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sea in ships, passed onward in great waters, they saw the works of the Lord, and His wonders in the deep; for He commanded and raised a stormy wind which lifted up the ocean waves; they mounted high to heaven, they went down to the abyss; their soul melted in their distress; they reeled to and fro, and staggered like drunken men, and their wisdom vanished; then they cried unto the Lord in their trouble, and He brought them out of their distress; He made the storm a gentle breeze, so that the waves were silent; then they were glad because they were quiet, and He brought them into their desired haven.' Ancient and modern poets also have thrillingly depicted the power of religious sentiment roused by danger and especially by the terrors of a tempestuous sea.b

The supplications of the heathen mariners were, of course, without avail, not only because they were addressed to impotent 'no-gods,' to whom no authority oyer winds and waves could be conceded, but because the tumultuous waters were not to be silenced before they had accomplished their prescribed work of discovering the transgressor and delivering him up to his merited fate.

PHILOLOGICAL REMARKS.-The violence of the storm is intimated by the very first verb —a great wind (717) was thrown or hurled upon the sea (comp. ver. 5, where the word expresses haste and anxiety; Ps. xxxvii. 24, where by is placed in contradistinction to ; and Isai. xxii. 17, boby

hurling with manly force); it was so cast by God with. the distinct design that it should be or become a great tempest (p) on the sea' in which the disobedient prophet was sailing: there is no room for chance; everything is pre-ordained with reference to man, who is the centre of the

a Ps. cvii. 23-30.

b

Comp. Aesch. Pers. 497-499, Θεοὺς δέ τις Τὸ πρὶν νομίζων οὐδαμοῦ, τότ' εὔχετο Λιταῖσι; the adage Ὑπὲρ

Μαλέαν πλεύσας εὐσεβὴς ἔσῃ; Lucr. iii. 53; Liv. v. 51; Butler, Hudibras, 'Carnal seamen, in a storm, Turn pious converts and reform;' etc.

1

universe. The renderings of on, both ancient and modern, are for the most part too weak and colourless (Targ. and Syr. D, Sept. Eyeper, Vulg. misit, Luther liess kommen;

ענין הנסיעה וההנעה .Kimchi Radic. S. v השליך better Ebn Ezra

זוּ :י ז

De Wette warf, etc.).—So fearful grew the gale that

aw nawn, i. e. literally, 'the ship thought it would be broken' or 'wrecked'-a personification of the ship which is not unusual in other languages, though is nowhere else employed in connection with inanimate objects. The construction cannot even be called a metonomy, as if 'the ship' meant 'the people in the ship' (so Kimchi 777 by

ארץ כי תחטא לי Ebn Ezra after the analogy of ;הרחבת הלשון

Ezek. xiv. 12; or Gen. xli. 57); but it is analogous to the German usage 'das Schiff wollte zerbrechen' (comp. Biur in loc.). The translators, as a rule, employ some paraphrase suggested by the context, as 'the ship was in danger of being broken” (Sept. καὶ τὸ πλοῖον ἐκινδύνευεν τοῦ διαλυθῆναι; Joseph. καὶ κινδυνεύοντος καταδῦναι τοῦ σκάφους; Vulg. et navis periclitabatur conteri; De Wette, und das Schiff drohte zu scheitern, etc.); or 'seemed on the point of being

; נדמית כאלו היא נשברת Rashi ;בעיא לאתברא .broken (Targ

Auth. Vers. the ship was like to be broken; Maurer navis in eo fuit ut frangeretur).— to be wrecked, as in

1 Ki. xxii. 49; Ezek. xxvii. 34 (26); 2 (Syr. nbp, Arab. ), derived from n

Chr. xx. 37.-nby salt in the sense Hom. Od. iv. 349;

of salt water or sea (similar to äλs and sal, Il. xviii. 86, 432; Virg. Aen. i. 35; x. 214), is mariner (like aλeús Hom. Od. xxiv. 418; familiar English 'salt;' comp. Ezek. xxvii. 9, 27, 29); while an (ver. 6), different from (Ezek. xxvii. 27), is properly one of those who attend to the ship's ropes (an, Isai. xxxiii. 23; Ezek. 11. cc.); though the word seems to have been applied in a more extended sense also, as is evidently 'the chief of the sailors or mariners,' to whom the safety of the vessel is entrusted, or the shipmaster (so Targ. and Syr. NDD ; Rashi o'non ; Luther

חובלים for sailors are called הגדול שבספנים Schiffsherr; Kimchi

on account of their drawing up and loosening the ropes of

the mast;' Sept. and Vulg. perhaps too specifically pwpeús and gubernator.)., the second noun used collectively for the plural, is analogous to D'or

the chief of the eunuchs' or 'magi' (2 Ki. xviii. 17; Jer. xxxix. 3), being, in later periods, employed in preference to (Dan. i. 3, 8-11; 2 Ki. xxv. 8-12, etc.). As an sailor or pilot includes the sense of directing or governing, the abstract noun na has the meaning of direction (Prov. xi. 14; comp. Job. xxxvii. 12), and then of counsel or device, whether in a good or bad sense (Prov. i. 5; xii. 5, etc.).— On the ship, which was probably supposed to belong to the Phoenicians, were no doubt present persons from many different countries (Jewish tradition says, persons from all the seventy nations of the earth; Yalk. Jon. § 550), and it is assumed that every one implored the deity which he recognised as his own tutelary god (Sept. ἐβόων ἕκαστος πρὸς TÒV JEÒV AUT ̄V), to which conception the Hebrew author readily accommodated himself without proving unfaithful to his own convictions.-Invocation of the gods and lightening the ship were the measures at once and under the circumstances naturally suggested by religion and expediency; but it is unnecessary to connect the one with the other in the manner attempted by the Targum which renders: 'they cried to their gods, and when they saw that these were of no avail, they cast forth' etc. (comp. Acts xxvii. 18, 19, κßoλży ἐποιοῦντο καὶ ... τὴν σκευὴν τοῦ πλοίου ἔριψαν). — The words της

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by, from the analogy of all similar passages, must be translated, 'in order to lighten it (the ship) for themselves; for thus we find (Exod. xviii. 22) 'lighten it (the Sp♫ burden) for thee,' properly 'away from thee,' which is a zeugma equivalent to lighten the burden by taking it (or a part of it) from thee.' The construction is clearer when

He יָקֵל אֶת־יָדוֹ מֵעֲלֵיכֶם .as f. i הקל an object is added to

will lighten His hand from off you,' that is, remove His visitation from you (1 Sam. vi. 5; comp. 1 Ki. xii. 4, 10; 2 Chr. x. 10). It is, therefore, inadmissible to interpret 'to lighten it (the ship) of them' (the wares; Sept. TOŬ

koupiodyvai an' avrov, Vulg. ut alleviaretur ab eis, Auth. Vers. etc.), which would require Dp instead of bp.Jonah is placed into strong contradistinction to the mariners

....

while the latter were anxiously :(וַיֵּרֶךְ יוֹנָה not וְיוֹנָה יָרַר)

engaged on deck with prayers and schemes of precaution, he was fast asleep below (comp. Gramm. § 95. 8. c). We must suppose that the storm did not arise at once after sailing; time was to be left for Jonah's struggle and exhaustion; he would surely not have composed himself to sleep while the tempest was raging; and it was necessary that the ship should have proceeded a considerable distance away from the shore when vain efforts were made to regain it (ver. 13). The preterite 77 must, therefore, be understood as a pluperfect, 'Jonah had descended,' after which the actions of lying down and falling asleep (077") followed in due course, but still before the outbreak of the storm. Thus it is clear why the text does not join 'he entered the ship' (ver. 3) immediately with 'he descended below' (ver. 5); no trait is superfluous or pointless, and Jonah's conduct need not, nay can not, be attributed to callousness or stubborn selfwill, as if he had persevered in his obtuseness even when the terrifying voice of God had reached him in his flight. While, therefore, Jerome's assertion that Jonah 'concealed himself lest he beheld the billows of the avenging Deity tower up against him,' is not justified, he rightly observes, that Jonah's sleep was 'not one of security but of grief' (quod autem dormit, non securitatis est sed moeroris); and correct also to a certain extent is Philo's remark (De Jona c. 7), 'propheta, ut puto, oblitum se rerum artificiose fingens, derelicto navis dorso, sub ventre immergitur, et oblivioni se tradit corde tristi.'

יַרְכְּתֵי בוֹר is the lowest part of the ship, as יִרְכְּתֵי הַסְפִינָה

(Isai. xiv. 15) is 'the deepest pit,' or ' (Am. vi. 10) and (1 Sam. xxiv. 4), 'the innermost recesses of the house and the cave;' comp. also

'n and

pɔɔbn 'nɔ7 (Judg. xix. 1, 18; Isa. xxxvii. 24), the secluded or remoter districts of Mount Ephraim and Lebanon; Jer. xxxi. 8; Ez. xxxviii. 6. Jonah, a prey to one all-absorbing

thought, withdrew as far away as possible from the crowd and the confusing stir of his fellow-travellers, with whom he had no courage to mingle. Targum aptly, NDN ;

Sept. correctly, eis Thy Koíλny тoũ #hoíov; Vulg. ad interiora navis; Luther, hinunter in das Schiff, etc. Whether 'sleeping berths' are meant, constructed in or against 'the sides' of the ship, as they are now, may be left undecided. The dual n is here and elsewhere emphatically employed instead of the singular, and need not be taken as analogous to the

Judg. xii. 7) he) ויקבר בְּעָרֵי גלעד plural in phrases like

T.:

was buried in one of the towns of Gilead' (comp. Gramm. § 85. 1); moreover, D is also occasionally one side (Exod. xxvi. 22, comp. vers. 23, 27; see Gramm. § xxiii. 6).— The verb D does not apply to the ordinary refreshing sleep, but to a sleep of stupefaction after excessive toil and fatigue (Judg. iv. 21), or after agonising terror (Ps. lxxvi. 7), and is therefore peculiarly appropriate in our text; comp. (Dan. viii. 18) I lay stupefied on the ground;' and heavy or oppressive sleep' (Gen. xv. 12; 1 Sam. xxvi. 12); Sept. péyxe to snore, of which is supposed to be onomatopoetic; Vulg. (ver. 5) dormire sopore gravi and (ver. 6) sopore deprimi; Targ. sleeping heavily; Grotius, 'is torpor saepe moerorem comitatur;' comp. Luke xxii 45, εὗρεν κοιμωμένους αὐτοὺς ἀπὸ τῆς λύπης; Sall. Bell. Jug. c. 71, 'primo cura, dein, uti aegrum animum solet, somnus cepit,' which expresses precisely the mental process above described. The question introduced with conveys surprise, indignation, or reproach—all of which are obviously combined in the captain's address to Jonah (ver. 6): 'How canst thou give thyself up to profound sleep?' (comp. Jer. ii. 18; Ps. 1. 16, etc.; also Luke xxii. 46, Tí kadeúdere; ávacтávтes TρоoεúXεODE, K. T. 2.; Matt. xxvi. 40), the participle D being in apposition to (Sept. Tí cù péyxɛis, Vulg. quid tu sopore deprimeris? etc.), and not to be taken as vocative (Auth. Vers. 'what meanest thou, O sleeper?' etc.).—If really, as some Jewish lexicographers maintain, ny has the meaning of being bright or brilliant (Jer. v. 28; Ezek. xvii. 19,

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