Jonah 2:2
Parallel Verses
English Standard Version
saying, “I called out to the LORD, out of my distress, and he answered me; out of the belly of Sheol I cried, and you heard my voice.

King James Bible
And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice.

American Standard Version
And he said, I called by reason of mine affliction unto Jehovah, And he answered me; Out of the belly of Sheol cried I, And thou heardest my voice.

Douay-Rheims Bible
And he said: I cried out of my affliction to the Lord, and he heard me: I cried out of the belly of hell, and thou hast heard my voice.

English Revised Version
And he said, I called by reason of mine affliction unto the LORD, and he answered me; out of the belly of hell cried I, and thou heardest my voice.

Webster's Bible Translation
And said, I cried by reason of my affliction to the LORD, and he heard me; out of the belly of hell cried I, and thou heardst my voice.

Jonah 2:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

But this truth met with contradiction in the nation itself. The proud self-secure sinners would not hear such prophesying as this (compare Amos 2:4; Amos 7:10.). Amos therefore endeavours, before making any further announcement of the judgment of God, to establish his right and duty to prophesy, by a chain-like series of similes drawn from life. V. 3. "Do two walk together without having agreed? Amos 3:4. Does the lion roar in the forest, and he has no prey? does the young lion utter his cry out of his den, without having taken anything? Amos 3:5. Does the bird fall into the trap on the ground, when there is no snare for him? does the trap rise up from the earth without making a capture? Amos 3:6. Or is the trumpet blown in the city, and the people are not alarmed? or does misfortune happen in the city, and Jehovah has not done it? Amos 3:7. For the Lord Jehovah does nothing at all, without having revealed His secret to His servants the prophets. Amos 3:8. The lion has roared; who does not fear? the Lord Jehovah hath spoken; who must not prophesy?" The contents of these verses are not to be reduced to the general thought, that a prophet could no more speak without a divine impulse than any other effect could take place without a cause. There was certainly no need for a long series of examples, such as we have in Amos 3:3-6, to substantiate or illustrate the thought, which a reflecting hearer would hardly have disputed, that there was a connection between cause and effect. The examples are evidently selected with the view of showing that the utterances of the prophet originate with God. This is obvious enough in Amos 3:7, Amos 3:8. The first clause, "Do two men walk together, without having agreed as to their meeting?" (nō‛Ad, to betake one's self to a place, to meet together at an appointed place or an appointed time; compare Job 2:11; Joshua 11:5; Nehemiah 6:2; not merely to agree together), contains something more than the trivial truth, that two persons do not take a walk together without a previous arrangement. The two who walk together are Jehovah and the prophet (Cyril); not Jehovah and the nation, to which the judgment is predicted (Cocceius, Marck, and others). Amos went as prophet to Samaria or Bethel, because the Lord had sent him thither to preach judgment to the sinful kingdom. But God would not threaten judgment if He had not a nation ripe for judgment before Him. The lion which roars when it has the prey before it is Jehovah (cf. Amos 1:2; Hosea 11:10, etc.). טרף אין לו is not to be interpreted according to the second clause, as signifying "without having got possession of its prey" (Hitzig), for the lion is accustomed to roar when it has the prey before it and there is no possibility of its escape, and before it actually seizes it (cf. Isaiah 5:29).

(Note: The most terrible feature in the roaring of a lion is that with this clarigatio, or, if you prefer it, with this classicum, it declares war. And after the roar there immediately follows both slaughter and laceration. For, as a rule, it only roars with that sharp roar when it has the prey in sight, upon which it immediately springs (Bochart, Hieroz. ii. 25ff., ed. Ros.).)

On the contrary, the perfect lâkjad in the second clause is to be interpreted according to the first clause, not as relating to the roar of satisfaction with which the lion devours the prey in its den (Baur), but as a perfect used to describe a thing which was as certain as if it had already occurred. A lion has made a capture not merely when it has actually seized the prey and torn it in pieces, but when the prey has approached so near that it cannot possibly escape. Kephı̄r is the young lion which already goes in pursuit of prey, and is to be distinguished from the young of the lion, gūr (catulus leonis), which cannot yet go in search of prey (cf. Ezekiel 19:2-3). The two similes have the same meaning. The second strengthens the first by the assertion that God not only has before Him the nation that is ripe for judgment, but that He has it in His power.

The similes in Amos 3:5 do not affirm the same as those in Amos 3:4, but contain the new thought, that Israel has deserved the destruction which threatens it. Pach, a snare, and mōqēsh, a trap, are frequently used synonymously; but here they are distinguished, pach denoting a bird-net, and mōqēsh a springe, a snare which holds the bird fast. The earlier translators have taken mōqēsh in the sense of yōqēsh, and understand it as referring to the bird-catcher; and Baur proposes to alter the text accordingly. But there is no necessity for this; and it is evidently unsuitable, since it is not requisite for a bird-catcher to be at hand, in order that the bird should be taken in a snare. The suffix lâh refers to tsippōr, and the thought is this: in order to catch a bird in the net, a springe (gin) must be laid for it. So far as the fact itself is concerned, mōqēsh is "evidently that which is necessarily followed by falling into the net; and in this instance it is sinfulness" (Hitzig); so that the meaning of the figure would be this: "Can destruction possibly overtake you, unless your sin draws you into it?" (cf. Jeremiah 2:35). In the second clause pach is the subject, and ועלה is used for the ascent or springing up of the net. Hitzig has given the meaning of the words correctly: "As the net does not spring up without catching the bird, that has sent it up by flying upon it, can ye imagine that when the destruction passes by, ye will not be seized by it, but will escape without injury?" (cf. Isaiah 28:15). Jehovah, however, causes the evil to be foretold. As the trumpet, when blown in the city, frightens the people out of their self-security, so will the voice of the prophet, who proclaims the coming evil, excite a salutary alarm in the nation (cf. Ezekiel 33:1-5). For the calamity which is bursting upon the city comes from Jehovah, is sent by Him as a punishment. This thought is explained in Amos 3:7, Amos 3:8, and with this explanation the whole series of figurative sentences is made perfectly clear. The approaching evil, which comes from the Lord, is predicted by the prophet, because Jehovah does not carry out His purpose without having (כּי אם, for when, except when he has, as in Genesis 32:27) first of all revealed it to the prophets, that they may warn the people to repent and to reform. Sōd receives a more precise definition from the first clause of the verse, or a limitation to the purposes which God is about to fulfil upon His people. And since (this is the connection of Amos 3:8) the judgment with which the Lord is drawing near fills every one with fear, and Jehovah has spoken, i.e., has made known His counsel to the prophets, they cannot but prophesy.

Jonah 2:2 Parallel Commentaries

Treasury of Scripture Knowledge

I cried.

Genesis 32:7-12,24-28 Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels...

1 Samuel 30:6 And David was greatly distressed; for the people spoke of stoning him, because the soul of all the people was grieved...

Psalm 4:1 Hear me when I call, O God of my righteousness: you have enlarged me when I was in distress; have mercy on me, and hear my prayer.

Psalm 18:4-6 The sorrows of death compassed me, and the floods of ungodly men made me afraid...

Psalm 22:24 For he has not despised nor abhorred the affliction of the afflicted; neither has he hid his face from him; but when he cried to him...

Psalm 34:6 This poor man cried, and the LORD heard him, and saved him out of all his troubles.

Psalm 65:2 O you that hear prayer, to you shall all flesh come.

Psalm 120:1 In my distress I cried to the LORD, and he heard me.

Psalm 142:1-3 I cried to the LORD with my voice; with my voice to the LORD did I make my supplication...

Luke 22:44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

Hebrews 5:7 Who in the days of his flesh...

by reason of mine. or, out of mine.

1 Samuel 1:16 Count not your handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken till now.

out.

Psalm 18:5,6 The sorrows of hell compassed me about: the snares of death prevented me...

Psalm 61:2 From the end of the earth will I cry to you, when my heart is overwhelmed: lead me to the rock that is higher than I.

Psalm 86:13 For great is your mercy toward me: and you have delivered my soul from the lowest hell.

Psalm 88:1-7 O lord God of my salvation, I have cried day and night before you...

Psalm 116:3 The sorrows of death compassed me, and the pains of hell got hold on me: I found trouble and sorrow.

hell. or, the grave.

Psalm 16:10 For you will not leave my soul in hell; neither will you suffer your Holy One to see corruption.

Isaiah 14:9 Hell from beneath is moved for you to meet you at your coming: it stirs up the dead for you, even all the chief ones of the earth...

Matthew 12:40 For as Jonas was three days and three nights in the whale's belly...

Acts 2:27 Because you will not leave my soul in hell, neither will you suffer your Holy One to see corruption.

and thou.

Psalm 34:6 This poor man cried, and the LORD heard him, and saved him out of all his troubles.

Psalm 65:2 O you that hear prayer, to you shall all flesh come.

Cross References
1 Samuel 30:6
And David was greatly distressed, for the people spoke of stoning him, because all the people were bitter in soul, each for his sons and daughters. But David strengthened himself in the LORD his God.

Psalm 18:4
The cords of death encompassed me; the torrents of destruction assailed me;

Psalm 18:5
the cords of Sheol entangled me; the snares of death confronted me.

Psalm 18:6
In my distress I called upon the LORD; to my God I cried for help. From his temple he heard my voice, and my cry to him reached his ears.

Psalm 22:24
For he has not despised or abhorred the affliction of the afflicted, and he has not hidden his face from him, but has heard, when he cried to him.

Psalm 86:13
For great is your steadfast love toward me; you have delivered my soul from the depths of Sheol.

Psalm 88:1
O LORD, God of my salvation, I cry out day and night before you.

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