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Selected Verse: Jonah 1:4 - Strong Concordance

Verse	Translation	Text
Jon 1:4	Strong Concordance	But the LORD [03068] sent out [02904] a great [01419] wind [07307] into the sea [03220], and there was a mighty [01419] tempest [05591] in the sea [03220], so that the ship [0591] was like [02803] to be broken [07665].
	King James	But the LORD sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
sent out--literally, caused a wind to burst forth. COVERDALE translates, "hurled a greate wynde into the see."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

sent out--literally, caused a wind to burst forth. COVERDALE translates, "hurled a greate wynde into the see."

Notes on the Bible, by Albert Barnes, [1834]
But (And) the Lord sent out - (literally 'cast along'). Jonah had done his all. Now God's part began. This He expresses by the word, "And." Jonah took "his" measures, "and" now God takes "His." He had let him have his way, as He often deals with those who rebel against Him. He lets them have their way up to a certain point. He waits, in the tranquility of His Almightiness, until they have completed their preparations; and then, when man has ended, He begins, that man may see the more that it is His doing . "He takes those who flee from Him in their flight, the wise in their counsels, sinners in their conceits and sins, and draws them back to Himself and compels them to return. Jonah thought to find rest in the sea, and lo! a tempest." Probably, God summoned back Jonah, as soon as he had completed all on his part, and sent the tempest, soon after he left the shore. At least, such tempests often swept along that shore, and were known by their own special name, like the Euroclydon off Crete. Jonah too alone had gone down below deck to sleep, and, when the storm came, the mariners thought it possible to put back. Josephus says of that shore, "Joppa having by nature no haven, for it ends in a rough shore, mostly abrupt, but for a short space having projections, i. e., deep rocks and cliffs advancing into the sea, inclining on either side toward each other (where the traces of the chains of Andromeda yet shown accredit the antiquity of the fable,) and the north wind beating right on the shore, and dashing the high waves against the rocks which receive them, makes the station there a harborless sea. As those from Joppa were tossing here, a strong wind (called by those who sail here, the black north wind) falls upon them at daybreak, dashing straightway some of the ships against each other, some against the rocks, and some, forcing their way against the waves to the open sea, (for they fear the rocky shore ...) the breakers towering above them, sank." The ship was like - (literally 'thought') To be broken Perhaps Jonah means by this very vivid image to exhibit the more his own dullness. He ascribes, as it were, to the ship a sense of its own danger, as she heaved and rolled and creaked and quivered under the weight of the storm which lay on her, and her masts groaned, and her yard-arms shivered. To the awakened conscience everything seems to have been alive to God's displeasure, except itself.

Notes on the Bible, by Albert Barnes, [1834]

But (And) the Lord sent out - (literally 'cast along'). Jonah had done his all. Now God's part began. This He expresses by the word, "And." Jonah took "his" measures, "and" now God takes "His." He had let him have his way, as He often deals with those who rebel against Him. He lets them have their way up to a certain point. He waits, in the tranquility of His Almightiness, until they have completed their preparations; and then, when man has ended, He begins, that man may see the more that it is His doing . "He takes those who flee from Him in their flight, the wise in their counsels, sinners in their conceits and sins, and draws them back to Himself and compels them to return. Jonah thought to find rest in the sea, and lo! a tempest." Probably, God summoned back Jonah, as soon as he had completed all on his part, and sent the tempest, soon after he left the shore.

At least, such tempests often swept along that shore, and were known by their own special name, like the Euroclydon off Crete. Jonah too alone had gone down below deck to sleep, and, when the storm came, the mariners thought it possible to put back. Josephus says of that shore, "Joppa having by nature no haven, for it ends in a rough shore, mostly abrupt, but for a short space having projections, i. e., deep rocks and cliffs advancing into the sea, inclining on either side toward each other (where the traces of the chains of Andromeda yet shown accredit the antiquity of the fable,) and the north wind beating right on the shore, and dashing the high waves against the rocks which receive them, makes the station there a harborless sea. As those from Joppa were tossing here, a strong wind (called by those who sail here, the black north wind) falls upon them at daybreak, dashing straightway some of the ships against each other, some against the rocks, and some, forcing their way against the waves to the open sea, (for they fear the rocky shore ...) the breakers towering above them, sank."

The ship was like - (literally 'thought') To be broken Perhaps Jonah means by this very vivid image to exhibit the more his own dullness. He ascribes, as it were, to the ship a sense of its own danger, as she heaved and rolled and creaked and quivered under the weight of the storm which lay on her, and her masts groaned, and her yard-arms shivered. To the awakened conscience everything seems to have been alive to God's displeasure, except itself.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Jonah's foolish hope of being able to escape from the Lord was disappointed. "Jehovah threw a great wind (i.e., a violent wind) upon the sea." A mighty tempest (סער, rendered appropriately κλύδων by the lxx) arose, so that "the ship thought to be dashed to pieces," i.e., to be wrecked (השּׁב used of inanimate things, equivalent to "was very nearly" wrecked). In this danger the seamen (mallâch, a denom. of melach, the salt flood) cried for help, "every one to his god." They were heathen, and probably for the most part Phoenicians, but from different places, and therefore worshippers of different gods. But as the storm did not abate, they also resorted to such means of safety as they had at command. They "threw the waves in the ship into the sea, to procure relief to themselves" (להקל מעליהם as in Exo 18:22 and Kg1 12:10). The suffix refers to the persons, not to the things. By throwing the goods overboard, they hoped to preserve the ship from sinking beneath the swelling waves, and thereby to lighten, i.e., diminish for themselves the danger of destruction which was so burdensome to them. "But Jonah had gone down into the lower room of the ship, and had there fallen fast asleep;" not, however, just at the time of the greatest danger, but before the wind had risen into a dangerous storm. The sentence is to be rendered as a circumstantial one in the pluperfect. Yarkethē hassephı̄nâh (analogous to harkethē habbayith in Amo 6:10) is the innermost part of the vessel, i.e., the lower room of the ship. Sephı̄nâh, which only occurs here, and is used in the place of אניּה, is the usual word for a ship in Arabic and Aramaean. Nirdam: used for deep sleep, as in Jdg 4:21. This act of Jonah's is regarded by most commentators as a sign of an evil conscience. Marck supposes that he had lain down to sleep, hoping the better to escape either the dangers of sea and air, or the hand of God; others, that he had thrown himself down in despair, and being utterly exhausted and giving himself up for lost, had fallen asleep; or as Theodoret expresses it, being troubled with the gnawings of conscience and overpowered with mourning, he had sought comfort in sleep and fallen into a deep sleep. Jerome, on the other hand, expresses the idea that the words indicate "security of mind" on the part of the prophet: "he is not disturbed by the storm and the surrounding dangers, but has the same composed mind in the calm, or with shipwreck at hand;" and whilst the rest are calling upon their gods, and casting their things overboard, "he is so calm, and feels so safe with his tranquil mind, that he goes down to the interior of the ship and enjoys a most placid sleep." The truth probably lies between these two views. It was not an evil conscience, or despair occasioned by the threatening danger, which induced him to lie down to sleep; nor was it his fearless composure in the midst of the dangers of the storm, but the careless self-security with which he had embarked on the ship to flee from God, without considering that the hand of God could reach him even on the sea, and punish him for his disobedience. This security is apparent in his subsequent conduct.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Jonah's foolish hope of being able to escape from the Lord was disappointed. "Jehovah threw a great wind (i.e., a violent wind) upon the sea." A mighty tempest (סער, rendered appropriately κλύδων by the lxx) arose, so that "the ship thought to be dashed to pieces," i.e., to be wrecked (השּׁב used of inanimate things, equivalent to "was very nearly" wrecked). In this danger the seamen (mallâch, a denom. of melach, the salt flood) cried for help, "every one to his god." They were heathen, and probably for the most part Phoenicians, but from different places, and therefore worshippers of different gods. But as the storm did not abate, they also resorted to such means of safety as they had at command. They "threw the waves in the ship into the sea, to procure relief to themselves" (להקל מעליהם as in Exo 18:22 and Kg1 12:10). The suffix refers to the persons, not to the things. By throwing the goods overboard, they hoped to preserve the ship from sinking beneath the swelling waves, and thereby to lighten, i.e., diminish for themselves the danger of destruction which was so burdensome to them. "But Jonah had gone down into the lower room of the ship, and had there fallen fast asleep;" not, however, just at the time of the greatest danger, but before the wind had risen into a dangerous storm. The sentence is to be rendered as a circumstantial one in the pluperfect. Yarkethē hassephı̄nâh (analogous to harkethē habbayith in Amo 6:10) is the innermost part of the vessel, i.e., the lower room of the ship. Sephı̄nâh, which only occurs here, and is used in the place of אניּה, is the usual word for a ship in Arabic and Aramaean. Nirdam: used for deep sleep, as in Jdg 4:21. This act of Jonah's is regarded by most commentators as a sign of an evil conscience. Marck supposes that he had lain down to sleep, hoping the better to escape either the dangers of sea and air, or the hand of God; others, that he had thrown himself down in despair, and being utterly exhausted and giving himself up for lost, had fallen asleep; or as Theodoret expresses it, being troubled with the gnawings of conscience and overpowered with mourning, he had sought comfort in sleep and fallen into a deep sleep. Jerome, on the other hand, expresses the idea that the words indicate "security of mind" on the part of the prophet: "he is not disturbed by the storm and the surrounding dangers, but has the same composed mind in the calm, or with shipwreck at hand;" and whilst the rest are calling upon their gods, and casting their things overboard, "he is so calm, and feels so safe with his tranquil mind, that he goes down to the interior of the ship and enjoys a most placid sleep." The truth probably lies between these two views. It was not an evil conscience, or despair occasioned by the threatening danger, which induced him to lie down to sleep; nor was it his fearless composure in the midst of the dangers of the storm, but the careless self-security with which he had embarked on the ship to flee from God, without considering that the hand of God could reach him even on the sea, and punish him for his disobedience. This security is apparent in his subsequent conduct.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
A great wind - They were overtaken with a storm, which appears from the sequel to have come by the immediate direction of God. Like to be broken - They had nearly suffered shipwreck.

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²¹ Then Jael [03278] Heber's [02268] wife [0802] took [03947] a nail [03489] of the tent [0168], and took [07760] an hammer [04718] in her hand [03027], and went [0935] softly [03814] unto him, and smote [08628] the nail [03489] into his temples [07541], and fastened [06795] it into the ground [0776]: for he was fast asleep [07290] and weary [05774]. So he died [04191].

¹⁰ And a man's uncle [01730] shall take him up [05375], and he that burneth [05635] him, to bring out [03318] the bones [06106] out of the house [01004], and shall say [0559] unto him that is by the sides [03411] of the house [01004], Is there yet any with thee? and he shall say [0559], No [0657]. Then shall he say [0559], Hold thy tongue [02013]: for we may not make mention [02142] of the name [08034] of the LORD [03068].

¹⁰ And the young men [03206] that were grown up [01431] with him spake [01696] unto him, saying [0559], Thus shalt thou speak [0559] unto this people [05971] that spake [01696] unto thee, saying [0559], Thy father [01] made [03513] our yoke [05923] heavy [03513], but make thou it lighter [07043] unto us; thus shalt thou say [01696] unto them, My little [06995] finger shall be thicker [05666] than my father's [01] loins [04975].

²² And let them judge [08199] the people [05971] at all seasons [06256]: and it shall be, that every great [01419] matter [01697] they shall bring [0935] unto thee, but every small [06996] matter [01697] they shall judge [08199]: so shall it be easier [07043] for thyself, and they shall bear [05375] the burden with thee.