Jonah 1:3
Parallel Verses
English Standard Version
But Jonah rose to flee to Tarshish from the presence of the LORD. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the LORD.

King James Bible
But Jonah rose up to flee unto Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.

American Standard Version
But Jonah rose up to flee unto Tarshish from the presence of Jehovah; and he went down to Joppa, and found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of Jehovah.

Douay-Rheims Bible
And Jonas rose up to flee into Tharsis from the face of the Lord, and he went down to Joppe, and found a ship going to Tharsis: and he paid the fare thereof, and went down into it, to go with them to Tharsis from the face of the Lord.

English Revised Version
But Jonah rose up to flee unto Tarshish from the presence of the LORD; and he went down to Joppa, and found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.

Webster's Bible Translation
But Jonah arose to flee to Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare of it, and went down into it, to go with them to Tarshish from the presence of the LORD.

Jonah 1:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

After this introduction, the prophet's address turns to Israel of the ten tribes, and in precisely the same form as in the case of the nations already mentioned, announces the judgment as irrevocable. At the same time, he gives a fuller description of the sins of Israel, condemning first of all the prevailing crimes of injustice and oppression, of shameless immorality and daring contempt of God (Amos 2:6-8); and secondly, its scornful contempt of the benefits conferred by the Lord (Amos 2:9-12), and threatening inevitable trouble in consequence (Amos 2:13-16). Amos 2:6. "Thus saith Jehovah: For three transgressions of Israel, and for four, I shall not reverse it, because they sell the righteous for money, and the poor for a pair of shoes. Amos 2:7. They who pant after dust of the earth upon the head of the poor, and bend the way of the meek: and a man and his father go to the same girl, to desecrate my holy name. Amos 2:8. And they stretch themselves upon pawned clothes by every altar, and they drink the wine of the punished in the house of their God." The prophet condemns four kinds of crimes. The first is unjust treatment, or condemnation of the innocent in their administration of justice. Selling the righteous for silver, i.e., for money, refers to the judges, who were bribed to punish a man as guilty of the crime of which he was accused, when he was really tsaddı̄q, i.e., righteous in a judicial, not in a moral sense, or innocent of any punishable crime. Bakkeseph, for money, i.e., either to obtain money, or for the money which they had already received, viz., from the accuser, for condemning the innocent. בּעבוּר, on account of, is not synonymous with ב pretii; for they did not sell the poor man merely to get a pair of sandals for him, as the worst possible slave was certainly worth much more than this (cf. Exodus 21:32); but the poor debtor who could not pay for a pair of shoes, i.e., for the merest trifle, the judge would give up to the creditor for a salve, on the strength of the law in Leviticus 25:39 (cf. 2 Kings 4:1).

As a second crime, Amos reproves in v. 7a their thirst for the oppression of the quiet in the land. דּלּים, ταπεινοί, and ענוים, πραεῖς. The address is carried on in participles, in the form of lively appeal, instead of quiet description, as is frequently the case in Amos (cf. Amos 5:7; Amos 6:3., 13, Amos 8:14), and also in other books (cf. Isaiah 40:22, Isaiah 40:26; Psalm 19:11). In the present instance, the article before the participle points back to the suffix in מכרם, and the finite verb is not introduced till the second clause. שׁאף, to gasp, to pant, to long eagerly for earth-dust upon the head of the poor, i.e., to long to see the head of the poor covered with earth or dust, or to bring them into such a state of misery, that they scatter dust upon their head (cf. Job 2:12; 2 Samuel 1:2). The explanation given by Hitzig is too far-fetched and unnatural, viz., that they grudge the man in distress even the handful of dust that he has strewn upon his head, and avariciously long for it themselves. To bend the way of the meek, i.e., to bring them into a trap, or cast them headlong into destruction by impediments and stumblingblocks laid in their path. The way is the way of life, their outward course. The idea that the way refers to the judgment or legal process is too contracted. The third crime is their profanation of the name of God by shameless immorality (Amos 2:7); and the fourth, desecration of the sanctuary by drinking carousals (Amos 2:8). A man and his father, i.e., both son and father, go to the girl, i.e., to the prostitute. The meaning is, to one and the same girl; but 'achath is omitted, to preclude all possible misunderstanding, as though going to different prostitutes was allowed. This sin was tantamount to incest, which, according to the law, was to be punished with death (cf. Leviticus 18:7, Leviticus 18:15, and Leviticus 20:11). Temple girls (qedēshōth) are not to be thought of here. The profanation of the name of God by such conduct as this does not indicate prostitution in the temple itself, such as was required by the licentious worship of Baal and Asherah (Ewald, Maurer, etc.), but consisted in a daring contempt of the commandments of God, as the original passage (Leviticus 22:32) from which Amos took the words clearly shows (cf. Jeremiah 34:16). By lema‛an, in order that (not "so that"), the profanation of the holy name of God is represented as intentional, to bring out the daring character of the sin, and to show that it did not arise from weakness or ignorance, but was practised with studious contempt of the holy God. Begâdı̄m chăbhulı̄m, pawned clothes, i.e., upper garments, consisting of a large square piece of cloth, which was wrapt all around, and served the poor for a counterpane as well. If a poor man was obliged to pawn his upper garment, it was to be returned to him before night came on (Exodus 22:25), and a garment so pawned was not to be slept upon (Deuteronomy 24:12-13). But godless usurers kept such pledges, and used them as cloths upon which they stretched their limbs at feasts (yattū, hiphil, to stretch out, sc. the body or its limbs); and this they did by every altar, at sacrificial meals, without standing in awe of God. It is very evident that Amos is speaking of sacrificial feasting, from the reference in the second clause of the verse to the drinking of wine in the house of God. עמוּשׁים, punished in money, i.e., fined. Wine of the punished is wine purchased by the produce of the fines. Here again the emphasis rests upon the fact, that such drinking carousals were held in the house of God. 'Elōhēhem, not their gods (idols), but their God; for Amos had in his mind the sacred places at Bethel and Dan, in which the Israelites worshipped Jehovah as their God under the symbol of an ox (calf). The expression col-mizbēăch (every altar) is not at variance with this; for even if col pointed to a plurality of altars, these altars were still bāmōth, dedicated to Jehovah. If the prophet had also meant to condemn actual idolatry, i.e., the worship of heathen deities, he would have expressed this more clearly; to say nothing of the fact, that in the time of Jeroboam II there was no heathenish idolatry in the kingdom of the ten tribes, or, at any rate, it was not publicly maintained.

Jonah 1:3 Parallel Commentaries

Treasury of Scripture Knowledge

to flee.

Jonah 4:2 And he prayed to the LORD, and said, I pray you, O LORD, was not this my saying, when I was yet in my country?...

Exodus 4:13,14 And he said, O my LORD, send, I pray you, by the hand of him whom you will send...

1 Kings 19:3,9 And when he saw that, he arose, and went for his life, and came to Beersheba, which belongs to Judah, and left his servant there...

Jeremiah 20:7-9 O LORD, you have deceived me, and I was deceived; you are stronger than I, and have prevailed: I am in derision daily...

Ezekiel 3:14 So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit...

Luke 9:62 And Jesus said to him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

Acts 15:38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

Acts 26:19 Whereupon, O king Agrippa, I was not disobedient to the heavenly vision:

1 Corinthians 9:16 For though I preach the gospel, I have nothing to glory of: for necessity is laid on me; yes, woe is to me, if I preach not the gospel!

from.

Genesis 3:8 And they heard the voice of the LORD God walking in the garden in the cool of the day...

Genesis 4:16 And Cain went out from the presence of the LORD, and dwelled in the land of Nod, on the east of Eden.

Job 1:12 And the LORD said to Satan, Behold, all that he has is in your power; only on himself put not forth your hand...

Job 2:7 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot to his crown.

Psalm 139:7-12 Where shall I go from your spirit? or where shall I flee from your presence...

2 Thessalonians 1:9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

Joppa.

Joshua 19:46 And Mejarkon, and Rakkon, with the border before Japho.

2 Chronicles 2:16 And we will cut wood out of Lebanon, as much as you shall need: and we will bring it to you in floats by sea to Joppa...

Acts 9:36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas...

Tarshish. As Jonah embarked at Joppa, a seaport on the Mediterranean, it was probably either Tarsus in Cilicia, or rather Tartessus in Spain, to which he intended to flee. When we reflect how such a message would be received in the streets of London at this day, we shall not wonder at the prophet's reluctance to announce the destruction of the proud and idolatrous Nineveh.

Isaiah 2:16 And on all the ships of Tarshish, and on all pleasant pictures.

Isaiah 23:1,6,10 The burden of Tyre. Howl, you ships of Tarshish; for it is laid waste, so that there is no house, no entering in...

Isaiah 60:9 Surely the isles shall wait for me, and the ships of Tarshish first, to bring your sons from far, their silver and their gold with them...

Ezekiel 27:12 Tarshish was your merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead...

Cross References
Acts 9:36
Now there was in Joppa a disciple named Tabitha, which, translated, means Dorcas. She was full of good works and acts of charity.

Acts 9:38
Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, urging him, "Please come to us without delay."

Acts 9:42
And it became known throughout all Joppa, and many believed in the Lord.

Acts 9:43
And he stayed in Joppa for many days with one Simon, a tanner.

Genesis 4:16
Then Cain went away from the presence of the LORD and settled in the land of Nod, east of Eden.

Joshua 19:46
and Me-jarkon and Rakkon with the territory over against Joppa.

2 Chronicles 2:16
And we will cut whatever timber you need from Lebanon and bring it to you in rafts by sea to Joppa, so that you may take it up to Jerusalem."

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