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Biblical and Quranic prophet

Jonah
Sistine jonah.jpg

Michelangelo's Prophet Jonah on the Sistine Chapel ceiling
Prophet
Born 9th century BCE
Died 8th century BCE[1]
Venerated in Judaism
Christianity
Islam
Major shrine Tomb of Jonah (destroyed), Mosul, Iraq
Parent(s) Amittai
Feast September 21 (Roman Catholicism)[2]

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 well-nigh the 8th century BCE. Jonah is the central effigy of the Book of Jonah, which details his reluctance in delivering God's judgement on the city of Nineveh, and and so his subsequent, albeit begrudged, return to the divine mission later on he is swallowed by a large sea animal.

In Judaism, the story of Jonah represents the teaching of teshuva, which is the ability to repent and exist 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 on Christian interpreters viewed Jonah as a blazon for Jesus. Jonah is regarded as a prophet in Islam and the biblical narrative of Jonah is repeated, with a few notable differences, in the Quran. Mainstream Bible scholars mostly regard the Book of Jonah equally fictional,[three] and often at least partially satirical,[iv] [5] merely the character of Jonah son of Amittai may have been based on the historical prophet of the aforementioned name who prophesied during the reign of Amaziah of Judah, as mentioned in two Kings.[half-dozen]

Although the creature which swallowed Jonah is often depicted in fine art and culture every bit a whale, the Hebrew text actually uses the phrase dag gadol, which means "large fish". In the seventeenth and early eighteenth centuries, the species of the fish that swallowed Jonah was the subject of speculation for naturalists, who interpreted the story as an account of a historical incident. Some mod scholars of folklore say there are similarities between Jonah and other legendary figures, specifically Gilgamesh and the Greek hero Jason.

Book of Jonah [edit]

Jonah is the cardinal 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] simply Jonah instead attempts to flee from "the presence of the Lord" by going to Jaffa (sometimes transliterated equally Joppa or Joppe), and 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 states that if he is thrown overboard, the storm will cease.[10] The sailors refuse to practice this and go along rowing, simply all their efforts fail and they eventually throw Jonah overboard.[11] Equally a result, the tempest calms and the sailors then offering sacrifices to God.[12] Subsequently being cast from the send, Jonah is swallowed past a big fish, inside the belly of which he remains for iii days and three nights.[13] While in the great fish, Jonah prays to God in his affliction and commits to giving thank you and to paying what he has vowed.[14] God then commands the fish to vomit Jonah out.[xv]

God again commands Jonah to travel to Nineveh and prophesy to its inhabitants.[16] This time he goes and enters the city, crying, "In forty days Nineveh shall be overthrown."[17] Later on Jonah has walked beyond Nineveh, the people of Nineveh brainstorm to believe his give-and-take and proclaim a fast.[eighteen] The king of Nineveh puts on sackcloth and sits in ashes, making a proclamation which decrees fasting, the wearing of sackcloth, prayer, and repentance.[xix] God sees their repentant hearts and spares the city at that time.[20] The unabridged metropolis is humbled and broken with the people (and even the animals)[21] [22] in 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 then leaves the metropolis and makes himself a shelter, waiting to come across whether or not the urban center volition be destroyed.[25] God causes a found (in Hebrew a kikayon) to grow over Jonah's shelter to requite him some shade from the sun.[26] After, God causes a worm to seize with teeth the plant's root and it withers.[27] Jonah, now being exposed to the full force of the sun, becomes faint and pleads for God to impale him.[28]

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

—Jonah 4:ix–xi (NIV)

Religious views [edit]

In Judaism [edit]

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

The Volume of Jonah (Yonah יונה) is i of the twelve pocket-sized 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 dorsum to life past Elisha in ii Kings[31] [32] and that he is called the "son of Amittai" (Truth) due to his mother's recognition of Elisha's identity every bit a prophet in ii Kings.[33] [32] The Volume of Jonah is read every year, in its original Hebrew and in its entirety, on Yom Kippur – the 24-hour interval 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 within of its mouth was like a synagogue;[36] the fish's eyes were similar windows[36] and a pearl inside its mouth provided further illumination.[36]

According to the Midrash, while Jonah was within the fish, information technology told him that its life was near 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 natural language and let the other fish eat it.[36] The Leviathan heard Jonah'due south threats, saw that he was circumcised, and realized that he was protected by the Lord,[36] so information technology 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 estimation 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 power to apologize 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 proper noun of his male parent "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 get, his call is heard loud and articulate. The people of Nineveh apologize ecstatically, "fasting, including the sheep," and the Jewish scripts are disquisitional of this.[40] The Book of Jonah also highlights the sometimes unstable relationship between 2 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 Volume of Tobit,[42] the conclusion of which finds Tobit's son, Tobias, rejoicing at the news of Nineveh'south destruction by Nebuchadnezzar and Ahasuerus in apparent fulfillment of Jonah'southward prophecy against the Assyrian capital.[42]

In the New Testament [edit]

Christ rises from the tomb, aslope 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 nighttime inside the great fish prefigures His own resurrection.[46]

39He answered, "A wicked and adulterous generation asks for a sign! But none volition be given it except the sign of the prophet Jonah. 40For every bit Jonah was three days and three nights in the belly of a huge fish, and so the Son of Man will exist three days and three nights in the centre of the earth. 41The men of Nineveh will stand 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]

Jonah is regarded as a saint by a number of Christian denominations. His feast day in the Roman Cosmic Church building is on 21 September, according to the Martyrologium Romanum.[2] On the Eastern Orthodox liturgical calendar, Jonah'south feast day is on 22 September (for those churches which follow the traditional Julian agenda; 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 equally a unmarried prophet and as ane of the Twelve Minor Prophets.[l] [51] [52] Jonah'southward mission to the Ninevites is commemorated past the Fast of Nineveh in Syriac and Oriental Orthodox Churches.[53] Jonah is commemorated as a prophet in the Agenda of Saints of the Missouri Synod of the Lutheran Church on 22 September.[54]

Christian theologians accept traditionally interpreted Jonah every bit 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 later on three days was seen every bit 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'south deportment by arguing that "Jonah acts thus as a patriot, non and then much that he hates the Ninevites, as that he does non want to destroy his ain people."[57]

Other Christian interpreters, including Saint Augustine and Martin Luther, accept taken a directly reverse arroyo,[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,[lx] and that the worm which devours information technology represents Christ.[61] Luther too questioned the idea that the Book of Jonah was ever intended as literal history,[62] commenting that he establish it hard to believe that anyone would have interpreted it as such if information technology had never been included in the Bible.[62] Luther's antisemitic interpretation of Jonah remained the prevailing estimation among High german Protestants throughout early modern history.[63] J. D. Michaelis comments that "the meaning of the fable hits you correct between the eyes",[59] and concludes that the Volume of Jonah is a polemic against "the Israelite people'southward hate and envy towards all the other nations of the earth."[59] Albert Eichhorn was a potent supporter of Michaelis'due south interpretation.[64]

John Calvin and John Hooper regarded the Book of Jonah every bit a warning to all those who might endeavor to abscond from the wrath of God.[65] While Luther had been conscientious to maintain that the Book of Jonah was not written past Jonah,[66] Calvin declared that the Book of Jonah was Jonah'south personal confession of guilt.[66] Calvin sees Jonah's fourth dimension within the fish's belly equally equivalent to the fires of Hell, intended to correct Jonah and set up him on the path of righteousness.[67] Too dissimilar Luther, Calvin finds fault with all the characters in the story,[66] describing the sailors on the gunkhole as "hard and iron-hearted, like Cyclops'",[66] the penitence of the Ninevites as "untrained",[66] and the rex of Nineveh as a "novice".[66] Hooper, on the other mitt, 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: "Tin you live quietly with and so many Jonasses? Nay so, throw them into the sea!"[69] In the eighteenth century, German professors were forbidden from educational activity that the Book of Jonah was anything other than a literal, historical account.[62]

In Islam [edit]

Quran [edit]

Jonah (Arabic: يُونُس, romanized: Yūnus ) is the title of the 10th chapter of the Quran. Yūnus is traditionally viewed as highly important in Islam equally a prophet who was faithful to God and delivered His messages. Jonah is the only one of Judaism's Twelve Minor Prophets to exist named in the Quran.[70] In Quran 21:87[71] and 68:48, Jonah is called Dhul-Nūn (Standard arabic: ذُو ٱلنُّوْن; pregnant "The Ane of the Fish").[72] In iv:163 and half-dozen:86, he is referred to equally "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 24-hour interval of Resurrection.
But We cast him onto the open up (shore), (totally) worn out,
and caused a squash plant to abound over him.
We (later) sent him (back) to (his city of) at to the lowest degree i hundred thousand people,
And they believed, so We allowed them enjoyment for a while.

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

Hadiths [edit]

Jonah trying to hide his nakedness in the midst of bushes; Jeremiah in the wilderness (top left); Uzeyr awakened after the devastation 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 boondocks of Jonah the simply, son of Amittai!" Muhammad exclaimed. Addas was shocked because he knew that the pagan Arabs had no cognition of the prophet Jonah.[74] He then asked how Muhammad knew of this human. "We are brothers," Muhammad replied. "Jonah was a Prophet of God and I, as well, am a Prophet of God." Addas immediately accepted Islam and kissed the hands and anxiety of Muhammad.[74]

One of the sayings of Muhammad, in the drove of Imam Bukhari, says that Muhammad said "Ane should not say that I am better than Jonah".[75] [76] [77] [78] A similar argument occurs in a hadith written by Yunus bin Yazid, the second caliph of the Umayyad Dynasty.[78] Umayya ibn Abi al-Salt, an older gimmicky of Muhammad, taught that, had Jonah non prayed to Allah, he would have remained trapped inside the fish until Judgement Twenty-four hours,[78] but, because of his prayer, Jonah "stayed but a few days inside the belly of the fish".[78]

The ninth-century Persian historian Al-Tabari records that, while Jonah was within the fish, "none of his bones or members were injured".[78] Al-Tabari too writes that Allah made the body of the fish transparent, allowing Jonah to encounter 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 begetter was seventy years old when Jonah was born[78] and that he died soon later on,[78] leaving Jonah's mother with nix but a wooden spoon, which turned out to exist a cornucopia.[78]

Claimed tombs [edit]

Photo of the ruins of the mosque of Yunus, post-obit its devastation by ISIL

Nineveh'south current location is marked past excavations of five gates, parts of walls on 4 sides, and two large mounds: the loma of Kuyunjik and colina 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'southward 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 information technology deemed to be idolatrous.[83] [82] Later on Mosul was taken back from ISIL in Jan 2017, an ancient Assyrian palace congenital past 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 blackness market place,[82] [84] but some of the artifacts that were more difficult to send however remained in place.[82] [84]

Other reputed locations of Jonah'southward tomb include the Arab hamlet of Mashhad, located on the aboriginal site of Gath-hepher in State of israel;[45] the Palestinian West Banking company boondocks of Halhul, 5 km (three.one mi) n of Hebron;[85] and a sanctuary near the city of Sarafand (Sarepta) in Lebanese republic.[86] Another tradition places the tomb at a hill now called Giv'at Yonah, "Jonah'southward Hill", at the northern edge of the Israeli town of Ashdod, at a site covered past a modern lighthouse.

A tomb of Jonah can exist plant in Diyarbakir, Turkey, located backside the mihrab at Fatih Pasha Mosque.[87] [88] Evliya Celebi states in his Seyahatname that he visited the tombs of prophet Jonah and prophet George in the city.[89] [ninety]

Scholarly interpretations [edit]

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.[91]

Historicity [edit]

Many Biblical scholars[ who? ] hold that the contents of the Book of Jonah are ahistorical.[92] [93] [3] Although the prophet Jonah allegedly lived in the eighth century BCE,[ane] the Book of Jonah was written centuries later during the time of the Achaemenid Empire.[ane] [94] 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 every bit an intentional work of parody or satire.[4] [five] [95] [96] [97] [98] If this is the example, then it was probably admitted into the canon of the Hebrew Bible by sages who misunderstood its satirical nature[99] [97] [98] and mistakenly interpreted information technology as a serious prophetic work.[99] [97] [98]

While the Volume of Jonah itself is considered fiction,[92] [93] [3] Jonah himself may have been a historical prophet;[100] he is briefly mentioned in the Second Book of Kings:[101] [three]

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 paw of His servant Jonah the son of Amittai, the prophet, who was of Gath-hepher.

—two Kings[102]

Parodic elements [edit]

Modern restoration of the Adad gate at Nineveh in a photograph taken prior to the gate's total devastation by ISIL in April 2016.[103] The Volume of Jonah exaggerates the size of Nineveh far beyond what it really was historically.[1] [22]

The views expressed by Jonah in the Book of Jonah are a parody of views held past members of Jewish society at the time when it was written.[5] [104] [96] The primary target of the satire may have been a faction whom Morton Smith calls "Separationists",[105] who believed that God would destroy those who disobeyed him,[96] that sinful cities would be obliterated,[96] and that God'due south mercy did not extend to those outside the Abrahamic covenant.[105] McKenzie and Graham remark that "Jonah is in some ways the well-nigh 'orthodox' of Israelite theologians – to make a theological point."[96] Jonah's statements throughout the book are characterized by their militancy,[96] [106] but his name ironically ways "dove",[96] [106] a bird which the ancient Israelites associated with peace.[96]

Jonah'south rejection of God's commands is a parody of the obedience of the prophets described in other Old Testament writings.[107] The king of Nineveh's instant repentance parodies the rulers throughout the other writings of the Old Attestation who disregard prophetic warnings, such as Ahab and Zedekiah.[98] The readiness to worship God displayed by the sailors on the transport and the people of Nineveh contrasts ironically with Jonah'due south own reluctance,[108] as does Jonah'due south greater honey for kikayon providing him shade than for all the people in Nineveh.[108]

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

The motif of a protagonist being swallowed by a behemothic fish or whale became a stock trope of later satirical writings.[109] Similar incidents are recounted in Lucian of Samosata's A True Story, which was written in the second century CE,[110] and in the novel Baron Munchausen's Narrative of his Marvellous Travels and Campaigns in Russia, published by Rudolf Erich Raspe in 1785.[111]

The fish [edit]

Translation [edit]

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 item, only proverb "great fish" or "big fish" (mod taxonomists allocate whales as mammals and non every bit fish, merely cultures in antiquity made no such distinction). While some biblical scholars advise the size and habits of the great white shark stand for ameliorate to the representations of Jonah'due south experiences, normally an developed human being is too large to exist swallowed whole. The development of whaling from the 18th century onwards made it clear that most, if non all, species of whale could not swallow a human, leading to much controversy near the veracity of the biblical story of Jonah.[112]

In Jonah two:1 (ane:17 in English translations), the Hebrew text reads dag gadol [113] (דג גדול) or, in the Hebrew Masoretic Text, dāḡ gā·ḏō·wl (דָּ֣ג גָּד֔וֹל), which means "groovy fish".[113] [114] The Septuagint translates this phrase into Greek equally kētei megalōi (κήτει μεγάλῳ), meaning "huge fish".[115] In Greek mythology, the same give-and-take significant "fish" (kêtos) is used to describe the ocean monster slain by the hero Perseus that near devoured the Princess Andromeda.[116] Jerome later translated this phrase every bit piscis grandis in his Latin Vulgate.[117] He translated kétos, however, as ventre ceti in Matthew 12:40:[118] this second case occurs only in this verse of the New Testament.[119] [120]

At some signal cetus became synonymous with "whale" (the written report of whales is now called cetology). In his 1534 translation, William Tyndale translated the phrase in Jonah ii:1 as "greate fyshe" and the word kétos (Greek) or cetus (Latin) in Matthew 12:xl[121] every bit "whale". Tyndale's translation was later incorporated into the Authorized Version of 1611. Since so, the "great fish" in Jonah 2 has been nearly oft interpreted as a whale. In English some translations use the word "whale" for Matthew 12:40, while others use "sea creature" or "big fish".[122]

Scientific speculation [edit]

Photograph of a whale shark, the largest known species of fish[123]

Photograph of a sperm whale, the largest toothed predator and one of the largest whales that currently be.

In the seventeenth and eighteenth centuries, naturalists, interpreting the Jonah story every bit a historical account, became obsessed with trying to identify the exact species of the fish that swallowed Jonah.[124] 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[125] and argued that the fish story must be historically true, or else it would non have been included in the Bible.[125] Pusey attempted to scientifically catalogue the fish,[126] hoping to "shame those who speak of the miracle of Jonah'due south preservation in the fish as a thing less apparent than any of God'southward other miraculous doings".[127]

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.[128] [129] [62] Darrow asked Bryan "When you read that ... the whale swallowed Jonah ... how do yous literally interpret that?"[128] Bryan replied that he believed in "a God who can brand a whale and can make a man and make both of them do what He pleases."[128] [62] Bryan ultimately admitted that it was necessary to interpret the Bible,[128] and is generally regarded equally having come up off looking similar a "buffoon".[129]

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 information technology attempted to eat a herring."[130] As for the whale shark, Dr. East. West. Gudger, an Honorary Associate in Ichthyology at the American Museum of Natural History, notes that, while the whale shark does take a large mouth,[131] its throat is simply iv inches wide, with a abrupt elbow or bend backside the opening,[131] meaning that non even a human arm would be able to laissez passer through it.[131] He concludes that "the whale shark is non the fish that swallowed Jonah."[131]

Sperm whales, nevertheless, announced to exist a unlike matter: They regularly eat giant squid, so presumably ane could swallow a human being (although perhaps non in 1 slice).[132] Similar to a cow, sperm whales have iv-chambered stomachs.[132] The first chamber has no gastric juices but has muscular walls to beat out its food.[133] [134] On the other hand, information technology is not possible to exhale inside the sperm whale'south stomach because there is no air (just probably methane instead).[132]

Cultural influence [edit]

In Turkish, "Jonah fish" (in Turkish yunus baligi) is the term used for dolphins.[135] A long-established expression amongst sailors uses the term, "a Jonah", to mean a sailor or a passenger whose presence on board brings bad luck and endangers the ship.[136] Afterward, this meaning was extended to mean, "a person who carries a jinx, one who will bring bad luck to any enterprise."[137]

Despite its brevity, the Book of Jonah has been adapted numerous times in literature and in popular civilisation.[138] [139] In Herman Melville's Moby-Dick (1851), Father Mapple delivers a sermon on the Book of Jonah. Mapple asks why Jonah does not bear witness 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."[140] Carlo Collodi's The Adventures of Pinocchio (1883) features the title character and his begetter Geppetto being swallowed past "the Terrible Dogfish," an allusion to the story of Jonah.[141] Walt Disney's 1940 film adaptation of the novel retains this allusion.[142] The story of Jonah was adjusted into Phil Vischer and Mike Nawrocki's animated film Jonah: A VeggieTales Movie (2002). In the film, Jonah is swallowed past a gargantuan whale.[143] The film was Big Idea Amusement'due south start full-length theatrical release[144] and it earned approximately $6.five 1000000 on its starting time weekend.[145]

[edit]

Jonah beingness swallowed by a great toothed bounding main-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 ocean.[146] In the Book of Jonah, a worm (in Hebrew tola'ath, "maggot") bites the shade-giving plant'due south root causing it to wither;[146] whereas in the Epic of Gilgamesh, Gilgamesh ties stones to his feet and plucks his establish from the floor of the ocean.[146] [147] One time he returns to the shore, the rejuvenating plant is eaten by a ophidian.[146] [148]

Jason from Greek mythology [edit]

Campbell also noted several similarities between the story of Jonah and that of Jason in Greek mythology.[146] The Greek rendering of the name Jonah is Jonas, which differs from Jason just in the gild of sounds—both osouth are omegas suggesting that Jason may accept been confused with Jonah.[146] Gildas Hamel, drawing on the Volume 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 pigeon, the idea of "fleeing" like the wind and causing a tempest, 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).[149]

Hamel takes the view that information technology was the Hebrew author who reacted to and adjusted this mythological material to communicate his own, quite different bulletin.[150]

See besides [edit]

  • Aquanaut, 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-Anbiya

Farther reading [edit]

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

Notes [edit]

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

References [edit]

  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. eighteen–nineteen.
  6. ^ Hebrew-English Bible ii Kings fourteen:25
  7. ^ Jonah ane:ii
  8. ^ Jonah 1:iii
  9. ^ Jonah 1:four–seven
  10. ^ Jonah one:8–12
  11. ^ Jonah 1:13–xv
  12. ^ Jonah 1:15–16
  13. ^ Jonah ane:17
  14. ^ Jonah ii:i–9
  15. ^ Jonah 2:x
  16. ^ Jonah three:one–2
  17. ^ Jonah iii:ii–4
  18. ^ Jonah 3:5
  19. ^ Jonah 3:6–9
  20. ^ Jonah 3:ten
  21. ^ Jonah 3:eight
  22. ^ a b c d east f yard 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:viii
  29. ^ 1 Kings 17
  30. ^ Light-green 2005, pp. 126–127.
  31. ^ 2 Kings four
  32. ^ a b Green 2005, p. 127.
  33. ^ 2 Kings 17:24
  34. ^ Mirsky 1990, p. 354.
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  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)
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  51. ^ "Commemoration of the 12 Minor Prophets". Diocese of the Armenian Apostolic Orthodox Holy Church building in Georgia. Retrieved xiii March 2018.
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  55. ^ Sherwood 2000, pp. eleven–20.
  56. ^ a b Sherwood 2000, pp. 11–13.
  57. ^ a b Sherwood 2000, p. 20.
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  59. ^ a b c Sherwood 2000, p. 25.
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  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
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  73. ^ 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.
  74. ^ a b c Summarized from The Life of the Prophet by Ibn Hisham Volume 1 pp. 419–421
  75. ^ Sahih al-Bukhari 3395
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  81. ^ "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 Country 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 metropolis 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.
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  86. ^ Costa 2013, p. 97.
  87. ^ Talha Ugurluel, Dünyaya Hükmeden Sultan Kanuni: Gerçeklerin Anlatıldığı Bir Tarih Kitabı, Timas, 2013.
  88. ^ Hz. Yunus ve Diyabakir WowTurkey. Posted xvi August 2011.
  89. ^ EVLİYA ÇELEBİ'NİN SEYAHATNAME'SİNDE DİYARBAKIR (Turkish)
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  99. ^ a b Ring 2003, pp. 106–107.
  100. ^ Kripke 1980, pp. 67–68.
  101. ^ Doyle 2005, p. 124.
  102. ^ 2 Kings 14:25, JPS (1917)
  103. ^ Romey 2016.
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  112. ^ Kemp, Peter Kemp (1979). The Oxford Companion to Ships & the Sea. Oxford University Printing. p. 434. ISBN978-0-586-08308-half-dozen. Archived from the original on 2017-02-17.
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  115. ^ Robertson, A. T. (197x). Discussion Pictures in the New Attestation – Matthew. CCEL. p. 99. ISBN978-1-610-25188-four. Archived from the original on 2016-12-06.
  116. ^ Bremmer 2014, p. 28.
  117. ^ Ionas ii:1
  118. ^ Mattheus 12:forty
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  120. ^ Parris, David Paul (2015). Reading the Bible with Giants. How 2000 Years of Biblical Interpretation Can Shed New Light on Quondam Texts. 2nd Edition (2 ed.). Eugene, Oregon: Wipf and Stock Publishers. ISBN978-1-625-64728-3. 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/ocean monster" (p. 40).
  121. ^ Matthew 12:xl
  122. ^ Huber, Walt; Huber, Rose (2013). How Did God Do It? A Symphony of Science and Scripture. Victoria, British Columbia: Friesen Press. ISBN978-one-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 non used in the other translations: TEV uses big fish; NLT, corking fish; and TNIV, huge fish" (p. 216).
  123. ^ Wood, Gerald Fifty. (1976). The Guinness Book of Animal Facts and Feats. Guinness Superlatives. ISBN978-0-900424-lx-i.
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  132. ^ a b c Eveleth, Rose (2013-02-25). "Could a whale accidentally eat y'all? It is possible". Smithsonian . Retrieved 2020-03-21 . {{cite magazine}}: CS1 maint: url-condition (link)
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  134. ^ Smith, Chris; Scales, Helen (27 June 2010). "Could a human being survive swallowing by a whale?". The Naked Scientists . Retrieved May vii, 2021. {{cite web}}: CS1 maint: url-status (link)
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  138. ^ Green 2005, p. 15.
  139. ^ Sherwood 2000, pp. 71–72.
  140. ^ 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 .
  141. ^ Marrone 2007, p. 486.
  142. ^ Pinsky 2004, p. 31.
  143. ^ Deming, Marking. "Jonah: A VeggieTales Movie (2002)". AllMovie. Archived from the original on Nov ten, 2017. Retrieved November ix, 2017.
  144. ^ Dunlap & Warren 2013, p. 238.
  145. ^ Dunlap & Warren 2013, p. 240.
  146. ^ a b c d e f Campbell 1988, pp. ninety–95.
  147. ^ Dalley 1989, pp. 118–119.
  148. ^ Dalley 1989, p. 119.
  149. ^ Hamel 2015, pp. 1–xx.
  150. ^ Hamel 2015, pp. 18–20.

Bibliography [edit]

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  • Ben Zvi, Ehud (2003), The Signs of Jonah: Reading and Rereading in Ancient Yehud, Sheffield, England: Sheffield Academic Press, ISBN0-8264-6268-5
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  • Dalley, Stephanie (1989), Myths from Mesopotamia: Creation, the Alluvion, Gilgamesh, and Others, Oxford, England: Oxford University Press, ISBN0-xix-283589-0
  • Doyle, Brian (2005), Martínez, F. García; Vervenne, M. (eds.), Interpreting Translation: Studies on the LXX and Ezekiel in Accolade of Johan Animalism, Leuven, Belgium: Leuven Academy Press, ISBNxc-429-1689-3
  • Dunlap, Janine Due west.; Warren, Hillary (2013), "VeggieTales", in Woods, Robert H. (ed.), Evangelical Christians and Popular Civilization: Pop Goes the Gospel, vol. 1, Motion picture, Radio, and the Internet, Santa Barbara, California: Praeger: An Banner of ABC Clio, ISBN978-0313386541
  • Ensor, Josie (28 Feb 2017), "Previously Untouched 600 BC Palace Discovered Nether 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'south 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 Due east, Jefferson, N Carolina: MacFarland & Company, Inc., Publishers, ISBN0-7864-2356-0
  • Gaines, Janet Howe (2003), Forgiveness in a Wounded World: Jonah's Dilemma, Atlanta, Georgia: Society of Biblical Literature, ISBNone-58983-077-half dozen
  • Graham, William Albert (1977), Divine Word and Prophetic Word in Early Islam: A Afterthought of the Sources with Special Reference to the Ḥadîth Qudsî, The Hague, The Netherlands: Mouton & Co., ISBN90-279-7612-0
  • Green, Barbara (2005) [2005], Jonah's Journeys, Interfaces, Collegeville, Minnesota: Liturgical Press, ISBN0-8146-5038-4
  • Green, Barbara (2011), "The Quondam Attestation in Christian Spirituality", in Holder, Arthur (ed.), The Blackwell Companion to Christian Spirituality, Chichester, England: Wiley-Blackwell, ISBN978-1-4501-0247-6
  • Gudger, E. West. (March 1940), "Twenty-Five Years' Quest of the Whale Shark", The Scientific Monthly, Washington D.C., Us: American Association for the Advancement of Science, 50 (3): 225–233, Bibcode:1940SciMo..50..225G, JSTOR 16929
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  • Ingram, Virginia (2012), Ellens, J. Harold (ed.), Psychological Hermeneutics for Biblical Themes and Texts: A Festschrift in Honour of Wayne One thousand. Rollins, New York City, New York and London, England: T&T Clark, ISBN978-0-567-56602-7
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  • Limburg, James (1993), Jonah: A Commentary, Louisville, Kentucky: Westminster Knox Publishers, ISBN0-664-21296-4
  • Marrone, Gaetana (2007), Encyclopedia of Italian Literary Studies: A-J, New York City, New York and London, England: Routledge, ISBN978-1-57958-390-three
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  • Mirsky, Mark Jay (1990), Rabbinic Fantasies: Imaginative Narratives from Classical Hebrew Literature, New Haven, Connecticut: Yale University Press, ISBN0-300-07402-half dozen
  • Person, Raymond (1996), In Conversation with Jonah: Conversation Analysis, Literary Criticism, and the Book of Jonah, Sheffield, England: Sheffield Academic Press, ISBN1-85075-619-8
  • Pinsky, Mark I. (2004), The Gospel According to Disney, Louisville, London: Westminster John Knox Printing, ISBN0-664-22591-8
  • Romey, Kristin (19 April 2016), "Exclusive Photos Testify Destruction of Nineveh Gates by ISIS", National Geographic, The National Geographical Society
  • Sanders, Due east. P. (1993), The Historical Figure of Jesus, London, England, New York City, New York, Ringwood, Australia, Toronto, Ontario, and Auckland, New Zealand: Penguin Books, ISBN0-fourteen-014499-4
  • Sherwood, Yvonne (2000), A Biblical Text and Its Afterlives: The Survival of Jonah in Western Culture, Cambridge, England: Cambridge University Press, ISBN0-521-79561-3
  • Smolla, Rodney A. (5 October 1997), "Monkey Business organization", The New York Times
  • Stein, Robert H. (1994), The Method and Message of Jesus' Teachings, Louisville, Kentucky: Westminster John Knox Printing, ISBN0-664-25513-2
  • Vicchio, Stephen J. (2008), Biblical Figures in the Islamic Organized religion, Eugene, Oregon: Wipf & Stock, ISBN978-1-55635-304-8
  • Walton, John H.; Armerding, Carl E.; Walker, Larry L. (2017) [1985], Jonah, Nahum, Habukkuk, Zephaniah, The Expositor's Bible Commentary, Grand Rapids, Michigan: Zondervan, ISBN978-0-310-53196-eight
  • Wheeler, Brannon M. (2002), Prophets in the Quran: An Introduction to the Quran and Muslim Exegesis, New York Urban center, New York and London, England, ISBN0-8264-4957-3
  • Ziolkowski, Jan M. (2007), Fairy Tales from Before Fairy Tales: The Medieval Latin Past of Wonderful Lies, Ann Arbor, Michigan: University of Michigan Press, ISBN978-0-472-03379-9

External links [edit]

  • Jonah leaving whale
  • The Book of Jonah (Hebrew and English)
  • The Volume of Jonah (NIV)
  • Hirsch, Emil Chiliad.; Budde, Karl (1906). "Jonah, Volume of". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.
  • Prophet Jonah Orthodox icon and synaxarion
  • The Prophet Jonah at the Christian Iconography website

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Source: https://en.wikipedia.org/wiki/Jonah_and_the_Whale

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