English Standard Version
And the LORD said, “Do you do well to be angry?”
King James Bible
Then said the LORD, Doest thou well to be angry?
American Standard Version
And Jehovah said, Doest thou well to be angry?
And the Lord said: Dost thou think thou hast reason to be angry?
English Revised Version
And the LORD said, Doest thou well to be angry?
Webster's Bible Translation
Then said the LORD, Doest thou well to be angry?
Jonah 4:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"Therefore thus will I do to thee, O Israel; because I will do this to thee, prepare to meet thy God, O Israel. Amos 4:13. For, behold, He that formeth the mountains, and createth the wind, and maketh known to man what is his thought; who maketh dawn, darkness, and goeth over the high places of the earth, Jehovah God of hosts is His name." The punishment which God is now about to inflict is introduced with lâkhēn (therefore). כּה אעשׁה cannot point back to the punishment threatened in Amos 4:2, Amos 4:3, and still less to the chastisements mentioned in Amos 4:6-11; for lâkhēn kōh is always used by Amos to introduce what is about to ensue, and any retrospective allusion to Amos 4:6-11 is precluded by the future אעשׂה. What Jehovah is now about to do is not expressed here more iratorum, but may clearly be discerned from what follows. "When He has said, 'This will I do to thee,' He is silent as to what He will do, in order that, whilst Israel is left in uncertainty as to the particular kind of punishment (which is all the more terrible because all kinds of things are imagined), it may repent of its sins, and so avert the things which God threatens here" (Jerome). Instead of an announcement of the punishment, there follows in the words, "Because I will do this to thee (זאת pointing back to כּה), prepare to meet thy God," a summons to hold themselves in readiness liqra'th 'ĕlōhı̄m (in occursum Dei), i.e., to stand before God thy judge. The meaning of this summons has been correctly explained by Calvin thus: "When thou seest that thou hast resorted in vain to all kinds of subterfuges, since thou never wilt be able to escape from the hand of thy judge; see now at length that thou dost avert this last destruction which is hanging over thee." But this can only be effected "by true renewal of heart, in which men are dissatisfied with themselves, and submit with changed heart to God, and come as suppliants, praying for forgiveness." For if we judge ourselves, we shall not be judged by the Lord (1 Corinthians 11:31). This view is shown to be the correct one, by the repeated admonitions to seek the Lord and live (Amos 5:4, Amos 5:6; cf. Amos 5:14). To give all the greater emphasis to this command, Amos depicts God in Amos 4:13 as the Almighty and Omniscient, who creates prosperity and adversity. The predicates applied to God are to be regarded as explanations of אלהיך, prepare to meet thy God; for it is He who formeth mountains, etc., i.e., the Almighty, and also He who maketh known to man מה־שּׂחו, what man thinketh, not what God thinketh, since שׂח equals שׂיח is not applicable to God, and is only used ironically of Baal in 1 Kings 18:27. The thought is this: God is the searcher of the heart (Jeremiah 17:10; Psalm 139:2), and reveals to men by prophets the state of their heart, since He judges not only the outward actions, but the inmost emotions of the heart (cf. Hebrews 4:12). עשׂה שׁחר עיפה might mean, He turns morning dawn into darkness, since עשׂה may be construed with the accusative of that into which anything is made (compare Exodus 30:25, and the similar thought in Amos 5:8, that God darkens the day into night). But both of these arguments simply prove the possibility of this explanation, not that it is either necessary or correct. As a rule, where עשׂה occurs, the thing into which anything is made is introduced with ל (cf. Genesis 12:2; Exodus 32:10). Here, therefore, ל may be omitted, simply to avoid ambiguity. For these reasons we agree with Calvin and others, who take the words as asyndeton. God makes morning-dawn and darkness, which is more suitable to a description of the creative omnipotence of God; and the omission of the Vav may be explained very simply from the oratorical character of the prophecy. To this there is appended the last statement: He passes along over the high places of the earth, i.e., He rules the earth with unlimited omnipotence (see at Deuteronomy 32:13), and manifests Himself thereby as the God of the universe, or God of hosts.
Treasury of Scripture Knowledge
Doest thou well to be angry? or, Art thou greatly angry?
The LORD said to Cain, "Why are you angry, and why has your face fallen?
Beware lest wrath entice you into scoffing, and let not the greatness of the ransom turn you aside.
But it displeased Jonah exceedingly, and he was angry.
Therefore now, O LORD, please take my life from me, for it is better for me to die than to live."
Jonah went out of the city and sat to the east of the city and made a booth for himself there. He sat under it in the shade, till he should see what would become of the city.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.