man's will contradicts Him." "Jonah, fleeing from the perils of preaching and salvation of souls, fell into peril of his own life. When, in the ship, he took on himself the peril of all, he saved both himself and the ship. He fled as a man; he exposed himself to peril, as a prophet" . "Let them think so, who are sent by God or by a superior to preach to heretics or to pagan. When God calleth to an office or condition whose object it is to live for the salvation of others, He gives grace and means necessary or expedient to this end. For so the sweet and careful ordering of His Providence requireth. Greater peril awaiteth us from God our Judge, if we flee His calling as did Jonah, if we use not the talents entrusted to us to do His will and to His glory. We know the parable of the servant who buried the talent, and was condemned by the Lord."
And it vomited out Jonah - Unwilling, but constrained, it cast him forth as a burden to it . "From the lowest depths of death, Life came forth victorious." "He is swallowed by the fish, but is not consumed; and then calls upon God, and (marvel!) on the third day is given back with Christ." "What it prefigured, that that vast animal on the third day gave back alive the prophet which it had swallowed, no need to ask of us, since Christ explained it. As then Jonah passed from the ship into the fish's belly, so Christ from the wood into the tomb or the depth of death. And as he for those imperiled in the tempest, so Christ for those tempest-tossed in this world. And as Jonah was first enjoined to preach to the Ninevites, but the preaching of Jonah did not reach them before the fish cast him forth, so prophecy was sent beforehand to the Gentiles, but did not reach them until after the resurrection of Christ" . "Jonah prophesied of Christ, not so much in words as by a suffering of his own; yet more openly than if he had proclaimed by speech His Death and Resurrection. For why was he received into the fish's belly, and given back the third day, except to signify that Christ would on the third day return from the deep of hell?"
Irenaeus looks upon the history of Jonah as the imaging of man's own history . "As He allowed Jonah to be swallowed by the whale, not that he should perish altogether, but that, being vomited forth, he might the more be subdued to God, and the more glorify God Who had given him such unlooked for deliverance, and bring those Ninevites to solid repentance, converting them to the Lord Who would free them from death, terrified by that sign which befell Jonah (as Scripture says of them, 'They turned every man from his evil way, etc. ...') so from the beginning, God allowed man to be swallowed up by that vast Cetos who was the author of the transgression, not that he should altogether perish but preparing a way of salvation, which, as foresignified by the word in Jonah, was formed for those who had the like faith as to the Lord as Jonah, and with him confessed, "I fear the Lord, etc." that so man, receiving from God unlooked for salvation, might rise from the dead and glorify God, etc. ... This was the longsuffering of God, that man might pass through all, and acknowledge his ways; then, coming to the resurrection and knowing by trial from what he had been delivered, might be foRev_er thankful to God, and, having received from Him the gift of incorruption, might love Him more (for he to whom much is forgiven, loveth much) and know himself, that he is mortal and weak, and understand the Lord, that He is in such wise Mighty and Immortal, that to the mortal He can give immortality and to the things of time eternity."