JON (Jonah)

JON.1 • JON.2 • JON.3 • JON.4

JON.1

[JON.1.1] And it happened, the word of Yahveh to Jonah son of Amitai, saying: [§] Va-yhi d’var-Yahveh el-Yoneh ben-Amitai le’emor. This verse introduces a prophetic message. 'Va-yhi' means 'and it happened'. 'D’var' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Yoneh' is the proper name Jonah. 'Ben' means 'son of'. 'Amitai' is the proper name Amitai. 'Le’emor' means 'saying'. [JON.1.2] Rise, go to Nineveh, the great city, and proclaim against it, for their wickedness has risen up before me. [§] koom lekh el nineveh ha'eer hag'dolah oo'kra aleha ki'alata ra'atam lifnai This verse is a command from Yahveh to Jonah. It instructs him to go to Nineveh, a great city, and proclaim against it. The reason given is that the wickedness of its people has come up before Yahveh. [JON.1.3] And Jonah rose up to flee to Tarshish from before Yahveh. And he went down to Jaffa and found a ship going to Tarshish, and he gave its fare and went down into it to go with them to Tarshish from before Yahveh. [§] Va-ya-kom Yo-na liv-roch Tar-shi-sha mi-lif-nei Yahveh va-ye-red Ya-fo va-yim-tza o-ni-yah bo-ah Tar-shi-sh va-yit-ten sich-rah va-ye-red bah la-vo im-hem Tar-shi-sha mi-lif-nei Yahveh. This verse describes Jonah rising up to flee to Tarshish, away from the presence of Yahveh. He went down to Jaffa, found a ship sailing to Tarshish, paid the fare, and went down into it to go with them to Tarshish, away from the presence of Yahveh. [JON.1.4] And Yahveh sent a great wind upon the sea, and it was a great storm in the sea, and the ship thought it was going to break. [§] va-Yahveh hetil ruach-gedolah el-ha-yam va-yehi sa'ar-gadol ba-yam ve-ha-oniyah chishvah le-hishaber. This verse describes Yahveh sending a great wind upon the sea, resulting in a great storm. The ship thought it was going to break apart. 'Va' means 'and'. 'Hetil' means 'he cast' or 'he sent'. 'Ruach' means 'wind' or 'spirit'. 'Gedolah' means 'great'. 'El' means 'to' or 'upon'. 'Ha-yam' means 'the sea'. 'Va-yehi' means 'and it was'. 'Sa'ar' means 'storm'. 'Ba-yam' means 'in the sea'. 'Ha-oniyah' means 'the ship'. 'Chishvah' means 'it thought'. 'Le-hishaber' means 'to break'. [JON.1.5] The sailors were afraid, and they cried out, each to his God. And they threw the cargo that was in the ship into the sea to lighten it from upon them. And Jonah went down to the stern of the ship and lay down and slept a deep sleep. [§] vayiru hamalachim vayezeaku ish el elohav vaytilu et hakeilim asher baoniyah el hayam lehakel mealehem veyona yarad el yarkhte hasfina vayishkachav vayiradam. This verse describes the sailors' reaction to the storm sent by Yahveh. Seeing the severity of the situation, the sailors cried out to their respective gods. In an attempt to lighten the ship, they threw the cargo overboard. Meanwhile, Jonah descended to the lowest parts of the ship and fell into a deep sleep. [JON.1.6] Then the ship's captain came near to him and said to him, "What is it to you, are you asleep? Rise, call upon your God! Perhaps the Gods will take thought of us, and we will not perish." [§] vayikrav elav rav hachovel vayomer lo mah lecha nirdam qum kra el elohecha ulai yitaeshet haelohim lanu velo noved This verse describes a ship's captain approaching Jonah, who is asleep during a storm. The captain questions Jonah's sleep and urges him to call upon his God, hoping that the Gods might take pity on them and prevent their destruction. [JON.1.7] And they said, one to his fellow, "Let us go and cast lots, and we will know on whom this evil is upon us." And they cast lots, and the lot fell on Jonah. [§] vayomru ish el re'ehu lechu venapilah gorallot veneda beshelmi hara'ah hazot lanu vayapilu gorallot vayipol hagogoral al-yonah This verse describes a group of men who, facing a difficult situation, decide to cast lots to determine who is responsible for their misfortune. "Vayomru" means "and they said". "Ish el re'ehu" means "man to his fellow". "Lechu" means "let us go". "Venapilah gorallot" means "and let us cast lots". "Veneda" means "and we will know". "Beshelmi" refers to determining who is at fault. "Hara'ah hazot" means "this evil". "Lanu" means "to us". "Vayapilu gorallot" means "and they cast lots". "Vayipol hagogoral" means "and the lot fell". "Al-yonah" means "on Jonah". [JON.1.8] They said to him, "Tell us now, concerning whom is this evil intended for us? What is your work, and from where did you come? What is your land, and from which people do you originate?" [§] vayomru elav hagidah-na lanu baasher lemi-harah hazzot lanu mah-melahtecha umein tabo mah artzecha vei-mizeh am atah This verse consists of a question posed to someone. They are asking for an explanation of a negative event that has befallen them, seeking to understand its origin and the identity of the person who brought it about. The verse breaks down as follows: 'They said to him, 'Tell us now, concerning whom is this evil for us? What is your occupation, and from where do you come? What is your land, and from which people are you?' [JON.1.9] And he said to them, “I am a Hebrew, and I fear Yahveh, the God of the heavens, who made the sea and the dry land.” [§] Va-yo-mer a-lei-hem iv-ri a-no-chi ve-et Yahveh elohei ha-sha-ma-yim a-ni ya-reh a-sher a-sa et ha-yam ve-et ha-ya-ba-shah. This verse comes from Exodus 9:20. 'Va-yo-mer' means 'and he said'. 'A-lei-hem' means 'to them'. 'Iv-ri' is 'Hebrew'. 'A-no-chi' means 'I'. 'Ve-et' is a conjunction meaning 'and'. 'Yahveh' is the name of God. 'Elohei' means 'God of'. 'Ha-sha-ma-yim' means 'the heavens'. 'A-ni ya-reh' means 'I fear'. 'A-sher a-sa' means 'who made'. 'Et ha-yam' means 'the sea'. 'Ve-et ha-ya-ba-shah' means 'and the dry land'. [JON.1.10] And the men feared a great fear and they said to him, "What is this that you have done?" For the men knew that he was fleeing before Yahveh, for he had told them. [§] vayiru ha'anashim yireh gedolah vayomru elav mah-zot asita ki-yade'u ha'anashim ki-milifnei YHVH hu bore'ach ki higgid lahem. This verse describes the men’s reaction to Jonah attempting to flee from God. 'Vayiru' means 'and they feared'. 'Ha'anashim' means 'the men'. 'Yireh' means 'fear'. 'Gedolah' means 'great'. 'Vayomru' means 'and they said'. 'Elav' means 'to him'. 'Mah-zot' means 'what is this'. 'Asita' means 'you have done'. 'Ki-yade'u' means 'for they know'. 'Milifnei' means 'before'. 'YHVH' is the name of God. 'Hu' means 'he'. 'Bore'ach' means 'fleeing'. 'Ki higgid lahem' means 'for he told them'. [JON.1.11] And they said to him, "What should we do for you so that the sea might be quiet above us, because the sea goes and rages?" [§] vayomru elav mah naaseh lach veyishtok hayam mealeynu ki hayam holech vesorer This verse describes a situation where people are speaking to someone, likely a powerful figure, and asking what must be done to calm the sea, which is becoming increasingly turbulent. "vayomru" means "and they said". "elav" means "to him". "mah naaseh lach" means "what should we do for you". "veyishtok hayam mealeynu" means "and the sea should be quiet above us". "ki hayam holech vesorer" means "because the sea goes and rages". [JON.1.12] And he said to them, "Lift me up and cast me into the sea, and the sea will be calm over you, for I know that because of me this great storm is upon you." [§] va-yo-mer a-lei-hem sa-u-ni va-ha-ti-lu-ni el-ha-yam ve-yish-tok ha-yam mei-a-lei-hem ki yo-deh a-ni ki be-she-li ha-sa-ar ha-ga-dol ha-ze a-lei-chem. This verse contains a command and an explanation. The speaker is commanding someone to lift him up and throw him into the sea, stating that the sea will become calm over them. The speaker explains that the great storm is because of him. [JON.1.13] And the people dug to return to the dry land, but they could not, because the sea goes and is turbulent against them. [§] vayachtru ha'anashim lehashiv el-hayabasha velo yakholu ki hayam holech vesorer aleihem This verse describes people digging to return to the dry land, but being unable to do so because the sea is becoming turbulent against them. 'Vayachtru' means 'and they dug'. 'Ha'anashim' means 'the people'. 'Lehashiv' means 'to return'. 'El-hayabasha' means 'to the dry land'. 'Velo yakholu' means 'and they could not'. 'Ki' means 'because'. 'Hayam' means 'the sea'. 'Holech vesorer' means 'goes and is turbulent'. 'Aleihem' means 'against them'. [JON.1.14] They called to Yahveh and said, "Please, Yahveh, do not let this man perish, and do not bring innocent blood upon us, for You are Yahveh, and You have done as You desired." [§] vayikre'u el-yahveh vayomeru anah yahveh al-na no'vedah benephash ha'ish hazeh ve'al-titten aleinu dam nakih ki-atah yahveh ka'asher chafatzta asita. This verse describes a plea to Yahveh to spare a person's life. The speakers are asking Yahveh not to allow innocent blood to be shed on their hands, acknowledging Yahveh's power to act as He desires. 'Vayikre'u el' means 'they called to'. 'Anah' is a plea for mercy. 'Al-na' means 'please'. 'No'vedah' is 'perish'. 'Benephash' means 'in the soul of'. 'Hazeh' means 'this'. 'Ve'al-titten' means 'and do not give'. 'Dam nakih' means 'pure blood' or 'innocent blood'. 'Ki-atah' means 'for You are'. 'Ka'asher chafatzta' means 'as You desired'. 'Asita' means 'You have done'. [JON.1.15] And they lifted Jonah and threw him to the sea, and the sea became calm from its anger. [§] va-yis-au et-yo-nah va-ye-ti-lu-hu el-ha-yam va-ya-amod ha-yam mi-za-ap-po This verse describes the sailors throwing Jonah into the sea, and the sea becoming calm afterward. 'Va' means 'and'. 'Yis-au' is the third person masculine plural imperfect of nasa, meaning 'they lifted', or 'they carried'. 'Et' is a particle marking the direct object. 'Yo-nah' is Jonah. 'Va-ye-ti-lu-hu' means 'and they threw him'. 'El' means 'to'. 'Ha-yam' is 'the sea'. 'Va-ya-amod' means 'and stood', but in this context implies 'became calm'. 'Mi-za-ap-po' means 'from its anger'. [JON.1.16] And the men feared a great fear of Yahveh, and they sacrificed a sacrifice to Yahveh, and they vowed vows. [§] vayiru ha'anashim yira'ah gedolah et-Yahveh vayizb'chu-zevach la-Yahveh va-yidru n'darim. This verse describes men being afraid of Yahveh and offering a sacrifice and vows to Yahveh. 'Vayiru' means 'and they feared.' 'Ha'anashim' means 'the men.' 'Yira'ah' means 'fear.' 'Gedolah' means 'great.' 'Et' is an untranslatable particle. 'Yahveh' is the proper name of God. 'Vayizb'chu' means 'and they sacrificed.' 'Zevach' means 'sacrifice.' 'La' means 'to.' 'Va-yidru' means 'and they vowed.' 'N'darim' means 'vows.'

JON.2

[JON.2.1] And Yahveh caused a large fish to swallow Jonah, and it happened that Jonah was in the belly of the fish for three days and three nights. [§] Va-ye-man Yahveh dag gadol lib-lo-a et Yo-nah va-ye-hee Yo-nah bi-me-ei ha-dag shlo-shah ya-mim u-shlo-shah ley-lot. This verse describes Yahveh causing a large fish to swallow Jonah, and Jonah remaining in the fish’s belly for three days and three nights. ‘Va-ye-man’ means ‘and Yahveh caused’. ‘Dag’ means ‘fish’. ‘Gadol’ means ‘large’. ‘Lib-lo-a’ means ‘to swallow’. ‘Et’ is a grammatical marker. ‘Va-ye-hee’ means ‘and it happened’. ‘Bi-me-ei’ means ‘in the belly of’. ‘Shlo-shah’ means ‘three’. ‘Ya-mim’ means ‘days’. ‘Ley-lot’ means ‘nights’. [JON.2.2] And Jonah prayed to Yahveh, his Gods, from the insides of the fish. [§] va-yit-pal-el yo-nah el-ye-ho-vah e-lo-him ai-lo-hav mi-me-ei ha-da-gah This verse describes Jonah praying to Yahveh, his Gods, from the insides of the fish. 'Va-yit-pal-el' means 'and he prayed'. 'Yo-nah' is the name 'Jonah'. 'El' means 'to' or 'towards'. 'Ye-ho-vah' is the name 'Yahveh'. 'E-lo-him' means 'the Gods'. 'Ai-lo-hav' means 'his Gods'. 'Mi-me-ei' means 'from the insides of'. 'Ha-da-gah' means 'the fish'. [JON.2.3] And he said, "I called from distress to me to Yahveh, and He answered me. From the belly of Sheol, You heard my cry, my voice." [§] vayomer karati mitzara li el-yahveh vayaneini mibeten sheol shivaati shamata kolI This verse is a declaration of prayer answered. 'Vayomer' means 'and he said'. 'Karati' means 'I called'. 'Mitzara' means 'distress' or 'narrowness'. 'Li' means 'to me'. 'El-Yahveh' means 'to Yahveh'. 'Vayaneini' means 'and He answered me'. 'Mibeten sheol' means 'from the belly of Sheol' (the underworld or grave). 'Shivaati' means 'my cry' or 'my shouting'. 'Shamata' means 'You heard'. 'Koli' means 'my voice'. [JON.2.4] And you cast me into a deep place in the heart of the seas, and a river swept around me. All your breakers and your waves passed over me. [§] va-tash-lee-che-nee m'tsoo-lah bil-vav ya-meem v'na-har y'so-be-nee kol mish-ba-rei-cha v'ga-lei-cha a-lai a-va-roo. This verse describes a feeling of being overwhelmed and cast into the depths of the sea. The speaker feels as though the waves and breakers of the sea are passing over them. "M'tsoo-lah" refers to a deep, a chasm or the deep of the sea. "Bil-vav yamim" means 'in the heart of the seas'. "Mish-ba-rei-cha" means 'your breakers' and "ga-lei-cha" means 'your waves'. [JON.2.5] And I said, I have been banished from before your eyes, but I will continue to look to your holy palace. [§] va-ani amarti nigrashti mineged einecha ach osif lehavit el-heichal kadshecha. This verse is spoken by someone who feels banished from God’s presence, yet still desires to look towards His holy temple. 'Va-ani' means 'and I'. 'Amarti' means 'I said'. 'Nigrashti' means 'I have been banished'. 'Mineged' means 'from before'. 'Einecha' means 'your eyes'. 'Ach' means 'but'. 'Osif' means 'I will continue'. 'Lehavit' means 'to look'. 'El' means 'to'. 'Heichal' means 'palace' or 'temple'. 'Kadshecha' means 'your holy one'. [JON.2.6] The waters enveloped me, even to my soul. The deep surrounded me. Seaweed bound to my head. [§] afafuni mayim ad-nefesh tehom yisovveni suf chavush l'roshi This verse describes a feeling of being overwhelmed and engulfed. 'Afafuni' means "they enveloped me". 'Mayim' means "waters". 'Ad-nefesh' means "to the soul". 'Tehom' means "the deep". 'Yisovveni' means "it surrounded me". 'Suf' means "a reed" or "seaweed". 'Chavush' means "to bind" or "to gird". 'L'roshi' means "to my head". The verse portrays a sense of being completely surrounded by water, reaching the point where it feels like it’s consuming the person, with something binding their head. [JON.2.7] I descended to the sides of the mountains, the earth quaked with its pains on my behalf forever, and you ascended from destruction; my life, Yahveh, the Gods. [§] lə-qits-ḇê-hā-rim yā-raḏ-tî hā-’ā-rets bə-ri-ḥə-hāḇā-‘ă-ḏî lə-‘ō-lām wa-ta-‘al mi-sha-ḥat ḥay-yai Yahveh Elohay. This verse describes a descent into the mountains and the earth, followed by an ascent from destruction. It speaks of the life of the speaker being raised up by Yahveh, the Gods. ‘qitsbeh’ refers to the ends or sides of mountains. ‘brihah’ means the belly or womb, here used metaphorically for the earth. ‘shachat’ means destruction or corruption. [JON.2.8] When my soul overwhelmed me, I remembered Yahveh, and my prayer came to you, to the holy temple of yours. [§] bə-hit-‘at-’ef ‘ā-lai naf-shî et-Yahveh zā-khār-tî va-tā-vo’ ē-le-khā tə-pil-lā-tî el-hē-khal qā-desh-khā. This verse describes a moment of intense distress where the speaker remembers Yahveh and their prayer reaches the holy temple. Let's break down each component: 'bə-hit-‘at-’ef ‘ā-lai naf-shî' – when my soul wrapped itself around me (meaning overwhelmed, or distressed). 'et-Yahveh zā-khār-tî' – Yahveh I remembered. 'va-tā-vo’ ē-le-khā tə-pil-lā-tî' – and my prayer came to you. 'el-hē-khal qā-desh-khā' – to the holy temple of you. [JON.2.9] Those who guard worthless illusions, their faithfulness will abandon them. [§] mishmareem havlei-shav chasdam yaazovu This verse uses several key terms. 'Mishmareem' means 'those who keep' or 'guardians'. 'Havlei-shav' is a combination meaning 'vanities of emptiness' or 'worthless illusions'. 'Chasdam' refers to 'their loving kindness' or 'their faithfulness'. 'Yaazovu' means 'they abandon' or 'they forsake'. The verse speaks of those who protect or hold onto empty things, and how their faithfulness will abandon them. [JON.2.10] And I will sacrifice to you with a voice of thanksgiving, which I vowed I will repay, the salvation of it to Yahveh. [§] Va-ani be-kol toda ezbecha-lach asher nadarti ashalema yeshuata liyahveh. This verse consists of several parts. 'Va-ani' means 'and I'. 'Be-kol toda' means 'with a voice of thanksgiving'. 'Ezbecha-lach' means 'I will sacrifice to you'. 'Asher nadarti' means 'which I vowed'. 'Ashalema' means 'I will pay'. 'Yeshuata' means 'salvation of it'. 'Liyahveh' means 'to Yahveh'. Therefore, the verse is essentially saying 'And I will sacrifice to you with a voice of thanksgiving, which I vowed I will pay, the salvation of it to Yahveh.' [JON.2.11] And Yahveh said to the fish, and it vomited Jonah onto the dry land. [§] Va-yo-mer Yahveh la-dag va-ya-keh et-Yo-nah el-ha-ya-bah-shah. This verse describes Yahveh speaking to the fish, and the fish vomiting Jonah onto dry land. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'La-dag' means 'to the fish'. 'Va-ya-keh' means 'and it vomited'. 'Et-Yo-nah' means 'Jonah'. 'El-ha-ya-bah-shah' means 'onto the dry land'.

JON.3

[JON.3.1] And it happened, the word of Yahveh to Jonah, a second time, saying: [§] Va-yhi d’var-Yahveh el-Yoneh shenit le’emor This verse begins with a common formula meaning ‘and it happened, the word of…’. ‘D’var’ means ‘word’ or ‘matter’. ‘Yahveh’ is the proper name of God. ‘El’ is ‘God’. ‘Yoneh’ is Jonah. ‘Shenit’ means ‘second’. ‘Le’emor’ means ‘to say’ or ‘saying’. [JON.3.2] Rise, go to Ninveh the great city, and call out to her the proclamation that I speak to you. [§] koom lekh el-ninveh ha-eer ha-gedolah vee-kera eleeha et-ha-kreeah asher anokhi dover eleekha. This verse is a command from God to Jonah. "Koom" means "rise" or "arise". "Lekh" means "go". "El" means "to". "Ninveh" is the name of a city. "Ha-eer" means "the city". "Ha-gedolah" means "the great". "Vee-kera" means "and call out". "Eleeha" means "to her". "Et-ha-kreeah" means "the proclamation". "Asher" means "that". "Anokhi" means "I". "Doveh" means "speak". "Eleekha" means "to you". [JON.3.3] Jonah rose and went to Nineveh according to the word of Yahveh. And Nineveh was a great city to the Gods, a walk of three days. [§] vayakam Yona vayelech el Nineveh kidvar Yahveh venineveh hayta ir gdola leElohim mahalach shloshet yamim. This verse describes Jonah rising and going to Nineveh as Yahveh commanded. It also states that Nineveh was a great city to the Gods, taking three days to traverse. [JON.3.4] And Jonah began to enter the city, walking one day, and he called out and said, "Still forty days and Nineveh will be overthrown." [§] vayachel Yonah lavo ba'ir mahalekh yom echad vayikra vayomer od arba'im yom v'Nineveh nehpachet This verse describes Jonah entering the city of Nineveh and proclaiming a message about its impending destruction. 'Vayachel' means 'and he began'. 'Yonah' is the name Jonah. 'Lavo' means 'to enter'. 'Ba'ir' means 'into the city'. 'Mahalekh' means 'walking'. 'Yom' means 'day'. 'Echad' means 'one'. 'Vayikra' means 'and he called out'. 'Vayomer' means 'and he said'. 'Od' means 'still' or 'yet'. 'Arba'im' means 'forty'. 'V'Nineveh' is 'and Nineveh'. 'Nehpachet' means 'will be overthrown'. [JON.3.5] And the men of Nineveh believed in the Gods, and they proclaimed a fast, and they clothed themselves in sackcloth, from their greatest to their smallest. [§] va-ya-a-mi-nu an-shei ni-ne-veh be-elo-him va-yiq-re-u tsom va-yil-besh-u saq-kim mi-gdo-lam ve-ad-qta-nam This verse describes the people of Nineveh believing in 'the Gods' and subsequently proclaiming a fast, and adorning themselves with sackcloth, from the greatest to the least among them. [JON.3.6] And the word touched the king of Nineveh, and he rose from his throne and removed his robe from upon him, and he covered sackcloth, and he sat upon the ashes. [§] Va-yiga-a ha-da-var el-me-lech Nin-veh, va-ya-kam mi-kis-so, va-ya-av-er ad-ar-to me-al-av, va-yachas sak, va-ye-shev al-ha-e-fer. This verse describes the reaction of the king of Nineveh to a message. 'Va-yiga-a ha-da-var' means 'and the word touched'. 'El-me-lech Nin-veh' is 'to the king of Nineveh'. 'Va-ya-kam mi-kis-so' means 'and he rose from his throne'. 'Va-ya-av-er ad-ar-to me-al-av' means 'and he removed his robe from upon him'. 'Va-yachas sak' means 'and he covered sackcloth'. 'Va-ye-shev al-ha-e-fer' means 'and he sat upon the ashes'. [JON.3.7] And he cried out and said, “From the king and his great ones, this is the decree: Let no man, no animal, no cattle, and no sheep taste anything, let them not graze, and let them not drink water.” [§] vayazek vayo'mer beneveh mitam hamelech ugdolav le'mor ha'adam vehabehemah habakar vhatzo'an al yit'emu me'umah al yir'u umayim al yishtu. This verse describes a decree issued in Nineveh. 'Vayazek' means 'he cried out.' 'Vayo'mer' means 'and he said.' 'Beneveh' is 'Nineveh.' 'Mitam hamelech ugdolav' means 'from the king and his great ones.' 'Le'mor' means 'to say.' 'Ha'adam' is 'the man.' 'Vehabehemah' is 'and the animal.' 'Habakar' is 'the cattle.' 'Vhatzo'an' is 'and the sheep.' 'Al yit'emu me'umah' means 'let them not taste anything.' 'Al yir'u' means 'let them not graze.' 'Umayim al yishtu' means 'and let them not drink water.' This is a total fast declared for all living creatures. [JON.3.8] And people and animals will cover themselves with sackcloth, and they will call out to the Gods with strength, and each person will return from their bad path and from the violence that is in their hands. [§] ve-yit-kas-soo sa-kee-eem ha-a-dam ve-ha-ve-he-mah ve-yik-ra-oo el-e-lo-heem be-chaz-kah ve-ya-shoo-vu ish mid-dar-kho ha-ra-ah oo-min-ha-cha-mas a-sher be-kaf-fei-hem This verse describes a time of repentance and turning away from evil. "Sackcloth" is a rough fabric worn as a sign of mourning and repentance. People and animals will cover themselves with it. They will cry out to 'the Gods' with strength, and each person will return from their bad way and from the violence that is in their hands. [JON.3.9] Who knows if the Gods will relent and turn from the fierceness of His anger, and not destroy? [§] mee-yo-deh-ah ya-shuv ve-nee-cham hah-eh-lo-heem ve-shav may-charon appo ve-lo no-vayd. This verse asks who knows if God will relent and turn from His fierce anger, and not destroy. 'mee-yo-deh-ah' means 'who knows?' 'ya-shuv' means 'he will return' or 'relent'. 've-nee-cham' means 'and relent'. 'hah-eh-lo-heem' means 'the Gods'. 've-shav' means 'and turn'. 'may-charon appo' means 'from the fierceness of His anger'. 've-lo no-vayd' means 'and not destroy'. [JON.3.10] And the Gods saw their actions, because they turned back from their bad path. And the Gods regretted the evil that they had spoken of doing to them, and did not do it. [§] Va'yar ha'Elohim et ma'aseihem ki shavu mi'darkam ha'ra'ah va'yinahem ha'Elohim al ha'ra'ah asher diber la'asot lahem v'lo asa. This verse describes a scene where 'the Gods' observe the actions of people and, seeing that they have turned away from their bad path, experience regret over the evil they had spoken of doing to them, and ultimately do not carry out that evil. The word 'Elohim' is plural, and thus translated as 'the Gods'.

JON.4

[JON.4.1] And it was evil in the eyes of God to Jonah, great evil. And it burned to him. [§] Va-ye-ra ay-el yo-nah rah-ah ged-o-lah va-yee-char lo This verse describes God becoming displeased with Jonah. 'Va-ye-ra' means 'and it was evil in the eyes of'. 'Ay-el' is 'God'. 'Yo-nah' is the name Jonah. 'Rah-ah' means 'evil' or 'bad'. 'Ged-o-lah' means 'great'. 'Va-yee-char' means 'and it burned' or 'and was displeased'. 'Lo' means 'to him'. [JON.4.2] And he prayed to Yahveh and said, "Where can I go from Yahveh? Is not this my word, until I am upon the land? Therefore, I went ahead to flee to Tarshish, for I knew that you are God, gracious and merciful, slow to anger and abundant in kindness, and you relent from evil." [§] vayitpalel el-yevaveh vayomer ana yevaveh haloa zeh dvari ad-heyoti al-admati al-ken kidamti livroach Tarshisha ki yadaati ki ata el-chanun verachum erech apayim verav-chesed venicham al-haraah. This verse describes a prayer made to Yahveh. The speaker acknowledges Yahveh's nature as gracious, merciful, slow to anger, and abundant in kindness, and expresses regret for attempting to flee from Yahveh’s presence. The speaker is attempting to explain why they ran to Tarshish. [JON.4.3] And now, Yahveh, please take my soul from me, for my death is better than my life. [§] ve'atah Yahveh kah-na et-nafshi mi-meni ki tov mouti me-khayai. This verse is from the book of Numbers. 'Ve'atah' means 'and now'. 'Yahveh' is the proper name of God. 'Kah-na' is a request, meaning 'please take'. 'Et-nafshi' means 'my soul'. 'Mi-meni' means 'from me'. 'Ki' means 'for' or 'because'. 'Tov' means 'good'. 'Mouti' means 'my death'. 'Me-khayai' means 'than my life'. [JON.4.4] And Yahveh said, "Did it please you to be angry?" [§] Va-yo-mer Yahveh, ha-heitev charah lach? This verse comes from Numbers 12:11. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'Ha-heitev' is a question meaning 'Is it good?' or 'Did it please?' 'Charah' means 'to be angry' or 'to burn'. 'Lach' means 'to you'. The verse is a rhetorical question expressing displeasure at someone's anger. [JON.4.5] And Jonah went out from the city and sat to the east of the city. And he made for himself there a shelter and sat under it in the shade until he would see what would happen in the city. [§] vayyetze Yona min ha'ir vayyeshev mikedem la'ir vayasa lo sham sukka vayyeshev tachateha batzel ad asher yireh ma yihye ba'ir. This verse describes Jonah leaving the city and setting up a shelter outside of it to observe what would happen. 'Vayyetze' means 'and he went out'. 'Yona' is the name Jonah. 'Min ha'ir' means 'from the city'. 'Vayyeshev' means 'and he sat/dwelt'. 'Mikedem la'ir' means 'east of the city'. 'Vayasa lo sham sukka' means 'and he made for himself there a shelter'. 'Vayyeshev tachateha batzel' means 'and he sat under it in the shade'. 'Ad asher yireh ma yihye ba'ir' means 'until he sees what will be in the city'. [JON.4.6] And Yahveh the Gods appointed a plant, and it grew up over Jonah to be shade upon his head, to deliver him from his distress. And Jonah rejoiced over the plant with great joy. [§] vayeman Yahveh Elohim kikayon vayya’al me’al lyonah lihiyot tzel al rosho lehatzil lo mer’ato vayismach Yonah al ha’kikayon simchah gedolah This verse describes God causing a plant to grow to provide shade for Jonah. 'Vayeman' means 'and God appointed/caused'. 'Yahveh Elohim' is 'Yahveh the Gods'. 'Kikayon' is a specific type of plant, often translated as 'gourd'. 'Vayya’al' means 'and it came up/ascended'. 'Lyonah' is Jonah. 'Lihiyot tzel' means 'to be shade'. 'Al rosho' means 'on his head'. 'Lehatzil lo' means 'to deliver him'. 'Mer’ato' means 'from the evil/distress'. 'Vayismach' means 'and Jonah rejoiced'. 'Simchah gedolah' means 'great joy'. [JON.4.7] And the Gods sent a worm at sunrise on the following day, and it struck the gourd, and it withered. [§] vayaman haeloheem tola'at ba'alot hashachar lamacharat vatach et haqqiqayon vayyibash. This verse describes a worm (tola'at) that God (haeloheem) sent to destroy the gourd (qqiqayon) that had grown overnight. 'Ba'alot hashachar' means 'at sunrise' or 'with the dawn'. 'Lamacharat' means 'the next day' or 'on the following day'. 'Vatach' means 'it struck' or 'it consumed'. 'Vayyibash' means 'and it withered'. [JON.4.8] And it came to pass, when the sun arose, that the Gods sent a scorching east wind; and the sun beat down upon the head of Jonah so that he fainted, and he asked for his soul to die. And he said, “Death is better to me than life.” [§] va-yhi ki-zro-ach ha-she-mesh va-yiman elohim ru-ach qa-dim cha-rish-it va-tach ha-she-mesh al-rosh yo-nah va-yit-al-laf va-yish-al et-naf-sho la-mut va-yo-mar tov moti me-chay-ai. This verse describes the sun beating down on Jonah, causing him to wish for death. Let's break down the names of God: 'Elohim' is 'the Gods', a plural form. The verse depicts a situation where the Gods send a harsh east wind, and then the sun causes Jonah great distress. [JON.4.9] And the Gods said to Jonah, is it good that you are greatly displeased about the gourd? And he said, it is good that I am displeased, even to death. [§] Va-yo-mer Elohim el-Yo-nah, ha-heitev charah-lech al-ha-ki-kayon? Va-yo-mer heitev charah-li ad-mavet. This verse comes from the Book of Jonah, chapter 4, verse 4. 'Va-yo-mer' means 'and said'. 'Elohim' refers to 'the Gods'. 'El' means 'to' and is attached to 'Yo-nah' which is 'Jonah'. 'Ha-heitev' means 'Is it good?' or 'Do you greatly disapprove?'. 'Charah' means 'to burn' or 'to be angry'. 'Lech' means 'to you'. 'Al' means 'about'. 'Ha-ki-kayon' is 'the gourd'. 'Ad-mavet' means 'to death'. [JON.4.10] And Yahveh said, "Did you have compassion on the gourd, which you did not labor for and did not grow? It was in a night that it was, and in a night it perished." [§] Va-yo-mer Yahveh, at-tah khah-sta al-ha-kee-kay-yon, ah-sher lo-ah-mal-tah bo ve-lo gee-dal-toh. She-bin-lai-lah ha-yah u-bin-lai-lah avad. This verse recounts a question Yahveh poses. "Va-yo-mer" means "and said". "Yahveh" is the proper name of the God of Israel. "At-tah" means "you". "Khah-sta" means "you pitied" or "you had compassion on". "Al-ha-kee-kay-yon" means "upon the gourd". "Ah-sher" means "which" or "that". "Lo-ah-mal-tah" means "you did not toil". "Bo" means "in it". "Ve-lo gee-dal-toh" means "and you did not grow it". "She-bin-lai-lah" means "which in a night". "Ha-yah" means "was". "U-bin-lai-lah" means "and in a night". "Avad" means "perished". The verse describes Yahveh questioning why someone would pity a gourd that grew quickly and perished quickly without any effort from them. [JON.4.11] And I will not show compassion on Nineveh the great city, in which are many, more than twelve myriads of people who do not know their right hand from their left, and much livestock. [§] Va'ani lo achus al Ninveh ha'ir ha'gedolah asher yesh bah harbeh mishteim esreh ribbo adam asher lo yada bein yemino lissmolo ubehemah rabah. This verse discusses a reluctance to show compassion towards Nineveh, a large city. It highlights the city’s vast population, noting that many inhabitants are unaware of the difference between their right and left hands, implying a lack of discernment or innocence, and also notes there is a large amount of livestock.