fbpx
Wikipedia

Jonah

January 17, 2023

This article is about the biblical figure. For other uses, see Jonah (disambiguation).

Jonah or Jonas,[a] son of Amittai, is a prophet in the Hebrew Bible and the Quran, from Gath-hepher of the northern kingdom of Israel in about the 8th century BCE. Jonah is the central figure of the Book of Jonah, which details his reluctance in delivering God's judgement on the city of Nineveh. Subsequently he returns to the divine mission after he is swallowed by a large sea creature and then released.

Jonah
Prophet
Born9th century BCE
Died8th century BCE[1]
Venerated inJudaism
Christianity
Islam
Major shrineTomb of Jonah (destroyed), Mosul, Iraq
ParentAmittai
FeastSeptember 21 (Roman Catholicism)[2]

In Judaism, the story of Jonah represents the teaching of teshuva, which is the ability to repent and be forgiven by God. In the New Testament, Jesus calls himself "greater than Jonah" and promises the Pharisees "the sign of Jonah", which is his resurrection. Early Christian interpreters viewed Jonah as a type for Jesus. Jonah is regarded as a prophet in Islam, and the biblical narrative of Jonah is repeated in the Quran. Mainstream Bible scholars generally regard the Book of Jonah as fictional,[3] and often at least partially satirical.[4][5] The character of Jonah son of Amittai may have been based on the historical prophet of the same name who prophesied during the reign of Amaziah of Judah, as mentioned in 2 Kings.[6]

Although the creature that swallowed Jonah is often depicted in art and culture as a whale, the Hebrew text uses the phrase dag gadol, which means "big fish". In the seventeenth and early eighteenth centuries, the species of the fish that swallowed Jonah was the subject of speculation by naturalists, who interpreted the story as an account of a historical incident. Some modern scholars of folklore, on the other hand, note similarities between Jonah and other legendary religious and mythical figures, specifically Gilgamesh and the Greek hero Jason.

Book of Jonah

Main article: Book of Jonah
 
Jonah and the Whale (1621) by Pieter Lastman

Jonah is the central character in the Book of Jonah, in which God commands him to go to the city of Nineveh to prophesy against it "for their great wickedness is come up before me,"[7] but Jonah instead attempts to flee from "the presence of the Lord" by going to Jaffa (sometimes transliterated as Joppa or Joppe). He sets sail for Tarshish.[8] A huge storm arises and the sailors, realizing that it is no ordinary storm, cast lots and discover that Jonah is to blame.[9] Jonah admits this and says that if he is thrown overboard, the storm will cease.[10] The sailors refuse to do this and continue rowing, but all their efforts fail, and they eventually throw Jonah overboard.[11] As a result, the storm calms and the sailors offer sacrifices to God.[12]

After being cast from the ship, Jonah is swallowed by a large fish, within the belly of which he remains for three days and three nights.[13] While in the great fish, Jonah prays to God in his affliction and commits to giving thanks and to paying what he has vowed.[14] God commands the fish to vomit Jonah out.[15]

 
Jonah Preaching to the Ninevites (1866) by Gustave Doré, in La Grande Bible de Tours

God again commands Jonah to travel to Nineveh and prophesy to its inhabitants.[16] This time he travels there and enters the city, crying, "In forty days Nineveh shall be overthrown."[17] After Jonah has walked across Nineveh, the people begin to believe his word and proclaim a fast.[18] The king of Nineveh puts on sackcloth and sits in ashes, making a proclamation which decrees fasting, the wearing of sackcloth, prayer, and repentance.[19] God sees their repentant hearts and spares the city at that time.[20] The entire city is humbled and broken, with the people (and even the animals)[21][22] wearing sackcloth and ashes.[23]

Displeased by this, Jonah refers to his earlier flight to Tarshish while asserting that, since God is merciful, it was inevitable that God would turn from the threatened calamities.[24] He leaves the city and makes a shelter, waiting to see whether or not the city will be destroyed.[25] God causes a plant (in Hebrew a kikayon) to grow over Jonah's shelter to give him some shade from the sun.[26] Later, God causes a worm to bite the plant's root and it withers.[27] Jonah, exposed to the full force of the sun, becomes faint and pleads for God to kill him.[28]

But God said to Jonah: "Do you have a right to be angry about the vine?" And he said: "I do. I am angry enough to die."
But the LORD said: "You have been concerned about this vine, though you did not tend it or make it grow. It sprang up overnight, and died overnight.
But Nineveh has more than a hundred and twenty thousand people who cannot tell their right hand from their left, and many cattle as well. Should I not be concerned about that great city?"

— Jonah 4:9–11 (NIV)

Religious views

In Judaism

See also: Jonah in rabbinic literature
 
Illustration of Jonah being swallowed by the fish from the Kennicott Bible, folio 305r (1476), in the Bodleian Library, Oxford.

The Book of Jonah (Yonah יונה) is one of the twelve minor prophets included in the Tanakh. According to one tradition, Jonah was the boy brought back to life by Elijah the prophet in 1 Kings.[29][30] Another tradition holds that he was the son of the woman of Shunem brought back to life by Elisha in 2 Kings[31][32] and that he is called the "son of Amittai" (Truth) due to his mother's recognition of Elisha's identity as a prophet in 2 Kings.[33][32] The Book of Jonah is read every year, in its original Hebrew and in its entirety, on Yom Kippur – the Day of Atonement – as the Haftarah at the afternoon mincha prayer.[34][35] According to Rabbi Eliezer, the fish that swallowed Jonah was created in the primordial era[36] and the inside of its mouth was like a synagogue;[36] the fish's eyes were like windows[36] and a pearl inside its mouth provided further illumination.[36]

According to the Midrash, while Jonah was inside the fish, it told him that its life was nearly over because soon the Leviathan would eat them both.[36] Jonah promised the fish that he would save them.[36] Following Jonah's directions, the fish swam up alongside the Leviathan[36] and Jonah threatened to leash the Leviathan by its tongue and let the other fish eat it.[36] The Leviathan heard Jonah's threats, saw that he was circumcised, and realized that he was protected by the Lord,[36] so it fled in terror, leaving Jonah and the fish alive.[36] The medieval Jewish scholar and rabbi Abraham ibn Ezra (1092–1167) argued against any literal interpretation of the Book of Jonah,[37] stating that the "experiences of all the prophets except Moses were visions, not actualities."[37] The later scholar Isaac Abarbanel (1437–1509), however, argued that Jonah could have easily survived in the belly of the fish for three days,[38] because "after all, fetuses live nine months without access to fresh air."[39]

Teshuva – the ability to repent and be forgiven by God – is a prominent idea in Jewish thought. This concept is developed in the Book of Jonah: Jonah, the son of truth (the name of his father "Amitai" in Hebrew means truth), refuses to ask the people of Nineveh to repent. He seeks the truth only, and not forgiveness. When forced to go, his call is heard loud and clear. The people of Nineveh repent ecstatically, "fasting, including the sheep," and the Jewish scripts are critical of this.[40] The Book of Jonah also highlights the sometimes unstable relationship between two religious needs: comfort and truth.[41]

In Christianity

 
In his fresco The Last Judgment, Michelangelo depicted Christ below Jonah (IONAS) to qualify the prophet as his precursor.

In the Book of Tobit

Jonah is mentioned twice in the fourteenth chapter of the deuterocanonical Book of Tobit,[42] the conclusion of which finds Tobit's son, Tobias, rejoicing at the news of Nineveh's destruction by Nebuchadnezzar and Ahasuerus in apparent fulfillment of Jonah's prophecy against the Assyrian capital.[42]

In the New Testament

 
Christ rises from the tomb, alongside Jonah spit onto the beach

In the New Testament, Jonah is mentioned in the gospels of Matthew[43] and Luke.[44][45] In Matthew, Jesus makes a reference to Jonah when he is asked for a sign by some of the scribes and the Pharisees.[46][47] Jesus says that the sign will be the sign of Jonah:[46][47] Jonah's restoration after three days and three night inside the great fish prefigures His own resurrection.[46]

39He answered, "A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. 40For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. 41The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here."

— Gospel of Matthew, 12:39–41[48]

Post-Biblical views

 
Russian Orthodox icon of Jonah, 16th century (Iconostasis of Kizhi monastery, Karelia, Russia)
 
Oh Jonah!
"Oh Jonah!", a gospel summary of the Book of Jonah, sung by the Golden Jubilee Quartet.
Problems playing this file? See media help.

Jonah is regarded as a saint by a number of Christian denominations. His feast day in the Roman Catholic Church is on 21 September, according to the Martyrologium Romanum.[2] On the Eastern Orthodox liturgical calendar, Jonah's feast day is on 22 September (for those churches which follow the traditional Julian calendar; 22 September currently falls in October on the modern Gregorian calendar).[49] In the Armenian Apostolic Church, moveable feasts are held in commemoration of Jonah as a single prophet and as one of the Twelve Minor Prophets.[50][51][52] Jonah's mission to the Ninevites is commemorated by the Fast of Nineveh in Syriac and Oriental Orthodox Churches.[53] Jonah is commemorated as a prophet in the Calendar of Saints of the Missouri Synod of the Lutheran Church on 22 September.[54]

Christian theologians have traditionally interpreted Jonah as a type for Jesus Christ.[55] Jonah being in swallowed by the giant fish was regarded as a foreshadowing of Jesus's crucifixion[56] and Jonah emerging from the fish after three days was seen as a parallel for Jesus emerging from the tomb after three days.[56] Saint Jerome equates Jonah with Jesus's more nationalistic side,[57] and justifies Jonah's actions by arguing that "Jonah acts thus as a patriot, not so much that he hates the Ninevites, as that he does not want to destroy his own people."[57]

Other Christian interpreters, including Saint Augustine and Martin Luther, have taken a directly opposite approach,[58] regarding Jonah as the epitome of envy and jealousness, which they regarded as inherent characteristics of the Jewish people.[59] Luther likewise concludes that the kikayon represents Judaism,[60] and that the worm which devours it represents Christ.[61] Luther also questioned the idea that the Book of Jonah was ever intended as literal history,[62] commenting that he found it hard to believe that anyone would have interpreted it as such if it had never been included in the Bible.[62] Luther's antisemitic interpretation of Jonah remained the prevailing interpretation among German Protestants throughout early modern history.[63] J. D. Michaelis comments that "the meaning of the fable hits you right between the eyes",[59] and concludes that the Book of Jonah is a polemic against "the Israelite people's hate and envy towards all the other nations of the earth."[59] Albert Eichhorn was a strong supporter of Michaelis's interpretation.[64]

John Calvin and John Hooper regarded the Book of Jonah as a warning to all those who might attempt to flee from the wrath of God.[65] While Luther had been careful to maintain that the Book of Jonah was not written by Jonah,[66] Calvin declared that the Book of Jonah was Jonah's personal confession of guilt.[66] Calvin sees Jonah's time inside the fish's belly as equivalent to the fires of Hell, intended to correct Jonah and set him on the path of righteousness.[67] Also unlike Luther, Calvin finds fault with all the characters in the story,[66] describing the sailors on the boat as "hard and iron-hearted, like Cyclops'",[66] the penitence of the Ninevites as "untrained",[66] and the king of Nineveh as a "novice".[66] Hooper, on the other hand, sees Jonah as the archetypal dissident[68] and the ship he is cast out from as a symbol of the state.[68] Hooper deplores such dissidents,[68] decrying: "Can you live quietly with so many Jonasses? Nay then, throw them into the sea!"[69] In the eighteenth century, German professors were forbidden from teaching that the Book of Jonah was anything other than a literal, historical account.[62]

In Islam

 
Jonah and the giant fish in the Jami' al-tawarikh (c. 1400), Metropolitan Museum of Art
Main article: Jonah in Islam

Quran

Jonah (Arabic: يُونُس, romanized: Yūnus) is the title of the tenth chapter of the Quran. Yūnus is traditionally viewed as highly important in Islam as a prophet who was faithful to God and delivered His messages. Jonah is the only one of Judaism's Twelve Minor Prophets to be named in the Quran.[70] In Quran 21:87[71] and 68:48, Jonah is called Dhul-Nūn (Arabic: ذُو ٱلنُّوْن; meaning "The One of the Fish").[72] In 4:163 and 6:86, he is referred to as "an apostle of Allah".[72] Surah 37:139–148 retells the full story of Jonah:[72]

And verily, Jonah was among the messengers.
[Mention] when he ran away to the laden ship.
Then (to save it from sinking) he drew straws (with other passengers). He lost and was thrown overboard.
Then the whale engulfed him while he was blameworthy.
Had it not been that he (repented and) glorified Allah,
He would certainly have remained inside the Fish till the Day of Resurrection.
But We cast him onto the open (shore), (totally) worn out,
and caused a squash plant to grow over him.
We (later) sent him (back) to (his city of) at least one hundred thousand people,
And they believed, so We allowed them enjoyment for a while.

— Surah As-Saaffat 37:139

The Quran never mentions Jonah's father,[72] but Muslim tradition teaches that Jonah was from the tribe of Benjamin and that his father was Amittai.[70]

Hadiths

 
Jonah trying to hide his nakedness in the midst of bushes; Jeremiah in the wilderness (top left); Uzeyr awakened after the destruction of Jerusalem. Ottoman Turkish miniature, 16th century.[73]

Jonah is also mentioned in a few incidents during the lifetime of Muhammad. Quraysh sent their servant, Addas, to serve him grapes for sustenance.[74] Muhammad asked Addas where he was from and the servant replied Nineveh. "The town of Jonah the just, son of Amittai!" Muhammad exclaimed. Addas was shocked because he knew that the pagan Arabs had no knowledge of the prophet Jonah.[74] He then asked how Muhammad knew of this man. "We are brothers," Muhammad replied. "Jonah was a Prophet of God and I, too, am a Prophet of God." Addas immediately accepted Islam and kissed the hands and feet of Muhammad.[74]

One of the sayings attributed to Muhammad, in the collection of Imam Bukhari, says that Muhammad said "One should not say that I am better than Jonah".[75][76][77][78] Umayya ibn Abi al-Salt, an older contemporary of Muhammad, taught that, had Jonah not prayed to Allah, he would have remained trapped inside the fish until Judgement Day,[78] but, because of his prayer, Jonah "stayed only a few days within the belly of the fish".[78]

The ninth-century Persian historian Al-Tabari records that, while Jonah was inside the fish, "none of his bones or members were injured".[78] Al-Tabari also writes that Allah made the body of the fish transparent, allowing Jonah to see the "wonders of the deep"[79] and that Jonah heard all the fish singing praises to Allah.[79] Kisai Marvazi, a tenth-century poet, records that Jonah's father was seventy years old when Jonah was born[78] and that he died soon afterwards,[78] leaving Jonah's mother with nothing but a wooden spoon, which turned out to be a cornucopia.[78]

Claimed tombs

 
Photograph of the ruins of the mosque of Yunus, following its destruction by ISIL
See also: Mosques and shrines of Mosul § Mosque_of_the_Prophet_Jonah

Nineveh's current location is marked by excavations of five gates, parts of walls on four sides, and two large mounds: the hill of Kuyunjik and hill of Nabi Yunus.[80] A mosque atop Nabi Yunus was dedicated to the prophet Jonah and contained a shrine, which was revered by both Muslims and Christians as the site of Jonah's tomb.[81] The tomb was a popular pilgrimage site[82] and a symbol of unity to Jews, Christians, and Muslims across the Middle East.[82] On July 24, 2014, the Islamic State of Iraq and the Levant (ISIL) destroyed the mosque containing the tomb as part of a campaign to destroy religious sanctuaries it deemed to be idolatrous.[83][82] After Mosul was taken back from ISIL in January 2017, an ancient Assyrian palace built by Esarhaddon dating to around the first half of the 7th century BCE was discovered beneath the ruined mosque.[82][84] ISIL had plundered the palace of items to sell on the black market,[82][84] but some of the artifacts that were more difficult to transport still remained in place.[82][84]

Other reputed locations of Jonah's tomb include:

Scholarly interpretations

The story of a man surviving after being swallowed by a whale or giant fish is classified in the catalogue of folktale types as ATU 1889G.[92]

Historicity

Many Biblical scholars[who?] hold that the contents of the Book of Jonah are ahistorical.[93][94][3] Although the prophet Jonah allegedly lived in the eighth century BCE,[1] the Book of Jonah was written centuries later during the time of the Achaemenid Empire.[1][95] The Hebrew used in the Book of Jonah shows strong influences from Aramaic[1] and the cultural practices described in it match those of the Achaemenid Persians.[1][22] Some scholars regard the Book of Jonah as an intentional work of parody or satire.[4][5][96][97][98][99] If this is the case, then it was probably admitted into the canon of the Hebrew Bible by sages who misunderstood its satirical nature[100][98][99] and mistakenly interpreted it as a serious prophetic work.[100][98][99]

While the Book of Jonah itself is considered fiction,[93][94][3] Jonah himself may have been a historical prophet;[101] he is briefly mentioned in the Second Book of Kings:[102][3]

He restored the border of Israel from the entrance of Hamath unto the sea of the Arabah, according to the word of the LORD, the God of Israel, which He spoke by the hand of His servant Jonah the son of Amittai, the prophet, who was of Gath-hepher.

— 2 Kings[103]

Parodic elements

 
Modern restoration of the Adad gate at Nineveh in a photograph taken prior to the gate's total destruction by ISIL in April 2016.[104] The Book of Jonah exaggerates the size of Nineveh far beyond what it actually was historically.[1][22]

The views expressed by Jonah in the Book of Jonah are a parody of views held by members of Jewish society at the time when it was written.[5][105][97] The primary target of the satire may have been a faction whom Morton Smith calls "Separationists",[106] who believed that God would destroy those who disobeyed him,[97] that sinful cities would be obliterated,[97] and that God's mercy did not extend to those outside the Abrahamic covenant.[106] McKenzie and Graham remark that "Jonah is in some ways the most 'orthodox' of Israelite theologians – to make a theological point."[97] Jonah's statements throughout the book are characterized by their militancy,[97][107] but his name ironically means "dove",[97][107] a bird which the ancient Israelites associated with peace.[97]

Jonah's rejection of God's commands is a parody of the obedience of the prophets described in other Old Testament writings.[108] The king of Nineveh's instant repentance parodies the rulers throughout the other writings of the Old Testament who disregard prophetic warnings, such as Ahab and Zedekiah.[99] The readiness to worship God displayed by the sailors on the ship and the people of Nineveh contrasts ironically with Jonah's own reluctance,[109] as does Jonah's greater love for kikayon providing him shade than for all the people in Nineveh.[109]

The Book of Jonah also employs elements of literary absurdism;[22] it exaggerates the size of the city of Nineveh to an implausible degree[1][22] and incorrectly refers to the administrator of the city as a "king".[1][22] According to scholars, no human being could realistically survive for three days inside a fish,[1] and the description of the livestock in Nineveh fasting alongside their owners is "silly".[22]

The motif of a protagonist being swallowed by a giant fish or whale became a stock trope of later satirical writings.[110] Similar incidents are recounted in Lucian of Samosata's A True Story, which was written in the second century CE,[111] and in the novel Baron Munchausen's Narrative of his Marvellous Travels and Campaigns in Russia, published by Rudolf Erich Raspe in 1785.[112]

The fish

Translation

 
Depiction of Jonah and the "great fish" on the south doorway of the Gothic-era Dom St. Peter, in Worms, Germany

Though art and culture often depicts Jonah's fish as a whale, the Hebrew text, as throughout scripture,[citation needed] refers to no marine species in particular, simply saying "great fish" or "big fish" (modern taxonomists classify whales as mammals and not as fish, but cultures in antiquity made no such distinction). While some biblical scholars suggest the size and habits of the great white shark correspond better to the representations of Jonah's experiences, normally an adult human is too large to be swallowed whole. The development of whaling from the 18th century onwards made it clear that most, if not all, species of whale could not swallow a human, leading to much controversy about the veracity of the biblical story of Jonah.[113]

In Jonah 2:1 (1:17 in English translations), the Hebrew text reads dag gadol[114] (דג גדול) or, in the Hebrew Masoretic Text, dāḡ gā·ḏō·wl (דָּ֣ג גָּד֔וֹל), which means "great fish".[114][115] The Septuagint translates this phrase into Greek as kētei megalōi (κήτει μεγάλῳ), meaning "huge fish".[116] In Greek mythology, the same word meaning "fish" (kêtos) is used to describe the sea monster slain by the hero Perseus that nearly devoured the Princess Andromeda.[117] Jerome later translated this phrase as piscis grandis in his Latin Vulgate.[118] He translated kétos, however, as ventre ceti in Matthew 12:40:[119] this second case occurs only in this verse of the New Testament.[120][121]

At some point cetus became synonymous with "whale" (the study of whales is now called cetology). In his 1534 translation, William Tyndale translated the phrase in Jonah 2:1 as "greate fyshe" and the word kétos (Greek) or cetus (Latin) in Matthew 12:40[122] as "whale". Tyndale's translation was later incorporated into the Authorized Version of 1611. Since then, the "great fish" in Jonah 2 has been most often interpreted as a whale. In English some translations use the word "whale" for Matthew 12:40, while others use "sea creature" or "big fish".[123]

Scientific speculation

 
Photograph of a whale shark, the largest known species of fish[124]
 
Photograph of a sperm whale, the largest toothed predator and one of the largest whales that currently exist.

In the seventeenth and eighteenth centuries, naturalists, interpreting the Jonah story as a historical account, became obsessed with trying to identify the exact species of the fish that swallowed Jonah.[125] In the mid-nineteenth century, Edward Bouverie Pusey, professor of Hebrew at Oxford University, claimed that the Book of Jonah must have been authored by Jonah himself[126] and argued that the fish story must be historically true, or else it would not have been included in the Bible.[126] Pusey attempted to scientifically catalogue the fish,[127] hoping to "shame those who speak of the miracle of Jonah's preservation in the fish as a thing less credible than any of God's other miraculous doings".[128]

The debate over the fish in the Book of Jonah played a major role during Clarence Darrow's cross-examination of William Jennings Bryan at the Scopes Trial in 1925.[129][130][62] Darrow asked Bryan "When you read that ... the whale swallowed Jonah ... how do you literally interpret that?"[129] Bryan replied that he believed in "a God who can make a whale and can make a man and make both of them do what He pleases."[129][62] Bryan ultimately admitted that it was necessary to interpret the Bible,[129] and is generally regarded as having come off looking like a "buffoon".[130]

The largest of all whales – blue whales – are baleen whales which eat plankton; and "it is commonly said that this species would be choked if it attempted to swallow a herring."[131] As for the whale shark, Dr. E. W. Gudger, an Honorary Associate in Ichthyology at the American Museum of Natural History, notes that, while the whale shark does have a large mouth,[132] its throat is only four inches wide, with a sharp elbow or bend behind the opening,[132] meaning that not even a human arm would be able to pass through it.[132] He concludes that "the whale shark is not the fish that swallowed Jonah."[132]

Sperm whales, however, appear to be a different matter: They regularly eat giant squid, so presumably one could swallow a human.[133] Similar to a cow, sperm whales have four-chambered stomachs.[133] The first chamber has no gastric juices but has muscular walls to crush its food.[134][135] On the other hand, it is not possible to breathe inside the sperm whale's stomach because there is no air (but probably methane instead).[133]

Cultural influence

 
Depiction of Jonah in a champlevé enamel (1181) by Nicholas of Verdun in the Verduner altar at Klosterneuburg abbey, Austria.

In Turkish, "Jonah fish" (in Turkish yunus baligi) is the term used for dolphins.[136] A long-established expression among sailors uses the term, "a Jonah", to mean a sailor or a passenger whose presence on board brings bad luck and endangers the ship.[137] Later, this meaning was extended to mean, "a person who carries a jinx, one who will bring bad luck to any enterprise."[138]

Despite its brevity, the Book of Jonah has been adapted numerous times in literature and in popular culture.[139][140] In Herman Melville's Moby-Dick (1851), Father Mapple delivers a sermon on the Book of Jonah. Mapple asks why Jonah does not show remorse for disobeying God while he is inside of the fish. He comes to the conclusion that Jonah admirably understands that "his dreadful punishment is just."[141] Carlo Collodi's The Adventures of Pinocchio (1883) features the title character and his father Geppetto being swallowed by "the Terrible Dogfish," an allusion to the story of Jonah.[142] Walt Disney's 1940 film adaptation of the novel retains this allusion.[143] The story of Jonah was adapted into Phil Vischer and Mike Nawrocki's animated film Jonah: A VeggieTales Movie (2002). In the film, Jonah is swallowed by a gargantuan whale.[144] The film was Big Idea Entertainment's first full-length theatrical release[145] and it earned approximately $6.5 million on its first weekend.[146]

Suggested connections to legends

 
Jonah being swallowed by a great toothed sea-monster. Sculpted column capital from the nave of the abbey-church in Mozac, France, 12th century.

Epic of Gilgamesh

Joseph Campbell suggests that the story of Jonah parallels a scene from the Epic of Gilgamesh, in which Gilgamesh obtains a plant from the bottom of the sea.[147] In the Book of Jonah, a worm (in Hebrew tola'ath, "maggot") bites the shade-giving plant's root causing it to wither;[147] whereas in the Epic of Gilgamesh, Gilgamesh ties stones to his feet and plucks his plant from the floor of the sea.[147][148] Once he returns to the shore, the rejuvenating plant is eaten by a serpent.[147][149]

Jason from Greek mythology

Campbell also noted several similarities between the story of Jonah and that of Jason in Greek mythology.[147] The Greek rendering of the name Jonah is Jonas (Ἰωνᾶς), which differs from Jason (Ἰάσων) only in the order of sounds—both os are omegas suggesting that Jason may have been confused with Jonah.[147] Gildas Hamel, drawing on the Book of Jonah and Greco-Roman sources—including Greek vases and the accounts of Apollonius of Rhodes, Gaius Valerius Flaccus and Orphic Argonautica—identifies a number of shared motifs, including the names of the heroes, the presence of a dove, the idea of "fleeing" like the wind and causing a storm, the attitude of the sailors, the presence of a sea-monster or dragon threatening the hero or swallowing him, and the form and the word used for the "gourd" (kikayon).[150]

Hamel takes the view that it was the Hebrew author who reacted to and adapted this mythological material to communicate his own, quite different message.[151]

See also

Further reading

  • Driscoll, James F. (1910). "Jonas" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company.
  • Friedrich Justus Knecht (1910). "The Prophet Jonas." . A Practical Commentary on Holy Scripture. B. Herder.

Notes

  1. ^ Hebrew: יוֹנָה Yōnā, "dove"; Greek: Ἰωνᾶς Iōnâs; Arabic: يونس Yūnus, Yūnis or يونان Yūnān; Latin: Ionas

References

  1. ^ a b c d e f g h i Levine 2000, p. 71.
  2. ^ a b The Roman Martyrology. Westminster, Maryland: Newman Bookshop. 1944. p. 327.
  3. ^ a b c d Kripke 1980, p. 67.
  4. ^ a b Band 2003, pp. 105–107.
  5. ^ a b c Ben Zvi 2003, pp. 18–19.
  6. ^ Hebrew-English Bible 2 Kings 14:25
  7. ^ Jonah 1:2
  8. ^ Jonah 1:3
  9. ^ Jonah 1:4–7
  10. ^ Jonah 1:8–12
  11. ^ Jonah 1:13–15
  12. ^ Jonah 1:15–16
  13. ^ Jonah 1:17
  14. ^ Jonah 2:1–9
  15. ^ Jonah 2:10
  16. ^ Jonah 3:1–2
  17. ^ Jonah 3:2–4
  18. ^ Jonah 3:5
  19. ^ Jonah 3:6–9
  20. ^ Jonah 3:10
  21. ^ Jonah 3:8
  22. ^ a b c d e f g Gaines 2003, p. 25.
  23. ^ Jonah 3:
  24. ^ Jonah 4:1–4
  25. ^ Jonah 4:5
  26. ^ Jonah 4:6
  27. ^ Jonah 4:7
  28. ^ Jonah 4:8
  29. ^ 1 Kings 17
  30. ^ Green 2005, pp. 126–127.
  31. ^ 2 Kings 4
  32. ^ a b Green 2005, p. 127.
  33. ^ 2 Kings 17:24
  34. ^ Mirsky 1990, p. 354.
  35. ^ Isaacs 2006, p. 65.
  36. ^ a b c d e f g h i j Green 2005, p. 128.
  37. ^ a b Gaines 2003, p. 20.
  38. ^ Gaines 2003, p. 18.
  39. ^ Gaines 2003, pp. 18–19.
  40. ^ "Sanhedrin", Babylonian Talmud, 61a.
  41. ^ Bashevkin, Dovid. "Jonah and the Varieties of Religious Motivation." 2016-10-12 at the Wayback Machine Lehrhaus. 9 October 2016. 11 October 2016.
  42. ^ a b Bredin 2006, pp. 47–50.
  43. ^ Matthew 12:38–41 and 16:4
  44. ^ Luke 11:29–32
  45. ^ a b Limburg 1993, p. 39.
  46. ^ a b c Stein 1994, p. 3.
  47. ^ a b Sanders 1993, p. 167.
  48. ^ Matthew 12:39–41 (New International Version)
  49. ^ "Lives of all saints commemorated on September 22". Orthodox Church in America. 22 September 2017. Retrieved 13 March 2018.
  50. ^ "Commemoration of the Prophet Jonah". Diocese of the Armenian Apostolic Orthodox Holy Church in Georgia. Retrieved 13 March 2018.
  51. ^ "Commemoration of the 12 Minor Prophets". Diocese of the Armenian Apostolic Orthodox Holy Church in Georgia. Retrieved 13 March 2018.
  52. ^ "Commemoration Day of the 12 Minor Prophets. 24 July 2018". Saint Stepanos Armenian Apostolic Church of Elberon in New Jersey. Retrieved 13 March 2018.
  53. ^ "Three day fast of Nineveh". Syriac Orthodox Resources. 8 February 1998. Retrieved 12 March 2018.
  54. ^ "The Commemoration of Jonah, Prophet, 22 September". Concordia and Koinonia. Retrieved 13 March 2018.
  55. ^ Sherwood 2000, pp. 11–20.
  56. ^ a b Sherwood 2000, pp. 11–13.
  57. ^ a b Sherwood 2000, p. 20.
  58. ^ Sherwood 2000, pp. 23–25.
  59. ^ a b c Sherwood 2000, p. 25.
  60. ^ Sherwood 2000, pp. 23–24.
  61. ^ Sherwood 2000, p. 24.
  62. ^ a b c d e Gaines 2003, p. 19.
  63. ^ Sherwood 2000, pp. 24–26.
  64. ^ Sherwood 2000, pp. 25–26.
  65. ^ Sherwood 2000, pp. 32–33.
  66. ^ a b c d e f Sherwood 2000, p. 33.
  67. ^ Sherwood 2000, pp. 34–36.
  68. ^ a b c Sherwood 2000, pp. 39–40.
  69. ^ Sherwood 2000, p. 40.
  70. ^ a b Encyclopedia of Islam, Yunus, pg. 348
  71. ^ Quran 21:87
  72. ^ a b c d Vicchio 2008, p. 67.
  73. ^ G’nsel Renda (1978). "The Miniatures of the Zubdat Al- Tawarikh". Turkish Treasures Culture /Art / Tourism Magazine. from the original on 2016-09-04.
  74. ^ a b c Summarized from The Life of the Prophet by Ibn Hisham Volume 1 pp. 419–421
  75. ^ Sahih al-Bukhari 3395
  76. ^ Wheeler 2002, p. 172.
  77. ^ Graham 1977, p. 167.
  78. ^ a b c d e f g Vicchio 2008, p. 73.
  79. ^ a b Vicchio 2008, p. 74.
  80. ^ "Link to Google map with Nineveh markers at gates, wall sections, hills and mosque". Goo.gl. 2013-03-19. Retrieved 2014-06-29.
  81. ^ "ISIS destroys 'Jonah's tomb' in Mosul". Al Arabiya. 25 July 2014. from the original on 27 July 2014. Retrieved 28 July 2014. The radical Islamic State of Iraq and Syria (ISIS) group has destroyed shrines belonging to two prophets, highly revered by both Christians and Muslims, in the northern city of Mosul, al-Sumaria News reported Thursday. "ISIS militants have destroyed the Prophet Younis (Jonah) shrine east of Mosul city after they seized control of the mosque completely," a security source, who kept his identity anonymous, told the Iraq-based al-Sumaria News.
  82. ^ a b c d e f Farhan, Lawandow & Samuel 2017.
  83. ^ Ford & Tawfeeq 2014.
  84. ^ a b c Ensor 2017.
  85. ^ Friedman 2006, p. 64.
  86. ^ "Halhoul". www.travelpalestine.ps. Retrieved 2023-01-08.
  87. ^ Costa 2013, p. 97.
  88. ^ Talha Ugurluel, Dünyaya Hükmeden Sultan Kanuni: Gerçeklerin Anlatıldığı Bir Tarih Kitabı, Timas, 2013.
  89. ^ Hz. Yunus ve Diyabakir WowTurkey. Posted 16 August 2011.
  90. ^ EVLİYA ÇELEBİ’NİN SEYAHATNAME’SİNDE DİYARBAKIR (Turkish)
  91. ^ EVLİYA ÇELEBİ DİYARBAKIR’DA (Turkish) 2021-06-13 at the Wayback Machine TigrisHaber. Posted 22 July 2014.
  92. ^ Ziolkowski 2007, p. 78.
  93. ^ a b Ingram 2012, p. 140.
  94. ^ a b Levine 2000, pp. 71–72.
  95. ^ Ben Zvi 2003, pp. 15–16.
  96. ^ Ingram 2012, pp. 140–142.
  97. ^ a b c d e f g h McKenzie & Graham 1998, p. 113.
  98. ^ a b c Person 1996, p. 155.
  99. ^ a b c d Gaines 2003, pp. 22–23.
  100. ^ a b Band 2003, pp. 106–107.
  101. ^ Kripke 1980, pp. 67–68.
  102. ^ Doyle 2005, p. 124.
  103. ^ 2 Kings 14:25, JPS (1917)
  104. ^ Romey 2016.
  105. ^ Band 2003, p. 106.
  106. ^ a b Band 2003, p. 105.
  107. ^ a b Ingram 2012, p. 142.
  108. ^ Gaines 2003, p. 22.
  109. ^ a b Gaines 2003, p. 23.
  110. ^ Ziolkowski 2007, pp. 74–81.
  111. ^ Ziolkowski 2007, p. 76-77.
  112. ^ Ziolkowski 2007, pp. 77–78.
  113. ^ Kemp, Peter Kemp (1979). The Oxford Companion to Ships & the Sea. Oxford University Press. p. 434. ISBN 978-0-586-08308-6. from the original on 2017-02-17.
  114. ^ a b "Yonah - Strong's Hebrew Lexicon (LXX)". Blue Letter Bible. from the original on 11 September 2016. Retrieved 24 August 2016.
  115. ^ Interlinear Bible: Greek, Hebrew, Transliterated, English ... Bible Hub. from the original on 11 September 2016. Retrieved 24 August 2016.
  116. ^ Robertson, A. T. (197x). Word Pictures in the New Testament – Matthew. CCEL. p. 99. ISBN 978-1-610-25188-4. from the original on 2016-12-06.
  117. ^ Bremmer 2014, p. 28.
  118. ^ Ionas 2:1
  119. ^ Mattheus 12:40
  120. ^ Ziolkowski 2007, p. 81.
  121. ^ Parris, David Paul (2015). Reading the Bible with Giants. How 2000 Years of Biblical Interpretation Can Shed New Light on Old Texts. Second Edition (2 ed.). Eugene, Oregon: Wipf and Stock Publishers. ISBN 978-1-625-64728-3. from the original on 2016-12-06. What is interesting...is the way that Jerome...translated the references to the big fish in Jonah and Matthew. [...] In translating Matt 12:40, however, he follows the Greek text and says that Jonah was in the ventre ceti—the belly of the whale/sea monster" (p. 40). {{cite book}}: External link in |quote= (help)
  122. ^ Matthew 12:40
  123. ^ Huber, Walt; Huber, Rose (2013). How Did God Do It? A Symphony of Science and Scripture. Victoria, British Columbia: Friesen Press. ISBN 978-1-460-21127-4. The word whale is never used in the book of Jonah. The only biblical reference to "Jonah and the whale" appears in the New Testament in Matthew 12:40 (KJV & RSV). [...] Whale is not used in the other translations: TEV uses big fish; NLT, great fish; and TNIV, huge fish" (p. 216). {{cite book}}: External link in |quote= (help)
  124. ^ Wood, Gerald L. (1976). The Guinness Book of Animal Facts and Feats. Guinness Superlatives. ISBN 978-0-900424-60-1.
  125. ^ Sherwood 2000, pp. 42–45.
  126. ^ a b Green 2011, p. 48.
  127. ^ Sherwood 2000, pp. 47–48.
  128. ^ Sherwood 2000, p. 48.
  129. ^ a b c d Smolla 1997.
  130. ^ a b Lidz 2016.
  131. ^ Lydekker's New Natural History, Vol, III, p. 6.
  132. ^ a b c d Gudger 1940, p. 227.
  133. ^ a b c Eveleth, Rose (2013-02-25). "Could a whale accidentally swallow you? It is possible". Smithsonian. Retrieved 2020-03-21.{{cite magazine}}: CS1 maint: url-status (link)
  134. ^ Reidenberg, Joy (19 November 2014). "What would happen if you were swallowed by a whale?". The Naked Scientists. Retrieved May 7, 2021.{{cite web}}: CS1 maint: url-status (link)
  135. ^ Smith, Chris; Scales, Helen (27 June 2010). "Could a human survive swallowing by a whale?". The Naked Scientists. Retrieved May 7, 2021.{{cite web}}: CS1 maint: url-status (link)
  136. ^ Sevket Turet; Ali Bayram (1 May 1996). Practical English-Turkish handbook. Hippocrene Books. p. 361. ISBN 9780781804769. from the original on 13 February 2018.
  137. ^ "Afflicted with a Jonah; The Sea Captain's Fear of Parsons' Sons" (PDF). The New York Times. March 6, 1885.
  138. ^ "Jonah". Collins English Dictionary (Complete & Unabridged 11th ed.). from the original on June 27, 2012. Retrieved October 6, 2012.
  139. ^ Green 2005, p. xv.
  140. ^ Sherwood 2000, pp. 71–72.
  141. ^ Lewis, John (2017-07-21). "The Problem with Herman Melville's Reading of the Book of Jonah". Mosaic. from the original on 2018-02-13. Retrieved 2018-01-03.
  142. ^ Marrone 2007, p. 486.
  143. ^ Pinsky 2004, p. 31.
  144. ^ Deming, Mark. "Jonah: A VeggieTales Movie (2002)". AllMovie. from the original on November 10, 2017. Retrieved November 9, 2017.
  145. ^ Dunlap & Warren 2013, p. 238.
  146. ^ Dunlap & Warren 2013, p. 240.
  147. ^ a b c d e f Campbell 1988, pp. 90–95.
  148. ^ Dalley 1989, pp. 118–119.
  149. ^ Dalley 1989, p. 119.
  150. ^ Hamel 2015, pp. 1–20.
  151. ^ Hamel 2015, pp. 18–20.

Bibliography

  • Band, Arnold J. (2003), Studies in Modern Jewish Literature, JPS Scholar of Distinction Series, Philadelphia, Pennsylvania: The Jewish Publication Society, ISBN 0-8276-0762-8
  • Ben Zvi, Ehud (2003), The Signs of Jonah: Reading and Rereading in Ancient Yehud, Sheffield, England: Sheffield Academic Press, ISBN 0-8264-6268-5
  • Bredin, Mark (2006), Studies in the Book of Tobit: A Multiple Disciplinary Approach, New York City, New York and London, England: T&T Clark, ISBN 0-567-08229-6
  • Bremmer, Jan M. (2014) [1987], Interpretations of Greek Mythology, New York City, New York and London, England: Routledge, ISBN 978-1-315-81300-4
  • Campbell, Joseph (1988), The Hero With A Thousand Faces, Princeton, New Jersey: Princeton University Press, pp. 90–95, ISBN 0-586-08571-8
  • Costa, Nicholas (2013), Adam to Apophis: Asteroids, Millenarianism and Climate Change, Lemona, Cyprus: D'Aleman Publishing, ISBN 978-9963-2917-0-0
  • Dalley, Stephanie (1989), Myths from Mesopotamia: Creation, the Flood, Gilgamesh, and Others, Oxford, England: Oxford University Press, ISBN 0-19-283589-0
  • Doyle, Brian (2005), Martínez, F. García; Vervenne, M. (eds.), Interpreting Translation: Studies on the LXX and Ezekiel in Honour of Johan Lust, Leuven, Belgium: Leuven University Press, ISBN 90-429-1689-3
  • Dunlap, Janine W.; Warren, Hillary (2013), "VeggieTales", in Woods, Robert H. (ed.), Evangelical Christians and Popular Culture: Pop Goes the Gospel, vol. 1, Film, Radio, and the Internet, Santa Barbara, California: Praeger: An Imprint of ABC Clio, ISBN 978-0313386541
  • Ensor, Josie (28 February 2017), "Previously Untouched 600 BC Palace Discovered Under Shrine Demolished by ISIL in Mosul", The Telegraph, Telegraph Media Group, archived from the original on 2022-01-11
  • Farhan, Sara; Lawandow, Atoor; Samuel, Sigal (24 July 2017), "ISIS Destroyed Jonah's Tomb, but Not Its Message", The Atlantic
  • Ford, Dana; Tawfeeq, Mohammed (25 July 2014), Extremists Destroy Jonah's Tomb, Officials Say, CNN.com
  • Friedman, Saul S. (2006), A History of the Middle East, Jefferson, North Carolina: MacFarland & Company, Inc., Publishers, ISBN 0-7864-2356-0
  • Gaines, Janet Howe (2003), Forgiveness in a Wounded World: Jonah's Dilemma, Atlanta, Georgia: Society of Biblical Literature, ISBN 1-58983-077-6
  • Graham, William Albert (1977), Divine Word and Prophetic Word in Early Islam: A Reconsideration of the Sources with Special Reference to the Ḥadîth Qudsî, The Hague, The Netherlands: Mouton & Co., ISBN 90-279-7612-0
  • Green, Barbara (2005) [2005], Jonah's Journeys, Interfaces, Collegeville, Minnesota: Liturgical Press, ISBN 0-8146-5038-4
  • Green, Barbara (2011), "The Old Testament in Christian Spirituality", in Holder, Arthur (ed.), The Blackwell Companion to Christian Spirituality, Chichester, England: Wiley-Blackwell, ISBN 978-1-4501-0247-6
  • Gudger, E. W. (March 1940), "Twenty-Five Years' Quest of the Whale Shark", The Scientific Monthly, Washington D.C., United States: American Association for the Advancement of Science, 50 (3): 225–233, Bibcode:1940SciMo..50..225G, JSTOR 16929
  • Hamel, Gildas (25 April 2015) [1995], "Taking the Argo to Nineveh: Jonah and Jason in a Mediterranean Context" (PDF), Judaism, 44 (3)
  • Ingram, Virginia (2012), Ellens, J. Harold (ed.), Psychological Hermeneutics for Biblical Themes and Texts: A Festschrift in Honor of Wayne G. Rollins, New York City, New York and London, England: T&T Clark, ISBN 978-0-567-56602-7
  • Isaacs, Ronald H. (2006), Questions Christians Ask the Rabbi, Brooklyn, New York: KTAV Publishing House, ISBN 0-88125-924-1
  • Kripke, Saul A. (1980) [1972], Naming and Necessity, Cambridge, Massachusetts: Harvard University Press, ISBN 0-674-59846-6
  • Levine, Étan (2000), Heaven and Earth, Love and Law: Studies in Biblical Thought, Berlin, Germany: Walter de Gruyter, ISBN 3-11-016952-5
  • Lidz, Franz (April 2016), "How Much Has the Town Where the Scopes Trial Took Place Evolved Since the 1920s?", Smithsonian, The Smithsonian Institution
  • Limburg, James (1993), Jonah: A Commentary, Louisville, Kentucky: Westminster Knox Publishers, ISBN 0-664-21296-4
  • Marrone, Gaetana (2007), Encyclopedia of Italian Literary Studies: A-J, New York City, New York and London, England: Routledge, ISBN 978-1-57958-390-3
  • McKenzie, Stepehn L.; Graham, Matt Patrick (1998), The Hebrew Bible Today: An Introduction to Critical Issues, Louisville, Kentucky: Westminster Knox Press, ISBN 0-664-25652-X
  • Mirsky, Mark Jay (1990), Rabbinic Fantasies: Imaginative Narratives from Classical Hebrew Literature, New Haven, Connecticut: Yale University Press, ISBN 0-300-07402-6
  • Person, Raymond (1996), In Conversation with Jonah: Conversation Analysis, Literary Criticism, and the Book of Jonah, Sheffield, England: Sheffield Academic Press, ISBN 1-85075-619-8
  • Pinsky, Mark I. (2004), The Gospel According to Disney, Louisville, London: Westminster John Knox Press, ISBN 0-664-22591-8
  • Romey, Kristin (19 April 2016), "Exclusive Photos Show Destruction of Nineveh Gates by ISIS", National Geographic, The National Geographical Society
  • Sanders, E. P. (1993), The Historical Figure of Jesus, London, England, New York City, New York, Ringwood, Australia, Toronto, Ontario, and Auckland, New Zealand: Penguin Books, ISBN 0-14-014499-4
  • Sherwood, Yvonne (2000), A Biblical Text and Its Afterlives: The Survival of Jonah in Western Culture, Cambridge, England: Cambridge University Press, ISBN 0-521-79561-3
  • Smolla, Rodney A. (5 October 1997), "Monkey Business", The New York Times
  • Stein, Robert H. (1994), The Method and Message of Jesus' Teachings, Louisville, Kentucky: Westminster John Knox Press, ISBN 0-664-25513-2
  • Vicchio, Stephen J. (2008), Biblical Figures in the Islamic Faith, Eugene, Oregon: Wipf & Stock, ISBN 978-1-55635-304-8
  • Walton, John H.; Armerding, Carl E.; Walker, Larry L. (2017) [1985], Jonah, Nahum, Habukkuk, Zephaniah, The Expositor's Bible Commentary, Grand Rapids, Michigan: Zondervan, ISBN 978-0-310-53196-8
  • Wheeler, Brannon M. (2002), Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis, New York City, New York and London, England, ISBN 0-8264-4957-3
  • Ziolkowski, Jan M. (2007), Fairy Tales from Before Fairy Tales: The Medieval Latin Past of Wonderful Lies, Ann Arbor, Michigan: University of Michigan Press, ISBN 978-0-472-03379-9

External links

 
Wikimedia Commons has media related to Jonah.

January 17, 2023
jonah, this, article, about, biblical, figure, other, uses, disambiguation, jonas, amittai, prophet, hebrew, bible, quran, from, gath, hepher, northern, kingdom, israel, about, century, central, figure, book, which, details, reluctance, delivering, judgement, . This article is about the biblical figure For other uses see Jonah disambiguation Jonah or Jonas a son of Amittai is a prophet in the Hebrew Bible and the Quran from Gath hepher of the northern kingdom of Israel in about the 8th century BCE Jonah is the central figure of the Book of Jonah which details his reluctance in delivering God s judgement on the city of Nineveh Subsequently he returns to the divine mission after he is swallowed by a large sea creature and then released JonahMichelangelo s Prophet Jonah on the Sistine Chapel ceilingProphetBorn9th century BCEDied8th century BCE 1 Venerated inJudaismChristianityIslamMajor shrineTomb of Jonah destroyed Mosul IraqParentAmittaiFeastSeptember 21 Roman Catholicism 2 In Judaism the story of Jonah represents the teaching of teshuva which is the ability to repent and be forgiven by God In the New Testament Jesus calls himself greater than Jonah and promises the Pharisees the sign of Jonah which is his resurrection Early Christian interpreters viewed Jonah as a type for Jesus Jonah is regarded as a prophet in Islam and the biblical narrative of Jonah is repeated in the Quran Mainstream Bible scholars generally regard the Book of Jonah as fictional 3 and often at least partially satirical 4 5 The character of Jonah son of Amittai may have been based on the historical prophet of the same name who prophesied during the reign of Amaziah of Judah as mentioned in 2 Kings 6 Although the creature that swallowed Jonah is often depicted in art and culture as a whale the Hebrew text uses the phrase dag gadol which means big fish In the seventeenth and early eighteenth centuries the species of the fish that swallowed Jonah was the subject of speculation by naturalists who interpreted the story as an account of a historical incident Some modern scholars of folklore on the other hand note similarities between Jonah and other legendary religious and mythical figures specifically Gilgamesh and the Greek hero Jason Contents 1 Book of Jonah 2 Religious views 2 1 In Judaism 2 2 In Christianity 2 2 1 In the Book of Tobit 2 2 2 In the New Testament 2 2 3 Post Biblical views 2 3 In Islam 2 3 1 Quran 2 3 2 Hadiths 2 3 3 Claimed tombs 3 Scholarly interpretations 3 1 Historicity 3 2 Parodic elements 4 The fish 4 1 Translation 4 2 Scientific speculation 5 Cultural influence 6 Suggested connections to legends 6 1 Epic of Gilgamesh 6 2 Jason from Greek mythology 7 See also 8 Further reading 9 Notes 10 References 11 Bibliography 12 External linksBook of Jonah EditMain article Book of Jonah Jonah and the Whale 1621 by Pieter Lastman Jonah is the central character in the Book of Jonah in which God commands him to go to the city of Nineveh to prophesy against it for their great wickedness is come up before me 7 but Jonah instead attempts to flee from the presence of the Lord by going to Jaffa sometimes transliterated as Joppa or Joppe He sets sail for Tarshish 8 A huge storm arises and the sailors realizing that it is no ordinary storm cast lots and discover that Jonah is to blame 9 Jonah admits this and says that if he is thrown overboard the storm will cease 10 The sailors refuse to do this and continue rowing but all their efforts fail and they eventually throw Jonah overboard 11 As a result the storm calms and the sailors offer sacrifices to God 12 After being cast from the ship Jonah is swallowed by a large fish within the belly of which he remains for three days and three nights 13 While in the great fish Jonah prays to God in his affliction and commits to giving thanks and to paying what he has vowed 14 God commands the fish to vomit Jonah out 15 Jonah Preaching to the Ninevites 1866 by Gustave Dore in La Grande Bible de Tours God again commands Jonah to travel to Nineveh and prophesy to its inhabitants 16 This time he travels there and enters the city crying In forty days Nineveh shall be overthrown 17 After Jonah has walked across Nineveh the people begin to believe his word and proclaim a fast 18 The king of Nineveh puts on sackcloth and sits in ashes making a proclamation which decrees fasting the wearing of sackcloth prayer and repentance 19 God sees their repentant hearts and spares the city at that time 20 The entire city is humbled and broken with the people and even the animals 21 22 wearing sackcloth and ashes 23 Displeased by this Jonah refers to his earlier flight to Tarshish while asserting that since God is merciful it was inevitable that God would turn from the threatened calamities 24 He leaves the city and makes a shelter waiting to see whether or not the city will be destroyed 25 God causes a plant in Hebrew a kikayon to grow over Jonah s shelter to give him some shade from the sun 26 Later God causes a worm to bite the plant s root and it withers 27 Jonah exposed to the full force of the sun becomes faint and pleads for God to kill him 28 But God said to Jonah Do you have a right to be angry about the vine And he said I do I am angry enough to die But the LORD said You have been concerned about this vine though you did not tend it or make it grow It sprang up overnight and died overnight But Nineveh has more than a hundred and twenty thousand people who cannot tell their right hand from their left and many cattle as well Should I not be concerned about that great city Jonah 4 9 11 NIV Religious views EditIn Judaism Edit See also Jonah in rabbinic literature Illustration of Jonah being swallowed by the fish from the Kennicott Bible folio 305r 1476 in the Bodleian Library Oxford The Book of Jonah Yonah יונה is one of the twelve minor prophets included in the Tanakh According to one tradition Jonah was the boy brought back to life by Elijah the prophet in 1 Kings 29 30 Another tradition holds that he was the son of the woman of Shunem brought back to life by Elisha in 2 Kings 31 32 and that he is called the son of Amittai Truth due to his mother s recognition of Elisha s identity as a prophet in 2 Kings 33 32 The Book of Jonah is read every year in its original Hebrew and in its entirety on Yom Kippur the Day of Atonement as the Haftarah at the afternoon mincha prayer 34 35 According to Rabbi Eliezer the fish that swallowed Jonah was created in the primordial era 36 and the inside of its mouth was like a synagogue 36 the fish s eyes were like windows 36 and a pearl inside its mouth provided further illumination 36 According to the Midrash while Jonah was inside the fish it told him that its life was nearly over because soon the Leviathan would eat them both 36 Jonah promised the fish that he would save them 36 Following Jonah s directions the fish swam up alongside the Leviathan 36 and Jonah threatened to leash the Leviathan by its tongue and let the other fish eat it 36 The Leviathan heard Jonah s threats saw that he was circumcised and realized that he was protected by the Lord 36 so it fled in terror leaving Jonah and the fish alive 36 The medieval Jewish scholar and rabbi Abraham ibn Ezra 1092 1167 argued against any literal interpretation of the Book of Jonah 37 stating that the experiences of all the prophets except Moses were visions not actualities 37 The later scholar Isaac Abarbanel 1437 1509 however argued that Jonah could have easily survived in the belly of the fish for three days 38 because after all fetuses live nine months without access to fresh air 39 Teshuva the ability to repent and be forgiven by God is a prominent idea in Jewish thought This concept is developed in the Book of Jonah Jonah the son of truth the name of his father Amitai in Hebrew means truth refuses to ask the people of Nineveh to repent He seeks the truth only and not forgiveness When forced to go his call is heard loud and clear The people of Nineveh repent ecstatically fasting including the sheep and the Jewish scripts are critical of this 40 The Book of Jonah also highlights the sometimes unstable relationship between two religious needs comfort and truth 41 In Christianity Edit In his fresco The Last Judgment Michelangelo depicted Christ below Jonah IONAS to qualify the prophet as his precursor In the Book of Tobit Edit Jonah is mentioned twice in the fourteenth chapter of the deuterocanonical Book of Tobit 42 the conclusion of which finds Tobit s son Tobias rejoicing at the news of Nineveh s destruction by Nebuchadnezzar and Ahasuerus in apparent fulfillment of Jonah s prophecy against the Assyrian capital 42 In the New Testament Edit Christ rises from the tomb alongside Jonah spit onto the beach In the New Testament Jonah is mentioned in the gospels of Matthew 43 and Luke 44 45 In Matthew Jesus makes a reference to Jonah when he is asked for a sign by some of the scribes and the Pharisees 46 47 Jesus says that the sign will be the sign of Jonah 46 47 Jonah s restoration after three days and three night inside the great fish prefigures His own resurrection 46 39He answered A wicked and adulterous generation asks for a sign But none will be given it except the sign of the prophet Jonah 40For as Jonah was three days and three nights in the belly of a huge fish so the Son of Man will be three days and three nights in the heart of the earth 41The men of Nineveh will stand up at the judgment with this generation and condemn it for they repented at the preaching of Jonah and now something greater than Jonah is here Gospel of Matthew 12 39 41 48 Post Biblical views Edit Russian Orthodox icon of Jonah 16th century Iconostasis of Kizhi monastery Karelia Russia Oh Jonah source source Oh Jonah a gospel summary of the Book of Jonah sung by the Golden Jubilee Quartet Problems playing this file See media help Jonah is regarded as a saint by a number of Christian denominations His feast day in the Roman Catholic Church is on 21 September according to the Martyrologium Romanum 2 On the Eastern Orthodox liturgical calendar Jonah s feast day is on 22 September for those churches which follow the traditional Julian calendar 22 September currently falls in October on the modern Gregorian calendar 49 In the Armenian Apostolic Church moveable feasts are held in commemoration of Jonah as a single prophet and as one of the Twelve Minor Prophets 50 51 52 Jonah s mission to the Ninevites is commemorated by the Fast of Nineveh in Syriac and Oriental Orthodox Churches 53 Jonah is commemorated as a prophet in the Calendar of Saints of the Missouri Synod of the Lutheran Church on 22 September 54 Christian theologians have traditionally interpreted Jonah as a type for Jesus Christ 55 Jonah being in swallowed by the giant fish was regarded as a foreshadowing of Jesus s crucifixion 56 and Jonah emerging from the fish after three days was seen as a parallel for Jesus emerging from the tomb after three days 56 Saint Jerome equates Jonah with Jesus s more nationalistic side 57 and justifies Jonah s actions by arguing that Jonah acts thus as a patriot not so much that he hates the Ninevites as that he does not want to destroy his own people 57 Other Christian interpreters including Saint Augustine and Martin Luther have taken a directly opposite approach 58 regarding Jonah as the epitome of envy and jealousness which they regarded as inherent characteristics of the Jewish people 59 Luther likewise concludes that the kikayon represents Judaism 60 and that the worm which devours it represents Christ 61 Luther also questioned the idea that the Book of Jonah was ever intended as literal history 62 commenting that he found it hard to believe that anyone would have interpreted it as such if it had never been included in the Bible 62 Luther s antisemitic interpretation of Jonah remained the prevailing interpretation among German Protestants throughout early modern history 63 J D Michaelis comments that the meaning of the fable hits you right between the eyes 59 and concludes that the Book of Jonah is a polemic against the Israelite people s hate and envy towards all the other nations of the earth 59 Albert Eichhorn was a strong supporter of Michaelis s interpretation 64 John Calvin and John Hooper regarded the Book of Jonah as a warning to all those who might attempt to flee from the wrath of God 65 While Luther had been careful to maintain that the Book of Jonah was not written by Jonah 66 Calvin declared that the Book of Jonah was Jonah s personal confession of guilt 66 Calvin sees Jonah s time inside the fish s belly as equivalent to the fires of Hell intended to correct Jonah and set him on the path of righteousness 67 Also unlike Luther Calvin finds fault with all the characters in the story 66 describing the sailors on the boat as hard and iron hearted like Cyclops 66 the penitence of the Ninevites as untrained 66 and the king of Nineveh as a novice 66 Hooper on the other hand sees Jonah as the archetypal dissident 68 and the ship he is cast out from as a symbol of the state 68 Hooper deplores such dissidents 68 decrying Can you live quietly with so many Jonasses Nay then throw them into the sea 69 In the eighteenth century German professors were forbidden from teaching that the Book of Jonah was anything other than a literal historical account 62 In Islam Edit Jonah and the giant fish in the Jami al tawarikh c 1400 Metropolitan Museum of ArtMain article Jonah in Islam Quran Edit Jonah Arabic ي ون س romanized Yunus is the title of the tenth chapter of the Quran Yunus is traditionally viewed as highly important in Islam as a prophet who was faithful to God and delivered His messages Jonah is the only one of Judaism s Twelve Minor Prophets to be named in the Quran 70 In Quran 21 87 71 and 68 48 Jonah is called Dhul Nun Arabic ذ و ٱلن و ن meaning The One of the Fish 72 In 4 163 and 6 86 he is referred to as an apostle of Allah 72 Surah 37 139 148 retells the full story of Jonah 72 And verily Jonah was among the messengers Mention when he ran away to the laden ship Then to save it from sinking he drew straws with other passengers He lost and was thrown overboard Then the whale engulfed him while he was blameworthy Had it not been that he repented and glorified Allah He would certainly have remained inside the Fish till the Day of Resurrection But We cast him onto the open shore totally worn out and caused a squash plant to grow over him We later sent him back to his city of at least one hundred thousand people And they believed so We allowed them enjoyment for a while Surah As Saaffat 37 139 The Quran never mentions Jonah s father 72 but Muslim tradition teaches that Jonah was from the tribe of Benjamin and that his father was Amittai 70 Hadiths Edit Jonah trying to hide his nakedness in the midst of bushes Jeremiah in the wilderness top left Uzeyr awakened after the destruction of Jerusalem Ottoman Turkish miniature 16th century 73 Jonah is also mentioned in a few incidents during the lifetime of Muhammad Quraysh sent their servant Addas to serve him grapes for sustenance 74 Muhammad asked Addas where he was from and the servant replied Nineveh The town of Jonah the just son of Amittai Muhammad exclaimed Addas was shocked because he knew that the pagan Arabs had no knowledge of the prophet Jonah 74 He then asked how Muhammad knew of this man We are brothers Muhammad replied Jonah was a Prophet of God and I too am a Prophet of God Addas immediately accepted Islam and kissed the hands and feet of Muhammad 74 One of the sayings attributed to Muhammad in the collection of Imam Bukhari says that Muhammad said One should not say that I am better than Jonah 75 76 77 78 Umayya ibn Abi al Salt an older contemporary of Muhammad taught that had Jonah not prayed to Allah he would have remained trapped inside the fish until Judgement Day 78 but because of his prayer Jonah stayed only a few days within the belly of the fish 78 The ninth century Persian historian Al Tabari records that while Jonah was inside the fish none of his bones or members were injured 78 Al Tabari also writes that Allah made the body of the fish transparent allowing Jonah to see the wonders of the deep 79 and that Jonah heard all the fish singing praises to Allah 79 Kisai Marvazi a tenth century poet records that Jonah s father was seventy years old when Jonah was born 78 and that he died soon afterwards 78 leaving Jonah s mother with nothing but a wooden spoon which turned out to be a cornucopia 78 Claimed tombs Edit Photograph of the ruins of the mosque of Yunus following its destruction by ISIL See also Mosques and shrines of Mosul Mosque of the Prophet Jonah Nineveh s current location is marked by excavations of five gates parts of walls on four sides and two large mounds the hill of Kuyunjik and hill of Nabi Yunus 80 A mosque atop Nabi Yunus was dedicated to the prophet Jonah and contained a shrine which was revered by both Muslims and Christians as the site of Jonah s tomb 81 The tomb was a popular pilgrimage site 82 and a symbol of unity to Jews Christians and Muslims across the Middle East 82 On July 24 2014 the Islamic State of Iraq and the Levant ISIL destroyed the mosque containing the tomb as part of a campaign to destroy religious sanctuaries it deemed to be idolatrous 83 82 After Mosul was taken back from ISIL in January 2017 an ancient Assyrian palace built by Esarhaddon dating to around the first half of the 7th century BCE was discovered beneath the ruined mosque 82 84 ISIL had plundered the palace of items to sell on the black market 82 84 but some of the artifacts that were more difficult to transport still remained in place 82 84 Other reputed locations of Jonah s tomb include the Arab village of Mashhad located on the ancient site of Gath hepher in Israel 45 the Nabi Yunis mosque of the Palestinian town of Halhul in the West Bank 5 km 3 1 mi north of Hebron was purportedly built over Jonah s tomb 85 86 a sanctuary near the city of Sarafand Sarepta in Lebanon 87 a hill now called Giv at Yonah Jonah s Hill at the northern edge of the Israeli town of Ashdod at a site covered by a modern lighthouse a tomb of Jonah in the city of Diyarbakir Turkey located behind the mihrab at Fatih Pasha Mosque 88 89 Evliya Celebi states in his Seyahatname that he visited the tombs of prophet Jonah and prophet George in the city 90 91 Scholarly interpretations EditThe story of a man surviving after being swallowed by a whale or giant fish is classified in the catalogue of folktale types as ATU 1889G 92 Historicity Edit Many Biblical scholars who hold that the contents of the Book of Jonah are ahistorical 93 94 3 Although the prophet Jonah allegedly lived in the eighth century BCE 1 the Book of Jonah was written centuries later during the time of the Achaemenid Empire 1 95 The Hebrew used in the Book of Jonah shows strong influences from Aramaic 1 and the cultural practices described in it match those of the Achaemenid Persians 1 22 Some scholars regard the Book of Jonah as an intentional work of parody or satire 4 5 96 97 98 99 If this is the case then it was probably admitted into the canon of the Hebrew Bible by sages who misunderstood its satirical nature 100 98 99 and mistakenly interpreted it as a serious prophetic work 100 98 99 While the Book of Jonah itself is considered fiction 93 94 3 Jonah himself may have been a historical prophet 101 he is briefly mentioned in the Second Book of Kings 102 3 He restored the border of Israel from the entrance of Hamath unto the sea of the Arabah according to the word of the LORD the God of Israel which He spoke by the hand of His servant Jonah the son of Amittai the prophet who was of Gath hepher 2 Kings 103 Parodic elements Edit Modern restoration of the Adad gate at Nineveh in a photograph taken prior to the gate s total destruction by ISIL in April 2016 104 The Book of Jonah exaggerates the size of Nineveh far beyond what it actually was historically 1 22 The views expressed by Jonah in the Book of Jonah are a parody of views held by members of Jewish society at the time when it was written 5 105 97 The primary target of the satire may have been a faction whom Morton Smith calls Separationists 106 who believed that God would destroy those who disobeyed him 97 that sinful cities would be obliterated 97 and that God s mercy did not extend to those outside the Abrahamic covenant 106 McKenzie and Graham remark that Jonah is in some ways the most orthodox of Israelite theologians to make a theological point 97 Jonah s statements throughout the book are characterized by their militancy 97 107 but his name ironically means dove 97 107 a bird which the ancient Israelites associated with peace 97 Jonah s rejection of God s commands is a parody of the obedience of the prophets described in other Old Testament writings 108 The king of Nineveh s instant repentance parodies the rulers throughout the other writings of the Old Testament who disregard prophetic warnings such as Ahab and Zedekiah 99 The readiness to worship God displayed by the sailors on the ship and the people of Nineveh contrasts ironically with Jonah s own reluctance 109 as does Jonah s greater love for kikayon providing him shade than for all the people in Nineveh 109 The Book of Jonah also employs elements of literary absurdism 22 it exaggerates the size of the city of Nineveh to an implausible degree 1 22 and incorrectly refers to the administrator of the city as a king 1 22 According to scholars no human being could realistically survive for three days inside a fish 1 and the description of the livestock in Nineveh fasting alongside their owners is silly 22 The motif of a protagonist being swallowed by a giant fish or whale became a stock trope of later satirical writings 110 Similar incidents are recounted in Lucian of Samosata s A True Story which was written in the second century CE 111 and in the novel Baron Munchausen s Narrative of his Marvellous Travels and Campaigns in Russia published by Rudolf Erich Raspe in 1785 112 The fish EditTranslation Edit Depiction of Jonah and the great fish on the south doorway of the Gothic era Dom St Peter in Worms Germany Though art and culture often depicts Jonah s fish as a whale the Hebrew text as throughout scripture citation needed refers to no marine species in particular simply saying great fish or big fish modern taxonomists classify whales as mammals and not as fish but cultures in antiquity made no such distinction While some biblical scholars suggest the size and habits of the great white shark correspond better to the representations of Jonah s experiences normally an adult human is too large to be swallowed whole The development of whaling from the 18th century onwards made it clear that most if not all species of whale could not swallow a human leading to much controversy about the veracity of the biblical story of Jonah 113 In Jonah 2 1 1 17 in English translations the Hebrew text reads dag gadol 114 דג גדול or in the Hebrew Masoretic Text daḡ ga ḏō wl ד ג ג ד ו ל which means great fish 114 115 The Septuagint translates this phrase into Greek as ketei megalōi khtei megalῳ meaning huge fish 116 In Greek mythology the same word meaning fish ketos is used to describe the sea monster slain by the hero Perseus that nearly devoured the Princess Andromeda 117 Jerome later translated this phrase as piscis grandis in his Latin Vulgate 118 He translated ketos however as ventre ceti in Matthew 12 40 119 this second case occurs only in this verse of the New Testament 120 121 At some point cetus became synonymous with whale the study of whales is now called cetology In his 1534 translation William Tyndale translated the phrase in Jonah 2 1 as greate fyshe and the word ketos Greek or cetus Latin in Matthew 12 40 122 as whale Tyndale s translation was later incorporated into the Authorized Version of 1611 Since then the great fish in Jonah 2 has been most often interpreted as a whale In English some translations use the word whale for Matthew 12 40 while others use sea creature or big fish 123 Scientific speculation Edit Photograph of a whale shark the largest known species of fish 124 Photograph of a sperm whale the largest toothed predator and one of the largest whales that currently exist In the seventeenth and eighteenth centuries naturalists interpreting the Jonah story as a historical account became obsessed with trying to identify the exact species of the fish that swallowed Jonah 125 In the mid nineteenth century Edward Bouverie Pusey professor of Hebrew at Oxford University claimed that the Book of Jonah must have been authored by Jonah himself 126 and argued that the fish story must be historically true or else it would not have been included in the Bible 126 Pusey attempted to scientifically catalogue the fish 127 hoping to shame those who speak of the miracle of Jonah s preservation in the fish as a thing less credible than any of God s other miraculous doings 128 The debate over the fish in the Book of Jonah played a major role during Clarence Darrow s cross examination of William Jennings Bryan at the Scopes Trial in 1925 129 130 62 Darrow asked Bryan When you read that the whale swallowed Jonah how do you literally interpret that 129 Bryan replied that he believed in a God who can make a whale and can make a man and make both of them do what He pleases 129 62 Bryan ultimately admitted that it was necessary to interpret the Bible 129 and is generally regarded as having come off looking like a buffoon 130 The largest of all whales blue whales are baleen whales which eat plankton and it is commonly said that this species would be choked if it attempted to swallow a herring 131 As for the whale shark Dr E W Gudger an Honorary Associate in Ichthyology at the American Museum of Natural History notes that while the whale shark does have a large mouth 132 its throat is only four inches wide with a sharp elbow or bend behind the opening 132 meaning that not even a human arm would be able to pass through it 132 He concludes that the whale shark is not the fish that swallowed Jonah 132 Sperm whales however appear to be a different matter They regularly eat giant squid so presumably one could swallow a human 133 Similar to a cow sperm whales have four chambered stomachs 133 The first chamber has no gastric juices but has muscular walls to crush its food 134 135 On the other hand it is not possible to breathe inside the sperm whale s stomach because there is no air but probably methane instead 133 Cultural influence Edit Depiction of Jonah in a champleve enamel 1181 by Nicholas of Verdun in the Verduner altar at Klosterneuburg abbey Austria In Turkish Jonah fish in Turkish yunus baligi is the term used for dolphins 136 A long established expression among sailors uses the term a Jonah to mean a sailor or a passenger whose presence on board brings bad luck and endangers the ship 137 Later this meaning was extended to mean a person who carries a jinx one who will bring bad luck to any enterprise 138 Despite its brevity the Book of Jonah has been adapted numerous times in literature and in popular culture 139 140 In Herman Melville s Moby Dick 1851 Father Mapple delivers a sermon on the Book of Jonah Mapple asks why Jonah does not show remorse for disobeying God while he is inside of the fish He comes to the conclusion that Jonah admirably understands that his dreadful punishment is just 141 Carlo Collodi s The Adventures of Pinocchio 1883 features the title character and his father Geppetto being swallowed by the Terrible Dogfish an allusion to the story of Jonah 142 Walt Disney s 1940 film adaptation of the novel retains this allusion 143 The story of Jonah was adapted into Phil Vischer and Mike Nawrocki s animated film Jonah A VeggieTales Movie 2002 In the film Jonah is swallowed by a gargantuan whale 144 The film was Big Idea Entertainment s first full length theatrical release 145 and it earned approximately 6 5 million on its first weekend 146 Suggested connections to legends Edit Jonah being swallowed by a great toothed sea monster Sculpted column capital from the nave of the abbey church in Mozac France 12th century Epic of Gilgamesh Edit Joseph Campbell suggests that the story of Jonah parallels a scene from the Epic of Gilgamesh in which Gilgamesh obtains a plant from the bottom of the sea 147 In the Book of Jonah a worm in Hebrew tola ath maggot bites the shade giving plant s root causing it to wither 147 whereas in the Epic of Gilgamesh Gilgamesh ties stones to his feet and plucks his plant from the floor of the sea 147 148 Once he returns to the shore the rejuvenating plant is eaten by a serpent 147 149 Jason from Greek mythology Edit Campbell also noted several similarities between the story of Jonah and that of Jason in Greek mythology 147 The Greek rendering of the name Jonah is Jonas Ἰwnᾶs which differs from Jason Ἰaswn only in the order of sounds both os are omegas suggesting that Jason may have been confused with Jonah 147 Gildas Hamel drawing on the Book of Jonah and Greco Roman sources including Greek vases and the accounts of Apollonius of Rhodes Gaius Valerius Flaccus and Orphic Argonautica identifies a number of shared motifs including the names of the heroes the presence of a dove the idea of fleeing like the wind and causing a storm the attitude of the sailors the presence of a sea monster or dragon threatening the hero or swallowing him and the form and the word used for the gourd kikayon 150 Hamel takes the view that it was the Hebrew author who reacted to and adapted this mythological material to communicate his own quite different message 151 See also EditAquanaut a person who stays underwater for a long time Biblical and Quranic narratives Jonah on the Sistine Chapel ceiling Legends and the Quran Prophets of Islam Qisas Al AnbiyaFurther reading EditDriscoll James F 1910 Jonas In Herbermann Charles ed Catholic Encyclopedia Vol 8 New York Robert Appleton Company Friedrich Justus Knecht 1910 The Prophet Jonas A Practical Commentary on Holy Scripture B Herder Notes Edit Hebrew יו נ ה Yōna dove Greek Ἰwnᾶs Iōnas Arabic يونس Yunus Yunis or يونان Yunan Latin IonasReferences Edit a b c d e f g h i Levine 2000 p 71 a b The Roman Martyrology Westminster Maryland Newman Bookshop 1944 p 327 a b c d Kripke 1980 p 67 a b Band 2003 pp 105 107 a b c Ben Zvi 2003 pp 18 19 Hebrew English Bible 2 Kings 14 25 Jonah 1 2 Jonah 1 3 Jonah 1 4 7 Jonah 1 8 12 Jonah 1 13 15 Jonah 1 15 16 Jonah 1 17 Jonah 2 1 9 Jonah 2 10 Jonah 3 1 2 Jonah 3 2 4 Jonah 3 5 Jonah 3 6 9 Jonah 3 10 Jonah 3 8 a b c d e f g Gaines 2003 p 25 Jonah 3 Jonah 4 1 4 Jonah 4 5 Jonah 4 6 Jonah 4 7 Jonah 4 8 1 Kings 17 Green 2005 pp 126 127 2 Kings 4 a b Green 2005 p 127 2 Kings 17 24 Mirsky 1990 p 354 Isaacs 2006 p 65 a b c d e f g h i j Green 2005 p 128 a b Gaines 2003 p 20 Gaines 2003 p 18 Gaines 2003 pp 18 19 Sanhedrin Babylonian Talmud 61a Bashevkin Dovid Jonah and the Varieties of Religious Motivation Archived 2016 10 12 at the Wayback Machine Lehrhaus 9 October 2016 11 October 2016 a b Bredin 2006 pp 47 50 Matthew 12 38 41 and 16 4 Luke 11 29 32 a b Limburg 1993 p 39 a b c Stein 1994 p 3 a b Sanders 1993 p 167 Matthew 12 39 41 New International Version Lives of all saints commemorated on September 22 Orthodox Church in America 22 September 2017 Retrieved 13 March 2018 Commemoration of the Prophet Jonah Diocese of the Armenian Apostolic Orthodox Holy Church in Georgia Retrieved 13 March 2018 Commemoration of the 12 Minor Prophets Diocese of the Armenian Apostolic Orthodox Holy Church in Georgia Retrieved 13 March 2018 Commemoration Day of the 12 Minor Prophets 24 July 2018 Saint Stepanos Armenian Apostolic Church of Elberon in New Jersey Retrieved 13 March 2018 Three day fast of Nineveh Syriac Orthodox Resources 8 February 1998 Retrieved 12 March 2018 The Commemoration of Jonah Prophet 22 September Concordia and Koinonia Retrieved 13 March 2018 Sherwood 2000 pp 11 20 a b Sherwood 2000 pp 11 13 a b Sherwood 2000 p 20 Sherwood 2000 pp 23 25 a b c Sherwood 2000 p 25 Sherwood 2000 pp 23 24 Sherwood 2000 p 24 a b c d e Gaines 2003 p 19 Sherwood 2000 pp 24 26 Sherwood 2000 pp 25 26 Sherwood 2000 pp 32 33 a b c d e f Sherwood 2000 p 33 Sherwood 2000 pp 34 36 a b c Sherwood 2000 pp 39 40 Sherwood 2000 p 40 a b Encyclopedia of Islam Yunus pg 348 Quran 21 87 a b c d Vicchio 2008 p 67 G nsel Renda 1978 The Miniatures of the Zubdat Al Tawarikh Turkish Treasures Culture Art Tourism Magazine Archived from the original on 2016 09 04 a b c Summarized from The Life of the Prophet by Ibn Hisham Volume 1 pp 419 421 Sahih al Bukhari 3395 Wheeler 2002 p 172 Graham 1977 p 167 a b c d e f g Vicchio 2008 p 73 a b Vicchio 2008 p 74 Link to Google map with Nineveh markers at gates wall sections hills and mosque Goo gl 2013 03 19 Retrieved 2014 06 29 ISIS destroys Jonah s tomb in Mosul Al Arabiya 25 July 2014 Archived from the original on 27 July 2014 Retrieved 28 July 2014 The radical Islamic State of Iraq and Syria ISIS group has destroyed shrines belonging to two prophets highly revered by both Christians and Muslims in the northern city of Mosul al Sumaria News reported Thursday ISIS militants have destroyed the Prophet Younis Jonah shrine east of Mosul city after they seized control of the mosque completely a security source who kept his identity anonymous told the Iraq based al Sumaria News a b c d e f Farhan Lawandow amp Samuel 2017 Ford amp Tawfeeq 2014 a b c Ensor 2017 Friedman 2006 p 64 Halhoul www travelpalestine ps Retrieved 2023 01 08 Costa 2013 p 97 Talha Ugurluel Dunyaya Hukmeden Sultan Kanuni Gerceklerin Anlatildigi Bir Tarih Kitabi Timas 2013 Hz Yunus ve Diyabakir WowTurkey Posted 16 August 2011 EVLIYA CELEBI NIN SEYAHATNAME SINDE DIYARBAKIR Turkish EVLIYA CELEBI DIYARBAKIR DA Turkish Archived 2021 06 13 at the Wayback Machine TigrisHaber Posted 22 July 2014 Ziolkowski 2007 p 78 a b Ingram 2012 p 140 a b Levine 2000 pp 71 72 Ben Zvi 2003 pp 15 16 Ingram 2012 pp 140 142 a b c d e f g h McKenzie amp Graham 1998 p 113 a b c Person 1996 p 155 a b c d Gaines 2003 pp 22 23 a b Band 2003 pp 106 107 Kripke 1980 pp 67 68 Doyle 2005 p 124 2 Kings 14 25 JPS 1917 Romey 2016 Band 2003 p 106 a b Band 2003 p 105 a b Ingram 2012 p 142 Gaines 2003 p 22 a b Gaines 2003 p 23 Ziolkowski 2007 pp 74 81 Ziolkowski 2007 p 76 77 Ziolkowski 2007 pp 77 78 Kemp Peter Kemp 1979 The Oxford Companion to Ships amp the Sea Oxford University Press p 434 ISBN 978 0 586 08308 6 Archived from the original on 2017 02 17 a b Yonah Strong s Hebrew Lexicon LXX Blue Letter Bible Archived from the original on 11 September 2016 Retrieved 24 August 2016 Interlinear Bible Greek Hebrew Transliterated English Bible Hub Archived from the original on 11 September 2016 Retrieved 24 August 2016 Robertson A T 197x Word Pictures in the New Testament Matthew CCEL p 99 ISBN 978 1 610 25188 4 Archived from the original on 2016 12 06 Bremmer 2014 p 28 Ionas 2 1 Mattheus 12 40 Ziolkowski 2007 p 81 Parris David Paul 2015 Reading the Bible with Giants How 2000 Years of Biblical Interpretation Can Shed New Light on Old Texts Second Edition 2 ed Eugene Oregon Wipf and Stock Publishers ISBN 978 1 625 64728 3 Archived from the original on 2016 12 06 What is interesting is the way that Jerome translated the references to the big fish in Jonah and Matthew In translating Matt 12 40 however he follows the Greek text and says that Jonah was in the ventre ceti the belly of the whale sea monster p 40 a href Template Cite book html title Template Cite book cite book a External link in code class cs1 code quote code help Matthew 12 40 Huber Walt Huber Rose 2013 How Did God Do It A Symphony of Science and Scripture Victoria British Columbia Friesen Press ISBN 978 1 460 21127 4 The word whale is never used in the book of Jonah The only biblical reference to Jonah and the whale appears in the New Testament in Matthew 12 40 KJV amp RSV Whale is not used in the other translations TEV uses big fish NLT great fish and TNIV huge fish p 216 a href Template Cite book html title Template Cite book cite book a External link in code class cs1 code quote code help Wood Gerald L 1976 The Guinness Book of Animal Facts and Feats Guinness Superlatives ISBN 978 0 900424 60 1 Sherwood 2000 pp 42 45 a b Green 2011 p 48 Sherwood 2000 pp 47 48 Sherwood 2000 p 48 a b c d Smolla 1997 a b Lidz 2016 Lydekker s New Natural History Vol III p 6 a b c d Gudger 1940 p 227 a b c Eveleth Rose 2013 02 25 Could a whale accidentally swallow you It is possible Smithsonian Retrieved 2020 03 21 a href Template Cite magazine html title Template Cite magazine cite magazine a CS1 maint url status link Reidenberg Joy 19 November 2014 What would happen if you were swallowed by a whale The Naked Scientists Retrieved May 7 2021 a href Template Cite web html title Template Cite web cite web a CS1 maint url status link Smith Chris Scales Helen 27 June 2010 Could a human survive swallowing by a whale The Naked Scientists Retrieved May 7 2021 a href Template Cite web html title Template Cite web cite web a CS1 maint url status link Sevket Turet Ali Bayram 1 May 1996 Practical English Turkish handbook Hippocrene Books p 361 ISBN 9780781804769 Archived from the original on 13 February 2018 Afflicted with a Jonah The Sea Captain s Fear of Parsons Sons PDF The New York Times March 6 1885 Jonah Collins English Dictionary Complete amp Unabridged 11th ed Archived from the original on June 27 2012 Retrieved October 6 2012 Green 2005 p xv Sherwood 2000 pp 71 72 Lewis John 2017 07 21 The Problem with Herman Melville s Reading of the Book of Jonah Mosaic Archived from the original on 2018 02 13 Retrieved 2018 01 03 Marrone 2007 p 486 Pinsky 2004 p 31 Deming Mark Jonah A VeggieTales Movie 2002 AllMovie Archived from the original on November 10 2017 Retrieved November 9 2017 Dunlap amp Warren 2013 p 238 Dunlap amp Warren 2013 p 240 a b c d e f Campbell 1988 pp 90 95 Dalley 1989 pp 118 119 Dalley 1989 p 119 Hamel 2015 pp 1 20 Hamel 2015 pp 18 20 Bibliography EditBand Arnold J 2003 Studies in Modern Jewish Literature JPS Scholar of Distinction Series Philadelphia Pennsylvania The Jewish Publication Society ISBN 0 8276 0762 8 Ben Zvi Ehud 2003 The Signs of Jonah Reading and Rereading in Ancient Yehud Sheffield England Sheffield Academic Press ISBN 0 8264 6268 5 Bredin Mark 2006 Studies in the Book of Tobit A Multiple Disciplinary Approach New York City New York and London England T amp T Clark ISBN 0 567 08229 6 Bremmer Jan M 2014 1987 Interpretations of Greek Mythology New York City New York and London England Routledge ISBN 978 1 315 81300 4 Campbell Joseph 1988 The Hero With A Thousand Faces Princeton New Jersey Princeton University Press pp 90 95 ISBN 0 586 08571 8 Costa Nicholas 2013 Adam to Apophis Asteroids Millenarianism and Climate Change Lemona Cyprus D Aleman Publishing ISBN 978 9963 2917 0 0 Dalley Stephanie 1989 Myths from Mesopotamia Creation the Flood Gilgamesh and Others Oxford England Oxford University Press ISBN 0 19 283589 0 Doyle Brian 2005 Martinez F Garcia Vervenne M eds Interpreting Translation Studies on the LXX and Ezekiel in Honour of Johan Lust Leuven Belgium Leuven University Press ISBN 90 429 1689 3 Dunlap Janine W Warren Hillary 2013 VeggieTales in Woods Robert H ed Evangelical Christians and Popular Culture Pop Goes the Gospel vol 1 Film Radio and the Internet Santa Barbara California Praeger An Imprint of ABC Clio ISBN 978 0313386541 Ensor Josie 28 February 2017 Previously Untouched 600 BC Palace Discovered Under Shrine Demolished by ISIL in Mosul The Telegraph Telegraph Media Group archived from the original on 2022 01 11 Farhan Sara Lawandow Atoor Samuel Sigal 24 July 2017 ISIS Destroyed Jonah s Tomb but Not Its Message The Atlantic Ford Dana Tawfeeq Mohammed 25 July 2014 Extremists Destroy Jonah s Tomb Officials Say CNN com Friedman Saul S 2006 A History of the Middle East Jefferson North Carolina MacFarland amp Company Inc Publishers ISBN 0 7864 2356 0 Gaines Janet Howe 2003 Forgiveness in a Wounded World Jonah s Dilemma Atlanta Georgia Society of Biblical Literature ISBN 1 58983 077 6 Graham William Albert 1977 Divine Word and Prophetic Word in Early Islam A Reconsideration of the Sources with Special Reference to the Ḥadith Qudsi The Hague The Netherlands Mouton amp Co ISBN 90 279 7612 0 Green Barbara 2005 2005 Jonah s Journeys Interfaces Collegeville Minnesota Liturgical Press ISBN 0 8146 5038 4 Green Barbara 2011 The Old Testament in Christian Spirituality in Holder Arthur ed The Blackwell Companion to Christian Spirituality Chichester England Wiley Blackwell ISBN 978 1 4501 0247 6 Gudger E W March 1940 Twenty Five Years Quest of the Whale Shark The Scientific Monthly Washington D C United States American Association for the Advancement of Science 50 3 225 233 Bibcode 1940SciMo 50 225G JSTOR 16929 Hamel Gildas 25 April 2015 1995 Taking the Argo to Nineveh Jonah and Jason in a Mediterranean Context PDF Judaism 44 3 Ingram Virginia 2012 Ellens J Harold ed Psychological Hermeneutics for Biblical Themes and Texts A Festschrift in Honor of Wayne G Rollins New York City New York and London England T amp T Clark ISBN 978 0 567 56602 7 Isaacs Ronald H 2006 Questions Christians Ask the Rabbi Brooklyn New York KTAV Publishing House ISBN 0 88125 924 1 Kripke Saul A 1980 1972 Naming and Necessity Cambridge Massachusetts Harvard University Press ISBN 0 674 59846 6 Levine Etan 2000 Heaven and Earth Love and Law Studies in Biblical Thought Berlin Germany Walter de Gruyter ISBN 3 11 016952 5 Lidz Franz April 2016 How Much Has the Town Where the Scopes Trial Took Place Evolved Since the 1920s Smithsonian The Smithsonian Institution Limburg James 1993 Jonah A Commentary Louisville Kentucky Westminster Knox Publishers ISBN 0 664 21296 4 Marrone Gaetana 2007 Encyclopedia of Italian Literary Studies A J New York City New York and London England Routledge ISBN 978 1 57958 390 3 McKenzie Stepehn L Graham Matt Patrick 1998 The Hebrew Bible Today An Introduction to Critical Issues Louisville Kentucky Westminster Knox Press ISBN 0 664 25652 X Mirsky Mark Jay 1990 Rabbinic Fantasies Imaginative Narratives from Classical Hebrew Literature New Haven Connecticut Yale University Press ISBN 0 300 07402 6 Person Raymond 1996 In Conversation with Jonah Conversation Analysis Literary Criticism and the Book of Jonah Sheffield England Sheffield Academic Press ISBN 1 85075 619 8 Pinsky Mark I 2004 The Gospel According to Disney Louisville London Westminster John Knox Press ISBN 0 664 22591 8 Romey Kristin 19 April 2016 Exclusive Photos Show Destruction of Nineveh Gates by ISIS National Geographic The National Geographical Society Sanders E P 1993 The Historical Figure of Jesus London England New York City New York Ringwood Australia Toronto Ontario and Auckland New Zealand Penguin Books ISBN 0 14 014499 4 Sherwood Yvonne 2000 A Biblical Text and Its Afterlives The Survival of Jonah in Western Culture Cambridge England Cambridge University Press ISBN 0 521 79561 3 Smolla Rodney A 5 October 1997 Monkey Business The New York Times Stein Robert H 1994 The Method and Message of Jesus Teachings Louisville Kentucky Westminster John Knox Press ISBN 0 664 25513 2 Vicchio Stephen J 2008 Biblical Figures in the Islamic Faith Eugene Oregon Wipf amp Stock ISBN 978 1 55635 304 8 Walton John H Armerding Carl E Walker Larry L 2017 1985 Jonah Nahum Habukkuk Zephaniah The Expositor s Bible Commentary Grand Rapids Michigan Zondervan ISBN 978 0 310 53196 8 Wheeler Brannon M 2002 Prophets in the Quran An Introduction to the Quran and Muslim Exegesis New York City New York and London England ISBN 0 8264 4957 3 Ziolkowski Jan M 2007 Fairy Tales from Before Fairy Tales The Medieval Latin Past of Wonderful Lies Ann Arbor Michigan University of Michigan Press ISBN 978 0 472 03379 9External links Edit Wikimedia Commons has media related to Jonah Jonah leaving whale The Book of Jonah Hebrew and English The Book of Jonah NIV Hirsch Emil G Budde Karl 1906 Jonah Book of In Singer Isidore et al eds The Jewish Encyclopedia New York Funk amp Wagnalls Prophet Jonah Orthodox icon and synaxarion The Prophet Jonah at the Christian Iconography website Retrieved from https en wikipedia org w index php title Jonah amp oldid 1133881500, wikipedia, wiki, book, books, library,

article

, read, download, free, free download, mp3, video, mp4, 3gp, jpg, jpeg, gif, png, picture, music, song, movie, book, game, games.