Jonah 3:1-4

1-4. The preaching of Jonah. Jonah 3:1, is almost identical with Jonah 1:1, the only difference being the addition of “the second time” and the omission of “the son of Amittai”; Jonah 3:2 a, is identical with Jonah 1:2 a; but Jonah 3:2 b is different.

Preach The same word as in Jonah 1:2, “cry”; “preaching,” derived from the same root, occurs only here in the Old Testament. The message is to be determined by Jehovah.

Jonah has learned a lesson; and, though still rebellious in heart (Jonah 4:2), he proceeds immediately to carry out the divine commission. The narrative of Jonah’s preaching is interrupted by a brief description of Nineveh’s greatness (Jonah 3:3; compare Jonah 4:11).

Was Definitely expressed in Hebrew; may indicate that Nineveh was no longer a “great city,” when the description was written (see p. 335).

An exceeding great city Literally, a city great unto God, that is, great even in the estimation of God (compare Genesis 10:9); Kautzsch renders in German “unmenschlich gross” (superhumanly great). Probably an anticipation of Jonah 4:11, where the size of the city and the number of the inhabitants are given as a reason for God’s desire to save it.

Three days’ journey It seems more natural to interpret this of the diameter than of the circumference. True, some of the classical writers make it appear that the diameter was only one day’s journey, while the circumference was approximately three days’ journey. But, as Marti suggests, there is no reason why Herodotus and the Book of Jonah should agree on this point; besides, if we should interpret “three days’ journey” of the circumference, and make the diameter only one day’s journey, Jonah must have passed through the entire city before delivering his message, while Jonah 3:4 declares that he “began to enter into the city a day’s journey,” which expression certainly presupposes that there was considerable distance to traverse before he could reach the other end (see further on Jonah 3:4). It seems best, therefore, to interpret “three days” of the diameter. The extent of the city walls is given by C.H.W. Johns as follows: “The city on the river side of the Tigris extended about two and one half miles; its north wall measured about seven thousand feet, the eastern wall was nearly three miles long, and the southern about one thousand feet.… The actual extent of Nineveh proper is about eighteen hundred acres.… Outside this citadel city lay the ‘outskirts.’… Farther afield, and apparently close to Khorsabad, lay Rebit Ninua.” The latter is perhaps the Rehoboth-Ir of Genesis 10:11. In order to get a city three days in diameter or three days long, it is necessary to include all the cities mentioned in Genesis 10:11-12, Rehoboth-Ir, Calah, and Resen, which, though not all identified, must have been in the immediate neighborhood of Nineveh proper. Koenig insists that even this combination would fail to give the required size (see p. 317).

Began to enter into the city a day’s journey A day’s journey is still called a beginning, because two more were beyond. The natural interpretation seems to be that he journeyed one day; then, having found a suitable place, he delivered his message. Others give a different interpretation. “He began to perambulate the city, going hither and thither, as far as was possible in the first day.” While thus going from street to street, and market place to market place, he is thought to have delivered his message again and again. While the former is the more natural interpretation of the Hebrew, the latter has this advantage, that, with it, Jonah 3:4 throws no light on the meaning of “three days’ journey” in Jonah 3:3. It would be possible, then, to understand the extent indicated of the circumference, which would reduce the size of the city, and thus remove a geographical difficulty.

Yet forty days… A very simple message, but one destined to create consternation. Apparently the words of Jonah contained an unconditional announcement of judgment; but later developments showed that it was conditional, that the execution depended upon the people’s attitude toward the prophetic message.

Several modern commentators insert Jonah 4:5, after Jonah 3:4. Jonah, after having delivered his message, is thought to have left the city to await further developments. Jonah 4:5, would make a good continuation of Jonah 3:4, but the transposition is not necessary.

Marti’s statement, “Undoubtedly Jonah did not await the coming of the fortieth day in the city, but left the same previously,” is not conclusive.