Jonah and the great fish · Question

What the text actually says

Text

A faithful retelling, step by step. Nothing added, nothing smoothed over.

Jonah 1:1–3
God sends Jonah son of Amittai to speak against the great city of Nineveh for its wickedness. Jonah heads instead to Joppa, pays for passage and boards a ship bound for Tarshish to flee the LORD's presence.
Read it in context
^1:1Now the word of the LORD came to Jonah son of Amittai, saying, ²“Get up! Go to the great city of Nineveh and preach against it, because its wickedness has come up before Me.” ³Jonah, however, got up to flee to Tarshish, away from the presence of the LORD. He went down to Joppa and found a ship bound for Tarshish. So he paid the fare and went aboard to sail for Tarshish, away from the presence of the LORD.
Jonah 1:7–9
The sailors draw lots during a great storm, and the lot falls to Jonah. He identifies himself as a Hebrew and says he fears the LORD, the God of heaven, maker of sea and land.
Read it in context
^1:7“Come!” said the sailors to one another. “Let us cast lots to find out who is responsible for this calamity that is upon us.” So they cast lots, and the lot fell on Jonah. ⁸“Tell us now,” they demanded, “who is to blame for this calamity that is upon us? What is your occupation, and where have you come from? What is your country, and who are your people?” ⁹“I am a Hebrew,” replied Jonah. “I worship the LORD, the God of the heavens, who made the sea and the dry land.”
Jonah 1:11–16
Jonah tells the sailors to throw him overboard. First they row hard toward land; then they pray that they will not be held guilty for his death and throw him into the sea. The water grows calm, and the sailors fear the LORD, offer a sacrifice and make vows.
Read it in context
^1:11Now the sea was growing worse and worse, so they said to Jonah, “What must we do to you to calm this sea for us?” ¹²“Pick me up,” he answered, “and cast me into the sea, so it may quiet down for you. For I know that I am to blame for this violent storm that has come upon you.” ¹³Nevertheless, the men rowed hard to get back to dry land, but they could not, for the sea was raging against them more and more. ¹⁴So they cried out to the LORD: “Please, O LORD, do not let us perish on account of this man’s life! Do not charge us with innocent blood! For You, O LORD, have done as You pleased.” ¹⁵At this, they picked up Jonah and cast him into the sea, and the raging sea grew calm. ¹⁶Then the men feared the LORD greatly, and they offered a sacrifice to the LORD and made vows to Him.
Jonah 1:17–2:9
The LORD sends a great fish to swallow Jonah, who spends three days and three nights inside it. Jonah prays from there, describing how he was thrown into the depths and heard from Sheol. He closes by saying that salvation belongs to the LORD. His prayer thanks God for a rescue already received but does not confess his flight.
Read it in context
^1:17Now the LORD had appointed a great fish to swallow Jonah, and Jonah spent three days and three nights in the belly of the fish. ^2:1From inside the fish, Jonah prayed to the LORD his God, ²saying: “In my distress I called to the LORD, and He answered me. From the belly of Sheol I called for help, and You heard my voice. ³For You cast me into the deep, into the heart of the seas, and the current swirled about me; all Your breakers and waves swept over me. ⁴At this, I said, ‘I have been banished from Your sight; yet I will look once more toward Your holy temple.’ ⁵The waters engulfed me to take my life; the watery depths closed around me; the seaweed wrapped around my head. ⁶To the roots of the mountains I descended; the earth beneath me barred me in forever! But You raised my life from the pit, O LORD my God! ⁷As my life was fading away, I remembered the LORD. My prayer went up to You, to Your holy temple. ⁸Those who cling to worthless idols forsake His loving devotion. ⁹But I, with the voice of thanksgiving, will sacrifice to You. I will fulfill what I have vowed. Salvation is from the LORD!”

Continue the retelling (7 more paragraphs)

Jonah 2:10
The LORD commands the fish, and it vomits Jonah onto dry ground. The book does not name the place.
Read it in context
¹⁰And the LORD commanded the fish, and it vomited Jonah onto dry land.
Jonah 3:1–4
The LORD calls Jonah a second time, and he goes to Nineveh. The narrator describes it as a very great city, a journey of three days. Jonah travels a day's journey into it and warns that Nineveh will be overthrown in forty days.
Read it in context
^3:1Then the word of the LORD came to Jonah a second time: ²“Get up! Go to the great city of Nineveh and proclaim to it the message that I give you.” ³This time Jonah got up and went to Nineveh, in accordance with the word of the LORD. Now Nineveh was an exceedingly great city, requiring a three-day journey. ⁴On the first day of his journey, Jonah set out into the city and proclaimed, “Forty more days and Nineveh will be overturned!”
Jonah 3:5–9
The people of Nineveh believe God, and everyone, great and small, fasts and wears sackcloth. The king leaves his throne and puts on sackcloth and ashes. With his nobles, he orders people and animals to fast and wear sackcloth, cry to God and turn away from evil and violence. He asks who knows whether God might relent.
Read it in context
^3:5And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least. ⁶When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes. ⁷Then he issued a proclamation in Nineveh: “By the decree of the king and his nobles: Let no man or beast, herd or flock, taste anything at all. They must not eat or drink. ⁸Furthermore, let both man and beast be covered with sackcloth, and have everyone call out earnestly to God. Let each one turn from his evil ways and from the violence in his hands. ⁹Who knows? God may turn and relent; He may turn from His fierce anger, so that we will not perish.”
Jonah 3:10
God sees what the people have done: they have turned away from evil. He relents and does not bring the disaster he threatened.
Read it in context
¹⁰When God saw their actions—that they had turned from their evil ways—He relented from the disaster He had threatened to bring upon them.
Jonah 4:1–3
Jonah is angry and tells the LORD why he fled to Tarshish: he knew God was gracious and merciful, slow to anger and willing to relent. He asks to die.
Read it in context
^4:1Jonah, however, was greatly displeased, and he became angry. ²So he prayed to the LORD, saying, “O LORD, is this not what I said while I was still in my own country? This is why I was so quick to flee toward Tarshish. I knew that You are a gracious and compassionate God, slow to anger, abounding in loving devotion—One who relents from sending disaster. ³And now, O LORD, please take my life from me, for it is better for me to die than to live.”
Jonah 4:6–8
God sends a qiqayon plant to shade Jonah. At dawn he sends a worm that attacks the plant, making it wither, and then a scorching east wind. Jonah again asks to die.
Read it in context
^4:6So the LORD God appointed a vine, and it grew up to provide shade over Jonah’s head to ease his discomfort, and Jonah was greatly pleased with the plant. ⁷When dawn came the next day, God appointed a worm that attacked the plant so that it withered. ⁸As the sun was rising, God appointed a scorching east wind, and the sun beat down on Jonah’s head so that he grew faint and wished to die, saying, “It is better for me to die than to live.”
Jonah 4:10–11
God asks why, if Jonah pitied the plant, God should not pity Nineveh. The city has more than 120,000 people unable to tell their right hand from their left, as well as many animals. The book ends with God's question and gives no answer from Jonah.
Read it in context
^4:10But the LORD said, “You cared about the plant, which you neither tended nor made grow. It sprang up in a night and perished in a night. ¹¹So should I not care about the great city of Nineveh, which has more than 120,000 people who cannot tell their right hand from their left, and many cattle as well?”

The evidence

Evidence

Each historical claim judged on its own, never a verdict on the whole story.

Supported
A prophet named Jonah son of Amittai is attested outside the book of Jonah.
2 Kings 14:25 credits a prophecy in Jeroboam II's reign to Jonah son of Amittai of Gath-hepher, and the name Amittai occurs in the Hebrew BibleHebrew BibleA name academics offered as a neutral alternative to “Old Testament”. Amy-Jill Levine argues the label blurs real differences between the Christian Old Testament and the Jewish Tanakh.From: LevineAll terms → only there and in Jonah 1:1.
Why this verdict
Claims about the text
Confidence: high
2 Kings 14:25 credits a prophecy in Jeroboam II's reign to Jonah son of Amittai of Gath-hepher, and the name Amittai occurs in the Hebrew Bible only there and in Jonah 1:1. This is the Bible's own testimony in a second book, not outside evidence; whether Jonah's author drew on Kings or on separate tradition is not established, and no Assyrian record of Jonah appeared in the checked sources.^{10 16 17}
Cross-community agreement · Readers across traditions place the prophet of 2 Kings 14:25 in Jeroboam II's reign: Breck (Orthodox) and Wiseman (evangelical); Driver (critical) dates the book long after Jonah's lifetime. (as of 2026-11-08)
What would change this verdict: An outside record naming the prophet would add independent attestation.
Supported
Jonah's Hebrew belongs to a period well after the prophet's eighth-century setting.
Hornkohl finds eleven of more than fifty proposed late features to be strong indicators of lateness, and places the Hebrew most plausibly in the sixth to fifth century BC, while finding it difficult to be more precise.
Why this verdict
Claims about the text
Confidence: medium
Hornkohl finds eleven of more than fifty proposed late features to be strong indicators of lateness, and places the Hebrew most plausibly in the sixth to fifth century BC, while finding it difficult to be more precise. He reports that detailed linguistic studies generally reject Pusey's pre-exilic date. A late date does not by itself make the story fiction, as Alexander argues.^{5 sources}5 sources12. Hornkohl 2026 18. Hornkohl 2026 13. Hornkohl 2026 14. Hornkohl 2026 19. Alexander 1985
Majority view · Modern scholars who have studied Jonah's language in detail, as surveyed by Hornkohl (2026), generally reject a pre-exilic date; even the most sceptical of them, Landes, puts it in the sixth century. (as of 2026-11-08) · Minority: Pusey (1860, Anglican) argued that the words cited as late are authentic Hebrew or reflect the foreign setting; Lawrence (evangelical) argues that the word for 'decree' may be Akkadian rather than Aramaic.
What would change this verdict: Pre-exilic attestation of the features Hornkohl counts as strong late indicators would weaken the verdict.
Open
The title 'king of Nineveh' fits an eighth-century setting.
Bewer, following Sayce, argued that the title was never used while the Assyrian empire stood; Driver makes the same point, and Allen, as Lawrence quotes him, says it betrays a remoteness from historical actuality.
Why this verdict
Claims about the text
Confidence: medium
Bewer, following Sayce, argued that the title was never used while the Assyrian empire stood; Driver makes the same point, and Allen, as Lawrence quotes him, says it betrays a remoteness from historical actuality. Lawrence argues that in the early eighth century powerful provincial governors acted almost as monarchs, so the king may effectively have been king of Nineveh only and needed his nobles in a decree; Ferguson suggests he may have been the governor of the province. Both proposals are hedged, and neither attests Jonah.^{5 sources}5 sources6. Bewer 1912 15. Driver 1914 20. Lawrence 1986 21. Ferguson 1996 11. Jonah 3:6
Contested · Bewer (following Sayce) and Driver, critical commentators, read the title as a sign of late writing; Lawrence and Ferguson, writing in the Tyndale Bulletin, argue that eighth-century governors acting like kings could explain it. (as of 2026-11-08)
Open
The author meant Jonah to be read as an account of actual events.
Bewer reads a prose poem, Feuillet didactic fiction and Valk satire.
Why this verdict
Claims about the text
Confidence: medium
Bewer reads a prose poem, Feuillet didactic fiction and Valk satire. Alexander argues that the opening, worded like the Elijah narrative, signals factual intention and that a didactic story may be built on actual events; Wiseman argues the story need not be a late parable. The 1985 characterisation is dated, and no current survey was consulted.^{9 sources}9 sources5. Bewer 1912 6. Bewer 1912 22. Valk 1953 23. Valk 1953 24. Valk 1953 7. Alexander 1985 25. Alexander 1985 26. Wiseman 1979 27. Alexander 1985
Contested · Critical (Bewer, Driver) and Catholic (Feuillet, Valk) writers read teaching fiction; evangelical (Alexander, Wiseman) and Lutheran (Keil) writers read intended history. Alexander reported in 1985 that most recent writers classed the book as parable or didactic fiction, a trend he opposed. (as of 2026-11-08)
Against
A person can survive for days inside a fish or whale by natural means.
No verified case of days-long survival inside a whale or fish was found in the checked sources.
Why this verdict
What the text narrates
Confidence: medium
No verified case of days-long survival inside a whale or fish was found in the checked sources. Bewer says the stories usually adduced do not prove such survival, and the Bartley story, used in apologetics, was false. In 2021 a diver said he was caught in a humpback whale's mouth for about 30 seconds, and a whale researcher said such a whale could not swallow anything large. CalvinJohn CalvinA Protestant reformer (1509–1564) who settled in Geneva in 1536, with an interval away, according to the 1911 Encyclopaedia Britannica. Alongside the Institutes of the Christian Religion, he wrote commentaries on Scripture.From: Alexander; Alexander; Alexander; Alexander; AlexanderAll terms → calls the survival contrary to nature. The verdict rests on these sources, not on a scientific survey.^{5 sources}5 sources28. Bewer 1912 29. Calvin 1847 30. Davis 1991 31. Davis 1991 32. York 2021
Cross-community agreement · Writers from different traditions, not a survey: Bewer (critical) says the stories usually adduced do not prove such survival; Calvin (Reformed) says one so devoured cannot live; the Witnesses' Awake! says Jonah needed a miracle to survive. (as of 2026-11-08)
What would change this verdict: A verified case of a person surviving days inside a sea creature would change this verdict.
No outside evidence · silence partly expected
Nineveh repented at Jonah's preaching, as the book narrates.
No independent record of Jonah's mission or of a mass repentance at Nineveh was found in the checked sources.
Why this verdict
What the text narrates
Confidence: high
No independent record of Jonah's mission or of a mass repentance at Nineveh was found in the checked sources. Bewer counts the absence of any trace among the book's difficulties, and Driver adds arguments from analogy and from the Old Testament's picture of Assyrians as idolaters. Wiseman concedes that historical readers may have to rest on absence of evidence not being evidence of absence; Insight on the Scriptures argues that nations recorded successes, not humiliations. The silence is not a contrary record.^{4 sources}4 sources6. Bewer 1912 33. Driver 1914 17. Wiseman 1979 34. Society)
What would change this verdict: An Assyrian or other independent record of a prophet's warning and a public repentance at Nineveh.
Mixed
Nineveh was as large as Jonah 3:3 and 4:11 describe.
On Wiseman's ordinary-travel calculation three days cannot measure the walled city's width, whose maximum axis he gives as much less than three miles; Jones's 1855 survey, quoted by Bewer, gives a wall circuit of seven miles four furlongs.
Why this verdict
What the text narrates
Confidence: medium
On Wiseman's ordinary-travel calculation three days cannot measure the walled city's width, whose maximum axis he gives as much less than three miles; Jones's 1855 survey, quoted by Bewer, gives a wall circuit of seven miles four furlongs. Bewer reads the verse as the author's exaggeration, while Wiseman proposes a visit or a district. Whether the 120,000 are children, as RashiRashiA French commentator on the Bible and Talmud (1040–1105), also named Rabbi Solomon ben Isaac, who was born and died at Troyes, according to the Jewish Encyclopedia.From: JacobsAll terms → reads, or the adult population, as Craghan reads, is also disputed.^{8 sources}8 sources35. Jonah 3:1–3 36. Jonah 4:10–11 37. Wiseman 1979 38. Bewer 1912 39. Wiseman 1979 40. Wiseman 1979 41. Rashi 42. Alexander 1985
Contested · Bewer (critical) and Wiseman (evangelical) differ on what the three days measure; Rashi, and Craghan as cited by Alexander, differ on who the 120,000 are. (as of 2026-11-08)
- Against The walled city took three days to cross.
  Wiseman gives Nineveh's maximum axis at any period as much less than three miles, and on his ordinary-travel calculation three days cannot measure the walled city's width. Bewer quotes Jones's 1855 survey for a wall circuit of seven miles four furlongs, and reads the verse as an exaggeration by an author for whom Nineveh lay in the distant past.
  ^{37 38}
- Open The three days' journey measures a visit or a Greater Nineveh district.
  Wiseman suggests the three days could instead mean a day of arrival, a day for business and a day of departure, following ancient Near Eastern hospitality, a proposal not attested for this phrase. He also writes that a Greater Nineveh district including Calah and Ashur remains possible, though Assyrian administrative texts do not yet conclusively show Nineveh viewed that way.
  ^{39 40}
- Open Nineveh held more than 120,000 people.
  Bewer notes that if the 120,000 were children a total of about 600,000 had been estimated, which Nineveh proper could never have held, and cites Jones's estimate of about 174,000. Wiseman first compared the 69,574 guests at Calah's opening in 865 BC, then concluded he may have overestimated Calah's population, suggesting about 18,000 residents plus dependants.
  ^{7 sources}7 sources43. Bewer 1912 41. Rashi 42. Alexander 1985 40. Wiseman 1979 44. Wiseman 1979 45. Wiseman 1979 46. Wiseman 1979
Supported
Nineveh fell in 612 BC.
The Babylonian Fall of Nineveh Chronicle records that in Nabopolassar's fourteenth year (612–611 BC) the Babylonians and Medes took Nineveh and turned it into a ruin heap; Lendering's introduction dates the fall to July 612.
Why this verdict
What the text narrates
Confidence: high
The Babylonian Fall of Nineveh Chronicle records that in Nabopolassar's fourteenth year (612–611 BC) the Babylonians and Medes took Nineveh and turned it into a ruin heap; Lendering's introduction dates the fall to July 612. The chronicle is outside evidence for Nineveh's destruction, the fate Nahum announced. That the fall was divine judgment is a theological claim outside evidence.^{4 sources}4 sources47. Grayson 48. Grayson 49. Nahum 1:1 50. Nahum 3:7
Cross-community agreement · The Babylonian Fall of Nineveh Chronicle is the record; Jewish tradition (Pirke de-Rabbi Eliezer 43) and critical readers (Ben Zvi, as Bolin reports) also take Nineveh's destruction as given. (as of 2026-11-08)
Against
James Bartley survived inside a whale in the incident reported from 1891.
Edward B. Davis found no James Bartley, or anyone of similar name, on the crew agreement of the Star of the East for 1890–91, and the ship was a barque, not a whaler.
Why this verdict
Claims others made
Confidence: high
Edward B. Davis found no James Bartley, or anyone of similar name, on the crew agreement of the Star of the East for 1890–91, and the ship was a barque, not a whaler. He quotes a letter from Mrs John Killam that there was not one word of truth in the whale story and that no man was lost overboard while her husband was in the ship. Davis concludes it was no more than a fish story; Bewer had called it a sea yarn in 1912.^{30 31 28}
Cross-community agreement · Davis's archival inquiry into the crew agreement, Bewer (critical, 1912), and the Witnesses' Awake! (1981), which says modern accounts of swallowed sailors cannot now be verified. (as of 2026-11-08)
Outside what evidence can settle
God preserved Jonah alive inside the fish.
Calvin says the text marks the event as a miracle, Cyril of Jerusalem believed Jonah was preserved because all things are possible with God, AugustineAugustineA North African theologian (354–430), born at Tagaste, who served as bishop of Hippo from 396 until his death, according to the Catholic Encyclopedia.From: Portalié; PortaliéAll terms → defends it as a divine miracle that actually occurred, and the Witnesses' Awake! says Jonah needed a miracle to survive.
Why this verdict
Theological claims
Confidence: high
Calvin says the text marks the event as a miracle, Cyril of Jerusalem believed Jonah was preserved because all things are possible with God, Augustine defends it as a divine miracle that actually occurred, and the Witnesses' Awake! says Jonah needed a miracle to survive.^{5 sources}5 sources29. Calvin 1847 51. Jerusalem 52. Hippo 53. Hippo 54. Society) 1981
Outside what evidence can settle
God spared Nineveh out of mercy.
In the book, God sees the people's deeds, their turning from evil, and relents; Jonah says he fled because he knew God to be gracious, merciful and relenting from disaster; and God's closing question asks whether he should not pity Nineveh.
Why this verdict
Theological claims
Confidence: high
In the book, God sees the people's deeds, their turning from evil, and relents; Jonah says he fled because he knew God to be gracious, merciful and relenting from disaster; and God's closing question asks whether he should not pity Nineveh.^{3 4 36}

What people get wrong

Text

Things people commonly believe the text says, checked against it.

A common belief among believers
Myth The book of Jonah says the animal was a whale.
Actually The Hebrew says a great fish and names no species. 'Whale' comes from Brenton's English rendering of the Greek ketos and from the KJV of Matthew 12:40; the KJV of Jonah says 'great fish'. The wording does not exclude a whale either.^{2 55 56}
A common belief among believers
Myth In the book of Jonah the fish is Jonah's punishment.
Actually In Jonah the fish saves him from drowning and brings him back to land; Bewer says it has no other purpose, and Wiseman rejects reading it as Babylon swallowing Israel because it is a means of deliverance. It is the Qur'an (37:139–144) that has Jonah swallowed while blameworthy.^{5 sources}5 sources57. Bewer 1912 58. Wiseman 1979 59. Qur'an 60. Qur'an 61. Qur'an
A common belief among believers
Myth Jonah ran away because he was afraid of the Ninevites.
Actually The book's own reason, in 4:2, is that he knew God would relent. JosephusJosephusA Jewish historian (37–after 100 CE), according to Steve Mason and the Jewish Encyclopedia. Mason explains that his Antiquities, completed in 93/94 CE, retells Judean history from creation to the eve of the war against Rome.From: Mason; Mason; Gottheil; Mason; MasonAll terms → says he did not go 'out of fear'; the Mekhilta, that gentile repentance would condemn Israel; Pirke de-Rabbi Eliezer, that he feared being called a lying prophet; Ibn EzraIbn EzraA Spanish Jewish scholar (born 1092–1093, died 1167), according to the Jewish Encyclopedia. Steven McKenzie names him among twelfth-century readers who suspected that several documents lay behind the Bible’s first books.From: Gottheil; Gottheil; McKenzieAll terms →, that he was distressed for Israel's sake that Nineveh would escape.^{6 sources}6 sources4. Jonah 4:1–3 62. Josephus 63. Jonah 4:2 64. Yishmael 65. Eliezer 66. Ezra

Show 12 more misconceptions

A common belief among believers
Myth The fish spat Jonah out at Nineveh.
Actually The book names only dry land. Bewer notes that the author does not say where; others guessed the coast near Joppa and Haupt proposed Alexandretta, and Josephus put the landing on the Black Sea.^{67 57 62}
A common belief among believers
Myth Inside the fish Jonah confesses his disobedience.
Actually The prayer in Jonah 2 thanks God for rescue but contains no confession of the flight. The Qur'an's account (21:87) does have Dhu'n-Nun confess wrongdoing in the darkness.^{68 69 70}
A common belief among believers
Myth The book ends with Jonah accepting God's lesson.
Actually It ends with God's question. Jonah's answer and later life are not reported; Driver notes the book tells nothing more of Jonah or Nineveh once its point is made.^{36 71}
A common belief among believers
Myth The book says Nineveh destroyed its idols and took up Israel's worship.
Actually It describes belief, fasting and a turn from evil and violence, without narrating a change of gods.^{72 73}
A common belief among believers
Myth A nineteenth-century sailor, James Bartley, was swallowed by a whale and survived, showing Jonah's survival possible.
Actually Davis found no Bartley on the crew agreement of the Star of the East, which was not a whaler, and concluded the story was no more than a fish story. Bewer had called it a sea yarn in 1912.^{30 31 28}
A common belief among believers
Myth Only sceptics date the book of Jonah after the exile.
Actually Believing sources do too. The NABRE introduction calls it almost certainly post-exilic, Breck places it after the exile, the Latter-day Saints' Bible Dictionary assigns it to some later writer, and Feuillet judged it post-exilic. Alexander adds that a late book need not be imaginary.^{6 sources}6 sources8. Doctrine 2011 74. Breck 75. Saints 22. Valk 1953 23. Valk 1953 19. Alexander 1985
A common belief among believers
Myth Jonah's anger shows that post-exilic Judaism rejected mercy for foreigners.
Actually Bolin calls that reading a Christian caricature, traced to the opening line of JeromeJeromeA Latin Church Father associated with the Vulgate, born in the fourth century and deceased in 420. Birth dates differ: Louis Saltet gives about 340–342, while Dionisio Candido gives 347.From: Saltet; CandidoAll terms →'s commentary. The Mishnah uses Nineveh to teach changed conduct, and the Talmud records Jonah as the Yom Kippur reading because of Nineveh's repentance.^{4 sources}4 sources76. Bolin 2009 77. Bolin 2009 78. Mishnah 79. Talmud
A common belief among skeptics
Myth Jonah son of Amittai is never mentioned outside the book of Jonah.
Actually 2 Kings 14:25 names him as a prophet in Jeroboam II's reign. That is a second biblical witness, not an outside record.^{10 16}
A common belief among skeptics
Myth Nineveh is as legendary as the fish.
Actually The Babylonian Fall of Nineveh Chronicle records the city's capture by the Babylonians and Medes in 612–611 BC.^{47 48}
A common belief among skeptics
Myth The late date for Jonah rests on rejecting its miracles.
Actually It rests on language. Driver cited Aramaisms and other marks of a later age, and Hornkohl tests more than fifty proposed late features, finding eleven strong indicators. Feuillet says his judgment of the book is not unwillingness to accept miracles.^{5 sources}5 sources15. Driver 1914 12. Hornkohl 2026 18. Hornkohl 2026 22. Valk 1953 23. Valk 1953
A common belief among skeptics
Myth Defenders of Jonah's history rely on natural survival or swallowed-sailor stories.
Actually Calvin calls survival in the fish contrary to nature and a miracle, and the Witnesses' Awake! says Jonah needed a miracle and that modern accounts cannot now be verified. Bewer, a critic, likewise finds the usual stories prove nothing.^{29 54 28}
A common belief among skeptics
Myth The title 'king of Nineveh' settles that the book is a late invention.
Actually Bewer and Driver read it as a sign of late writing, but Lawrence and Ferguson argue that powerful eighth-century governors could explain it. The point is contested, not settled.^{4 sources}4 sources6. Bewer 1912 15. Driver 1914 20. Lawrence 1986 21. Ferguson 1996

Authorship, dating and genre

Scholarship

Questions about who wrote it, when, and from what sources.

Why date the book later than the prophet?

Driver argued that the book could not have been written until long after Jonah's lifetime, first because its style has several Aramaisms or other marks of a later age. Hornkohl surveys more than fifty features called late and finds eleven that he judges strong indicators of lateness under Hurvitz's criteria: late distribution, classical opposition and extra-biblical confirmation. Lawrence, in an evangelicalEvangelicalThe National Association of Evangelicals describes evangelicals as people who take the Bible seriously and believe in Jesus Christ as Savior and Lord; it derives the name from Greek euangelion, “good news” or “gospel”.From: EvangelicalsAll terms → counter-argument, says the word for 'decree' in 3:7, usually called an Aramaism, may derive from an Akkadian word, while admitting no AramaicAramaicA Semitic language closely related to Hebrew. The HarperCollins Bible Dictionary notes that parts of Ezra, Daniel and Jeremiah and a phrase in Genesis are written in Aramaic; Jesus probably spoke a Western Aramaic dialect.From: Daniel 2:4; Powell; Perrin; PowellAll terms → attestation before the Persian period.^{6 sources}6 sources15. Driver 1914 12. Hornkohl 2026 18. Hornkohl 2026 13. Hornkohl 2026 80. Lawrence 1986 81. Lawrence 1986

How early is the book attested?

Bewer set a latest date in the third century BC from Sirach 49:10, 3 Maccabees 6:8 and Tobit 14:4, and, if Jonah used Joel, placed it between 400 and 200 BC; Alexander notes that the direction of dependence on Joel is disputed. Tobit 14:4 itself varies. The shorter Greek text names Jonah, while the longer text, which NETS says is generally preferred, names Nahum. Fuller's edition of the Qumran scroll 4QXIIa, dated to the second century BCE, reported Jonah following Malachi; Guillaume judges that order unlikely.^{6 sources}6 sources82. Bewer 1912 19. Alexander 1985 83. Tobit 14:4 84. (NETS) 2007 85. (NETS) 2007 86. Guillaume 2007

Was the psalm in chapter 2 part of the story from the start?

Driver argued that the psalm is a thanksgiving for a rescue already accomplished, made largely of echoes of other Psalms, and that the author probably took it from an earlier source. Others defend its place in the book; Bolin reports Perry's argument.^{71 15 68}

Hard questions

The strongest case, the strongest responses, then a plain assessment of where the logic holds.

Can anyone believe Jonah survived inside the fish?

Days of natural survival inside a fish have no verified case; believing readers ascribe Jonah's survival to miracle, which evidence cannot settle, while Bewer reads a story with a moral.

See the argument

The strongest case

Pagans mocked the story with loud laughter, Augustine records, calling it incredible that a man swallowed with his clothes on survived in a fish. Bewer asks how Jonah could pray a psalm inside the fish and concludes 'We are in wonderland!' No verified case of such survival was found in the checked sources, the Bartley story offered as one was false, and Calvin himself calls the survival contrary to nature.^{12 sources}12 sources87. Hippo 88. Bewer 1912 6. Bewer 1912 2. Jonah 1:17 28. Bewer 1912 29. Calvin 1847 31. Davis 1991 51. Jerusalem 52. Hippo 53. Hippo 54. Society) 1981 5. Bewer 1912

P1. The book has Jonah alive inside the fish for three days and three nights, and no verified case of anyone surviving days inside a sea creature was found in the checked sources.^{2 28 29}No listed response challenges this premise
P2. An event this contrary to nature is incredible, so it should not be believed to have happened.

→ Conclusion. Jonah's survival inside the fish did not happen as an actual event.

Strongest responses

Early church: Latin challenges P2

Either all miracles are incredible or this one may be believed. Augustine answers that either all divine miracles are incredible or this one may be believed, and insists that Jonah's stay in the sea monster actually occurred, comparing it with Christ's resurrection.^{52 53}

Protestant: Reformed challenges P2

Survival is the miracle. Calvin agrees that one so devoured cannot live, and reads God's preparing of the fish as marking the event as a miracle.²⁹

Early church: Greek challenges P2

All things are possible with God. Cyril of Jerusalem asks how Jonah escaped corruption without air for three days and answers that he was preserved, for all things are possible with God.⁵¹

Jehovah's Witnesses challenges P2

A miracle, not a sailor's tale. The 1981 Awake! dialogue says Jonah needed a miracle to survive and that modern accounts of swallowed sailors cannot now be verified.⁵⁴

Academic (critical) challenges the framing

Read a story with a moral. Bewer calls the story of Jonah a prose poem and not history, a story with a moral like the parable of the Good Samaritan.^{5 6}

Plain assessment

The checked sources contain no verified case of days-long natural survival, and the Bartley story was false. Calvin, Cyril, Augustine and the Witnesses' Awake! treat the survival as God's doing, so they deny the step from 'contrary to nature' to 'did not happen', not the facts about the fish. Whether God preserved Jonah is outside what evidence can settle. Bewer reads the book as a prose poem, which turns the question into one of genre.

What would change this assessment: A verified case of comparable natural survival would change the natural half of the assessment; no evidence could settle the miracle half.

Assessment uses: Jonah.1.17-Jonah.2.9 · A person can survive for days inside a fish or whale by natural means. · God preserved Jonah alive inside the fish. · James Bartley survived inside a whale in the incident reported from 1891. · Academic (critical) · Early church: Latin · Early church: Greek · Protestant: Reformed · Jehovah's Witnesses

Nineveh's repentance and the Assyrian record — why is there no trace of it?

No independent record of Nineveh's repentance was found; how much that silence weighs depends on whether Assyrian or prophetic records would have noted it, on which the cited writers differ.

See the argument

The strongest case

Bewer counts it among the book's difficulties that the universal repentance of the Ninevites left absolutely no trace, and that the later prophets who spoke against Assyria knew nothing of it; Nahum announces Nineveh's ruin. Driver adds that the sudden conversion of a great heathen population is contrary to analogy, that it is hard to imagine an Assyrian monarch acting as this king does, and that the Old Testament uniformly represents Assyrians as idolaters.^{13 sources}13 sources6. Bewer 1912 49. Nahum 1:1 50. Nahum 3:7 33. Driver 1914 72. Jonah 3:5 73. Jonah 3:7–8 17. Wiseman 1979 34. Society)26. Wiseman 1979 89. Wiseman 1979 66. Ezra 90. Bolin 2009 91. Eliezer

P1. The book narrates the whole city, king and nobles included, fasting in sackcloth and turning from violence; no independent record of the mission or the repentance was found in the checked sources, and Nahum later announces Nineveh's ruin.^{6 sources}6 sources72. Jonah 3:5 11. Jonah 3:6 73. Jonah 3:7–8 6. Bewer 1912 49. Nahum 1:1 50. Nahum 3:7No listed response challenges this premise
P2. A repentance this large would have left a trace, in Assyrian records or in the later prophets, so the silence counts against it.
P3. A sudden turning of a great heathen city under an Assyrian king is so contrary to analogy that it is unlikely to have happened.

→ Conclusion. Nineveh's repentance probably did not happen as narrated.

Strongest responses

Jehovah's Witnesses challenges P2

Nations did not record their humiliations. Insight on the Scriptures argues that the lack of any Assyrian record of Jonah is not surprising, because ancient nations extolled their successes and not their humiliations.³⁴

Protestant: evangelical challenges P2

Absence of evidence is not evidence of absence. Wiseman, defending the historical reading, concedes that its followers may have to rest on the principle that absence of evidence is no evidence of absence.¹⁷

Protestant: evangelical challenges P3

An Assyrian order to mourn and repent. Wiseman thought it not impossible that a royal letter ordering a governor of Guzana and his people to mourn, pray and repent for three days before the god Adad came from the reign of Ashur-dan III, a time of famine and revolts. The letter's date and king are unknown, and it concerns Adad, not Israel's God.^{26 89 92}

Jewish: medieval commentator challenges P3

The text does not say they were idolaters. Ibn Ezra argues that the Ninevites were not idolaters, since no text says they tore down altars or idols, and that they had once been God-fearing. The book itself says they believed God, fasted and turned from evil and violence, without saying they abandoned their gods.^{66 72 73}

Jewish: rabbinic challenges the framing

Spared, then destroyed. Pirke de-Rabbi Eliezer says God was slow to anger with Nineveh for forty years, after which it returned to evil and was swallowed up, one traditional way of holding Jonah's spared city together with its later fall.⁹¹

Academic (critical) challenges the framing

A paradox the first readers would see. Bolin reports Ehud Ben Zvi's argument that the book's first readers would have noticed the paradox of a literary Nineveh forgiven when the historical Nineveh had already been destroyed.⁹⁰

Plain assessment

No independent record of the mission or the repentance was found in the checked sources; that is silence, not a contrary record. Its weight depends on what one expects. Bewer expects a trace; Insight on the Scriptures expects royal records to omit a humiliation; Wiseman concedes that historical readers may have to rest on absence of evidence. Against Driver's argument from analogy, Wiseman offers an undated Assyrian order to mourn and repent before Adad, and Ibn Ezra notes that the text never says the Ninevites abandoned idols. Ben Zvi reads the forgiven Nineveh as a paradox for readers who knew the city had fallen; Pirke de-Rabbi Eliezer has it relapse after forty years.

What would change this assessment: An independent record of a prophet's warning and a public repentance at Nineveh would change the assessment.

Assessment uses: Jonah.3.5-Jonah.3.9 · Nineveh repented at Jonah's preaching, as the book narrates. · Assyrian records from Jonah's century · Nineveh's later destruction · Jewish: medieval commentator · Jehovah's Witnesses

Is Jonah history, parable or satire?

Teaching purpose alone does not decide the genre, as Alexander and Valk both grant; whether the book's irony and improbabilities signal fiction remains contested.

See the argument

The strongest case

Bewer calls the book a prose poem and not history, and lists question after question a literal reader must ask, ending 'We are in wonderland!' Valk, a Catholic scholar, judges that its satirical or ironical character favours taking it as pure fiction, and Feuillet read it as didactic fiction, saying his reason was the book's character, not unwillingness to accept miracles. Alexander reported in 1985 that most recent writers classified it as parable or didactic fiction.^{12 sources}12 sources5. Bewer 1912 6. Bewer 1912 88. Bewer 1912 24. Valk 1953 22. Valk 1953 23. Valk 1953 27. Alexander 1985 25. Alexander 1985 93. Alexander 1985 7. Alexander 1985 94. Alexander 1985 62. Josephus

P1. The LORD appoints a fish, a plant, a worm and a wind; a whole city down to its animals puts on sackcloth; 'great' occurs 14 times in 48 verses; and the book ends on God's question without Jonah's answer.^{6 sources}6 sources2. Jonah 1:17 95. Jonah 4:6–8 73. Jonah 3:7–8 96. this site's data 97. this site's data 36. Jonah 4:10–11No listed response challenges this premise
P2. A story with a teaching purpose and an open ending of this kind was composed to teach, not to report.
P3. The book's improbabilities, exaggeration and irony show that its author did not mean actual events.

→ Conclusion. Jonah should be read as parable or teaching fiction rather than as history.

Strongest responses

Protestant: evangelical challenges P2

A didactic story may be built on actual events. Alexander grants that Jonah is didactic and that its abrupt ending serves that purpose, but argues that a didactic narrative may still be shaped around actual historical events.²⁵

Catholic challenges P2

Teaching purpose does not exclude fact, but satire favours fiction. Valk judges that neither the book's didactic character nor its dependence on earlier writings excludes fact; his own case for fiction rests on its satire and irony instead.²⁴

Protestant: evangelical challenges P3

The wonders are told in a low key. Alexander argues that the repeated 'great' is not exaggeration and that the miracles are told briefly and in a low key, so the sense of unreality comes from modern dramatised retellings.⁹³

Protestant: evangelical challenges the conclusion

The opening and the early readers point to history. Alexander argues that the opening, worded like the Elijah narrative of 1 Kings 17, signals that the author meant the events as fact, and that the vast majority of early Jewish and Christian writers took them as having happened.^{7 94}

Academic (critical) challenges the framing

Traditional material shaped to teach. Driver sees indications that the book is not strictly historical but thinks its materials were supplied by tradition, a traditional kernel shaped into a teaching story.³³

Plain assessment

The case for fiction does not rest only on miracles. Bewer lists improbabilities, Valk finds satire and irony, and Feuillet gives the book's character as his reason. Alexander and Valk agree that a teaching purpose does not by itself exclude fact. Alexander answers the rest from the opening's historical form and from early readers, who mostly took the events as actual; Josephus, one of them, introduces the fish with 'It is also reported'. Alexander's 1985 report of a trend toward parable is dated, and no later survey was consulted.

What would change this assessment: Evidence of how the author or the first readers understood the book's form would change the assessment.

Assessment uses: Jonah.4.10-Jonah.4.11 · Academic (critical) · Protestant: evangelical · Catholic · The author meant Jonah to be read as an account of actual events. · josephus retelling

When Nineveh is spared, did Jonah's warning fail, and why is Jonah angry?

The text links God's relenting to Nineveh's changed conduct; the charge of failed prophecy holds only if the warning was unconditional, which Feuillet and the gloss printed in Rashi deny.

See the argument

The strongest case

Jonah announces that Nineveh will be overthrown in forty days, and it is not. Pirke de-Rabbi Eliezer says Jonah had already been called a lying prophet when an earlier prophecy against Jerusalem went unfulfilled, and fled for fear the nations would call him one too. On that reading his anger in chapter 4 is that of a prophet whose word did not come to pass.^{10 sources}10 sources98. Jonah 3:4 65. Eliezer 3. Jonah 3:9–10 4. Jonah 4:1–3 22. Valk 1953 23. Valk 1953 99. gloss)66. Ezra 64. Yishmael 78. Mishnah

P1. Jonah announces Nineveh's overthrow in forty days; God relents when the city turns from evil; and Jonah, angry, says he fled because he knew God relents from disaster.^{98 3 4}No listed response challenges this premise
P2. An announcement of destruction that does not come to pass is a failed prophecy, and the prophet who gave it is shown to be false.

→ Conclusion. Jonah's warning failed, and his anger is that of a discredited prophet.

Strongest responses

Catholic challenges P2

Prophecies against nations are conditional. Feuillet, as reported by Valk, read the book as written to show that prophecies against the nations remain conditional.^{22 23}

Jewish: medieval commentator challenges P2

Overturned either way. A gloss printed in Rashi's commentary explains that 'overturned' has two meanings, destruction if the Ninevites did not repent or their change from bad to good if they did.⁹⁹

Jewish: medieval commentator challenges the conclusion

Jonah feared for Israel, not for his name. Ibn Ezra rejects the view that Jonah fled for fear of being called a false prophet, and holds that he was distressed for Israel's sake that Nineveh would escape.⁶⁶

Jewish: rabbinic challenges the conclusion

Gentile repentance would condemn Israel. The Mekhilta says Jonah fled because the gentiles were close to repentance and their repentance would condemn Israel.⁶⁴

Jewish: rabbinic challenges the framing

God saw their deeds. The Mishnah stresses that God saw the Ninevites' deeds, not their sackcloth and fasting, so the outcome turns on changed conduct.⁷⁸

Plain assessment

The book ties the outcome to conduct, since God relents when he sees the Ninevites turn from evil, and Jonah's own complaint names God's mercy, not a failed forecast. Pirke de-Rabbi Eliezer does give him the fear of being called a lying prophet, but Ibn Ezra rejects that explanation and the Mekhilta gives another. Feuillet reads prophecies against nations as conditional, and the gloss printed in Rashi reads 'overturned' as covering a change of heart. The charge of failure needs the warning to have been unconditional.

What would change this assessment: A reading showing that this warning excluded any response to repentance would change the assessment.

Assessment uses: Jonah.3.1-Jonah.3.4 · Jonah.3.10 · Jonah.4.1-Jonah.4.3 · Jewish: rabbinic · Jewish: rabbinic · Jewish: medieval commentator · Catholic · overthrown

Does Jesus' sign of Jonah require the book to be history?

Whether Jesus' use of Jonah requires the book to be history divides the cited Christian interpreters; Matthew and Luke draw on different parts of the story.

See the argument

The strongest case

The 1910 Catholic Encyclopedia calls this the very strongest argument Catholics offer, that Christ contrasts fact with fact, so if Jonah's stay in the fish were fiction, Christ's stay in the earth would be fiction too. Insight on the Scriptures calls Jesus' words the most conclusive evidence for the book's authenticity; Wiseman says 'one greater than Jonah' would carry little conviction if the men of Nineveh were mythical; and Keil argues that myths and parables cannot be types of future facts.^{9 sources}9 sources100. Driscoll 1910 101. Society)17. Wiseman 1979 102. Keil 1878 103. Matthew 12:38–41 104. Luke 11:29–32 22. Valk 1953 105. Church 1997 74. Breck

P1. Matthew has Jesus set Jonah's three days and nights in the sea creature beside the Son of Man in the heart of the earth, and the Ninevites' repentance beside his own generation; Luke makes Jonah a sign to the Ninevites without mentioning the fish.^{103 104}No listed response challenges this premise
P2. A comparison that sets these events beside Jesus' own works only if Jonah's stay in the fish and the Ninevites' repentance actually happened.

→ Conclusion. Readers who accept Jesus' authority must read Jonah as history.

Strongest responses

Catholic challenges P2

The comparison keeps its meaning either way. Feuillet, as reported by Valk, held that the details Christ used keep the meaning he gave them whether they are fact or fiction, and that patristic tradition does not settle a question of literary form.²²

Catholic challenges the framing

The sign is the resurrection. The Catechism of the Catholic Church (§994) says Jesus spoke of his resurrection as the sign of Jonah, and does not address the book's genre.¹⁰⁵

Orthodox challenges the framing

Luke's sign is the preaching. Breck notes that Luke's version has no allusion to resurrection, so for Luke the sign is Jonah's proclamation calling the Ninevites to repent. He reads Jonah with the Fathers as a type of Christ while placing the book after the exile.⁷⁴

No known response in these sources

Protestant: Lutheran: Keil makes the argument; no Lutheran response to it was in the checked sources
Protestant: evangelical: Wiseman makes the argument; no evangelical response to it was in the checked sources
Jehovah's Witnesses: Insight on the Scriptures makes the argument; no other Witness response was in the checked sources

Plain assessment

Matthew's comparison uses the three days in the fish; Luke's uses Jonah's preaching and does not mention the fish. Driscoll's 1910 article, Insight on the Scriptures, Keil and Wiseman argue that a comparison of this kind needs real events behind it. Feuillet answers that the details keep the meaning Christ gave them whether fact or fiction. The Catechism uses the sign for the resurrection without addressing genre, and Breck pairs patristic typologyTypologyReading a scriptural person or thing as prefiguring a future person or thing. A. J. Maas’s 1912 Catholic Encyclopedia article argues that such connections are probably intended by God, who foresees and arranges history.From: Romans 5:14; MaasAll terms → with a post-exilic date. How the three days and nights fit the Gospel burial chronology is not treated in these sources.

What would change this assessment: A sourced account of how such comparisons worked in Jesus' time would change the assessment.

Assessment uses: Matt.12.38-Matt.12.41 · Luke.11.29-Luke.11.32 · Catholic · Protestant: Lutheran · Protestant: evangelical · Jehovah's Witnesses · Orthodox

Background

The prophet outside this book Text

2 Kings 14:25 credits a prophecy of Jeroboam II's restoration of Israel's border to Jonah son of Amittai of Gath-hepher. In the tagged Hebrew Bible the name Amittai occurs only there and in Jonah 1:1. This is a second biblical witness, not outside evidence. Whether the author of Jonah knew the prophet from Kings or from separate tradition is not shown.^{10 16}

Where was Tarshish? Scholarship

The book does not locate Tarshish. Driver identified it with Tartessus in Spain and read the flight as an escape to the furthest point the Hebrews knew, in the opposite direction from Nineveh. Josephus says Jonah sailed from Joppa to Tarsus in Cilicia.^{4 sources}4 sources1. Jonah 1:3 106. Driver 1914 33. Driver 1914 62. Josephus

Nineveh in the eighth century Scholarship

Paul J. N. Lawrence notes that in the early eighth century the Assyrian kings normally resided at Calah, not Nineveh, though Adad-nirari III built at Nineveh and Lawrence thinks it 'not unlikely' kings lived there for a while. Wiseman gives Nineveh's maximum axis at any period as much less than three miles; Bewer quotes F. Jones's 1855 survey for a wall circuit of seven miles four furlongs. The two figures measure different things.^{107 37 38}

Show 3 more background topics (Assyrian records from Jonah's century; Nineveh's later destruction; Why are the animals included?)

Assyrian records from Jonah's century Evidence

Wiseman points to records from the reign of Ashur-dan III, in Jeroboam II's time, including a total solar eclipse computed as 15 June 763 BC, famine from 765 BC and revolts until 758 BC, and perhaps a royal letter ordering a governor of Guzana and his people to mourn, pray and repent for three days before the god Adad. The letter's king and date are unknown. Wiseman offers these as a possible setting; none names Jonah or records Nineveh's repentance.^{5 sources}5 sources108. Wiseman 1979 92. Wiseman 1979 26. Wiseman 1979 89. Wiseman 1979 17. Wiseman 1979

Nineveh's later destruction Evidence

The Babylonian Fall of Nineveh Chronicle records that in Nabopolassar's fourteenth year (612–611 BC) the Babylonians and Medes took Nineveh and turned it into a ruin heap; Lendering dates the fall to July 612. Nahum announces that ruin. Bolin reports Ehud Ben Zvi's argument that Jonah's first readers would have noticed the paradox of a forgiven literary Nineveh when the real one had already been destroyed. Pirke de-Rabbi Eliezer has Nineveh return to evil after forty years and be swallowed up.^{6 sources}6 sources47. Grayson 48. Grayson 49. Nahum 1:1 50. Nahum 3:7 90. Bolin 2009 91. Eliezer

Why are the animals included? Scholarship

The decree puts animals in fasting and sackcloth. Yael Shemesh notes animals in sackcloth also in Judith 4:10, perhaps under Jonah's influence, and ancient descriptions of animals in mourning; Herodotus says Persian mourners cut the hair of their horses and pack animals for Masistius. Arnold B. Ehrlich, a modern Jewish scholar quoted by Shemesh, called the animals' fast the act of childish gentiles, possibly an Assyrian custom. The parallels show the custom was not unknown; they do not attest the scene.^{5 sources}5 sources73. Jonah 3:7–8 109. Judith 4:10 110. Shemesh 2010 111. Herodotus 112. Shemesh 2010

Ancient parallels

Scholarship

Texts from the ancient world that tell a related story. Some are older than the biblical text and some later; how they are related is debated.

The sea monster of Joppa

Pliny the Elder says Marcus Scaurus displayed at Rome bones over forty feet long, brought from Joppa, of the sea monster to which Andromeda was said to have been exposed. It is a Greek sea-monster legend attached to Jonah's port, which shows a shared setting, not borrowing in either direction.¹¹³

Where translations differ

Text

Where the wording in different Bibles diverges, and why.

Jonah 1:17 · Matthew 12:40 · “fish / whale” dag gadol; ketos

The Hebrew dag gadol means a great fish and names no species. The Septuagint calls it a ketos, a sea monster, which Brenton's English renders 'whale'. The KJV keeps 'great fish' in Jonah but has 'whale' for the Greek ketos in Matthew 12:40. None of these words identifies the animal, and none excludes a whale.^{4 sources}4 sources2. Jonah 1:17 55. this site's data 56. this site's data 57. Bewer 1912

Compare the versions

Jonah 1:17

KJV¶ Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.

LXXENow the Lord had commanded a great whale to swallow up Jonas: and Jonas was in the belly of the whale three days and three nights.

Show all 2 versions of 2 verses

Jonah 1:17

KJV¶ Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.

LXXENow the Lord had commanded a great whale to swallow up Jonas: and Jonas was in the belly of the whale three days and three nights.

Matthew 12:40

KJVFor as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.

LXXENot present in this edition.

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Jonah 1:17 · Jonah 2:1 · Jonah 2:10 · “fish (masculine and feminine)” dag; dagah

Jonah uses the masculine dag for the fish in 1:17 and 2:10 but the feminine dagah in 2:1, where Jonah prays from its belly. Rashi builds on the switch a story of two fish, a roomy male one in which Jonah did not pray and a crowded female one in which he did. The English translations checked (BSB, KJV, JPS 1917) have 'fish' in all three places.^{114 115}

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Jonah 3:4 · “forty / three days”

The Hebrew gives forty days before Nineveh's overthrow; the SeptuagintSeptuagintAn ancient Greek translation of the Hebrew Bible, also including books Christians call Apocrypha or deuterocanonical books, according to Jannes Smith.From: Smith; SmithAll terms →, in Brenton's translation, gives three. The Douay-Rheims, translating the VulgateVulgateA Latin Bible closely associated with Jerome, with contributions from other translators. Dionisio Candido writes that it was the official Bible of Western Christianity for centuries.From: CandidoAll terms →, has forty. The variant concerns the warning to Nineveh, not Jonah's three days in the fish.^{116 98 2}

Compare the versions

LXXEAnd Jonas began to enter into the city about a day's journey, and he proclaimed, and said, Yet three days, and Nineve shall be overthrown.

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Show 3 more translation notes (“a journey of three days”, “the shading plant”, “overthrown”)

Jonah 3:3 · “a journey of three days” mahalakh

The noun mahalakh, 'journey', occurs elsewhere only in Nehemiah 2:6, Ezekiel 42:4 and Zechariah 3:7, and Hornkohl places it in his Tier 1, the features he judges strong indicators of lateness. What the three days measure is disputed. Julius A. Bewer held that the author meant the city's diameter, and that Nineveh, belonging to the distant past, appeared much larger to him than it had been. Donald J. Wiseman suggests a day of arrival, a day for business and a day of departure, or a Greater Nineveh district including Calah and Ashur, which he says remains possible.^{7 sources}7 sources35. Jonah 3:1–3 117. this site's data 12. Hornkohl 2026 18. Hornkohl 2026 38. Bewer 1912 39. Wiseman 1979 40. Wiseman 1979

Jonah 3:3

BSBThis time Jonah got up and went to Nineveh, in accordance with the word of the LORD. Now Nineveh was an exceedingly great city, requiring a three-day journey.

KJVSo Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days’ journey.

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Jonah 4:6 · Jonah 4:7 · Jonah 4:9 · Jonah 4:10 · “the shading plant” qiqayon

The Hebrew word occurs only in Jonah 4:6, 4:7, 4:9 and 4:10, so no other passage fixes its meaning. Bewer judged it most probably the castor-oil plant, with large leaves and fast growth. Jerome told Augustine that where the Septuagint has 'gourd' and Aquila 'ivy', he had put 'ivy' in his Latin. Augustine wrote that when a bishop at Oea read Jerome's new rendering, the congregation rose in tumult and the bishop had to correct it.^{4 sources}4 sources118. this site's data 119. Bewer 1912 120. Jerome 121. Hippo

Jonah 4:6

BSBSo the LORD God appointed a vine, and it grew up to provide shade over Jonah’s head to ease his discomfort, and Jonah was greatly pleased with the plant.

KJVAnd the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.

Jonah 4:7

BSBWhen dawn came the next day, God appointed a worm that attacked the plant so that it withered.

KJVBut God prepared a worm when the morning rose the next day, and it smote the gourd that it withered.

Jonah 4:9

BSBThen God asked Jonah, “Have you any right to be angry about the plant?” “I do,” he replied. “I am angry enough to die!”

KJVAnd God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death.

Jonah 4:10

BSBBut the LORD said, “You cared about the plant, which you neither tended nor made grow. It sprang up in a night and perished in a night.

KJVThen said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night:

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Jonah 3:4 · “overthrown” hapak

The verb in Jonah's announcement, hapak, is the one used for the overthrow of Sodom and Gomorrah in Genesis 19:25. It can also mean a change of heart, and Wiseman notes that the announcement may carry both senses. A gloss printed in Rashi's commentary on 3:4, of uncertain authorship, says the same, destruction if the Ninevites did not repent, a change from bad to good if they did.^{122 123 99}

Jonah 3:4

BSBOn the first day of his journey, Jonah set out into the city and proclaimed, “Forty more days and Nineveh will be overturned!”

KJVAnd Jonah began to enter into the city a day’s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.

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How it has been interpreted

Tradition

How different traditions have read the story, in their own terms.

Jewish: rabbinic · Repentance means changed conduct

The Mishnah (Ta'anit 2:1) has the elder on a public fast day remind the people that God saw the Ninevites' deeds, not their sackcloth and fasting. Targum Jonathan renders the violence they turned from as the robbery of their hands, and the Babylonian TalmudTalmudA collection of rabbinic teachings and discussions framed as commentary on the Mishnah. Sara Ronis explains that the name usually means the Babylonian Talmud, produced from the third to seventh centuries CE.From: Ronis; RonisAll terms → reads the verse as a demand to restore stolen goods. The Talmud (Megillah 31a) records Jonah as the haftarah at the afternoon service of Yom Kippur because it tells of Nineveh's repentance.^{78 124 79}

Jewish: rabbinic · Was Nineveh's repentance sincere?

The Babylonian Talmud (Taanit 16a) explains the animals in sackcloth by saying the Ninevites separated them from their young and told God that if he had no mercy on them, they would have none on the animals. In the Jerusalem Talmud, Rabbi Simeon ben Laqish calls this repentance trickery, a way to force God's mercy.^{125 126}

Jewish: rabbinic · Why did Jonah flee?

The Mekhilta says Jonah sought to leave the land of Israel, where the divine presence is revealed, because the gentiles were close to repentance and their repentance would condemn Israel. Pirke de-Rabbi Eliezer says he had been called a lying prophet when an earlier prophecy against Jerusalem went unfulfilled, and feared the nations would call him one too. Targum Jonathan has him flee from prophesying in the LORD's name rather than from the LORD's presence.^{64 65 127}

Show 16 more interpretations (Jewish: rabbinic, Jewish: medieval commentator, Academic (critical)…)

Jewish: rabbinic · Pirke de-Rabbi Eliezer fills in the story

Pirke de-Rabbi Eliezer says the fish was appointed from the six days of Creation, with eyes like windows giving Jonah light; that the sailors went up to Jerusalem and were circumcised as proselytes; and that the king of Nineveh was the Pharaoh of the Exodus, who had repented and heeded Jonah's warning. These are traditions, not historical identifications.^{65 91}

Jewish: medieval commentator · Ibn Ezra on the flight and the Ninevites

Ibn Ezra rejects the explanation that Jonah feared being called a false prophet and holds instead that he was distressed for Israel's sake that Nineveh would escape. He also argues that the Ninevites were not idolaters, since no text says they tore down altars or idols, and that they had once been God-fearing.⁶⁶

Jewish: medieval commentator · Rashi on the fish and the closing question

Rashi relates that Jonah was first in a roomy male fish and did not pray, then was moved to a crowded female fish, where he prayed. On 4:11 he reads those unable to tell right from left as children, and the many animals as adults with the understanding of animals.^{115 41}

Academic (critical) · A teaching story, with different accounts of its origin and aim

Bewer (1912) called Jonah a prose poem and not history, a story with a moral like the parable of the Good Samaritan. Driver saw indications that it is not strictly historical, with materials supplied by tradition, and read its chief aim as teaching, against a narrow exclusive view, that God's grace is open to the heathen if they repent. Thomas M. Bolin calls the reading of Jonah as an attack on narrow post-exilic Jewish nationalism a Christian caricature, tracing it to the opening line of Jerome's commentary.^{6 sources}6 sources5. Bewer 1912 6. Bewer 1912 33. Driver 1914 128. Driver 1914 76. Bolin 2009 77. Bolin 2009

Protestant: evangelical · Historical narrative can teach

T. Desmond Alexander grants that the book is didactic but argues that a didactic narrative may be shaped around actual events, and that its opening, worded like the Elijah narrative in 1 Kings 17, signals that the author meant it as fact. Wiseman argues that its knowledge of Assyria could stem from an eighth-century event, so it need not be a late story or parable, and that Jesus' 'one greater than Jonah' would carry little conviction if the men of Nineveh were mythical.^{4 sources}4 sources25. Alexander 1985 7. Alexander 1985 26. Wiseman 1979 17. Wiseman 1979

Protestant: Reformed · Calvin makes survival the miracle

John CalvinJohn CalvinA Protestant reformer (1509–1564) who settled in Geneva in 1536, with an interval away, according to the 1911 Encyclopaedia Britannica. Alongside the Institutes of the Christian Religion, he wrote commentaries on Scripture.From: Alexander; Alexander; Alexander; Alexander; AlexanderAll terms → allows that a whale, a lamia shark or an unknown fish might swallow a man whole, but holds that one so devoured cannot live, so the text says God prepared the fish to mark the event as a miracle.²⁹

Protestant: Lutheran · A type cannot be a parable

C. F. Keil argued that the typical significance of Jonah's mission rules out treating the book as myth or parabolic fiction, since myths and parables cannot be types of future facts.¹⁰²

Catholic · Different Catholic judgments about literary form

James F. Driscoll's 1910 Catholic Encyclopedia article says Catholics have always regarded Jonah as a fact-narrative, while noting that some recent Catholic writers lean toward fiction. André Feuillet, as reported by W. M. Valk, judged it post-exilic didactic fiction showing that prophecies against the nations remain conditional, and said his reason was the book's character, not unwillingness to accept miracles. Valk judged its satire or irony to favour pure fiction. The NABRE introduction calls it almost certainly post-exilic and notes classifications such as parable or satire.^{5 sources}5 sources100. Driscoll 1910 22. Valk 1953 23. Valk 1953 24. Valk 1953 8. Doctrine 2011

Catholic · Does Christ's comparison settle the genre?

Driscoll's 1910 article calls it the very strongest argument Catholics offer that Christ contrasts fact with fact, so that if Jonah's stay in the fish were fiction, Christ's stay in the earth would be too. Feuillet, as reported by Valk, answered that the details keep the meaning Christ gave them whether fact or fiction. The Catechism (§994) says Jesus spoke of his resurrection as the sign of Jonah, without addressing the book's genre.^{100 22 105}

Early church: Latin · Augustine joins event and symbol

Augustine records that pagans laughed at the story as incredible. He answers that either all divine miracles are incredible or this one may be believed, and insists that Jonah's stay in the sea monster actually happened and also carried symbolic meaning. He read Jonah, grieved in his booth at Nineveh's rescue, as prefiguring the carnal people of Israel.^{4 sources}4 sources87. Hippo 52. Hippo 53. Hippo 129. Hippo

Early church: Greek · Cyril compares Jonah with Jesus

Cyril of Jerusalem treats Jonah as a type of Christ, both sent to preach repentance, though Jonah fled and Jesus came willingly. Asking how Jonah escaped corruption in the fish without air for three days, he answers that Jonah was preserved, for all things are possible with God, and uses this for the credibility of Christ's resurrection.^{130 131 51}

Orthodox · The sign and Holy Saturday

John Breck writes that to the Fathers Jonah is a type fulfilled by Christ, and explains that the Church reads Jonah on Holy Saturday chiefly for the parallel in death, burial and resurrection; the OCA's Holy Saturday readings for 2021 include the whole book. He notes that Luke's sign has no allusion to resurrection and is Jonah's call to repentance. Breck places the book after the exile while locating the prophet under Jeroboam II.^{74 132}

Latter-day Saints · A later writer and a sign of resurrection

The Latter-day Saints' Bible Dictionary says the book does not claim to be from the prophet's hand and is due to some later writer, and treats the sign as foreshadowing Jesus' death and resurrection.⁷⁵

Jehovah's Witnesses · History, with a miracle

Insight on the Scriptures reads the book as history and calls Jesus' words the most conclusive evidence for its authenticity. It says the kind of fish is not specified and suggests a sperm whale or great white shark, and argues that the lack of an Assyrian record is unsurprising because nations extolled their successes, not their humiliations. A 1981 Awake! dialogue says Jonah needed a miracle to survive and that modern swallowed-sailor accounts cannot now be verified.^{101 34 54}

Islamic · Yunus in the Qur'an

In Qur'an 37 Jonah flees to the laden ship, loses the casting of lots and is swallowed while blameworthy; had he not glorified God, he would have stayed in the fish until the resurrection. Cast sick on a desert shore, he is shaded by a gourd and sent to a hundred thousand or more, who believe. In 21:87–88 Dhu'n-Nun confesses wrongdoing in the darkness and is saved. Qur'an 10:98 singles out his people as a community whose belief profited them.^{9 sources}9 sources59. Qur'an 60. Qur'an 61. Qur'an 133. Qur'an 134. Qur'an 135. Qur'an 69. Qur'an 70. Qur'an 136. Qur'an

Islamic · Ibn Kathir and the hadith

Ibn KathirIbn KathirAn Arab historian and scholar who taught at Damascus (1301–1373), according to the first Encyclopaedia of Islam. He wrote a universal history and a commentary on the Qur’an.From: Islam; Islam; IslamAll terms → says Yunus bin Matta was sent to Nineveh near Mosul, and in his retelling Yunus warns the people and leaves in anger before the sea journey. Early authorities he reports gave Yunus three, seven or forty days in the fish, or a single day; the Qur'an gives none. Qur'an 68:48–50 warns against being like 'him of the fish' yet says God chose him, and Sahih al-Bukhari 3395 has the Prophet say no one should call him better than Jonah.^{5 sources}5 sources137. Kathir 138. Kathir 139. Qur'an 140. Qur'an 141. al-Bukhari

Where it fits

Jonah 1:17 — The LORD sends the fish; the Hebrew describes it as a great fish without naming a species.²
Jonah 3:10 — God relents because of what the people do: the narrator says they turn away from evil.³
Jonah 4:2 — Here, for the first time, Jonah explains that he fled because of God's mercy, not because he feared Nineveh.^{4 62 63}

Show 1 more key verses

Jonah 4:11 — God's final question takes in both people and animals. The book gives no reply from Jonah.³⁶

Where else the Bible mentions it

Text

2 Kings 14:25 The other biblical mention names Jonah son of Amittai, of Gath-hepher, as a prophet in Jeroboam II's reign.
²⁵This Jeroboam restored the boundary of Israel from Lebo-hamath to the Sea of the Arabah, according to the word that the LORD, the God of Israel, had spoken through His servant Jonah son of Amittai, the prophet from Gath-hepher.
Read in context →
Exodus 34:6 Jonah's description of God in 4:2 echoes the formula of Exodus 34:6.
⁶Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness,
Read in context →
Joel 2:13–14 Joel 2:13 matches Jonah's formula and, like Jonah, adds that God relents from disaster; Joel 2:14 also asks 'Who knows'. Alexander notes that the direction of dependence is disputed.
^2:13So rend your hearts and not your garments, and return to the LORD your God. For He is gracious and compassionate, slow to anger, abounding in loving devotion. And He relents from sending disaster. ¹⁴Who knows? He may turn and relent and leave a blessing behind Him— grain and drink offerings for the LORD your God.
Read in context →

Show 6 more passages

1 Kings 19:4 Elijah asks to die under a broom tree, as Jonah does in nearly the same terms in 4:3 and 4:8. Alexander allows that Jonah may have used Elijah's words deliberately.
⁴while he himself traveled on a day’s journey into the wilderness. He sat down under a broom tree and prayed that he might die. “I have had enough, LORD,” he said. “Take my life, for I am no better than my fathers.”
Read in context →
Nahum 3:7 Nahum, an oracle against Nineveh, announces its ruin and treats Assyria as unrepentant.
⁷Then all who see you will recoil from you and say, ‘Nineveh is devastated; who will grieve for her?’ Where can I find comforters for you?”
Read in context →
Judith 4:10 Animals in sackcloth appear again in Judith, perhaps under Jonah's influence, Shemesh suggests.
Not present in this edition.
Read in context →
Tobit 14:4 Tobit's word about Nineveh names Jonah in the shorter Greek text and Nahum in the longer one.
Not present in this edition.
Read in context →
Matthew 12:38–41 Matthew sets Jonah's three days and nights in the sea creature beside the Son of Man in the heart of the earth, and the men of Nineveh beside this generation.
^12:38Then some of the scribes and Pharisees said to Him, “Teacher, we want to see a sign from You.” ³⁹Jesus replied, “A wicked and adulterous generation demands a sign, but none will be given it except the sign of the prophet Jonah. ⁴⁰For as Jonah was three days and three nights in the belly of the great fish, so the Son of Man will be three days and three nights in the heart of the earth. ⁴¹The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here.
Read in context →
Luke 11:29–32 Luke calls Jonah a sign to the Ninevites without mentioning the fish; Breck reads Luke's sign as the proclamation.
^11:29As the crowds were increasing, Jesus said, “This is a wicked generation. It demands a sign, but none will be given it except the sign of Jonah. ³⁰For as Jonah was a sign to the Ninevites, so the Son of Man will be a sign to this generation. ³¹The Queen of the South will rise at the judgment with the men of this generation and condemn them; for she came from the ends of the earth to hear the wisdom of Solomon, and now One greater than Solomon is here. ³²The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here.
Read in context →

Test your understanding

What reason does Jonah give for his flight?

He knew God to be gracious and merciful and expected him to relent.⁴

Jonah 4:2

What does God see before he relents?

Their deeds, their turning from evil.³

Jonah 3:10

Where does the fish leave Jonah?

On dry land; the place is not named.⁶⁷

Jonah 2:10

Where else in the Bible is Jonah son of Amittai named?

In 2 Kings 14:25, as a prophet in the reign of Jeroboam II.¹⁰

2 Kings 14:25

Does the book give Jonah's answer to God's final question?

No; the book ends on the question.³⁶

Jonah 4:10–11

The full text

Text

Jonah 1:1–4:11

^1:1Now the word of the LORD came to Jonah son of Amittai, saying, ²“Get up! Go to the great city of Nineveh and preach against it, because its wickedness has come up before Me.” ³Jonah, however, got up to flee to Tarshish, away from the presence of the LORD. He went down to Joppa and found a ship bound for Tarshish. So he paid the fare and went aboard to sail for Tarshish, away from the presence of the LORD. ⁴Then the LORD hurled a great wind upon the sea, and such a violent storm arose that the ship was in danger of breaking apart. ⁵The sailors were afraid, and each cried out to his own god. And they threw the ship’s cargo into the sea to lighten the load. But Jonah had gone down to the lowest part of the vessel, where he lay down and fell into a deep sleep. ⁶The captain approached him and said, “How can you sleep? Get up and call upon your God. Perhaps this God will consider us, so that we may not perish.”

Continue reading (42 more verses)

^1:7“Come!” said the sailors to one another. “Let us cast lots to find out who is responsible for this calamity that is upon us.” So they cast lots, and the lot fell on Jonah. ⁸“Tell us now,” they demanded, “who is to blame for this calamity that is upon us? What is your occupation, and where have you come from? What is your country, and who are your people?” ⁹“I am a Hebrew,” replied Jonah. “I worship the LORD, the God of the heavens, who made the sea and the dry land.” ¹⁰Then the men were even more afraid and said to him, “What have you done?” The men knew that he was fleeing from the presence of the LORD, because he had told them. ¹¹Now the sea was growing worse and worse, so they said to Jonah, “What must we do to you to calm this sea for us?” ¹²“Pick me up,” he answered, “and cast me into the sea, so it may quiet down for you. For I know that I am to blame for this violent storm that has come upon you.” ¹³Nevertheless, the men rowed hard to get back to dry land, but they could not, for the sea was raging against them more and more. ¹⁴So they cried out to the LORD: “Please, O LORD, do not let us perish on account of this man’s life! Do not charge us with innocent blood! For You, O LORD, have done as You pleased.” ¹⁵At this, they picked up Jonah and cast him into the sea, and the raging sea grew calm. ¹⁶Then the men feared the LORD greatly, and they offered a sacrifice to the LORD and made vows to Him. ¹⁷Now the LORD had appointed a great fish to swallow Jonah, and Jonah spent three days and three nights in the belly of the fish. ^2:1From inside the fish, Jonah prayed to the LORD his God, ²saying: “In my distress I called to the LORD, and He answered me. From the belly of Sheol I called for help, and You heard my voice. ³For You cast me into the deep, into the heart of the seas, and the current swirled about me; all Your breakers and waves swept over me. ⁴At this, I said, ‘I have been banished from Your sight; yet I will look once more toward Your holy temple.’ ⁵The waters engulfed me to take my life; the watery depths closed around me; the seaweed wrapped around my head. ⁶To the roots of the mountains I descended; the earth beneath me barred me in forever! But You raised my life from the pit, O LORD my God! ⁷As my life was fading away, I remembered the LORD. My prayer went up to You, to Your holy temple. ⁸Those who cling to worthless idols forsake His loving devotion. ⁹But I, with the voice of thanksgiving, will sacrifice to You. I will fulfill what I have vowed. Salvation is from the LORD!” ¹⁰And the LORD commanded the fish, and it vomited Jonah onto dry land. ^3:1Then the word of the LORD came to Jonah a second time: ²“Get up! Go to the great city of Nineveh and proclaim to it the message that I give you.” ³This time Jonah got up and went to Nineveh, in accordance with the word of the LORD. Now Nineveh was an exceedingly great city, requiring a three-day journey. ⁴On the first day of his journey, Jonah set out into the city and proclaimed, “Forty more days and Nineveh will be overturned!” ⁵And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least. ⁶When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes. ⁷Then he issued a proclamation in Nineveh: “By the decree of the king and his nobles: Let no man or beast, herd or flock, taste anything at all. They must not eat or drink. ⁸Furthermore, let both man and beast be covered with sackcloth, and have everyone call out earnestly to God. Let each one turn from his evil ways and from the violence in his hands. ⁹Who knows? God may turn and relent; He may turn from His fierce anger, so that we will not perish.” ¹⁰When God saw their actions—that they had turned from their evil ways—He relented from the disaster He had threatened to bring upon them. ^4:1Jonah, however, was greatly displeased, and he became angry. ²So he prayed to the LORD, saying, “O LORD, is this not what I said while I was still in my own country? This is why I was so quick to flee toward Tarshish. I knew that You are a gracious and compassionate God, slow to anger, abounding in loving devotion—One who relents from sending disaster. ³And now, O LORD, please take my life from me, for it is better for me to die than to live.” ⁴But the LORD replied, “Have you any right to be angry?” ⁵Then Jonah left the city and sat down east of it, where he made himself a shelter and sat in its shade to see what would happen to the city. ⁶So the LORD God appointed a vine, and it grew up to provide shade over Jonah’s head to ease his discomfort, and Jonah was greatly pleased with the plant. ⁷When dawn came the next day, God appointed a worm that attacked the plant so that it withered. ⁸As the sun was rising, God appointed a scorching east wind, and the sun beat down on Jonah’s head so that he grew faint and wished to die, saying, “It is better for me to die than to live.” ⁹Then God asked Jonah, “Have you any right to be angry about the plant?” “I do,” he replied. “I am angry enough to die!” ¹⁰But the LORD said, “You cared about the plant, which you neither tended nor made grow. It sprang up in a night and perished in a night. ¹¹So should I not care about the great city of Nineveh, which has more than 120,000 people who cannot tell their right hand from their left, and many cattle as well?”

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Keep going

Noah and the Flood

Harley McGowan lists Noah, like Jonah, among the most prominent subjects of early Christian funerary art, each an allusion to personal salvation.¹⁴²

The binding of Isaac (the Akedah)

Abraham and Isaac appear with Jonah on Harley McGowan's list of the most prominent subjects of early Christian funerary art.¹⁴²

Cite this page

Plain citation

Jonah and the great fish. Know the Text. Question lens, version 2, revised 2026-11-08, Fact-checked. https://knowthetext.com/question/stories/jonah/

Chicago-style note

Know the Text, “Jonah and the great fish,” Question lens, version 2, revised 2026-11-08, Fact-checked, https://knowthetext.com/question/stories/jonah/.

BibTeX

@misc{knowthetext-jonah,
  author = {{Know the Text}},
  title = {Jonah and the great fish},
  howpublished = {Know the Text, Question lens},
  url = {https://knowthetext.com/question/stories/jonah/},
  year = {2026},
  note = {Version 2; revised 2026-11-08; Fact-checked}
}

Sources

142 sources from 83 works

1
Jonah 1:3↩^a ↩^b
2
Jonah 1:17↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h
3
Jonah 3:9–10↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
4
Jonah 4:1–3↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
Julius A. Bewer, A Critical and Exegetical Commentary on Jonah, in H. G. Mitchell, J. M. P. Smith and J. A. Bewer, Haggai, Zechariah, Malachi and Jonah (ICC, T. & T. Clark) (1912)
- 5
  Introduction §1, pp. 4↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
- 6
  Introduction §1, p. 4↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ ↩^j ↩^k
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  Introduction §1, p. 5↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
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  commentary on 4:11↩
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  Introduction §4, p. 13↩
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  Introduction §1, p. 3↩^a ↩^b
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  commentary on 4:6↩
T. Desmond Alexander, “Jonah and Genre (Tyndale Old Testament Lecture, 1984), Tyndale Bulletin 36” (1985)
- 7
  p. 56↩^a ↩^b ↩^c ↩^d ↩^e
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  p. 54↩^a ↩^b ↩^c ↩^d
- 27
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8
Confraternity of Christian Doctrine, New American Bible, Revised Edition, Introduction to the Book of Jonah (read on bible.usccb.org) (2011), Introduction to Jonah↩^a ↩^b ↩^c ↩^d
9
Jonah 1:1–2↩
10
2 Kings 14:25↩^a ↩^b ↩^c ↩^d ↩^e
11
Jonah 3:6↩^a ↩^b ↩^c
Aaron Hornkohl, “The Linguistic Periodization of the Book of Jonah: E.B. Pusey and Modern Scholarship, Journal of Anglican Studies 24 (CC BY 4.0)” (2026)
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S. R. Driver, An Introduction to the Literature of the Old Testament (rev. ed., Scribner) (1914)
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  p. 322↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
- 33
  p. 324↩^a ↩^b ↩^c ↩^d ↩^e
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  p. 325↩^a ↩^b
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  p. 321↩
- 128
  p. 323↩
16
Checked in this site's verse database: Verses containing H0573 (TAHOT)↩^a ↩^b ↩^c
How this was derived
SELECT group_concat(std_ref, ',') FROM (SELECT std_ref, min(id) AS m FROM tokens WHERE root_strong = 'H0573' GROUP BY std_ref ORDER BY m)
Donald J. Wiseman, “Jonah's Nineveh (Tyndale Biblical Archaeology Lecture, 1977), Tyndale Bulletin 30” (1979)
- 17
  p. 34↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
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Paul J. N. Lawrence, “Assyrian Nobles and the Book of Jonah, Tyndale Bulletin 37” (1986)
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  p. 131↩^a ↩^b
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  p. 121 n. 4↩
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21
Paul Ferguson, “Who was the 'King of Nineveh' in Jonah 3:6?, Tyndale Bulletin 47.2” (1996), p. 313↩^a ↩^b
W. M. Valk, “Jonas and the "Whale", Scripture 6.2 (review of A. Feuillet, Le livre de Jonas, Bible de Jérusalem, 1951)” (1953)
- 22
  p. 48↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g ↩^h ↩ⁱ ↩^j
- 23
  p. 47↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
- 24
  p. 49↩^a ↩^b ↩^c ↩^d
29
John Calvin, Commentaries on the Twelve Minor Prophets, vol. 3: Jonah, Micah, Nahum, tr. John Owen (CCEL) (1847), Lecture on Jonah 1:17↩^a ↩^b ↩^c ↩^d ↩^e ↩^f ↩^g
Edward B. Davis, “A Whale of a Tale: Fundamentalist Fish Stories, Perspectives on Science and Christian Faith 43: 224-237 (ASA web copy)” (1991)
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  p. 224↩^a ↩^b ↩^c
- 31
  Davis web copy↩^a ↩^b ↩^c ↩^d
32
FOX 5 New York, with the Associated Press, “Lobster diver says he was caught in mouth of humpback whale and survived” (2021), AP report, June 2021↩
Jehovah's Witnesses (Watch Tower Society), “Jonah, Book of, in Insight on the Scriptures, vol. 2 (Watchtower Online Library)”
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  Jonah, Book of↩^a ↩^b ↩^c ↩^d
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  (whole work)↩^a ↩^b
35
Jonah 3:1–3↩^a ↩^b
36
Jonah 4:10–11↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
41
Rashi, Rashi on Jonah 4, tr. A. J. Rosenberg (Judaica Press, CC BY), Sefaria, on 4:11↩^a ↩^b ↩^c
Jona Lendering (translation adapted from A. K. Grayson, 1975), “ABC 3 (Fall of Nineveh Chronicle), Livius.org”
- 47
  Year 14↩^a ↩^b ↩^c
- 48
  Introduction↩^a ↩^b ↩^c
49
Nahum 1:1↩^a ↩^b ↩^c ↩^d
50
Nahum 3:7↩^a ↩^b ↩^c ↩^d
Cyril of Jerusalem, Catechetical Lecture 14, NPNF ser. 2 vol. 7, New Advent
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  §18↩^a ↩^b ↩^c ↩^d
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Augustine of Hippo, Letter 102 (to Deogratias), Question 6, NPNF ser. 1 vol. 1, New Advent
- 52
  §31↩^a ↩^b ↩^c ↩^d
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  §33↩^a ↩^b ↩^c ↩^d
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  §30↩^a ↩^b
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  §35↩
54
Jehovah's Witnesses (Watch Tower Society), “Jonah, A Fish Story?, Awake! 8 April 1981, pp. 16-20 (Watchtower Online Library)” (1981), pp. 16-20↩^a ↩^b ↩^c ↩^d ↩^e
55
Checked in this site's verse database: Jonah verses with ketos in the Greek text of Brenton (1851)↩^a ↩^b
How this was derived
SELECT group_concat(std_ref, ',') FROM (SELECT std_ref FROM verses WHERE work_id = 'lxx-brenton-gr' AND std_ref LIKE 'Jonah.%' AND text LIKE '%κήτ%' ORDER BY id)
56
Checked in this site's verse database: KJV verses with "whale": Jonah vs Matthew 12:40↩^a ↩^b
How this was derived
SELECT (SELECT count(*) FROM verses WHERE work_id = 'kjv' AND std_ref LIKE 'Jonah.%' AND text LIKE '%whale%') AS jonah_whale, (SELECT count(*) FROM verses WHERE work_id = 'kjv' AND std_ref = 'Matt.12.40' AND text LIKE '%whale%') AS matt_whale
Qur'an, Qur'an, tr. Marmaduke Pickthall (1930), in Three Translations of the Koran Side by Side (Project Gutenberg 16955)
- 59
  37:140↩^a ↩^b
- 60
  37:142↩^a ↩^b
- 61
  37:144↩^a ↩^b
- 69
  21:87↩^a ↩^b
- 70
  21:88↩^a ↩^b
- 133
  37:145↩
- 134
  37:146↩
- 135
  37:147↩
- 136
  10:98↩
- 139
  68:48↩
- 140
  68:50↩
62
Flavius Josephus, Antiquities of the Jews, tr. William Whiston (Project Gutenberg 2848), 9.10.2↩^a ↩^b ↩^c ↩^d ↩^e
63
Jonah 4:2↩^a ↩^b
64
Mekhilta de-Rabbi Yishmael, Mekhilta DeRabbi Yishmael, Tractate Pischa 1, tr. Shraga Silverstein (CC BY), Sefaria, Pischa 1↩^a ↩^b ↩^c ↩^d
65
Pirke de-Rabbi Eliezer, Pirke de Rabbi Eliezer, ch. 10, tr. Gerald Friedlander (1916, public domain), Sefaria, ch. 10↩^a ↩^b ↩^c ↩^d
66
Abraham ibn Ezra, Ibn Ezra on Jonah 1 (Sefaria Community Translation, CC0), on 1:2↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
67
Jonah 2:10↩^a ↩^b
68
Jonah 2:1–9↩^a ↩^b
72
Jonah 3:5↩^a ↩^b ↩^c ↩^d
73
Jonah 3:7–8↩^a ↩^b ↩^c ↩^d ↩^e ↩^f
74
John Breck, “The Sign of Jonah (Life in Christ series), Orthodox Church in America”↩^a ↩^b ↩^c ↩^d
75
The Church of Jesus Christ of Latter-day Saints, “Bible Dictionary: Jonah”↩^a ↩^b
Thomas M. Bolin, “Eternal Delight and Deliciousness: The Book of Jonah After Ten Years, Journal of Hebrew Scriptures 9, article 4” (2009)
- 76
  p. 2↩^a ↩^b
- 77
  p. 3 n. 3↩^a ↩^b
- 90
  p. 7↩^a ↩^b ↩^c
78
Mishnah, Mishnah Ta'anit 2:1 (William Davidson Edition, CC BY-NC; quoted only), Sefaria, Mishnah Ta'anit 2:1↩^a ↩^b ↩^c ↩^d
79
Babylonian Talmud, Megillah 31a (William Davidson Edition, CC BY-NC; quoted only), Sefaria, Megillah 31a↩^a ↩^b
83
Tobit 14:4↩
A New English Translation of the Septuagint (NETS), Tobit, NETS electronic edition (Oxford University Press) (2007)
- 84
  Tob 14:4↩
- 85
  To the Reader↩
86
Philippe Guillaume, “The Unlikely Malachi-Jonah Sequence (4QXIIa), Journal of Hebrew Scriptures 7, article 15” (2007), p. 2↩
91
Pirke de-Rabbi Eliezer, Pirke de Rabbi Eliezer, ch. 43, tr. Gerald Friedlander (1916, public domain), Sefaria, ch. 43↩^a ↩^b ↩^c ↩^d
95
Jonah 4:6–8↩
96
Checked in this site's verse database: Tokens of H1419A in Jonah (TAHOT)↩
How this was derived
SELECT count(*) FROM tokens WHERE corpus = 'TAHOT' AND book = 'Jonah' AND root_strong = 'H1419A'
97
Checked in this site's verse database: Verses in Jonah (BSB)↩
How this was derived
SELECT count(*) FROM verses WHERE work_id = 'bsb' AND std_ref LIKE 'Jonah.%'
98
Jonah 3:4↩^a ↩^b ↩^c
99
Rashi (with a later gloss), Rashi on Jonah 3, tr. A. J. Rosenberg (Judaica Press, CC BY), Sefaria, on 3:4↩^a ↩^b ↩^c
100
James F. Driscoll, “Jonah, in The Catholic Encyclopedia, vol. 8 (Robert Appleton), New Advent” (1910), Historicity↩^a ↩^b ↩^c
102
C. F. Keil, The Twelve Minor Prophets, vol. 1, tr. James Martin (T. & T. Clark) (1878), Introduction to Jonah↩^a ↩^b
103
Matthew 12:38–41↩^a ↩^b
104
Luke 11:29–32↩^a ↩^b
105
Catholic Church, Catechism of the Catholic Church, 2nd ed. (read on scborromeo.org) (1997), §994↩^a ↩^b ↩^c
109
Judith 4:10↩
Yael Shemesh, “"And Many Beasts" (Jonah 4:11): The Function and Status of Animals in the Book of Jonah, Journal of Hebrew Scriptures 10” (2010)
- 110
  p. 18↩
- 112
  p. 17↩
111
Herodotus, Histories, tr. A. D. Godley (Loeb, 1920), Perseus, 9.24↩
113
Pliny the Elder, Natural History, tr. John Bostock and H. T. Riley (1855), Perseus, Book 9, ch. 4↩
114
Checked in this site's verse database: dag (H1709H) and dagah (H1710) in Jonah (TAHOT)↩
How this was derived
SELECT root_strong || ':' || group_concat(std_ref, ',') FROM (SELECT DISTINCT root_strong, std_ref FROM tokens WHERE book = 'Jonah' AND root_strong IN ('H1709H','H1710') ORDER BY id) GROUP BY root_strong
115
Rashi, Rashi on Jonah 2, tr. A. J. Rosenberg (Judaica Press, CC BY), Sefaria, on 2:1↩^a ↩^b
116
Checked in this site's verse database: Brenton has "three days" and the Hebrew has "forty" (H705) in Jonah 3:4↩
How this was derived
SELECT (SELECT count(*) FROM verses WHERE work_id = 'brenton' AND std_ref = 'Jonah.3.4' AND text LIKE '%three days%') AS lxx_three, (SELECT count(*) FROM tokens WHERE std_ref = 'Jonah.3.4' AND root_strong = 'H0705') AS mt_forty
117
Checked in this site's verse database: Verses containing H4109 (TAHOT)↩
How this was derived
SELECT group_concat(std_ref, ',') FROM (SELECT std_ref, min(id) AS m FROM tokens WHERE root_strong = 'H4109' GROUP BY std_ref ORDER BY m)
118
Checked in this site's verse database: Verses containing H7021 (TAHOT)↩
How this was derived
SELECT group_concat(std_ref, ',') FROM (SELECT std_ref, min(id) AS m FROM tokens WHERE root_strong = 'H7021' GROUP BY std_ref ORDER BY m)
120
Jerome, Jerome's letter to Augustine (Augustine, Letter 75), NPNF ser. 1 vol. 1, New Advent, ch. 7 §22↩
121
Augustine of Hippo, Letter 71 (to Jerome), NPNF ser. 1 vol. 1, New Advent, ch. 3 §5↩
122
Checked in this site's verse database: H2015 in Gen 19:25 and Jonah 3:4 (TAHOT)↩
How this was derived
SELECT group_concat(std_ref, ',') FROM (SELECT DISTINCT std_ref FROM tokens WHERE root_strong = 'H2015' AND std_ref IN ('Gen.19.25','Jonah.3.4') ORDER BY std_ref)
123
Genesis 19:25↩
124
Targum Jonathan, Targum Jonathan on Jonah 3 (Sefaria Community Translation, CC0), 3:8↩
125
Babylonian Talmud, Taanit 16a (William Davidson Edition, CC BY-NC; quoted only), Sefaria, Taanit 16a↩
126
Jerusalem Talmud, Jerusalem Talmud Taanit 2:1, tr. Heinrich W. Guggenheimer (CC BY), Sefaria, Taanit 2:1↩
127
Targum Jonathan, Targum Jonathan on Jonah 1 (Sefaria Community Translation, CC0), 1:3↩
132
Orthodox Church in America, “Scripture readings for Saturday, May 1, 2021 (Great and Holy Saturday)”↩
137
Ibn Kathir, Tafsir Ibn Kathir (abridged English), on Qur'an 21:87-88, quran.com API (quoted only), on 21:87↩
138
Ibn Kathir, Tafsir Ibn Kathir (abridged English), on Qur'an 37:139-148, quran.com API (quoted only), on 37:139-144↩
141
al-Bukhari, Sahih al-Bukhari 3395 (sunnah.com English), 3395↩
142
Felicity Harley McGowan, “Death is Swallowed Up in Victory: Scenes of Death in Early Christian Art and the Emergence of Crucifixion Iconography, Cultural Studies Review 17.1” (2011), p. 105↩^a ↩^b

What the text actually says

Jonah 1:1–3

Jonah 1:7–9

Jonah 1:11–16

Jonah 1:17–2:9

Jonah 2:10

Jonah 3:1–4

Jonah 3:5–9

Jonah 3:10

Jonah 4:1–3

Jonah 4:6–8

Jonah 4:10–11

The evidence

A prophet named Jonah son of Amittai is attested outside the book of Jonah.

Jonah's Hebrew belongs to a period well after the prophet's eighth-century setting.

The title 'king of Nineveh' fits an eighth-century setting.

The author meant Jonah to be read as an account of actual events.

A person can survive for days inside a fish or whale by natural means.

Nineveh repented at Jonah's preaching, as the book narrates.

Nineveh was as large as Jonah 3:3 and 4:11 describe.

Nineveh fell in 612 BC.

James Bartley survived inside a whale in the incident reported from 1891.

God preserved Jonah alive inside the fish.

God spared Nineveh out of mercy.

What people get wrong

Authorship, dating and genre

Why date the book later than the prophet?

How early is the book attested?

Was the psalm in chapter 2 part of the story from the start?

Hard questions

Can anyone believe Jonah survived inside the fish?

The strongest case

Strongest responses

Plain assessment

Nineveh's repentance and the Assyrian record — why is there no trace of it?

The strongest case

Strongest responses

Plain assessment

Is Jonah history, parable or satire?

The strongest case

Strongest responses

Plain assessment

When Nineveh is spared, did Jonah's warning fail, and why is Jonah angry?

The strongest case

Strongest responses

Plain assessment

Does Jesus' sign of Jonah require the book to be history?

The strongest case

Strongest responses

No known response in these sources

Plain assessment

Background

The prophet outside this book Text

Where was Tarshish? Scholarship

Nineveh in the eighth century Scholarship

Assyrian records from Jonah's century Evidence

Nineveh's later destruction Evidence

Why are the animals included? Scholarship

Ancient parallels

The sea monster of Joppa

Where translations differ

Jonah 1:17 · Matthew 12:40 · “fish / whale” dag gadol; ketos

Jonah 1:17 · Jonah 2:1 · Jonah 2:10 · “fish (masculine and feminine)” dag; dagah

Jonah 3:4 · “forty / three days”

Jonah 3:3 · “a journey of three days” mahalakh

Jonah 4:6 · Jonah 4:7 · Jonah 4:9 · Jonah 4:10 · “the shading plant” qiqayon

Jonah 3:4 · “overthrown” hapak

How it has been interpreted

Jewish: rabbinic · Repentance means changed conduct

Jewish: rabbinic · Was Nineveh's repentance sincere?

Jewish: rabbinic · Why did Jonah flee?

Jewish: rabbinic · Pirke de-Rabbi Eliezer fills in the story

Jewish: medieval commentator · Ibn Ezra on the flight and the Ninevites

Jewish: medieval commentator · Rashi on the fish and the closing question

Academic (critical) · A teaching story, with different accounts of its origin and aim

Protestant: evangelical · Historical narrative can teach

Protestant: Reformed · Calvin makes survival the miracle

Protestant: Lutheran · A type cannot be a parable

Catholic · Different Catholic judgments about literary form

Catholic · Does Christ's comparison settle the genre?