Compare Translations for Jonah 3:6

Jonah 3:6 ASV
And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes.
Read Jonah 3 ASV  |  Read Jonah 3:6 ASV in parallel  
Jonah 3:6 BBE
And the word came to the king of Nineveh, and he got up from his seat of authority, and took off his robe, and covering himself with haircloth, took his seat in the dust.
Read Jonah 3 BBE  |  Read Jonah 3:6 BBE in parallel  
Jonah 3:6 CEB
When word of it reached the king of Nineveh, he got up from his throne, stripped himself of his robe, covered himself with mourning clothes, and sat in ashes.
Read Jonah 3 CEB  |  Read Jonah 3:6 CEB in parallel  
Jonah 3:6 CJB
When the news reached the king of Ninveh, he got up from his throne, took off his robe, put on sackcloth and sat in ashes.
Read Jonah 3 CJB  |  Read Jonah 3:6 CJB in parallel  
Jonah 3:6 RHE
And the word came to the king of Ninive: and he rose up out of his throne, and cast away his robe from him, and was clothed in sackcloth, and sat in ashes.
Read Jonah 3 RHE  |  Read Jonah 3:6 RHE in parallel  
Jonah 3:6 ESV
The word reached the king of Nineveh, and he arose from his throne, removed his robe, covered himself with sackcloth, and sat in ashes.
Read Jonah 3 ESV  |  Read Jonah 3:6 ESV in parallel  
Jonah 3:6 GW
When the news reached the king of Nineveh, he got up from his throne, took off his robe, put on sackcloth, and sat in ashes.
Read Jonah 3 GW  |  Read Jonah 3:6 GW in parallel  
Jonah 3:6 GNT
When the king of Nineveh heard about it, he got up from his throne, took off his robe, put on sackcloth, and sat down in ashes.
Read Jonah 3 GNT  |  Read Jonah 3:6 GNT in parallel  
Jonah 3:6 HNV
The news reached the king of Nineveh, and he arose from his throne, and took off his royal robe, covered himself with sackcloth, and sat in ashes.
Read Jonah 3 HNV  |  Read Jonah 3:6 HNV in parallel  
Jonah 3:6 CSB
When word reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat in ashes.
Read Jonah 3 CSB  |  Read Jonah 3:6 CSB in parallel  
Jonah 3:6 KJV
For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes.
Read Jonah 3 KJV  |  Read Jonah 3:6 KJV in parallel  |  Interlinear view
Jonah 3:6 LEB
And the news reached the king of Nineveh, and he rose from his throne and removed his royal robe, put on sackcloth, and sat in the ashes.
Read Jonah 3 LEB  |  Read Jonah 3:6 LEB in parallel  
Jonah 3:6 NAS
When the word reached the king of Nineveh, he arose from his throne, laid aside his robe from him, covered himself with sackcloth and sat on the ashes.
Read Jonah 3 NAS  |  Read Jonah 3:6 NAS in parallel  |  Interlinear view
Jonah 3:6 NCV
When the king of Nineveh heard this news, he got up from his throne, took off his robe, and covered himself with rough cloth and sat in ashes to show how upset he was.
Read Jonah 3 NCV  |  Read Jonah 3:6 NCV in parallel  
Jonah 3:6 NIRV
The news reached the king of Nineveh. He got up from his throne. He took his royal robes off and dressed himself in black clothes. He sat down in the dust.
Read Jonah 3 NIRV  |  Read Jonah 3:6 NIRV in parallel  
Jonah 3:6 NIV
When the news reached the king of Nineveh, he rose from his throne, took off his royal robes, covered himself with sackcloth and sat down in the dust.
Read Jonah 3 NIV  |  Read Jonah 3:6 NIV in parallel  
Jonah 3:6 NKJV
Then word came to the king of Nineveh; and he arose from his throne and laid aside his robe, covered himself with sackcloth and sat in ashes.
Read Jonah 3 NKJV  |  Read Jonah 3:6 NKJV in parallel  
Jonah 3:6 NLT
When the king of Nineveh heard what Jonah was saying, he stepped down from his throne and took off his royal robes. He dressed himself in sackcloth and sat on a heap of ashes.
Read Jonah 3 NLT  |  Read Jonah 3:6 NLT in parallel  
Jonah 3:6 NRS
When the news reached the king of Nineveh, he rose from his throne, removed his robe, covered himself with sackcloth, and sat in ashes.
Read Jonah 3 NRS  |  Read Jonah 3:6 NRS in parallel  
Jonah 3:6 RSV
Then tidings reached the king of Nin'eveh, and he arose from his throne, removed his robe, and covered himself with sackcloth, and sat in ashes.
Read Jonah 3 RSV  |  Read Jonah 3:6 RSV in parallel  
Jonah 3:6 DBY
And the word reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered himself with sackcloth, and sat in ashes.
Read Jonah 3 DBY  |  Read Jonah 3:6 DBY in parallel  
Jonah 3:6 MSG
When the message reached the king of Nineveh, he got up off his throne, threw down his royal robes, dressed in burlap, and sat down in the dirt.
Read Jonah 3 MSG  |  Read Jonah 3:6 MSG in parallel  
Jonah 3:6 WBT
For word came to the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered [himself] with sackcloth, and sat in ashes.
Read Jonah 3 WBT  |  Read Jonah 3:6 WBT in parallel  
Jonah 3:6 TMB
For word came unto the king of Nineveh; and he arose from his throne, and he laid his robe from him, and covered himself with sackcloth and sat in ashes.
Read Jonah 3 TMB  |  Read Jonah 3:6 TMB in parallel  
Jonah 3:6 TNIV
When the news reached the king of Nineveh, he rose from his throne, took off his royal robes, covered himself with sackcloth and sat down in the dust.
Read Jonah 3 TNIV  |  Read Jonah 3:6 TNIV in parallel  
Jonah 3:6 TYN
And ye tydinges came vn to the kinge of Niniue which arose out of his sete and did his apparell of and put on sackcloth and sate hi downe in asshes.
Read Jonah 3 TYN  |  Read Jonah 3:6 TYN in parallel  
Jonah 3:6 WEB
The news reached the king of Nineveh, and he arose from his throne, and took off his royal robe, covered himself with sackcloth, and sat in ashes.
Read Jonah 3 WEB  |  Read Jonah 3:6 WEB in parallel  
Jonah 3:6 WYC
And the word came to the king of Nineveh; and he rose off his seat, and casted away his clothing from him (and he rose up off his throne, and threw off his clothes), and was clothed with sackcloth, and sat in ashes.
Read Jonah 3 WYC  |  Read Jonah 3:6 WYC in parallel  
Jonah 3:6 YLT
seeing the word doth come unto the king of Nineveh, and he riseth from his throne, and removeth his honourable robe from off him, and spreadeth out sackcloth, and sitteth on the ashes,
Read Jonah 3 YLT  |  Read Jonah 3:6 YLT in parallel  

Jonah 3 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 3

Jonah sent again to Nineveh, preaches there. (1-4) Nineveh is spared upon the repentance of the inhabitants. (5-10)

Verses 1-4 God employs Jonah again in his service. His making use of us is an evidence of his being at peace with us. Jonah was not disobedient, as he had been. He neither endeavoured to avoid hearing the command, nor declined to obey it. See here the nature of repentance; it is the change of our mind and way, and a return to our work and duty. Also, the benefit of affliction; it brings those back to their place who had deserted it. See the power of Divine grace, for affliction of itself would rather drive men from God, than draw them to him. God's servants must go where he sends them, come when he calls them, and do what he bids them; we must do whatever the word of the Lord commands. Jonah faithfully and boldly delivered his errand. Whether Jonah said more, to show the anger of God against them, or whether he only repeated these words again and again, is not certain, but this was the purport of his message. Forty days is a long time for a righteous God to delay judgments, yet it is but a little time for an unrighteous people to repent and reform in. And should it not awaken us to get ready for death, to consider that we cannot be so sure that we shall live forty days, as Nineveh then was that it should stand forty days? We should be alarmed if we were sure not to live a month, yet we are careless though we are not sure to live a day.

Verses 5-10 There was a wonder of Divine grace in the repentance and reformation of Nineveh. It condemns the men of the gospel generation, ( Matthew 12:41 ) . A very small degree of light may convince men that humbling themselves before God, confessing their sins with prayer, and turning from sin, are means of escaping wrath and obtaining mercy. The people followed the example of the king. It became a national act, and it was necessary it should be so, when it was to prevent a national ruin. Let even the brute creatures' cries and moans for want of food remind their owners to cry to God. In prayer we must cry mightily, with fixedness of thought, firmness of faith, and devout affections. It concerns us in prayer to stir up all that is within us. It is not enough to fast for sin, but we must fast from sin; and, in order to the success of our prayers, we must no more regard iniquity in our hearts, ( Psalms 66:18 ) . The work of a fast-day is not done with the day. The Ninevites hoped that God would turn from his fierce anger; and that thus their ruin would be prevented. They could not be so confident of finding mercy upon their repentance, as we may be, who have the death and merits of Christ, to which we may trust for pardon upon repentance. They dared not presume, but they did not despair. Hope of mercy is the great encouragement to repentance and reformation. Let us boldly cast ourselves down at the footstool of free grace, and God will look upon us with compassion. God sees who turn from their evil ways, and who do not. Thus he spared Nineveh. We read of no sacrifices offered to God to make atonement for sin; but a broken and a contrite heart, such as the Ninevites then had, he will not despise.

Jonah 3 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 3

Jonah 3:1-10 . JONAH'S SECOND COMMISSION TO NINEVEH: THE NINEVITES REPENT OF THEIR EVIL WAY: SO GOD REPENTS OF THE EVIL THREATENED.

2. preach . . . the preaching--literally, "proclaim the proclamation." On the former occasion the specific object of his commission to Nineveh was declared; here it is indeterminate. This is to show how freely he yields himself, in the spirit of unconditional obedience, to speak whatever God may please.

3. arose and went--like the son who was at first disobedient to the father's command, "Go work in my vineyard," but who afterwards "repented and went" ( Matthew 21:28 Matthew 21:29 ). Jonah was thus the fittest instrument for proclaiming judgment, and yet hope of mercy on repentance to Nineveh, being himself a living exemplification of both--judgment in his entombment in the fish, mercy on repentance in his deliverance. Israel professing to obey, but not obeying, and so doomed to exile in the same Nineveh, answers to the son who said, "I go, sir, and went not." In Luke 11:30 it is said that Jonas was not only a sign to the men in Christ's time, but also "unto the Ninevites." On the latter occasion ( Matthew 16:1-4 ) when the Pharisees and Sadducees tempted Him, asking a sign from heaven, He answered, "No sign shall be given, but the sign of the prophet Jonas," Matthew 12:39 . Thus the sign had a twofold aspect, a direct bearing on the Ninevites, an indirect bearing on the Jews in Christ's time. To the Ninevites he was not merely a prophet, but himself a wonder in the earth, as one who had tasted of death, and yet had not seen corruption, but had now returned to witness among them for God. If the Ninevites had indulged in a captious spirit, they never would have inquired and so known Jonah's wonderful history; but being humbled by God's awful message, they learned from Jonah himself that it was the previous concealing in his bosom of the same message of their own doom that caused him to be entombed as an outcast from the living. Thus he was a "sign" to them of wrath on the one hand, and, on the other, of mercy. Guilty Jonah saved from the jaws of death gives a ray of hope to guilty Nineveh. Thus God, who brings good from evil, made Jonah in his fall, punishment, and restoration, a sign (an embodied lesson or living symbol) through which the Ninevites were roused to hear and repent, as they would not have been likely to do, had he gone on the first commission before his living entombment and resurrection. To do evil that good may come, is a policy which can only come from Satan; but from evil already done to extract an instrument against the kingdom of darkness, is a triumphant display of the grace and wisdom of God. To the Pharisees in Christ's time, who, not content with the many signs exhibited by Him, still demanded a sign from heaven, He gave a sign in the opposite quarter, namely, Jonah, who came "out of the belly of hell" (the unseen region). They looked for a Messiah gloriously coming in the clouds of heaven; the Messiah, on the contrary, is to pass through a like, though a deeper, humiliation than Jonah; He is to lie "in the heart of the earth." Jonah and his Antitype alike appeared low and friendless among their hearers; both victims to death for God's wrath against sin, both preaching repentance. Repentance derives all its efficacy from the death of Christ, just as Jonah's message derived its weight with the Ninevites from his entombment. The Jews stumbled at Christ's death, the very fact which ought to have led them to Him, as Jonah's entombment attracted the Ninevites to his message. As Jonah's restoration gave hope of God's placability to Nineveh, so Christ's resurrection assures us God is fully reconciled to man by Christ's death. But Jonah's entombment only had the effect of a moral suasive; Christ's resurrection assures us God is fully reconciliation between God and man [FAIRBAIRN].
Nineveh was an exceeding great city--literally, "great to God," that is, before God. All greatness was in the Hebrew mind associated with GOD; hence arose the idiom (compare "great mountains," Margin, "mountains of God," Psalms 36:6 ; "goodly cedars," Margin, "cedars of God," Psalms 80:10 ; "a mighty hunter before the Lord," Genesis 10:9 ).
three days' journey--that is, about sixty miles, allowing about twenty miles for a day's journey. Jonah's statement is confirmed by heathen writers, who describe Nineveh as four hundred eighty stadia in circumference [DIODORUS SICULUS, 2.3]. HERODOTUS defines a day's journey to be one hundred fifty stadia; so three days' journey will not be much below DIODORUS' estimate. The parallelogram in Central Assyria covered with remains of buildings has Khorsabad northeast; Koyunjik and Nebbi Yunus near the Tigris, northwest; Nimroud, between the Tigris and the Zab, southwest; and Karamless, at a distance inward from the Zab, southeast. From Koyunjik to Nimroud is about eighteen miles; from Khorsabad to Karamless, the same; from Koyunjik to Khorsabad, thirteen or fourteen miles; from Nimroud to Karamless, fourteen miles. The length thus was greater than the breadth; compare Jonah 3:4 , "a day's journey," which is confirmed by heathen writers and by modern measurements. The walls were a hundred feet high, and broad enough to allow three chariots abreast, and had moreover fifteen hundred lofty towers. The space between, including large parks and arable ground, as well as houses, was Nineveh in its full extent. The oldest palaces are at Nimroud, which was probably the original site. LAYARD latterly has thought that the name Nineveh belonged originally to Koyunjik, rather than to Nimroud. Jonah ( Jonah 4:11 ) mentions the children as numbering one hundred twenty thousand, which would give about a million to the whole population. Existing ruins show that Nineveh acquired its greatest extent under the kings of the second dynasty, that is, the kings mentioned in Scripture; it was then that Jonah visited it, and the reports of its magnificence were carried to the west [LAYARD].

4. a day's journey--not going straight forward without stopping: for the city was but eighteen miles in length; but stopping in his progress from time to time to announce his message to the crowds gathering about him.
Yet forty days, and Nineveh shall be overthrown--The commission, given indefinitely at his setting out, assumes now on his arrival a definite form, and that severer than before. It is no longer a cry against the sins of Nineveh, but an announcement of its ruin in forty days. This number is in Scripture associated often with humiliation. It was forty days that Moses, Elijah, and Christ fasted. Forty years elapsed from the beginning of Christ's ministry (the antitype of Jonah's) to the destruction of Jerusalem. The more definite form of the denunciation implies that Nineveh has now almost filled up the measure of her guilt. The change in the form which the Ninevites would hear from Jonah on anxious inquiry into his history, would alarm them the more, as implying the increasing nearness and certainty of their doom, and would at the same time reprove Jonah for his previous guilt in delaying to warn them. The very solitariness of the one message announced by the stranger thus suddenly appearing among them, would impress them with the more awe. Learning from him, that so far from lightly prophesying evil against them, he had shrunk from announcing a less severe denunciation, and therefore had been east into the deep and only saved by miracle, they felt how imminent was their peril, threatened as they now were by a prophet whose fortunes were so closely bound up with theirs. In Noah's days one hundred twenty years of warning were given to men, yet they repented not till the flood came, and it was too late. But in the case of Nineveh, God granted a double mercy: first, that its people should repent immediately after threatening; second, that pardon should immediately follow their repentance.

5. believed God--gave credit to Jonah's message from God; thus recognizing Jehovah as the true God.
fast . . . sackcloth--In the East outward actions are often used as symbolical expressions of inward feelings. So fasting and clothing in sackcloth were customary in humiliation. Compare in Ahab's case, parallel to that of Nineveh, both receiving a respite on penitence ( 1 Kings 21:27 , 1 Kings 20:31 1 Kings 20:32 , Joel 1:13 ).
from the greatest . . . to the least--The penitence was not partial, but pervading all classes.

6. in ashes--emblem of the deepest humiliation ( Job 2:8 , Ezekiel 27:30 ).

7. neither . . . beast . . . taste any thing--The brute creatures share in the evil effects of man's sin ( Jonah 4:11 , Romans 8:20 Romans 8:22 ); so they here according to Eastern custom, are made to share in man's outward indications of humiliation. "When the Persian general Masistias was slain, the horses and mules of the Persians were shorn, as well as themselves" [NEWCOME from PLUTARCH; also HERODOTUS, 9.24].

8. cry . . . turn--Prayer without reformation is a mockery of God ( Psalms 66:18 , Isaiah 58:6 ). Prayer, on the other hand, must precede true reformation, as we cannot turn to God from our evil way unless God first turns us ( Jeremiah 31:18 Jeremiah 31:19 ).

9. Who can tell--(Compare Joel 2:14 ). Their acting on a vague possibility of God's mercy, without any special ground of encouragement, is the more remarkable instance of faith, as they had to break through long-rooted prejudices in giving up idols to seek Jehovah at all. The only ground which their ready faith rested on, was the fact of God sending one to warn them, instead of destroying them at once; this suggested the thought of a possibility of pardon. Hence they are cited by Christ as about to condemn in the judgment those who, with much greater light and privileges, yet repent not ( Matthew 12:41 ).

10. God repented of the evil--When the message was sent to them, they were so ripe for judgment that a purpose of destruction to take effect in forty days was the only word God's righteous abhorrence of sin admitted of as to them. But when they repented, the position in which they stood towards God's righteousness was altered. So God's mode of dealing with them must alter accordingly, if God is not to be inconsistent with His own immutable character of dealing with men according to their works and state of heart, taking vengeance at last on the hardened impenitent, and delighting to show mercy on the penitent. Compare Abraham's reasoning, Genesis 18:25 , Ezekiel 18:21-25 , Jeremiah 18:7-10 . What was really a change in them and in God's corresponding dealings is, in condescension to human conceptions, represented as a change in God (compare Exodus 32:14 ), who, in His essential righteousness and mercy, changeth not ( Numbers 23:19 , 1 Samuel 15:29 , Malachi 3:6 , 1:17 ). The reason why the announcement of destruction was made absolute, and not dependent on Nineveh's continued impenitence, was that this form was the only one calculated to rouse them; and at the same time it was a truthful representation of God's purpose towards Nineveh under its existing state, and of Nineveh's due. When that state ceased, a new relation of Nineveh to God, not contemplated in the message, came in, and room was made for the word to take effect, "the curse causeless shall not come" [FAIRBAIRN]. Prophecy is not merely for the sake of proving God's omniscience by the verification of predictions of the future, but is mainly designed to vindicate God's justice and mercy in dealing with the impenitent and penitent respectively ( Romans 11:22 ). The Bible ever assigns the first place to the eternal principles of righteousness, rooted in the character of God, subordinating to them all divine arrangements. God's sparing Nineveh, when in the jaws of destruction, on the first dawn of repentance encourages the timid penitent, and shows beforehand that Israel's doom, soon after accomplished, is to be ascribed, not to unwillingness to forgive on God's part, but to their own obstinate impenitence.