Imagery and Religious Conversion. the Symbolic Function of Jonah 1:13

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Article Imagery and Religious Conversion. The Symbolic Function of Jonah 1:13

Constantin Oancea ID

Faculty of Theology, Lucian Blaga University of Sibiu, 550179 Sibiu, Romania; [email protected]; Tel.: +40-269-210-530

Received: 31 January 2018; Accepted: 1 March 2018; Published: 7 March 2018

Abstract: Jonah 1:13 has a delaying function in the narrative, introducing a pause between Jonah’s demand to be thrown in the sea (1:12) and the event’s occurrence (1:15). Most commentators discuss only the events of 1:13 and their causes. In this article, I suggest an interpretation of Jonah 1:13 based on the imagery of the narrative. An analysis of the use of metaphors and symbols does not replace the message of the verse; such an analysis simply augments it with motives of the seamen’s conversion. Beside the narrative level, there is a hidden level suggesting a deeper understanding of the story where symbols and metaphors have a consolidating function. Distance, directions, and movement in Jonah 1 describe acts with religious connotation. At the same time, the physical action of rowing is a symbolic anticipation of the seamen’s conversion. It contains a message about the inner itinerary that leads to the transformation of the sailors. Thereby, I suggest that Jonah 1:13 not only reveals YHWH’s plan with Jonah but it also focuses on the sailors and their conversion.

Keywords: theology; Old Testament; Jonah; biblical imagery; religious conversion

1. Introduction Jonah is atypical as a prophetical book in the Bible, as it contains not the oracles but the story of the prophet. Jonah is commissioned by God to act as a prophet in Nineveh. Instead of pursuing the divine command, Jonah chooses to ﬂee and boards a ship for Tarshish. God delivers a great storm on the sea. The sailors assume that the storm did not come by chance, but because they had offended some deity (1:7). Jonah is ﬁnally forced to confess that the storm is God’s reaction to his running away from the prophetic mission that has been entrusted to him. Jonah also offers the solution to the crisis: he suggests the crew hurl him into the sea (1:12). This is what they eventually do and the storm ceases thereafter (1:15). However, the seamen do not immediately obey Jonah’s instruction:

“Nevertheless, the men rowed hard to bring the ship back to land, but they could not, for the sea grew more and more stormy against them.” Jonah 1:13 (New Revised Standard Version)

This verse has generally received little attention from interpreters of the Book of Jonah. Limburg(1993, p. 55) comments only on the etymology of the verb “to row” and the description of the worsening of the storm. The well-known commentaries of Bewer(1912, p. 39), Rudolph(1971, p. 344 ), and Wolff(1977, p. 95) understand the assertion of v. 13 as a desperate measure taken by the seamen to rescue both Jonah’s and their lives. Commentators differ in their explanations behind the seamen’s reaction and how this relates to God’s plan with Jonah. Good notes, “The crew tries to avoid this solution (i.e., hurling Jonah into the sea), to save the prophet alive,” without asking why the seamen behave this way (Good 1981, p. 45; cf. also Watts 1975, p. 80). Other commentators suggest that the sailors fear that YHWH might not wish the death of the prophet. Therefore, they try to keep Jonah alive out of fear that YHWH might punish them further (Bewer 1912, p. 39; Rudolph 1971, p. 344; Person 1996, p. 40). Lux explains why

Religions 2018, 9, 73; doi:10.3390/rel9030073 www.mdpi.com/journal/religions Religions 2018, 9, 73 2 of 9 the first reaction of the seamen (v. 13) is understandable. Jonah’s demand that he be hurled into the sea is not the expression of a suicidal wish but that of self-sacrifice. He is prepared to die so that the others may live. This attitude moves the seamen and they decide to save Jonah, even if this means disobeying him (Lux 1994, p. 115). It is understandable that throwing Jonah overboard would be hazardous. Although Jonah’s death would be guaranteed, the seamen could not be sure that the storm would cease (Bührer 2015, pp. 33–34). Simon interprets the sailors’ decision as a deliberate rejection of Jonah’s logical proposal. Instead, they illogically rely on their technical knowledge about seafaring, which already had proven to be of no help (Simon 1994, p. 89). Person concludes that by disobeying Jonah and trying to fight the storm, the seamen involuntarily oppose God’s will (Person 1996, p. 40). Jeremias also underlines the efforts of the sailors to save Jonah but adds an important remark: that the sailors unknowingly act as agents of YHWH, who wants to bring Jonah to Nineveh (Jeremias 2007, p. 88). Magonet goes even further, stating that the sailors try to row to dry land because “they anticipate what should have been Jonah’s correct reply—namely to take him back so that he could complete his mission” (Magonet 1976, p. 89). It becomes obvious that most of the interpretations of Jonah 1:13 only discuss the events of the story and why they happen. Recently, Bührer pointed out that v. 13 and v. 16 illustrate the turning of the seamen towards YHWH (Bührer 2015, p. 34). Whereas I share this point of view, in this article I suggest that the literal understanding of Jonah 1:13 can be augmented by a symbolic one. The physical action of rowing contains a message about the inner itinerary that leads to the transformation of the sailors. I thereby suggest that verse 13 not only reveals the plan of YHWH with Jonah, as Jeremias has pointed out (Jeremias 2007, p. 88), but it also focuses on the sailors and their conversion.1 In support of my interpretation, I will first discuss the use of imagery in the narrative. Chapter 1 of the book not only hints at the unsuccessful disobedience of Jonah but also to the conversion of the seamen. This theme will be illustrated in the second part. Finally, I will highlight the symbolic imagery in verse 13 and its central position in the development of the conversion theme in Jonah 1.

2. The Use of Metaphors and Symbols in Jonah 1 There has been considerable debate among Old Testament scholars about the genre of this book (Jeremias 2003, pp. 105–9). Questions have been raised on how the author might have intended his book to be read: as a historical account; as traditional exegesis, argued up to the 20th century (Feuillet 1949, pp. 1111–13); or as popular ﬁction? Is Jonah an allegory (Ackroyd 1968, pp. 244–45), a satire (Good 1981, p. 41) or a philosophical treatise (Levine 1984)? Most scholars see in the Book of Jonah a story with a didactic point, although they have used different terms to deﬁne it: as a parable, a midrash, a novella, a didactic story, etc. (Good 1981, p. 40; Rudolph 1971, p. 325; Wolff 1977, p. 60; Gerhards 2006, pp. 68–71; Gerhards 2008). The lack of consensus in designating the proper genre of the book may underline the multidimensionality of this biblical masterpiece (Jeremias 2007, p. 77). Given the didactic features of the Book of Jonah, I suggest that any interpretation of it should pay attention to the use of metaphors and symbols. Metaphors are traditionally viewed as substitutes for other words. However, it is from their interaction with the context that metaphorical meaning is revealed. A metaphor is a deviation from the dominant, prototypic meaning of a word or phrase in a given context or situation (Kurz 2009, pp. 7–27). Symbols are words or acts that represent something else by either analogy or synecdoche; something becomes a symbol because it is perceived in analogy to or as part of a whole. A symbol is an immanent part of the narrative text. There is a necessary contiguity between symbol and symbolized;

1 “Conversion” (in the current sense of the term) is probably exaggerated in the case of the sailors. They do not become Israelites at the end of the storm scene. I shall use “conversion” as a generic term to describe the act of turning towards YHWH, supplication, and worship (Jonah 1:14, 16). Religions 2018, 9, 73 3 of 9 both belong to the same action context. Thus, symbols can function as signs which indicate or announce future possible meanings in the text (Kurz 2009, pp. 70–89). The Bible uses metaphors not merely as literary devices but as deeply ingrained cognitive patterns that shape the way we think, act, or conceptualize our environment (Tilford 2017, pp. 1–24). The use of metaphors is foundational in biblical wisdom writings, such as Proverbs, Qohelet, Job, and some of the Psalms (Zabán 2016). The author of Jonah thus wants to tell more than a simple story of a prophet. Beside the narrative level itself, there is a thematic level that is not immediately apparent to the reader. Only at the end of chapter 1 does the theme of conversion become explicit in the assertion that the seamen fear YHWH and worship Him (1:16). Consequently, a retrospective reading of Jonah 1 will examine the thematic level as a deeper message of the story, where symbols and metaphors have a consolidating function.

2.1. The Metaphor of the Way The metaphor of the way is widely used in the Old Testament to express human attitude toward God. About a third of the occurrences of the noun derek (“way”) in the Hebrew Bible are metaphorical (Zehnder 2009). This makes the ﬁgurative use of derek a “conventionalized metaphor”, a metaphor that is not new, but not yet lexicalized (Kurz 2009). The metaphoric sense of derek was probably so common in Ancient Israel that Bergman(1977, p. 289) prefers to speak about “foreground” versus “background” senses instead of “literal” versus “metaphoric” ones. Used metaphorically, “the way” describes a religious and/or ethical behavior of an individual (Koehler and Baumgartner 2001a, p. 232). To trespass the commandments of the Law is similar to turning aside, out of God’s way (Deut. 11:28). Deuteronomistic ideology uses the metaphoric sense of the way when evaluating the kings of Israel and Judah. A king should “walk in the ways of the Lord” (1 Kgs. 2:3; 3:14). Kings who “did not walk in the ways of God” (2 Kgs. 21:22) but followed the “evil way” instead (1 Kgs. 13:33) and “walked after other gods” (1 Kgs. 18:18) are made responsible for the collapse of Israel and Judah (2 Kgs. 17:7–17). Derek often has a religious connotation in biblical wisdom literature (Sauer 1971, pp. 458–60). The “two ways doctrine”, one way leading to happiness/life and the other to perdition/death, is a speciﬁc topic in biblical wisdom (Pss. 1:6; 2:12; 119:29–30; 139:24; Prov. 4:18–19; 12:28). Derek is not used verbatim in Jonah 1. It is implicit in the mentioning of Nineveh’s wickedness (1:2) which is later associated with the “evil way” of the Ninevites (3:8, 10). However, the imagery of the way resonates in the unfolding of Jonah’s itinerary.

2.2. Distance and Direction as Symbols Physical distance can also have a symbolic meaning in the Bible. The experience of God’s absence is expressed as a lament for His being far (rh. q): “Why, O Lord, do you stand far off?” (Ps 10:1); “Why are you so far from helping me?” (Ps. 22:2); “O Lord, do not be far from me” (Ps. 35:22). Alienation of man from God is also suggested by physical distance in Genesis. After the fall, God banishes Adam and Eve from Paradise, at the east of Eden (Gen. 3:23–24). After murdering his brother, Cain went away from the presence of God and settled east of Eden (Gen. 4:16). Both episodes suggest that sin deepens the distance between man and God (cf. Prov. 15:29). Jeremiah and Ezekiel describe the state of those who have abandoned YHWH as “having gone far from him” (Jer. 2:5; Ezek. 44:10). Geographical locations and directions in Jonah also have an emblematic function. Nineveh stands for the Assyrian Empire in the Book of Jonah. The city became capital of Assyria in the times of Sennacherib (705–681 BCE). It was situated in the environs of modern Mosul (Bewer 1912, p. 28). If Jonah was in Israel when he received God’s mandate (1:2), he would have had to travel northeast in order to reach Nineveh. Jonah chooses to flee to Tarshish (1:3). The location of Tarshish or its direction in relation to Israel is not univocal (Baker 1992, pp. 331–33). Josephus identified it with Tarsus in Cilicia, north of Israel (Simon 1994, p. 76). The fact that Jonah embarked in Jaffa (Jonah 1:3) and that Tarshish is associated Religions 2018, 9, 73 4 of 9 with maritime areas (Ps. 72:10; 2 Chr. 9:21; Isa. 23:6) suggest a location west of Israel. Associations of Tarshish with Asia and Greece occur sometimes (Gen. 10:4; Isa. 66:19), whereas links with the south (Ezek. 38:13) are weaker (Baker 1992, p. 332). Most commentators identify Tarshish with Tartessos in southwest Spain, near the mouth of the Guadalquivir River, an area known in Antiquity as a source for metals and precious minerals (Bewer 1912, p. 29; Baker 1992, p. 332; Simon 1994, pp. 75–76; Wolff 1977, pp. 78–79; Rudolph 1971, p. 333; Jeremias 2007, p. 84). In going to Tarshish, the author depicts Jonah’s plan to flee in a direction opposite of Nineveh (Wolff 1977, p. 78). To stress that Jonah’s intention is firm, Tarshish is mentioned three times in v. 3, whereas Nineveh is only mentioned once in v. 2. The assertion of Jonah fleeing “to Tarshish from the presence of the Lord” can suggest that Tarshish is geographically far from Israel. It took three years for Solomon’s “ships of Tarshish” to return to Israel (2 Chr. 9:21).2 Tarshish is known as a very distant place, where God’s fame and glory are still unknown (Isa 66:19). For the author of Jonah, Tarshish is the end of the world (Wolff 1977, p. 78). Simon(1994, p. 76) pointed out the difference in the Hebrew Bible between fleeing from someone’s presence because of fear (brh. mpny) or because of the wish to break up with someone (brh. mlpny). Jonah wishes to flee as far as possible from God (Simon 1994, pp. 75–76). Thus, geographical distance suggests spiritual remoteness. With Tarshish being “(far away) from the presence of the Lord”, the journey thither is a symbol for Jonah’s distancing himself from God’s mandate. Distance as an image of spiritual remoteness is also encountered in Jonah 2. In his psalm, Jonah laments his being far from YHWH because he has been cast by God in the “deep sea”, in the “belly of Sheol”. From his location, he cannot see the Temple of YHWH (Jonah 2:4–5). Therefore, the prayer of Jonah expresses his wish to be at the place of YHWH’s dwelling, where Jonah would be again “in the presence of the Lord”.

2.3. “Descending” (yrd) as a Symbol Repetition of verbs is a proprium of the narrative in Jonah 1 (Magonet 1976, pp. 16–19). It can serve to describe the dramatic atmosphere, as in the case of “to hurl” (.twl). God hurls the storm (1:4), the seamen hurl cargo overboard (1:5), Jonah brings up the hurling of him (1:12), and finally the seamen hurl Jonah into the sea (1:15). However, repetition of words in a text can be an invitation to symbolic understanding (Kurz 2009). The itinerary of Jonah is described by repeating the verb “to descend” (yrd, 1:3, 5). He descends first in the Mediterranean port of Joppa. Here, he finds the ship to Tarshish and descends within it (1:3). Before or during the storm, Jonah descends into the lowest side of the ship and falls asleep (1:5). In this case, repetition of the action suggests progress. The author of the book thus gives a metaphorical sense of Jonah’s way. Jonah’s rise to flee from the Lord is the starting point of a spiritual descending, indicated in the text through a series of physical descents. The figurative sense of Jonah’s way is also suggested by an assonance. While Jonah flees from God’s mandate, he first descends (wayyered¯ , 1:3) to Joppa, then he descends (yarad¯ , 1:5) into the deep of the ship where he fallsReligions asleep 2018 (wayy, 9, x er¯FORadam¯ PEER, 1:5). REVIEW The assonance of “he descended” with “he fell asleep” 6 of 9 underlines the unconsciousness of Jonah’s flight. Descending as theIn continuation the middle of of the fleeing raging from storm, God “they is also were associated afraid” (wayyîr with death.eʾû, 1:5) The and terminology each man cried unto his used in 1:5 to mentiongod. Jonah’s It is Jonah descent’s confession intothe of faith depths, “I fear of the Lo shiprd…” (yrd (yrʾ el-yark 1:9), thatetê) turns describes the fear the of the seamen descending “to Sheol,into to the a “great depths fear” of ( thewayyîr pit”eʾû in yir Isaʾāh 14:15.gedōlāh, Similarly, 1:10), precisely death because is suggested they have by come the image to know (ydʿ about of “descending (yrd) toYHWH. the bottoms In his confession, of the mountains” Jonah present in Jonahs YHWH 2:7. as The the mention God whom of Jonah’s one should “lying fear, because as creator He has absolute power over the sea. It is formally the same extreme fear that reaches them in the end (wayyîreʾû yirʾāh gedōlāh, 1:16), but this time it occurs after the sailors have acceded to the knowledge of the Lord. The extreme fear is now the expression of their powerful, new faith. In the 2 “Ships of Tarshish” mightcase of be the just sailors, a designation fear is a way for athat kind leads of them commercial towards ship, the ableLord. to make extended trips (cf. Bewer 1912, p. 30; Wolff 1977, p. 79). 4. Jonah 1:13 as a Symbolic Description of the Seamen’s Conversion Although Jonah suggests to the seamen that they throw him into the sea in order to solve the crisis (Jonah 1:12), the seamen hesitate to follow his instruction:

“Nevertheless, the men rowed hard (ḥtr) to bring back (lehāšîb) to land (hayyabbāšāh), but they could not, for the sea grew more and more stormy against them.” Jonah 1:13

Their reaction can be explained in multiple ways, as shown in the introduction of this article: the seamen might show compassion and human solidarity; they might fear throwing into the sea a man whom they consider close to YHWH; they might think that YHWH wants Jonah to arrive in Nineveh alive, etc.

4.1. The Symbolism of “To Row Hard” The verb used for rowing (ḥtr) means to dig in the earth (Amos 9:2) or to break through a wall (Exod. 22:1; Ezek. 8:8). Koehler and Baumgartner render the meaning of the verb in Jonah 1:13 as “to work one’s way through rowing” (Koehler and Baumgartner 2001a, p. 365). The action requires an appreciable effort to overpower the resistance of a hard material. Since water cannot compare with earth or wall in this respect, the use of the verb in Jonah 1:13 is figurative (Simon 1994, p. 89). “Digging the sea” or “breaking through the walls of waves” describes the desperate efforts of the seamen to escape from perishing. The action also suggests the efforts of the seamen to undertake a radical change with consequences for their lives.

4.2. “Land” as Symbolic Direction This change implies choosing a new direction of navigation and by this, a new destination of the seamen’s way. Tarshis as a destination is given up. The crew rows in the effort to turn towards “dry land” (hayyabbāšāh). Although there is no mention of this specifically, they are probably trying to reach the Israelite shore where they departed. Nevertheless, the term “dry land” connects verse 13 with Jonah’s mission in Nineveh. The fish will spit Jonah out on the “dry land” (Jonah 2:11), where his mission to Nineveh, which he first fled, restarts (Jonah 3:1–2). By rowing towards the land, the seamen actually turn Jonah towards Nineveh. Moreover, the “dry land” (hayyabbāšāh) has religious connotations. In 1:9, Jonah confessed YHWH as God of “the sea” (hayyām) and of the “dry land” (hayyabbāšāh) before the seamen. By trying to reach the dry land physically, the sailors consequently try to approach YHWH. Given the critical situation, both attempts to reach the dry land and YHWH would imply their rescue.

4.3. The Sense of “To Bring Back” The basic meaning of the verb šûb is “to turn back, return” (Koehler and Baumgartner 2001b, p. 1429). The Hiphil form lehāšîb occurring in 1:13 means “to bring (turn) someone or something back”. It usually requires an object of the action in Biblical Hebrew, but this is omitted here (Wolff 1977, p. 95). The object is missing when the verb is used intransitively, meaning “to reply” (cf. Esth 4:13,

Religions 2018, 9, 73 5 of 9

down” (škb) after descending (yrd) augments the death imagery (cf. Ezek 32:21). The verb used for Jonah’s falling asleep (rdm) precedes the death of Sisera in Judg 4:21 (Wolff 1977, p. 89).

3. The Theme of Conversion in Jonah 1 Parallel to the story about Jonah’s ﬂeeing from God, but following in a different direction, there is the story about the conversion of the seamen (Krüger 1997, p. 45). The “descending” of Jonah occurs simultaneously with the sailors’ approaching the Lord. Between the beginning and the end of the storm lies a process of transformation of the seamen. The following structure of the storm scene underscores the idea of conversion:

Sailors = “They” (v. 3) Beginning of storm (v. 4) Prayer to “their gods” (v. 5) [...] Prayer to YHWH (v. 14) End of storm (v. 15) Religions 2018, 9, x FOR PEER REVIEW 6 of 9 Sailors = Worshippers of YHWH (v. 16) In the middle of the raging storm, “they were afraid” (wayyîreʾû, 1:5) and each man cried unto his god. It is Jonah’s confessionThe beginning of faith, of “I thefear seathe Lo scenerd…” contains (yrʾ 1:9) the, that first turns mention the fear of the the seamen sailors with a pronominal into a “great fear”and therefore(wayyîreʾû yir ambiguousʾāh gedōlāh, 1: reference:10), precisely Jonah because goes they to boardhave come “with to know them” (yd ( ʿ immaboutahem¯ ) to Tarshish (1:3). YHWH. In hisBy confession, “they”, the Jonah reader present is lefts YHWH to identify as the the God crew whom of the one ship. should However, fear, because the as vague shaping of their creator He hasidentity absolute subtly power describes over the sea. their It is relationship formally the withsame extreme the Lord: fear “they” that reaches are unknown them in because they are far e e the end (wayyîrfromʾû theyirʾāh God g dōlāh of Jonah., 1:16), but this time it occurs after the sailors have acceded to the knowledge of the Lord. The extreme fear is now the expression of their powerful, new faith. In the At the end of the storm, the sailors confess YHWH as their God: case of the sailors, fear is a way that leads them towards the Lord. “Then the men feared the LORD even more, and they offered a sacrifice to the LORD and 4. Jonah 1:13 as a Smadeymbolic vows.” Description Jonah of 1:16 the Seamen’Religionss Conversion 2018, 9, x FOR PEER REVIEW 6 of 9 Although Jonah suggests to the seamen that they throw him into the sea in order to solve the eʾ crisis (Jonah 1:12), Thethe seamen seriousness hesitate of to their follow conversion his instructionIn isthe stylistically middle: of the suggested raging storm, in Hebrew “they were by the afraid” threefold (wayyîr useû, of1:5) and each man cried unto his verbs followed by nouns with commongod. roots, It is puttingJonah’s confession strong emphasis of faith, “I on fear their the actions:Lord…” (yryrʾ yir 1:9)ah¯, that turns the fear of the seamen e e into a “greate fear” (wayyîr ʾû yirʾāh g dōlāh, 1:10), precisely because they have come to know (ydʿ about “Nevertheless,(fear) / the zbh. menzebah rowed. (sacrifice) hard (/ḥ ndrtr) to neder bring(vow). back (l hāšîb) to land (hayyabbāšāh), but they could not,A for more the sea detailed grew more structure and more of thestormyYHWH. storm against scene,In histhem.” confession, following Jonah 1 : Jonah13 a seven-stage presents YHWH symmetry, as the has God been whom one should fear, because as creator He has absolute power over the sea. It is formally the same extreme fear that reaches them in proposed by Cohn(1969, p. 51) and Magonet(1976, pp. 56–57): Their reaction can be explained in multiple ways, asthe shown end in(wayyîr the introductioneʾû yirʾāh ge dōlāhof this, 1:article:16), b utthe this time it occurs after the sailors have acceded to the seamen might show compassion and human solidarity; knowledgethey might fearof the throw Lord.ing The into extreme the sea feara man is now the expression of their powerful, new faith. In the (1) 4,5a Narrative—Fear whom they consider close to YHWH; they might think thatcase YHWH of the sailors,wants Jonah fear is to a arriveway that in Nineveh leads them towards the Lord. (2) 5b Prayer of Sailors alive, etc. (3) 5c, 6a Narrative 4. Jonah 1:13 as a Symbolic Description of the Seamen’s Conversion 4.1. The Symbolism(4) of “To 6bRow Hard” Speech of Captain (5) 7a Speech of SailorsAlthough Jonah suggests to the seamen that they throw him into the sea in order to solve the crisis (Jonah 1:12), the seamen hesitate to follow his instruction: The verb (6)used for rowing 7b (ḥtr) means to dig in the Narrative earth (Amos 9:2) or to break through a wall (Exod. 22:1; Eze(7)k. 8:8). Koehler 8 and Baumgartner render the Speech meaning of Sailors of the verb in Jonah 1:13 as “to “Nevertheless, the men rowed hard (ḥtr) to bring back (lehāšîb) to land (hayyabbāšāh), but work one’s way(C) through 9, rowing” 10a ( ProclamationKoehler and Baumgartner by Jonah—Fear 2001a, p. 365). The action requires an appreciable effort to overpower the resistance of a hard material.they could Since not,water for cannot the sea compare grew more with and more stormy against them.” Jonah 1:13 (VII) 10b Speech of Sailors earth or wall in this respect, the use of the verb in Jonah 1:13 is figurative (Simon 1994, p. 89). “Digging (VI) 10c Narrative the sea” or “breaking through the walls of waves” describesTheir the desperate reaction can efforts be explained of the seamen in multiple to ways, as shown in the introduction of this article: the (V) 11 Speech of Sailors escape from perishing. seamen might show compassion and human solidarity; they might fear throwing into the sea a man (IV) 12 Speech of Jonah The action also suggests the efforts of the seamenwhom to they undertake consider aclose radical to YHWH; change they with might think that YHWH wants Jonah to arrive in Nineveh (III) 13 Narrative consequences for their lives. alive, etc. (II) 14 Prayer of Sailors 4.2. “Land” as Symbolic(I) Direction 15, 16a Narrative—Fear 4.1. The Symbolism of “To Row Hard” ḥ This change implies choosing a new direction of navigationThe and verb by used this ,for a new rowing destination ( tr) means of the to dig in the earth (Amos 9:2) or to break through a wall The narrative is carefully constructed(Ex andod. 22 has:1; theEzek confession. 8:8). Koehler of Jonah and Baumgartner as its climax. render This the confession meaning of the verb in Jonah 1:13 as “to seamen’s way.answers Tarshis theas a question destination of is the given seamen up. The about crew Jonah’s rows in origins the effort and to occupation,turn towards but“dry it tells them more than land” (hayyabbāšāh). Although there is no mention of thiswork specifically one’s way, theythrough are probabrowing”ly (tryKoehlering to and Baumgartner 2001a, p. 365). The action requires an reach the Israelite shore where they departed. Nevertheless,appreciable the term effort “dry to land” overpower connects the verseresistance 13 of a hard material. Since water cannot compare with with Jonah’s mission in Nineveh. The fish will spit Jonahearth out or on wall the in“dry this land” respect, (Jonah the use 2:11), of thewhere verb in Jonah 1:13 is figurative (Simon 1994, p. 89). “Digging his mission to Nineveh, which he first fled, restarts (Jonahthe sea”3:1–2). or By“breaking rowing throughtowards thethe wallsland, ofthe wa ves” describes the desperate efforts of the seamen to seamen actually turn Jonah towards Nineveh. escape from perishing. Moreover, the “dry land” (hayyabbāšāh) has religious The connotations. action also In suggests 1:9, Jonah the confessed efforts of the seamen to undertake a radical change with YHWH as God of “the sea” (hayyām) and of the “dry land”consequences (hayyabbāšāh for) before their thelives. seamen. By trying to reach the dry land physically, the sailors consequently try to approach YHWH. Given the critical 4.2. “Land” as Symbolic Direction situation, both attempts to reach the dry land and YHWH would imply their rescue. This change implies choosing a new direction of navigation and by this, a new destination of the 4.3. The Sense of “To Bring Back” seamen’s way. Tarshis as a destination is given up. The crew rows in the effort to turn towards “dry The basic meaning of the verb šûb is “to turn back,land” return” (hayyabbāšāh (Koehler ).and Although Baumgartner there is2001b, no mention of this specifically, they are probably trying to reach the Israelite shore where they departed. Nevertheless, the term “dry land” connects verse 13 p. 1429). The Hiphil form lehāšîb occurring in 1:13 means “to bring (turn) someone or something back”. It usually requires an object of the action in Biblical Hebrew,with Jonah but ’thiss mission is omitted in Nineveh. here (Wolff The fish1977 will, spit Jonah out on the “dry land” (Jonah 2:11), where p. 95). The object is missing when the verb is used intransitively,his mission meaning to Nineveh, “to reply” which (cf. he Estfirsth fled,4:13, restarts (Jonah 3:1–2). By rowing towards the land, the seamen actually turn Jonah towards Nineveh. Moreover, the “dry land” (hayyabbāšāh) has religious connotations. In 1:9, Jonah confessed YHWH as God of “the sea” (hayyām) and of the “dry land” (hayyabbāšāh) before the seamen. By trying to reach the dry land physically, the sailors consequently try to approach YHWH. Given the critical situation, both attempts to reach the dry land and YHWH would imply their rescue.

Religions 2018, 9, x FOR PEER REVIEW 6 of 9 Religions 2018, 9, 73 6 of 9 In the middle of the raging storm, “they were afraid” (wayyîreʾû, 1:5) and each man cried unto his god. It is Jonah’s confession of faith, “I fear the Lord…” (yrʾ 1:9), that turns the fear of theReligions seamen 2018 , 9, x FOR PEER REVIEW 6 of 9 into a “great fear” (wayyîreʾû yirʾāh gedōlāhthey, 1:10 expected.), precisely For because the ﬁrst they time, have theycome ﬁnd to know out ((ydydʿ )about about YHWH as the creator of heaven, sea, and dry YHWH. In his confession, Jonah presentland.s YHWH The message as the God of Jonah whom is one intended should tofear, share becauseIn the knowledge middle as of about the raging YHWH. storm, “they were afraid” (wayyîreʾû, 1:5) and each man cried unto his creator He has absolute power over the sea. ItThe is formally transformation the same ofextreme the sailors fear that is graduallyreachesgod. them I evokedt is in Jonah by’s meansconfession of theof faith repetition, “I fear ofthe “to Lo fear”rd…” ((yryrʾ ) 1:9), that turns the fear of the seamen e e the end (wayyîr ʾû yirʾāh g dōlāh, 1:16), binut the this storm time it scene. occurs The after fear the of sailors the seamen have acceded causedinto ato by“great the the fear” storm (wayyîr is noteʾû without yirʾāh gedōlāh religious, 1:10), connotations. precisely because they have come to know (ydʿ about knowledge of the Lord. The extreme fear is now the expression of their powerful, new faith. In the In the middle of the raging storm, “they were afraid”YHWH. ( Inwayyîr his confession,e û, 1:5) and Jonah each present man crieds YHWH unto as his the god. God whom one should fear, because as case of the sailors, fear is a way that leads them towards the Lord. creator He has absolute power over the sea. It is formally the same extreme fear that reaches them in It is Jonah’s confession of faith, “I fear the Lord ... ”(yr , 1:9), that turns the fear of the seamen into the end (wayyîreʾû yirʾāh gedōlāh, 1:16), but this time it occurs after the sailors have acceded to the wayyîre û yir ah¯ gedol¯ ah¯ yd 4. Jonah 1:13 as a Symbolic Descriptiona of “great the Seamen fear” (’s Conversion , 1:10),knowledge precisely becauseof the Lord. they The have extreme come fear to knowis now ( the )expression about of their powerful, new faith. In the YHWH. In his confession, Jonah presents YHWH as the God whom one should fear, because as creator Although Jonah suggests to the seamen that they throw him into the sea in order tocase solve of the sailors, fear is a way that leads them towards the Lord. He has absolute power over the sea. It is formally the same extreme fear that reaches them in the end crisis (Jonah 1:12), the seamen hesitate to follow his instruction: (wayyîre û yir ah¯ gedol¯ ah¯ , 1:16), but this time it4. occurs Jonah 1 after:13 as the a S sailorsymbolic have Description acceded of to the the Seamen knowledge’s Conversion “Nevertheless, the men rowed hardof ( theḥtr) Lord.to bring The back extreme (lehāšîb) fear to land is now (hayyabbāšāh the expression), butAlthough of their Jonah powerful, suggests new to the faith. seamen In thethat case they ofthrow the him into the sea in order to solve the they could not, for the sea grew moresailors, and more fear stormy is a way against that leadsthem.” them Jonah towards 1:13 crisis the Lord. (Jonah 1:12), the seamen hesitate to follow his instruction:

Their reaction can be explained in multiple4. Jonah ways, 1:13 as as shown a Symbolic in the introduction Description of ofthis the article: Seamen’s“Nevertheless, the Conversion the men rowed hard (ḥtr) to bring back (lehāšîb) to land (hayyabbāšāh), but seamen might show compassion and human solidarity; they might fear throwing into the sea athey man could not, for the sea grew more and more stormy against them.” Jonah 1:13 whom they consider close to YHWH; they mightAlthough think that Jonah YHWH suggests wants Jonah to the to seamen arrive in that Nineveh they throw him into the sea in order to solve the alive, etc. crisis (Jonah 1:12), the seamen hesitate to follow hisTheir instruction: reaction can be explained in multiple ways, as shown in the introduction of this article: the seamen might show compassion and human solidarity; they might fear throwing into the sea a man “Nevertheless, the men rowed hard (htr) to bring back (lehašîb¯ ) to land (hayyabbaš¯ ah¯ ), but 4.1. The Symbolism of “To Row Hard” . whom they consider close to YHWH; they might think that YHWH wants Jonah to arrive in Nineveh they could not, for the sea grew more and more stormy against them.” Jonah 1:13 The verb used for rowing (ḥtr) means to dig in the earth (Amos 9:2) or to break throughalive a, etc.wall (Exod. 22:1; Ezek. 8:8). Koehler and BaumgartnerTheir render reaction the meaning can be explainedof the verb in in Jonah multiple 1:13 as ways, “to as shown in the introduction of this article: 4.1. The Symbolism of “To Row Hard” work one’s way through rowing” (Koehlerthe seamenand Baumgartner might show 2001a, compassion p. 365). The andaction human requires solidarity; an they might fear throwing into the sea appreciable effort to overpower the resistancea man of whom a hard they material. consider Since close water to cannot YHWH; compare theyThe with might verb think used for that rowing YHWH (ḥtr wants) means Jonah to dig to inarrive the earth in (Amos 9:2) or to break through a wall earth or wall in this respect, the use of the verb in Jonah 1:13 is figurative (Simon 1994, p. 89). “Digging Nineveh alive, etc. (Exod. 22:1; Ezek. 8:8). Koehler and Baumgartner render the meaning of the verb in Jonah 1:13 as “to the sea” or “breaking through the walls of waves” describes the desperate efforts of the workseamen one to’s way through rowing” (Koehler and Baumgartner 2001a, p. 365). The action requires an escape from perishing. 4.1. The Symbolism of “To Row Hard” appreciable effort to overpower the resistance of a hard material. Since water cannot compare with The action also suggests the efforts of the seamen to undertake a radical changeearth or with wall in this respect, the use of the verb in Jonah 1:13 is figurative (Simon 1994, p. 89). “Digging consequences for their lives. The verb used for rowing (h. tr) means tothe dig sea” in theor “breaking earth (Amos through 9:2) the or towalls break of wa throughves” describes a wall the desperate efforts of the seamen to (Exod. 22:1; Ezek. 8:8). Koehler and Baumgartnerescape from render perishing. the meaning of the verb in Jonah 1:13 as 4.2. “Land” as Symbolic Direction “to work one’s way through rowing” (Koehler andThe Baumgartner action also suggests2001a, p. the 365). efforts The actionof the requires seamen to undertake a radical change with This change implies choosing a newan direction appreciable of navigation effort toand overpower by this, a new the destination resistanceconsequences of ofthe a hard for their material. lives. Since water cannot compare seamen’s way. Tarshis as a destination iswith given earth up. The or wallcrew inrows this in respect, the effort the to turn use oftowards the verb “dry in Jonah 1:13 is figurative (Simon 1994, p. 89). 4.2. “Land” as Symbolic Direction land” (hayyabbāšāh). Although there is “Diggingno mention the of sea”this specifically or “breaking, they through are probab thely walls trying of to waves” describes the desperate efforts of the reach the Israelite shore where they departed.seamen Nevertheless, to escape from the term perishing. “dry land” connects verseThis 13 change implies choosing a new direction of navigation and by this, a new destination of the with Jonah’s mission in Nineveh. The fish willThe spit action Jonah also out suggestson the “dry the land” efforts (Jonah of the 2: 11),seamen where’s to way. undertake Tarshis aas radical a destination change is withgiven consequences up. The crew rows in the effort to turn towards “dry his mission to Nineveh, which he first fled, restarts (Jonah 3:1–2). By rowing towards theland” land, ( hayyabbāšāhthe ). Although there is no mention of this specifically, they are probably trying to for their lives. seamen actually turn Jonah towards Nineveh. reach the Israelite shore where they departed. Nevertheless, the term “dry land” connects verse 13 Moreover, the “dry land” (hayyabbāšāh4.2. “Land”) has religious as Symbolic connotations. Direction In 1:9, Jonah with confessed Jonah ’s mission in Nineveh. The fish will spit Jonah out on the “dry land” (Jonah 2:11), where YHWH as God of “the sea” (hayyām) and of the “dry land” (hayyabbāšāh) before the seamen.his By mission trying to Nineveh, which he first fled, restarts (Jonah 3:1–2). By rowing towards the land, the to reach the dry land physically, the sailors consequentlyThis change try implies to approach choosing YHWH. a new Given direction theseamen critical ofactually navigation turn Jonah and towards by this, Nineveh. a new destination of situation, both attempts to reach the drythe land seamen’s and YHWH way. would Tarshis imply as their a destination rescue. is givenMoreover up. The, the crew “dry rows land” in the (hayyabbāšāh effort to) turn has religious towards connotations. In 1:9, Jonah confessed “dry land” (hayyabbaš¯ ah¯ ). Although there is noYHWH mention as God of this of “the specifically, sea” (hayyām they) and are of probably the “dry tryingland” ( tohayyabbāšāh) before the seamen. By trying 4.3. The Sense of “To Bring Back” reach the Israelite shore where they departed.to Nevertheless,reach the dry land the physically, term “dry the land” sailors connects consequently verse try 13 to approach YHWH. Given the critical The basic meaning of the verb šûbwith is “to Jonah’s turn back, mission return” in Nineveh.(Koehler and The Baumgartner fish willsituation, spit 2001b, Jonah both out attempts on the “dryto reach land” the (Jonahdry land 2:11), and YHWH where hiswould imply their rescue. p. 1429). The Hiphil form lehāšîb occurring in 1:13 means “to bring (turn) someone or something back”. mission to Nineveh, which he first fled, restarts4.3 (Jonah. The Sense 3:1–2). of “T Byo B rowingring Back” towards the land, the seamen It usually requires an object of the actionactually in Biblical turn Hebrew, Jonah towards but this Nineveh.is omitted here (Wolff 1977, p. 95). The object is missing when the verb is used intransitively, meaning “to reply” (cf. Esth 4:13, Moreover, the “dry land” (hayyabbaš¯ ah¯ ) has religiousThe basic connotations. meaning of the In 1:9,verb Jonah šûb is confessed “to turn back, YHWH return” (Koehler and Baumgartner 2001b, p. 1429). The Hiphil form lehāšîb occurring in 1:13 means “to bring (turn) someone or something back”. as God of “the sea” (hayyam¯ ) and of the “dry land” (hayyabbaš¯ ah¯ ) before the seamen. By trying to reach It usually requires an object of the action in Biblical Hebrew, but this is omitted here (Wolff 1977,

the dry land physically, the sailors consequentlyp. 95). try The to approachobject is missing YHWH. when Given the verb the critical is used situation,intransitively, meaning “to reply” (cf. Esth 4:13, both attempts to reach the dry land and YHWH would imply their rescue.

Religions 2018, 9, 73 7 of 9

4.3. The Sense of “To Bring Back” The basic meaning of the verb šûb is “to turn back, return” (Koehler and Baumgartner 2001b, p. 1429). The Hiphil form lehašîb¯ occurring in 1:13 means “to bring (turn) someone or something back”. It usually requires an object of the action in Biblical Hebrew, but this is omitted here (Wolff 1977, p. 95). The object is missing when the verb is used intransitively, meaning “to reply” (cf. Esth 4:13, 15), which is not the case here. Consequently, the object of the returning must be the ship, Jonah, or the seamen themselves. In the Hebrew Bible, the verb šûb has religious connotations. Used in a theological sense, it refers to a major change in the conduct of individuals or groups. Therefore, šûb can mean “to turn away from” if the action focuses on the departing point (YHWH, cf. Num. 14:43; “the evil”, cf. Jer. 15:7) or “to turn back to”, if the destination of the action is envisioned (YHWH, cf. Jer. 4:1). “To turn back to God” means to be devoted to Him, to seek Him penitently (Koehler and Baumgartner 2001b, p. 1429; Soggin 1976, pp. 886–88). It describes the image of turning or returning to God by a person who has been far from Him. The call for “turning from the evil way” is frequently seen in the messages of the Prophets (Jer. 15:7; 18:11; 26:3, 13; 36:2–3, 6–7; Ezek. 3:18; 18:30; 33:8). All other occurrences of the verb in the Book of Jonah (lit. “to turn from the evil way”, Jonah 3:8, 9, 10) have a religious sense, referring to the repenting Ninevites (cf. Fabry and Graupner 1993, p. 1163). Therefore, it is very plausible that the “turning back” of the ship performed by the seamen has also a symbolic meaning, being related to the metaphor of the way. This act may be understood as the seamen’s turning towards YHWH, since their initial destination, Tarshish, was “far away” from YHWH. Their “turning back” is an allusion to their conversion.

4.4. Verse 13 as Preparing Conversion Alongside the extended conversion structures in Jonah 1 discussed above3, a reduced conversion structure can be revealed in verses 9–16:

v. 9–10 knowledge about YHWH; fear of the seamen v.11 action: demand by Jonah v.13 preparing conversion (turning to YHWH) v.14 prayer to YHWH v.15 action: accomplishing Jonah’s demand v.16 acts showing conversion to YHWH (fear, sacriﬁce, vows)

Verse 13 is somehow pivotal in relationship to the preceding and following verses. With respect to the narrated action, verses 13 and 14 have a delaying characteristic, introducing a pause between Jonah’s demand to be thrown in the sea (v. 12) and the event’s occurrence (v. 15). This delay is necessary to mark the transformation of the seamen. Verse 14 is a consequence of v. 13. Since the measures undertaken by the seamen prove to be useless (v. 13), the seamen pray to YHWH (v. 14). They accept their need to throw Jonah overboard, but first pray that YHWH may not lay upon them “innocent blood” due to a decision which was not their own. The sailors’ prayer ends with a proclamation of faith (“For you, O Lord, have done as it pleased you”, 1:14) which contrasts with Jonah’s flight, underlining that no one can oppose God’s will. This prayer is noteworthy because it is the second prayer of the seamen, but the first addressed to YHWH. Jonah had shared with them knowledge about YHWH as Creator (1:9), but the seamen prayed to YHWH by their own decision. Thus, the prayer reveals an inner transformation. Finally, after the storm ends, the seamen worship YHWH, thus confirming their conversion (1:16). Consequently, v. 13 triggered the transformation of the seamen and prepared the conversion of the seamen on a symbolic level of the narrative.

3 Cf. Section2: “The Theme of Conversion in Jonah 1”. Religions 2018, 9, 73 8 of 9

5. Conclusions In this article, I suggest an interpretation of Jonah 1:13 based on the imagery of the narrative. The use of metaphors does not replace the literal message of the verse, it simply augments it with motives of the seamen’s conversion. The metaphoric function of the way (distance, direction, movement) in Jonah 1 describes acts with religious connotations. The physical action of rowing is at the same time a symbolic anticipation of conversion. It contains a message about the inner itinerary that leads to the transformation of the sailors. I thereby suggest that verse 13 not only reveals the plan of YHWH with Jonah, but it also focuses on the sailors and their conversion. It is on this level of the narrative where the answer to the question: “Why do the seamen not immediately follow Jonah’s instruction and cast him overboard?” should be searched for. On the profound compositional level, verse 13 functions as a prelude to verse 14 (“turning to YHWH”—“praying to YHWH”) and both verses have a central position in the structure of chapter 1: between Jonah’s suggestion and its accomplishment; between the seamen’s initial fear of YHWH and the ﬁnal fear and worship of YHWH.

Acknowledgments: This work was financed from Lucian Blaga University of Sibiu research grants LBUS-IRG-2017-03. The author received no funds for covering the costs to publish in open access. Conflicts of Interest: The author declares no conflict of interest.

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