The Book of Jonah

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Библија и савремена херменеутичка ситуација Херменеутика је сасвим нарочито умеће, умеће тумачења. На почетку свега увек стоје неке (важне) речи. Тим речима испричане су велике приче. Иницијално, (те) речи долазе од богова. Или, од Бога. Њих (некако) треба разумети. То није увек лако. Одвајкада, Библија је била залог (могућности) живљења по Богу. Између осталог, живети по Богу, нужно, имплицира (и) говорити о Богу. Говорити о Богу, тј. исповедати Бога, црпи снагу своје речитости (а онда и убедљивости), управо, из библијских текстова. То даље, само по себи, чини језик(е) Библије (не само реторичком већ, пре свега, онтолошком) мером живљења и исповедања вере.

Quando ci fermiamo a guardare la storia, troviamo la sofferenza
degli innocenti e l’arroganza dei loro carnefici. Molte delle storiografie
a cui accediamo raccontano la storia seguendo le tappe fondamentali
delle guerre e, in generale, scrivendo dal punto di vista dei vincitori.
La violenza appare sempre in questi processi in misura maggiore o
minore. Si puo vedere come attraversa generazioni e popoli, e si annida
nel cuore degli uomini; giacché ripetono sempre le stesse tecniche e
protocolli. I credenti, immersi in questi processi, finché non si adattano
all’insensatezza della violenza e mettono in discussione l’etica del loro
comportamento, cercheranno risposte guardando il cielo con la stessa
purezza di cuore di Abacuc. Il libro profetico di Abacuc è immerso in un
tempo storico oscuro, la sua lettura immerge in contraddizioni simili a
quelle che viviamo oggi

The book of Jonah is a story full of didactic meaning in an easy-to-read narrative. Famously associated with Jonah is the whale, which actually only appears with minor reference in the plot. This book study on Jonah will investigate the historical and socio-cultural setting, literary form, original message and offer a relevant message for the modern reader to apply. Jonah is a masterful story able to reveal rich meaning for its original and modern-day reader.

The article presents a study of the literary prophecy expressed in the words of Jonah's second prayer (Jon 4:2−3). The purpose is to interpret the record of the prayer, which explains Jonah's attitude towards God, especially his anger over God's mercy on the Ninevites. After providing information about the literary and theological peculiarities of the book and the time of its composition, the place of the prayer in the content structure of the book and the structure of the prayer itself are discussed. The subject of analysis is the intertextual relations of the words and expressions of Jonah's prayer with other statements and passages of the Old Testament. The study culminates in an attempt to read the message expressed in the text of the prayer. The analyses show that the first addressees of the record of Jonah's prayer, who were the Judeans of the 3rd century B.C., received in this text an actualization of the truth about the graciousness and mercy of God YHWH and their calling to participate in God's work of showing kindness also to strangers and even enemies

This article examines the narrative models of qur'ānic characters and characterization from the perspective of narratological approaches. First, the weaknesses and strengths of character-oriented narrative theories in the West (Propp, Greimas, Bremond, and Todorov) are pointed out in the light of the characteristics of the qur'ānic figures. Then, Chatman and Rimmon-Kenan's views on character traits are expressed in more detail. This article also talks about the fact that qur'ānic figures sometimes correspond to these models and sometimes not. Then the typology of people and direct and indirect waysas two indicators of characterization in qur'ānic storiesare mentioned. The direct method is done by describing the outward characteristics, and the indirect one is done by the action, speech, environment, and description of the external specifications of the people. In general, qur'ānic figures are a part of the plot and subject of the story's actions, as well as people with natural actions. The Qur'ān has used these methods in a good way. These two methods are explained by mentioning some examples of qur'ānic verses. It seems necessary to slightly modify or expand the narrative characterization models concerning the qur'ānic stories.

This is a manuscript read at The Society of Biblical Literature Annual Meeting in Atlanta, Georgia. In it, I argue that Jonah's three-stage compositional history should be further investigated as occurring within the developing Book of the Twelve (B12), not outside of the B12, as though it circulated independently. One of the ramifications of this hypothesis is the need to nuance further (if not abandon) the assumption that Jonah was a late addition to the B12, if not its final major stage of B12's literary formation.

Jona bok är mycket dramatiskt och färgstarkt berättad och innehåller en del intressanta litterära finesser. Jag prioriterar den hebreiske författarens färgstarka språk framom en så modern svenska som möjligt.

Jag skriver också om en del av de intressanta litterära finesser som finns i boken.

Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada (for a direct link, click here).

The purpose of this article is to review how could God being affected by His creation; could He really be changed His mind or regretted by people's praying. Those questions caused by some verses that indicated God could change His mind, such as Genesis 6:6; Exodus 32:10-14; 1 Samuel 15:11,35. This is a research that used a method of texts analysing with a qualitative approach which reviewing those verses. The conclusion is that God does not change His mind like people does. The statement of God changes His mind, basically can be classified as an accommodation, a manner how God delivered His intent to any human being with an understandable way. Abstrak Tulisan ini bermaksud mengkaji sejauh mana Allah dapat dipengaruhi ciptaan-Nya; apakah Ia memang dapat berubah pikiran ketika mendengar doa manusia, dan apakah Ia dapat menyesal. Pertanyaan-pertanyaan tersebut muncul karena adanya ayat-ayat yang mengindikasikan bahwa Allah berubah pikiran, seperti Kejadian 6:6; Keluaran 32:10-14; 1 Samuel 15:11, 35. Penelitian ini merupakan penelitian kualitatif literatur yang menggunakan metode analisis teks pada ayat-ayat tersebut. Kesimpulannya, bahwa Allah tidak mengalami perubahan seperti apa yang dialami oleh manusia. Pernyataan bahwa Allah berubah pikiran pada dasarnya dapat digolongkan sebagai akomodasi, cara Allah menyampaikan maksudnya kepada manusia dengan cara yang dapat dipahami.. 1. Pendahuluan Providensi adalah pengajaran yang muncul untuk menjelaskan keterlibatan Allah dengan ciptaan-Nya. Menurut asal katanya, yakni providentia (Latin) atau pronoia (Yunani), providensi berarti tinjauan terhadap masa depan atau membuat Article History

The purpose of this article is to show that in Jeremiah 26 there is a ladder repetition of the phrase "the LORD regret." Because if you pay special attention, very few interpreters find repetition that occurs three times in Jeremiah 26 verses 3, 13 and 19 regarding the phrase "the LORD regret". Using the sub-hermeneutic leatherative method: Exegesis, this article finds the meaning of the use of repetition of the phrase "The LORD regret" in Jeremiah 26:3, 13 and 19 mentioned by three different subjects "I regret (the LORD)", "The LORD regrets (Jeremiah)," "The LORD regret (the leaders of the nation)." First, the way the LORD conveyed His prophecy by showing an emotional expression (anthropomorphism) because of the sinfulness of the nation of Judah. Secondly, the prophet Jeremiah showed himself to be a true prophet and gave an affirmation of responsiveness for the LORD to cancel His punishment on the nation of Judah. Thirdly,...

Umiejętność dostrzegania zabawnych aspektów rzeczywistości oraz żartowanie z nich należy do typowo ludzkich cech. Zdolności do uśmiechu i poczucia humoru nie brakowało także autorom biblijnym. Jesteśmy stworzeni na obraz Boga (Rdz 1,26), który "śmieje się w niebie", jak zaświadcza psalmista (Ps 2,4). Nie ulega wątpliwości, że także człowiek spotykany w Biblii potrafi się śmiać: w bardzo wielu natchnionych opisach kryje się potężny ładunek komizmu. Jednym z doskonałych tego przykładów jest krótka Księga Jonasza.

Dinamisme adalah kepercayaan (anggapan) tentang adanya kekuatan yang terdapat pada berbagai barang, baik yang hidup (manusia, binatang, dan tumbuh-tumbuhan), atau yang mati. Dosa adalah perbuatan yang melanggar hukum Tuhan atau agama. Firman  Tuhan  sejak  awal  dalam  Perjanjian  Lama  dan  menembus  ke  Perjanjian  Baru  menolak  seluruh praktek  dinamisme. Allah selalu menunjukkan kepada umatNya, betapa Dia tidak ingin kekudusan-Nya diremehkan dan dilanggar. Keadilan-Nya menuntut adanya teguran keras, bahkan hukuman. Bagaimanapun, kasih-Nya tidak pernah gagal mengiringi keadilan itu. Dia selalu siap memberikan pengampunan, tetapi atas dasar pertobatan. Kasih-Nya dibungkus dengan kebenaran. Tidak ada anugerah murahan yang memberi keleluasan bagi seseorang untuk berkanjang dalam dosa. Karya ilmiah ini berfokus pada dosa yang ditimbulkan dari kegiatan praktek dinamisme. Di dalam karya ilmiah ini dipaparkan esensi dosa dan dinamisme berdasarkan kajian teologis.

Whether one chooses to acknowledge or disregard its significance, nature has always been part of us. In an anthropogenic era, the dire state of the environment has made it an increasingly concerning topic of discussion among us. Nature has been extensively examined in numerous scholarly discussions ranging from secular to religious perspectives. This paper examines how nature plays a crucial role in helping us understand the relationship between God and humans, as portrayed in the Bible. The Bible being a religious text exists with very specific purposes. That being said, elements of nature were also used very specifically in the Bible. Most presently available scholarly research focuses on reading the significance of nature elements from religious perspectives. However, this research employs the eco-spirituality theory to examine the book of Jonah from the Bible to determine the relationship between Jonah, God, and nature. Through this secular perspective, the aim is to show that e...

Minggu ini kita memasuki Minggu Keempatbelas Setelah Trinitatis. Tema yang akan kita renungkan adalah "Allah Berkenan kepada Pertobatan Orang Fasik". Tema ini dilatarbelakangi situasi sulit yang dihadapi oleh umat Israel pada saat itu. Mereka telah melakukan banyak dosa dan mendekati hukuman Allah. Nabi Yehezkiel ditugaskan oleh Allah untuk menjadi penjaga atau "pengawal" bagi umat Israel, yang bertanggung jawab untuk memberi tahu mereka tentang bahaya yang mengancam mereka dan memanggil mereka untuk bertobat.

This article examines the special role and function of animals in the book of Jonah. Throughout the book, all elements of creation (natural forces, flora and fauna) serve as emissaries of the Lord. Among animals, this applies specifically to the “great fish” and the worm. Their subjection to God’s will contrasts with the behavior of His human messenger, Jonah, who runs away and tries to evade his mission. At the end of the book animals are viewed as part of the penitent community and an object for divine forgiveness, alongside the human citizens of Nineveh. In fact, the book’s concluding words are “many beasts,” who also merit God’s mercy. I believe there may be a link between the role of animals in the story as divine emissaries and their special status as members of the community and as worthy of divine compassion.

Tujuan dari penulisan ini adalah untuk menjelaskan makna dari penolakan Allah dalam 1 Samuel 15:1-35. Metode yang dipergunakan penulis adalah metode hermeneutik. Hasil dari pembahasan adalah penolakan Allah adalah sesuatu yang kasat mata. Tuhan secara tidak langsung tidak lagi berpihak kepada Saul dalam kepemimpinannya. Ini dikarenakan ketidaktaatan dari Saul sendiri. Beberapa implikasi yang dapat diambil dari pembahasan adalah: Pertama, Allah tidak salah memilih pemimpin-Nya. Ketidaktaatan pemimpin sendiri yang mengharuskan Allah menolak dan tidak berpihak padanya. Kedua, ketaatan harusnya mendasari penyembahan seseorang. Tanpa ketaatan, penyembahan menjadi sia-sia. Ketiga, sebagai hamba-hamba Tuhan, harus ada pertobatan yang sungguh-sungguh.

The biblical book of Jonah has been the subject of multiple literary retellings, ranging from individual poems to whole novels and theatrical dramas. This article focuses on interaction with the book of Jonah in 20th-century world literature, where Jonah becomes our alter ego; he embodies our own struggles with God. I shall highlight three common tropes in the retellings: (1) Several retellings use the character of Jonah to express a person’s failure to escape God’s calling. Others use him to explore the Jewish experience of never being able to run away from being chosen by God. (2) Other retellings turn the trope of “the fleeing Jonah” into “Jonah the refugee”: Jonah is a man whom God abandoned. These retellings stem from Jonah 2:5 (Eng. 2:4] where Jonah expresses how he is cast out from God’s presence. They gain further inspiration from the affinity between the dialogue between God and Jonah in Jonah 4 and that between Cain and God in Gen 4. This intertextuality fashions Jonah as ...

Makna frase “TUHAN menyesal” adalah salah satu tema yang paling diabaikan dalam keilmuan alkitabiah. Artikel ini memperhatikan terdapat pola yang sama mengenai frase “TUHAN menyesal” dalam kitab Nabi-nabi yaitu Allah memilih kasih karunia daripada penghakiman kepada umat-Nya. Metode yang digunakan yaitu analisis tematik dengan prosedur analisa kata untuk mengetahui makna pada dasarnya. Artikel ini menemukan ada satu ide yang sama, yaitu TUHAN akan membatalkan setiap hukuman-Nya. Pembatalan yang TUHAN lakukan ada perbedaan dari setiap teksnya. Pertama, Yeremia 18:8 pembatalan dilakukan membutuhkan ketaatan determinatif Yehuda dan kedaulatan responsif-Nya akan terjadi. Kedua, Yoel 2:13 TUHAN bebas berubah pikiran untuk menarik kembali perkataan-Nya dengan kata penghubung waw yaitu menegaskan sifat-Nya; penyayang, pengasih, setia, berlimpah kasih dan panjang sabar. Ketiga, Amos 7:3 penggunaan bahasa anthropomorfisme yaitu TUHAN memiliki perasaan yang ditekankan kesedihan akibat dosa, s...

Kitab Yunus adalah salah satu kitab dalam Perjanjian Lama. Kitab ini memberikan banyak ajaran teologis tentang tindakan Tuhan terhadap manusia dan secara pribadi kepada sosok Yunus. Pesan teologis dan kisah nyata nabi Yunus mengajarkan partisipasi sempurna Tuhan dan memberikan keselamatan bagi bangsa-bangsa lain. Dalam penelitian ini, penulis menggunakan metode studi literatur dan dokumen penelitian yang berkaitan dengan penulisan judul. Metode analisis menggunakan pendekatan kualitatif dengan metode deskriptif. Hasil yang ditemukan, Allah dalam Kitab Yunus adalah 1) Allah yang mengutus Yunus dengan membawa pesan peringatan, 2) Allah memberi kesempatan kepada Niniwe, dan 3) Allah mengubah hati Yunus untuk berdamai dengan dirinya sendiri. Implikasi dan kesimpulan yang dapat diambil dari kitab ini, yaitu tekad Tuhan dalam kitab Yunus, menggambarkan Tuhan sebagai Tuhan Yang Mahakuasa, bahwa Ia memiliki kuasa atas alam, bahkan dalam kehidupan manusia. Kisah nabi Yunus memberi pelajaran ...

Kitab Yunus adalah salah satu kitab dalam Perjanjian Lama. Kitab ini memberikan banyak ajaran teologis tentang tindakan Tuhan terhadap manusia dan secara pribadi kepada sosok Yunus. Pesan teologis dan
kisah nyata nabi Yunus mengajarkan partisipasi sempurna Tuhan dan memberikan keselamatan bagi bangsa-bangsa lain. Dalam penelitian ini, penulis menggunakan metode studi literatur dan dokumen penelitian yang berkaitan dengan penulisan judul. Metode analisis menggunakan pendekatan kualitatif dengan metode deskriptif. Hasil yang ditemukan, Allah dalam Kitab Yunus adalah 1) Allah yang mengutus Yunus dengan membawa pesan peringatan, 2) Allah memberi kesempatan kepada Niniwe, dan 3) Allah mengubah hati Yunus untuk berdamai dengan dirinya sendiri. Implikasi dan kesimpulan yang dapat diambil dari kitab ini, yaitu tekad Tuhan dalam kitab Yunus, menggambarkan Tuhan sebagai Tuhan
Yang Mahakuasa, bahwa Ia memiliki kuasa atas alam, bahkan dalam kehidupan manusia. Kisah nabi Yunus memberi pelajaran bagi kita orang percaya untuk taat dan setia serta mengikuti panggilan Tuhan.

Lepas dari diskusi dan perdebatan yang berkaitan dengan pengantar kitab ini, komposisi Kitab Yunus tersusun dengan sangat baik. Narasinya mengalir dengan cepat dan padat, tanpa dibebani dengan detil-detil, sehingga pembaca dapat menikmati jalan ceritanya secara lancar. Jika digambarkan dalam sebuah diagram, plot dari narasi Yunus 1-3 berkembang dalam fase: Krisis-Doa-Penyelamatan. 1 Kemudian, pasal empat merupakan sebuah penutup yang terbuka dengan sebuah pertanyaan retoris: "Bagaimana tidak Aku akan sayang kepada Niniwe…?" seolah meminta tanggapan persetujuan. Kitab ini memuat beberapa dialog yang secara sempurna menunjang gerak dari cerita beserta dengan tema yang diusungnya. Pernyataan-pernyataan pendek, pertanyaan-pertanyaan yang tepat, dan jawaban-jawaban hanya memberikan hal-hal yang pokok. 2 Selain pasal 2 yang berbentuk puisi mazmur, selebihnya dari kitab ini berbentuk narasi. Itulah sebabnya, bagian mazmur ini pernah dipahami sebagai sisipan yang sedikit dipaksakan. 3 Kitab ini membentuk struktur seimbang yang membentuk sebuah paralelisme atau kesejajaran A-B-A'-B'-C, yaitu:

This article focuses on the spiritual struggles of Jonah, as narrated in the book bearing his name. While negative evaluations of Jonah's character have dominated recent scholarly work (for example, as a disobedient, stubborn, nationalistic prophet or anti-hero), this article argues that such categorizations are too simplistic and flat. Jonah is, instead, a complex, round character who dares to disobey and argue with God in the course of his struggle to understand and respond to God's attributes and purposes. Throughout Jonah's book, we see God's patience and mercy at work as he commissioned, disciplined, rescued, recommissioned, and educated Jonah. The article includes an inductive summary of the words and actions of Jonah, a literature review, a re-reading of the text in dialogue with scholarly voices focused on the spiritual struggle of the prophet, and a discussion of key pastoral implications for the calling, discernment and character formation of those in Christian ministry.

Abstract: The prophet Jonah is a typology of Jesus Christ himself as Jesus revealed to the Pharisees. Therefore there are some similarities between Jonah and Jesus but there are also differences where Jesus is the antitype of Jonah. Through a descriptive qualitative approach with a literature study method, this paper aims to study the typology of the event that Jonah stayed in the belly of a fish for three days as a type in the Old Testament which describes the event of the fulfillment of the prophecy of the redemption of Jesus Christ as an antitype in the New Testament. The conclusion of this study is that Jonah was in the belly of a huge fish for three days, which is a picture of Jesus to state the events of His death for three days in the heart of the earth. From the perspective of language equivalent Yunus is a typology that functions as an antitype to Jesus, where Jonah did not actually die physically but Jesus actually died physically and then came back to life, Yunus is a pro...

This article focuses on the spiritual struggles of Jonah, as narrated in the book bearing his name. While negative evaluations of Jonah's character have dominated recent scholarly work (for example, as a disobedient, stubborn, nationalistic prophet or anti-hero), this article argues that such categorizations are too simplistic and flat. Jonah is, instead, a complex, round character who dares to disobey and argue with God in the course of his struggle to understand and respond to God's attributes and purposes. Throughout Jonah's book, we see God's patience and mercy at work as he commissioned, disciplined, rescued, recommissioned, and educated Jonah. The article includes an inductive summary of the words and actions of Jonah, a literature review, a re-reading of the text in dialogue with scholarly voices focused on the spiritual struggle of the prophet, and a discussion of key pastoral implications for the calling, discernment and character formation of those in Christian ministry.

This article looks at the ways in which 'refounding' narratives are being urged upon the church (religious orders etc) as a way of rejuvenation and renewal. Ambiguities around this concept are highlighted by biblical and philosophical tropes (respectively, the book of Jonah, and Kierkegaard's notion of 'repetition').

The church as God's people in its presence in this world is inseparable from society, where the church, as the organizer of worship, is also called to carry out its task or prophetic role in society. This happened also in the context of the prophet Amos when served in North Israel, where the worship at that time seemed to be going well and lively, but contrary to it; their attitude to life has deteriorated considerably. So in this research, the meaning of worship according to Amos 5: 4-6 will be examined with the aim of developing it to get relevance to the duties and vocation of the church today. The method used in this research is qualitative, by applying the descriptive analysis method to the text of Amos 5: 4-6, so that the meaning of worship seeking the true God is found. The result of this research is that worship should be interpreted as a relationship between people's love for God which reflects good deeds in daily life. The church must also reflect on the meaning of...

On the surface, the book of Jonah is marked by a certain literary simplicity and apparent artlessness. This is evident in at least three ways: its style, with few adjectives, action-oriented narrative, repetition of words and phrases, sound-plays and personifications; its plot, with extreme scenarios and a binary view of the world; its structure, with significant substantial correspondence. Yet it is often in the very places of apparent artlessness that there are hidden depths. A survey of these undercurrents suggests that the book of Jonah is best understood as an engaging exploration of how credal confessions relate to the complexities of lived experience.

The article focuses on reflective-meditative poetry the Slovak poet Andrej Sládkovič (1820-1872) wrote in the 1860s and early 1970s. His three psalmic adaptations (poems Žalm XLIV [Psalm XLIV], Žalm XXI [Psalm XXI] and Žalm III [Psalm III]) draw on biblical texts dealing with suffering, repentance, the passing of time and eternity. The three poems show the gradual change in the poet's work-the restless revolutionary attitude changes into thankfulness for the victory and finally to the humble acceptance of life, submitting to God's will the joyless state of the nation and the poet's personal suffering. Sládkovič begins with a collective elegy, pleading on behalf of the whole nation, turning to the past and showing devotion and trust in God. In the royal psalm, he uses climax and literary devices involving repetition. The final poem, an elegy of a theologian, is marked by the author's return to the use of the Czech language and to the melodies from the Protestant hymnal Cithara sanctorum. The elegiac parts resonate with motives of negative emotional states and accusations of enemies. Each poem ends in the lyrical subject making sure he has been heard.

Penelitian terhadap panggilan Yunus pada dasarnya adalah pelajaran dari kegagalan Yunus memahami isi hati Tuhan yang luas, yang menyimpan kesempatan bagi orang-orang non Yahudi untuk mengalami keselamatan di dalam TUHAN; kontras dengan sikap eksklusivisme sebagian orang Yahudi yang menganggap keselamatan hanya bagi orang Yahudi belaka. Intinya bukan konsep keselamatan universal, tetapi pengakuan terhadap TUHAN, Pencipta langit dan bumi, laut dan darat, yaitu TUHAN yang universal, bukan ilah-ilah lokal seperti keyakinan umum di Timur Dekat Kuno. Panggilan kepada Yunus adalah panggilan universal kepada para hamba-Nya untuk terlibat dalam rencana keselamatan Allah bagi dunia ini dan tidak sibuk pada tindakan-tindakan berorientasi pada diri sendiri. Keterlibatan dalam rencana Allah menuntut para hamba-Nya untuk hidup berpadanan dengan kehendak-Nya yang agung dan mulia, suatu hidup yang penuh dengan kedamaian meskipun kadang harus melewati ‘badai’ kehidupan yang keras menghadang. Ini did...

Quite likely, one of the first biblical characters that most of us heard of was Jonah. It's his being thrown overboard, his three days in the belly of the great fish, and his safe, if undignified, return to dry land that make Jonah's story so appealing to children. But when we return to the Book of Jonah as adults, read it as a whole, and ask ourselves what it's doing here in the Bible, we discover there's much more to it than the great fish. It's a funny, subversive story, with a strange, challenging, open-ended conclusion: did you notice how it ends with an unresolved question from God hanging in the air? This short book is well worth reflecting on carefully, perhaps especially for what it says about Israel in relation to the Gentiles, the wider world of other nations and their gods; and also, in this Creation season, we shouldn't miss what it says about God's love not just for human beings but for everything that he has made. In fact, the book ends with God asking Jonah if he should not be concerned about the huge human population of Ninevehand also all its many animals. This morning we listened to the whole narrative, for reasons of time skipping just Jonah's prayer from the belly of the great fish. Let's recap what happens. It starts: 'The word of the Lord came to Jonah son of Amittai'. That Hebrew name means 'Dove, son of faithfulness'. But as we shall see, Jonah is neither a dove nor faithful, so we're off to an ironic start: the funny but painful tension between what this representative of Israel's faith is called (is called to be) and what he is really like. Because Jonah does not respond faithfully to God's call to preach to the city of Nineveh; he disobediently tries to flee to Tarshish, as far as he can go in the other directionwe might say Tipperary or Timbuktu. And as we shall see, Jonah is certainly no dove of peace. But Jonah is pursued by God, and the ship on which he embarks for Tarshish is engulfed by a storm. The crew of the shipthe captain and sailorsare not Israelites like Jonah, but pagans, worshippers of other gods; but nevertheless they are seen in a surprisingly sympathetic light. While these pagans call out to their gods and do what they can to save themselves, Jonah neither prays nor helps, asleep below deck. When challenged, he accepts that the storm is his fault and that he should be cast into the sea, but the sailors respond with compassionate humanity, trying to row to land so as to save Jonah's life. In the end, they do throw him overboard, but very reluctantly, and when the sea then grows calm, they turn in awe to the God of Israel. They come over rather well, these pagans: they seem decent, kind human beings, and god-fearing too. In fact, possibly they take the God of Israel more seriously than Jonah seems to… Jonah, meanwhile, is brought back to land by a great fish; the word of the Lord comes to him a second time, and now Jonah goes to the vast pagan city of Nineveh, a place where the God of Israel is not known or worshipped. And he proclaims to the Ninevites that God's judgment is coming upon them. Surely he'll be ignored, laughed at, or stoned to death. But amazingly, the whole city responds in repentance and faith. The king announces a fast, and everyone puts on sackcloth; even the animals put on sackcloth and fast. This is comic book stuff. Did Israel ever respond to its prophets like this pagan city? Did the preaching of Isaiah or Jeremiah ever move Jerusalem like this? So God repents and does not destroy Nineveh. Now, how would we expect Jonah to react? Is he pleased that his message has been so effective and that God has shown mercy on this city? No. Jonah is furious. He didn't want God to be

Autor artykulu analizując narracje Ksiegi Jonasza dochodzi do wniosku, ze glownym jej przeslaniem nie jest – tak jak chce wielu badaczy –ani uniwersalizm zbawczy, ani misyjne powolanie Izraela. Cala narracja koncentruje sie na konflikcie miedzy Jonaszem a Bogiem, ktorego podstawa dotyczy odpowiedzi na pytanie o relacje miedzy sprawiedliwością i milosierdziem Boga. Milosierdzie Boga okazane Niniwie jest powodem buntu Jonasza. Nie chodzi jednak wcale o Boze przebaczenie, ktorego adresatami są poganie. Takie milosierdzie jest akceptowalne dla Jonasza (ocalenie przez Boga poganskich marynarzy ze sztormu, ktore prowadzi ich do nawrocenia do jedynego Boga). Niniwa nie jest symbolem świata poganskiego jako takiego, ale jest symbolem imperializmu, wrogości, prześladowan, agresji wobec ludu Bozego (Iz 10,5-15; Sof 2,13-15; Na). W takim kontekście tym, czego nie potrafi zaakceptowac Jonasz i dlatego sie buntuje, to fakt okazania milosierdzia przez Boga najwiekszemu wrogowi, prześladowcy Izrae...

Educational process is not a new issue that rise after modernism. God is the first teacher, tutor, coach, ect  who teach all over the world about His and Himself. There are many method of teaching which taught by God especially in the Old Testament. One of the educational method is appear on the experience of Jonah. In this story, God be a Pedagogical Teacher to transform Jonah Character by his experience with Kikayon as analogical to Nineveh.  Made by qualitative  descriptive method and narrative critique to find God teaching method to Jonah.

Several details in Mark´s narrative of Jesus stilling the storm have disappeared when we turn to Matthew´s and Luke´s telling of the same story. 1.The pillow in the stern on which Jesus rested his head when he fell asleep has been omitted by Mt and Lk. 2.”The other boats” which followed the boat where Jesus and his disciples were voyaging are not mentioned by Mt and Lk. 3.The observation that Jesus embarked ”just as he was” (whatever that can mean) is missing in Mt and Lk. 4.In Mark Jesus regards the storm as a hostile adversary to whom he addresses himself in direct speech (”Be silent and keep your mouth shut”). Mt and Lk only report indirectly what Jesus does (”he gives order to…”). My question is now why Mt and Lk neglected and left out these colourful facts (colourful at least to our modern eyes) from their narratives and what can be deduced from the fact that Mark “remembered” them. (Less)

The story of Jonah who was in the belly of the big fish is a familiar story to all Christians. However, the debate around the historical character of Jonah has made many Christians forget about the main message of this book. Therefore a number of interpreters suggest that we should get out of this historicity debate and focus on its theological themes and messages. Through this paper, the authors try to focus on exploring the main theme and to answer this, the author conducted a qualitative research using “God's mission” as a hermeneutical framework for the text of Jonah 3:1-4:11. Through this framework, proposed by Christopher J. H. Wright, the Portrait of God and His Mission is the theme that the book intends to carry. The message is that the church as its readers can understand the portrait of God and His Mission. This sort of understanding is then expected to become the foundation for the church in carrying out its mission activities.AbstrakKisah Yunus dalam perut ikan besar...

The story of Jonah who was in the belly of the big fish is a familiar story to all Christians. However, the debate around the historical character of Jonah has made many Christians forget about the main message of this book. Therefore a number of interpreters suggest that we should get out of this historicity debate and focus on its theological themes and messages. Through this paper, the authors try to focus on exploring the main theme and to answer this, the author conducted a qualitative research using “God's mission” as a hermeneutical framework for the text of Jonah 3:1-4:11. Through this framework, proposed by Christopher J. H. Wright, the Portrait of God and His Mission is the theme that the book intends to carry. The message is that the church as its readers can understand the portrait of God and His Mission. This sort of understanding is then expected to become the foundation for the church in carrying out its mission activities.AbstrakKisah Yunus dalam perut ikan besar...

1La parole de l'Éternel fut adressée à Jonas, fils d'Amitthaï : 2« Lève-toi, va à Ninive, la grande ville, et crie contre elle, car sa méchanceté est montée jusqu'à moi. »
3Jonas se leva pour s'enfuir à Tarsis, loin de la présence de l'Éternel. Il descendit à Jaffa, et il trouva un bateau qui allait à Tarsis. Il paya le prix du transport et s'embarqua pour aller avec les passagers à Tarsis, loin de la présence de l'Éternel.
4L'Éternel fit souffler sur la mer un vent impétueux, et il s'éleva sur la mer une si grande tempête que le bateau menaçait de faire naufrage. 5Les marins eurent peur ; ils implorèrent chacun leur dieu, et ils jetèrent dans la mer les objets qui étaient sur le bateau afin de l'alléger. Jonas était descendu au fond du bateau, s'était couché et dormait profondément. 6Le capitaine s'approcha de lui et lui dit : « Pourquoi dors-tu ? Lève-toi, fais appel à ton Dieu ! Peut-être voudra-t-il penser à nous et nous ne mourrons pas. » 7Puis ils se dirent l'un à l'autre : « Venez, tirons au sort pour savoir qui nous attire ce malheur. » Ils tirèrent au sort, et le sort tomba sur Jonas.
8Alors ils lui dirent : « Dis-nous qui nous attire ce malheur. Quelle est ton occupation et d'où viens-tu ? Quel est ton pays et de quel peuple es-tu ?» 9Il leur répondit : « Je suis hébreu et je crains l'Éternel, le Dieu du ciel, qui a fait la mer et la terre. » 10Ces hommes furent saisis d'une grande crainte et lui dirent : « Pourquoi as-tu fait cela ? » Ils surent en effet qu'il fuyait loin de la présence de l'Éternel parce qu'il le leur déclara. 11Ils lui dirent : « Que te ferons-nous pour que la mer se calme envers nous ? » En effet, la mer était de plus en plus déchaînée. 12Il leur répondit : « Prenez-moi et jetez-moi dans la mer, et la mer se calmera envers vous, car je sais que c'est moi qui attire sur vous cette grande tempête. »
13Ces hommes ramèrent pour gagner la terre ferme, mais ils ne purent pas y arriver parce que la mer était toujours plus déchaînée contre eux. 14Alors ils s'adressèrent à l'Éternel et dirent : « Éternel, ne nous fais pas mourir à cause de la vie de cet homme et ne nous charge pas du sang innocent ! En effet toi, Éternel, tu fais ce que tu veux. » 15Puis ils prirent Jonas et le jetèrent dans la mer. Et la fureur de la mer s'apaisa. 16Ces hommes furent saisis d'une grande crainte de l'Éternel. Ils offrirent un sacrifice à l'Éternel et firent des vœux.

1L'Éternel fit venir un grand poisson pour avaler Jonas, et Jonas fut trois jours et trois nuits dans le ventre du poisson. 2Du ventre du poisson, Jonas pria l'Éternel, son Dieu, 3en disant :
« Dans ma détresse j'ai fait appel à l'Éternel, et il m'a répondu. Du milieu du séjour des morts j'ai appelé au secours, et tu as entendu ma voix. 4Tu m'as jeté dans l'abîme, dans les profondeurs de la mer, et les courants m'ont environné ; toutes tes vagues et tous tes flots sont passés sur moi. 5Je disais : “Je suis chassé loin de ton regard”, mais je verrai encore ton saint temple.
6L'eau m'a couvert jusqu'à m'enlever la vie. L'abîme m'a enveloppé, les algues s'enroulaient autour de ma tête. 7Je suis descendu jusqu'aux racines des montagnes. Les verrous de la terre m'enfermaient pour toujours, mais tu m'as fait remonter vivant du gouffre, Éternel, mon Dieu !
8Quand mon âme était abattue en moi, je me suis souvenu de l'Éternel, et ma prière est parvenue jusqu'à toi, dans ton saint temple. 9Ceux qui s'attachent à des idoles sans consistance éloignent d'eux la bonté. 10Quant à moi, je t'offrirai des sacrifices avec un cri de reconnaissance, j'accomplirai les vœux que j'ai faits. Le salut vient de l'Éternel. »
11L'Éternel parla au poisson, et le poisson vomit Jonas sur la terre.