{"id":1296,"date":"2018-02-03T08:24:33","date_gmt":"2018-02-03T07:24:33","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1296"},"modified":"2018-02-03T08:24:33","modified_gmt":"2018-02-03T07:24:33","slug":"the-book-of-jonah","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/03\/the-book-of-jonah\/","title":{"rendered":"The Book of Jonah"},"content":{"rendered":"
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Now the word of Jehovah came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.<\/em><\/p>\n

Jonah 1:1\u20132<\/em><\/a><\/p>\n

Introduction<\/strong><\/p>\n

Befor<\/span>e getting into the Book of Jonah itself, there will be a few words by way of introduction based on 2 Kings 14:23\u201325<\/a>: In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of<\/em><\/span> Joash king of Israel began to reign in Samaria, and reigned for forty and one years. And he did that which was evil in the sight of Jehovah: he departed not from all the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin. He restored the border of Israel from the en<\/em><\/span>trance of Hamath unto the sea of the Arabah, according to the word of Jehovah, the God of Israel, which he spoke by his servant Jonah the son of Amittai, the prophet, who was of Gath-hepher.<\/em><\/span><\/p>\n

Verse 25<\/a> states several things about Jonah that are helpful in introducing the Book of Jonah. For instance, it describes a pro<\/span>phecy Jonah made at the ascension of Jeroboam II concerning his restoration of the border of Israel.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Author<\/p>\n

As to his name, Jonah<\/em> means \u201cdove,\u201d although, throughout the book, he tends to act more like a hawk than a dove. As to his family, we know only two things. First, he was the son of Amitt<\/em><\/span>ai.<\/em> His father\u2019s name means \u201ctruth.\u201d Secondly, Jonah was from Gath-hepher<\/em>, a town of the Tribe of Zebulun (Josh. 19:13<\/a>). Thus, Jonah was from the Tribe of Zebulun; he was a Zebulunite. As to locale, G<\/span>ath hepher is a town in the northern kingdom, Israel, only three miles away from Nazareth, where Yeshua (Jesus) grew up. Although Jonah was from Israel, after a prophetic ministry there, he was eventually sent to Nineveh, outside the Land.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Historical Period<\/p>\n

The historical period in which Jonah prophesied is known, because according to verse 23<\/a>, he prophesied in the days of Jeroboam II, who ruled Israel during the years 824\u2013783 b.<\/span>c. Sometime within that forty one year timeframe, came the ministry of the Prophet Jonah. This historical setting can be summarized in three points. First, it was a time of tremendous outward prosperi<\/span>ty. In fact, Jeroboam II along with Uzziah, king of Judah, his contemporary in the southern kingdom, extended the Jewish borders to the extent that had existed in the days of David and Solomon. Secondly, the other side of the coin was that it was also a time of inward spiritual corruption. Thirdly, preceding the prophecy of Jonah, the Prophet Amos of the southern king<\/span>dom, Judah, had been sent by God to the northern kingdom, Israel, to prophesy the coming destruction of Israel by the Assyrian Empire. In order to understand some of Jonah\u2019s actions, reactions, and objections in his own book, it is important to remember that Amos had already declared God\u2019s intention to destroy the northern kingdom by the hand of Assyria.<\/span><\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Major Points<\/p>\n

The Book of Jonah makes three major points. First, it teaches the universality of God: God is not only the God of the Jews, He is also the God of the Gentiles. God is in control of<\/span> everything, including the weather, plants, and fish. The second point is God\u2019s willingness to save Gentiles. God had already declared His willingness to save Jews many times, but here He declares His willingness to save Gentiles. The third point is that God will not cast aside His servant because of faithlessness; He will discipline His servant, but not cast him aside.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Theme<\/p>\n

The theme of the Book of Jonah is simply the turning of Jonah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The New Testament Quotations<\/p>\n

The Book of Jonah is never quoted in the New Testament, but it is referred to in Matthew 12:39\u201341<\/a>; 16:4<\/a>; and Luke 11:29\u201330<\/a>, 32<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>F. The Exposition<\/p>\n

There are four main divisions in the Book of Jonah: Jonah and the storm, Jonah and the fish, Jonah and the city, and Jonah and the gourd.<\/p>\n

All together there are four things prepared<\/em> <\/span>by God: a fish in Jonah 1:17<\/a>, a gourd in Jonah 4:6<\/a>, a worm in Jonah 4:7<\/a>, and a sultry wind in Jonah 4:8<\/a>. The Hebrew word for prepared<\/em> means \u201cto assign,\u201d \u201cto count,\u201d \u201cto appoint,\u201d \u201cto commission.\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. Jonah and the Storm\u2014Jonah 1:1\u201316<\/a><\/p>\n

The first main division can be divided into three units: the commissioning of Jonah, the disobedience of Jonah, and the storm.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Commissioning of Jonah\u2014Jonah 1:1\u20132<\/a><\/p>\n

Now the word of Jehovah came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up<\/em><\/span> before me.<\/em><\/p>\n

Verse 1<\/a> states: the word of Jehovah came unto Jonah<\/em> one day in his prophetic ministry. This is not the first time the Word of God had come to Jonah, for he had already received direct reve<\/span>lation from God by his prophecy that Jeroboam would expand the borders of Israel. That was a near prophecy, which was fulfilled shortly after it was given, and which authenticated Jonah\u2019s prophetic office and his prophetic calling. Now, after a rather successful and positive ministry in the northern kingdom, Israel, Jonah again receive<\/span>d a prophetic message from God, but this time it was a different commission.<\/span><\/p>\n

Verse 2<\/a> states the commission: Arise, go to Nineveh, that great city.<\/em> This time he was to go outside the Land of Israel. Just how great<\/em> the City of Nineveh was will be clear in the expos<\/span>ition of Jonah 3:3<\/a>. Furthermore, he was to cry against it.<\/em> The specific cry he was to give is revealed in Jonah 3:4<\/a>. He was to go to Nineveh and inform the people that she was destined for destruction<\/span> within forty days after Jonah began preaching to them. That there was more to the message is not evident now, but will be a bit later in this study. God stated the reason Nineveh was destined for destruction: <\/span>their wickedness is come up before me<\/em>. The Assyrian people subjugated other nations with unusual ferocity and cruelty. But God took note of Nineveh\u2019s wickedness<\/em> and now Jonah was commissione<\/span>d to cry against<\/em> the city.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Disobedience of Jonah\u2014Jonah 1:3<\/a><\/p>\n

But Jonah rose up to flee unto Tarshish from the presence of Jehovah; and he went down to Joppa, and found a ship going to Tarshish: so he paid the fare thereof,<\/em><\/span> and went down into it, to go with them unto Tarshish from the presence of Jehovah.<\/em><\/p>\n

Jonah\u2019s response is the opposite of what one would expect from one of God\u2019s prophets; he decided to go to Tarshish<\/em> i<\/span>nstead. Tarshish<\/em> was located on the southern coast of Spain. This means that Jonah was heading in the exact opposite direction from Nineveh. He was trying to flee from the presence of Jehovah<\/em>. As a pr<\/span>ophet of God, Jonah clearly knew that God is omnipresent, and there was no way of escaping from the His omnipresence. But the presence<\/em> spoken of here is not the omnipresence of God; rather, he was fle<\/span>eing from the Shechinah Glory, which is the visible, localized presence<\/em> of the Lord, residing within the Holy of Holies of the Jewish Temple in Jerusalem. The Shechinah Glory was in the Land and Jonah<\/span> was trying to flee out of the Land to Tarshish, away from this presence<\/em> of God.<\/p>\n

The procedure Jonah followed to flee the Land gives a good example of two things: personal meditation and satanic provi<\/span>dence. First, concerning personal meditation, notice four steps: he went down to the seaport, Joppa; he found the ship sailing to Tarshish; he paid the fare; he went into the ship to go to Tarshish and flee from the presence of the Lord. Clearly, this disobedience to God\u2019s command was premeditated by Jonah. Secondly, <\/span>it shows satanic providence in that he had already decided to go to Tarshish before he left Gath hepher for Joppa. When he arrived in Joppa, lo and behold, there was a ship going to Tarshish! Now the fare would have to be paid, lo and behold, <\/span>he had the money needed to pay the far<\/span>e! Everything seemed to work perfectly. If it were based entirely on circumstances, he could say, \u201cWell, this must be the Lord\u2019s will; everything is working out.\u201d However, God\u2019s will cannot be determined purely on the basis of circumstanc<\/span>es. What is found here is not divine providence but satanic providence, working with Jonah\u2019s personal meditation to disobey the Lord.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Storm\u2014Jonah 1:4\u201316<\/a><\/p>\n

The third unit gives the details of the storm and can be divided into four segments: the calamity, the cause, the confession, and the cure.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Calamity\u2014Jonah 1:4\u20136<\/a><\/p>\n

The calamity is described in verse 4<\/a>: But Jehovah sent out a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship was like to be broken.<\/em><\/p>\n

As <\/span>the ship began sailing toward Tarshish<\/em>, God sent out<\/em> a storm. The Hebrew word translated sent out<\/em> is a strong word, meaning, \u201cto hurl.\u201d God hurled the storm at the sea, the result of which was that th<\/span>e sea was a mighty tempest<\/em> and the ship was very close to breaking up.<\/p>\n

Verses 5\u20136<\/a> record three reactions by those in the ship to this unique storm hurled against them by God. First, the reaction of th<\/span>e mariners is in verse 5a<\/a>: Then the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them.<\/em><\/p>\n

The reaction of t<\/span>he mariners<\/em> was twofold. First, they were afraid<\/em>. Even though they were experienced sailors, they recognized that something unique was happening. The mariners were from various Gentile nations, so eve<\/span>ryone began praying to their own particular god. Secondly, in order to try to save themselves and make the ship lighter, they threw the cargo into the sea. The Hebrew word used here for cast forth<\/em> is <\/span>the same word used for God\u2019s sending the storm in verse 4<\/a>. Just as God hurled the storm against them, that is how they hurled the cargo into the sea. The mariners responded by praying to their gods in<\/span> fear and working feverishly to try to save the ship.<\/p>\n

The second reaction was that of Jonah in verse 5b<\/a>: But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep.<\/em><\/p>\n

<\/span>Jonah, instead, decided to go down into the hold of the ship in order to sleep. But how could he sleep in a situation like this? This is the kind of sleep that people often resort to when they have a <\/span>problem of conscience. He is trying to sleep to escape the accusations of conscience. By now, he realized that many lives were in jeopardy because of one man\u2019s disobedience.<\/p>\n

And the third reaction is <\/span>that of the captain of the ship in verse 6<\/a>: So the shipmaster came to him, and said unto him, What means you, O sleeper? arise, call upon your God, if so be that God will think upon us, that we perish<\/em><\/span> not.<\/em><\/p>\n

When the captain saw Jonah asleep, he called upon Jonah to wake up and pray to his God in the hope that all would not perish.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Cause\u2014Jonah 1:7<\/a><\/p>\n

And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah.<\/em><\/p>\n

Finally<\/span>, things got so bad that they decided to use the method of casting lots to discover who might be responsible for this calamity.<\/p>\n

This is an example of what is taught in Proverbs 16:33<\/a>: The lot is cast <\/em><\/span>into the lap. But the whole disposing thereof is of Jehovah.<\/em><\/p>\n

So they cast lots<\/em>, but God so controlled the results that the right person was picked: the lot fell upon Jonah.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Confession\u2014Jonah 1:8\u201310<\/a><\/p>\n

With the lot pointing to Jonah, the sailors interrogated him in verse 8<\/a>: Then said they unto him, Tell us, we pray you, for whose cause this evil is upon us; what is you<\/em><\/span>r occupation? and whence comes you? what is your country? and of what people are you?<\/em><\/p>\n

They asked Jonah five questions. First, \u201cWhat is the reason for this calamity? Secondly, \u201cWhat is your occupation?<\/span>\u201d Thirdly, \u201cWhere are you from?\u201d Fourthly, \u201cWhat is your citizenship?\u201d And fifth, \u201cWhat is your nationality?\u201d<\/p>\n

In answer to their questions, Jonah made two statements in verse 9<\/a>: And he said unto them,<\/em><\/span> I am a Hebrew; and I fear Jehovah, the God of heaven, who has made the sea and the dry land.<\/em><\/p>\n

First, Jonah stated his nationality: I am a Hebrew<\/em>. When a Jew said, \u201cI am a Hebrew,\u201d it was his a way of <\/span>identifying himself to Gentiles. There are examples of this usage in both the Old and New Testaments: Genesis 14:13<\/a>; 39:14<\/a>, 17<\/a>; 40:15<\/a>; Exodus 1:15<\/a>, 19<\/a>; 2:7<\/a>, 13<\/a>; 3:18<\/a>; 5:3<\/a>; 7:16<\/a>; 9:1<\/a>; 1 Samuel 29:3<\/a>; Ac<\/span>ts 6:1<\/a>; 2 Corinthians 11:22<\/a>; and Philippians 3:5<\/a>. Secondly, Jonah stated his religion: I fear Jehovah<\/em>, whom Jonah identified as the God of heaven<\/em>. Furthermore, he is also the Maker of the sea and the <\/em><\/span>dry land<\/em>. In other words, Jonah said, \u201cThe Creator of the heavens and the sea and the dry land is responsible for this storm, and I am His prophet.\u201d<\/p>\n

The two reactions of the mariners are recorded in v<\/span>erse 10<\/a>: Then were the men exceedingly afraid, and said unto him, What is this that you have done? For the men knew that he was fleeing from the presence of Jehovah, because he had told them.<\/em><\/p>\n

Their fi<\/span>rst reaction again is fear, but this time they were exceedingly afraid<\/em> because they recognized who was responsible for the storm; the God they had heard so much about. Their second reaction was astoni<\/span>shment: What is this that you have done?<\/em> Now they knew from Jonah\u2019s own confession the reason this unique storm had come was because he had disobeyed God and was fleeing from His presence in order to <\/span>avoid his calling to go to Nineveh. They knew all this because he had told them.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Cure\u2014Jonah 1:11\u201316<\/a><\/p>\n

After learning the cause of the storm, the second interrogation of Jonah takes place in verse 11<\/a>: Then said they unto him, What shall we do unto you, that the sea may be calm<\/em><\/span> unto us? for the sea grew more and more tempestuous.<\/em><\/p>\n

Now they asked, \u201cWhat do we need to do to you to calm the sea?\u201d As if in witness to the truth of Jonah\u2019s confession, the sea was growing even more<\/span> tempestuous and fierce.<\/p>\n

Jonah offered the cure for this storm in verse 12<\/a>: And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my<\/em><\/span> sake this great tempest is upon you.<\/em><\/p>\n

Jonah\u2019s answer was that they must hurl him into the sea, then the sea would be calm. In other words, \u201cBecause of me the tempest is there. Remove me, and the storm<\/span> will also be removed.\u201d This is the principle of substitution: Jonah\u2019s life in place of theirs. Something in these men indicated that they were not the heathen people they are usually presumed to be. Their sense of culture and respect for human life is evidenced by their response in trying to do all they could to avoid killing the Lord\u2019s prophet.<\/span><\/p>\n

The mariners did all they could within their power <\/span>to get back to land as seen in verse 13<\/a>: Nevertheless the men rowed hard to get them back to the land; but they could not: for the sea grew more and more tempestuous against them.<\/em><\/p>\n

In spite of their ef<\/span>forts to get back to shore, the sea grew more and more tempestuous against them.<\/em> Finally, they realized that they would have to follow Jonah\u2019s suggestion.<\/p>\n

Before they threw Jonah into the sea, they pr<\/span>ayed for forgiveness in verse 14<\/a>: Wherefore they cried unto Jehovah, and said, We beseech you, O Jehovah, we beseech you, let us not perish for this man\u2019s life, and lay not upon us innocent blood; for<\/em><\/span> you, O Jehovah, have done as it pleased you.<\/em><\/p>\n

They now turned to the very God who was responsible for the storm and prayed: We beseech you, O Jehovah<\/em>. Earlier, they had been worshipping their own gods<\/span>, but now they worshipped the only true God, the God of Jonah, the God of Israel. There was a request to be spared: we beseech you, let us not perish for this man\u2019s life<\/em>. Next there is a request for f<\/span>orgiveness: lay not upon us innocent blood<\/em>. Finally, they recognized and confessed the sovereignty of the God of Israel: for you, O Jehovah, have done as it pleased you.<\/em><\/p>\n

Having prayed to the God of Is<\/span>rael, they carry out Jonah\u2019s instructions in verses 15\u201316<\/a>. They hurled Jonah into the sea in verse 15<\/a>: So they took up Jonah, and cast him forth into the sea; and the sea ceased from its raging.<\/em><\/p>\n

As so<\/span>on as they hurled Jonah into the sea, the result was that the sea ceased from its raging.<\/em> The very fact that the sea stopped raging as soon as Jonah was thrown overboard once again authenticated the w<\/span>ords of Jonah and it authenticated his prophetic office.<\/p>\n

This first division of the Book of Jonah ends with the conversion of the mariners in verse 16<\/a>: Then the men feared Jehovah exceedingly; and the<\/em><\/span>y <\/em>offered a sacrifice unto Jehovah, and made vows.<\/em><\/p>\n

Their conversion is seen in three ways. First, the men feared Jehovah<\/em>; they began to worship Him. Secondly, they offered a sacrifice unto Jehovah<\/em>; so<\/span>mehow or other, they recognized that this God could be approached only on the basis of blood. And thirdly, they made vows<\/em> to Jehovah. The nature of this type of vow would probably mean that they now k<\/span>new that Jehovah was the only God, and He alone would they worship. These Gentile sailors came to a saving knowledge of the God of Israel in spite of Jonah\u2019s bad testimony before them.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. Jonah and the Fish\u2014Jonah 1:17\u20132:10<\/a><\/p>\n

The second main division of the Book of Jonah can also be divided into three units: the swallowing up of Jonah, the prayer of Jonah, and the vomiting out of Jona<\/span>h.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Swallowing Up of Jonah\u2014Jonah 1:17<\/a><\/p>\n

And Jehovah prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights.<\/em><\/p>\n

God first prepared a great fish<\/em>. The<\/span> Hebrew word for prepared<\/em> means \u201cto assign,\u201d \u201cto count,\u201d \u201cto appoint,\u201d \u201cto commission.\u201d The fish was appointed or commissioned to swallow up Jonah<\/em>. The paradox is that Jonah, who was a rational being,<\/span> failed his commission, while the fish, an irrational creature, was able to fulfill its commission; it did swallow up Jonah as it was appointed to do.<\/p>\n

Then the duration is given: three days and three <\/em><\/span>nights<\/em>. The expression, three days and three nights<\/em>, does not require three full twenty-four-hour periods. It is a common Jewish expression, simply meaning any period of time that touches three days. <\/span>In Jewish reckoning, part of a day counts for a whole day.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Prayer of Jonah\u2014Jonah 2:1\u20139<\/a><\/p>\n

It is in this passage that the question concerning the nature of Jonah\u2019s experience and the nature of the miracle arises. This crucial passage will determine exactly<\/span> what happened to Jonah and the issue of whether he was actually dead or alive. If it is taken literally, then Jonah died and the miracle was resurrection from the dead. But if some of the wording is taken with a more allegorical view, then the miracle is that Jonah remained alive in the belly of the fish for three days and three nights.<\/span><\/p>\n

The second unit can be further divided into three smaller se<\/span>gments: the summary of Jonah\u2019s rescue, the experience of Jonah in the sea, and the commitment of Jonah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Summary of Jonah\u2019s Rescue\u2014Jonah 2:1\u20132<\/a><\/p>\n

Then Jonah prayed unto Jehovah his God out of the fish\u2019s belly. And he said, I called by reason of mine affliction unto Jehovah, And he answered me; Out of<\/em><\/span> the belly of Sheol cried I, And you heard my voice.<\/em><\/p>\n

These verses essentially summarize Jonah\u2019s rescue and what he will say in verses 3\u20139<\/a>. Verse 1<\/a> gives the timing: Then<\/em>, that is, after three days, Jo<\/em><\/span>nah prayed<\/em> the prayer found in verses 2\u20139<\/a>, a prayer he prayed out of the fish\u2019s belly<\/em>. The Hebrew word for belly<\/em> in relationship to the fish means \u201cabdomen.\u201d In other words, verses 2\u20139<\/a> were prayed by <\/span>Jonah while he was in the fish\u2019s abdomen, after three days. This was actually Jonah\u2019s third and final prayer in this chapter, in which he made reference to two previous prayers.<\/p>\n

The second prayer is w<\/span>hat he made reference to in verse 2<\/a>: Out of the belly of Sheol.<\/em> The Hebrew word for belly<\/em> used in verse 2<\/a> is not the same one used in verse 1<\/a> for the fish. In verse 2<\/a>, the Hebrew word used for belly<\/em> i<\/span>n reference to Sheol<\/em> is the word that normally means \u201cbelly of\u201d or \u201cmidst of.\u201d The fact that there are two different Hebrew words used in these two verses points out that they are talking about two di<\/span>fferent places: the abdomen of the fish in verse 1<\/a> and the midst of Sheol in verse 2b<\/a>. Throughout the Old Testament, Sheol<\/em> was located in the center of the earth and was the place for both the righteo<\/span>us and the unrighteous departed spirits. Thus Jonah was in Sheol<\/em>, and the only way one could get to Sheol<\/em> was by death. Jonah\u2019s soul went down to Sheol<\/em>, and while he was there, he prayed the second pr<\/span>ayer out of the belly of Sheol<\/em>.<\/p>\n

The content of Jonah\u2019s second prayer was to be delivered out of the state of disobedience in which he died; he asked for another chance to fulfill his commission. Becau<\/span>se Jonah was a saved man, he was not in the hell portion of Sheol; rather, he was in the righteous portion, known as Abraham\u2019s Bosom or Paradise. While he was there, the verse states: you heard my voi<\/em><\/span>ce<\/em>. Jonah\u2019s prayer for a second chance was answered by virtue of his resurrection. The real miracle of Jonah was not that he was kept alive in the abdomen of the fish. Rather, the real miracle is the <\/span>miracle of resurrection of the dead from the midst of Sheol.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Experience in the Sea\u2014Jonah 2:3\u20137<\/a><\/p>\n

Jonah was cast into the sea in verse 3<\/a>: For you did cast me into the depth, in the heart of the seas, And the flood was round about me; All your waves and your<\/em><\/span> billows passed over me.<\/em><\/p>\n

The word For<\/em> in verse 3a<\/a> explains the meaning of verse 2<\/a>. Jonah states, \u201cFor You did cast me into the depth of the sea.\u201d Actually, the sailors were the ones who threw Jonah in<\/span>to the water, but Jonah the Prophet recognized that it was God who had planned it. Then in verse 3b<\/a>, Jonah describes his experience while he is in the water. The picture is that Jonah bobbed up and do<\/span>wn on the surface of the water for a while, and as he did so, the waves of the sea passed over his head.<\/p>\n

At this point, Jonah prayed the first prayer recorded in verse 4<\/a>: And I said, I am cast out fro<\/em><\/span>m before your eyes; Yet I will look again toward your holy temple.<\/em><\/p>\n

This first prayer was prayed while he was still alive, floating in the water. Once again, he recognized that it was God who cast him <\/span>into the sea, and he realized he was about to die. Yet his faith in his salvation was not shattered, for he stated: I will look again toward your holy temple<\/em>. He knew he would yet see God.<\/p>\n

A descripti<\/span>on of Jonah\u2019s drowning is given in verse 5<\/a>: The waters compassed me about, even to the soul; The deep was round about me; The weeds were wrapped about my head.<\/em><\/p>\n

That Jonah died will become obvious if t<\/span>his verse is broken down carefully. First: The waters compassed me about<\/em>; he began to sink below the surface of the water. He was no longer bobbing up and down on the surface. Secondly, the expression<\/span> even to the soul<\/em> is a figure of speech used to imply death (Ps. 69:1<\/a>; Jer. 4:10<\/a>). Thirdly: The deep was round about me<\/em>; he then began sinking even deeper. And fourthly: The weeds were wrapped around <\/em><\/span>my head<\/em>; he finally sank down to the level where the weeds were wrapping around his head. He then sank to the bottom of the Mediterranean Sea, and that is the picture of a drowning man.<\/p>\n

Jonah\u2019s death <\/span>is described in verse 6<\/a>: I went down to the bottoms of the mountains; The earth with its bars closed upon me for ever: Yet have you brought up my life from the pit, O Jehovah my God.<\/em><\/p>\n

Verse 6a<\/a> describe<\/span>s the death of Jonah in two statements. First: I went down to the bottoms of the mountains.<\/em> As he drowned, his body sank to the bottom of the sea, to the bottom of the mountains below the sea. Secondl<\/span>y: The earth with its bars closed upon me for ever<\/em>. The word bars<\/em> means the \u201cbars or gates of Sheol,\u201d the second expression of physical death (Job 38:17<\/a>; Is. 38:10<\/a>; Ps. 9:13<\/a>; 107:18<\/a>). These bars close<\/em><\/span>d upon me for ever<\/em>. This describes His soul\u2019s entry into Sheol. While his body floated down to the bottom of the sea where the mountains are, his soul went down into Sheol. It was at that point that t<\/span>he body of Jonah was swallowed up by the fish, thereby preserving it.<\/p>\n

Verse 6b<\/a> describes his resurrection: Yet have you brought up my life from the pit.<\/em> The Hebrew word for pit<\/em> is synonymous with Sheo<\/em><\/span>l<\/em> or Hades<\/span> This is an expression of a resurrection. This is the very same expression used prophetically of the Messiah in Psalm 16:10<\/a>, where the Messiah\u2019s body was not to suffer corruption because He <\/span>would be raised from the pit.<\/em> Just as Psalm 16:10<\/a> refers to a resurrection, that of the Messiah, so this verse should be taken the same way, referring to a resurrection, that of Jonah. So the fish pic<\/span>ked up Jonah\u2019s body while his soul went down to Sheol or Hades. The separation of the soul from the body is the third indication of physical death. Jonah then prayed for a second chance and that prayer was answered; Jonah was resurrected while his body was still in the fish.<\/span><\/p>\n

Verse 7<\/a> summarizes the resurrection: When my soul fainted within me, I remembered Jehovah; And my prayer came in unto you, i<\/em><\/span>nto your holy temple.<\/em><\/p>\n

The expression my soul fainted within me<\/em> is a figure of speech for the departure of the soul. Jonah then remembered Jehovah<\/em> and prayed that second prayer, mentioned in verse 2<\/a> ou<\/span>t of the belly of Sheol. Next, Jonah states: my prayer came in unto you, into your holy temple<\/em>. His prayer was answered, and Jonah was resurrected while he was still in the fish\u2019s belly. It is at this<\/span> point that he prayed his third prayer and mentioned the two previous prayers.<\/p>\n

After it is recognized that Jonah was actually resurrected, it is easy to understand why Yeshua made a reference to His o<\/span>wn resurrection as being a \u201csign of Jonah.\u201d After Israel rejected His messianic claims, Jesus said He would give them no more signs except one: the sign of Jonah, the sign of resurrection (Mat. 12:39\u2013<\/span>40<\/a>; 16:1\u20134<\/a>). Just as Jonah died and rose again, even so Yeshua would die and rise again. It was no accident that the expression used of the resurrection of Jonah in Jonah 2:6<\/a> is also used of the Messi<\/span>ah in Psalm 16:10<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Commitment of Jonah\u2014Jonah 2:8\u20139<\/a><\/p>\n

They that regard lying vanities Forsake their own mercy. But I will sacrifice unto you with the voice of thanksgiving; I will pay that which I have vowed. Salvat<\/em><\/span>ion is of Jehovah.<\/em><\/p>\n

The prayer of Jonah ended with his commitment. In verse 8<\/a>, the expression lying vanities<\/em> refers to false gods or idols. Those who worship false gods and false idols are said to fors<\/span>ake their own mercy. This happens to be the status of Nineveh, a city that was totally given over to idolatry.<\/p>\n

Then, in verse 9<\/a>, Jonah made his vow. First, \u201cI will sacrifice unto you with the voice of<\/em><\/span> thanksgiving<\/em>,\u201d a thanksgiving that Jonah\u2019s prayer was answered and that he was resurrected. Secondly, Jonah states: I will pay that which I have vowed<\/em>. His vow was to go to Nineveh and fulfill his co<\/span>mmission.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Vomiting Out of Jonah\u2014Jonah 2:10<\/a><\/p>\n

And Jehovah spoke unto the fish, and it vomited out Jonah upon the dry land.<\/em><\/p>\n

God spoke to the fish and commanded it to vomit Jonah out, and the fish obeyed, but<\/span> not way out in the sea where Jonah would have to swim to shore. God also directed the fish to come as close to shore as was feasible and then vomit Jonah out toward dry land<\/em>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>III. Jonah and the City\u2014Jonah 3:1\u201310<\/a><\/p>\n

The third main division of the Book of Jonah can be divided into four units: the recommissioning of Jonah, the obedience of Jonah, the conversion of Nineveh, and t<\/span>he judgment adverted.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Recommissioning of Jonah\u2014Jonah 3:1\u20132<\/a><\/p>\n

And the word of Jehovah came unto Jonah the second time, saying, Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid you.<\/p>\n

I<\/span>n verse 1<\/a>, following his restoration to God, the word of Jehovah came unto Jonah the second time<\/em>. This is the second time<\/em> he received a direct revelation to go to Nineveh.<\/p>\n

In verse 2<\/a>, the content of t<\/span>he commission was: Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid you.<\/em> The Hebrew word translated preaching<\/em> literally means \u201ccrying.\u201d God commissioned Jonah to \u201cC<\/span>ry the crying.\u201d What this crying was will be seen shortly.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Obedience of Jonah\u2014Jonah 3:3\u20134<\/a><\/p>\n

So Jonah arose, and went unto Nineveh, according to the word of Jehovah. Now Nineveh was an exceeding great city, of three days\u2019 journey. And Jonah began to enter<\/em><\/span> into the city a day\u2019s journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.<\/em><\/p>\n

In verse 3<\/a>, Jonah arrived at Nineveh at long last. The verse then gives a description of Nineve<\/span>h. The size of the city was three days\u2019 journey<\/em>, meaning it took three days to walk from one end to the other. In this description, not only was the City of Nineveh itself included, but also the entir<\/span>e Nineveh Triangle mentioned in Genesis 10:11\u201312<\/a>. There was the main city, Nineveh, and then a triangle of three other cities that served as its greater suburbs: Rehoboth Ir, Calah, and Resen.<\/p>\n

In vers<\/span>e 4<\/a>, Jonah began preaching immediately upon entering the city. The message or the cry spoken of in verse 2<\/a> was very simple: Yet forty days, and Nineveh shall be overthrown.<\/em> The Hebrew word translated <\/span>overthrown<\/em> became a technical term that means \u201cthe overthrow of Sodom and Gomorrah.\u201d The point of Jonah\u2019s message was that within forty days God would overthrow Nineveh in the same way He overthrew So<\/span>dom and Gomorrah. He was threatening Nineveh with the same type of destruction that Sodom and Gomorrah received; it would be a total overthrow so that no inhabitant will be left.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Conversion of Nineveh\u2014Jonah 3:5\u20139<\/a><\/p>\n

The third unit can be divided into two segments: the repentance of the people and the proclamation of the king.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Repentance of the People\u2014Jonah 3:5<\/a><\/p>\n

And the people of Nineveh believed God; and they proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.<\/em><\/p>\n

Four things sho<\/span>uld be noted concerning the people\u2019s repentance. First, they believed God<\/em>. Secondly, they proclaimed a fast<\/em>. Thirdly, they put on sackcloth<\/em>. And fourthly, it included every stratum of society, from th<\/span>e children to the great ones, from the rich to the poor.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Proclamation of the King\u2014Jonah 3:6\u20139<\/a><\/p>\n

The king\u2019s repentance is described in verse 6<\/a>: And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and co<\/em><\/span>vered him with sackcloth, and sat in ashes.<\/em><\/p>\n

It is possible to determine who this king was from history; his name was Adad Nirari III (810\u2013782 b.c.). In fact, according to Assyrian records, Adad Nirari<\/span> III was known for his monotheism, and he ruled the same time that Jeroboam II ruled Israel. The king\u2019s actions are described in four statements. First, he left the throne, a sign of humility. Secondly, he laid aside the royal robe. Thirdly, he dressed i<\/span>n sackcloth. And fourthly, he sat in ashes. These are all signs of repentance.<\/p>\n

The king then issued a proclamation in verses 7\u20138<\/a>: And he made proc<\/em><\/span>lamation and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything; let them not feed, nor drink water; but let them be covered with sac<\/em><\/span>kcloth, both man and beast, and let them cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in his hands.<\/em><\/p>\n

There were four points in th<\/span>is proclamation for the whole city to follow: first, they were to fast; secondly, they were to wear sackcloth; thirdly, they were to cry to God; and fourthly, they were to cease from evil.<\/p>\n

The intent <\/span>behind the king\u2019s repentance is stated in verse 9<\/a>: Who knows whether God will not turn and repent, and turn away from his fierce anger, that we perish not?<\/em><\/p>\n

The king\u2019s intent was to cause God not to de<\/span>stroy the city. This pagan Gentile king, Adad Nirari III, correctly read into Jonah\u2019s prophecy a conditional element: that Nineveh would be destroyed unless there was repentance. Judgment was not unavoidable, otherwise, there would be no need f<\/span>or the warning. God did not send prophets to Sodom and Gomorrah to warn them of the coming destruction. The fact that God would send a prophet to Nineveh to warn them that they had forty days before destruction showed this was a conditional prophecy.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Judgment Averted\u2014Jonah 3:10<\/a><\/p>\n

And God saw their works, that they turned from their evil way; and God repented of the evil which he said he would do unto them; and he did it not.<\/em><\/p>\n

God accepted the <\/span>conversion of Nineveh, and judgment did not fall; the forty days passed and Nineveh was still standing. But this did not make Jonah a happy man.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>IV. Jonah and the Gourd\u2014Jonah 4:1\u201311<\/a><\/p>\n

The fourth main division of the Book of Jonah can be divided into two units: the anger of Jonah and the lesson for Jonah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Anger of Jonah\u2014Jonah 4:1\u20135<\/a><\/p>\n

Jonah\u2019s reaction to the repentance of the people is described in verse 1<\/a>: But it displeased Jonah exceedingly, and he was angry.<\/em><\/p>\n

Jonah became exceedingly<\/em> angry when h<\/span>e saw Nineveh\u2019s repentance and God\u2019s sparing of the city. Most evangelists, of course, would have been delighted at this response. Imagine preaching for a forty day period and ending up with a whole city repenting<\/span> as a result. But Jonah was not just perturbed, he was displeased \u2026 exceedingly<\/em>, as angry as<\/em> he could possibly be.<\/p>\n

The reason for Jonah\u2019s complaint is given in verse 2<\/a>: And he prayed unto<\/em><\/span> Jehovah, and said, I pray you, O Jehovah, was not this my saying, when I was yet in my country? Therefore I hasted to flee unto Tarshish; for I knew that you are a gracious God, and merciful, slow to anger, and abunda<\/em><\/span>nt in lovingkindness, and repents you of the evil.<\/em><\/p>\n

In Jonah\u2019s complaint, one can finally realize the real reason Jonah fled to Tarshish. He fled because he knew God was merciful, and<\/span> it is the nature of God to respond to repentance. But Jonah did not wish to see Nineveh repent and therefore be spared. The reason for this is revealed in the expression, \u201cDidn\u2019t I tell this to you when I was still in my country?\u201d In the Hebrew text, the emphasis is on the words <\/span>my country.<\/em> Unfortunately, Jonah is often interpreted to be an anti-Gentile bigot, but this is not the problem. If he w<\/span>ere, he would not have wanted to go to Tarshish either, since Tarshish was also a Gentile city. The problem was not that he was anti-Gentile, but rather, that he was pro-Israel, a nationalist. This is seen from his statement, <\/span>my country<\/em>.<\/p>\n

From the preaching of Amos, Jonah already knew that Assyria had been chosen by God to destroy Israel. If Nineveh was spared destruction, that would signal the cer<\/span>tainty of the coming destruction of Israel. What Jonah did not want to be was the instrument that God would use to bring Nineveh to repentance, and therefore, be spared. Furthermore, he knew that if he were the instrument of Nineveh\u2019s coming to repentance, he would also be an instrument, albeit in an indirect or secondary way, of Israel\u2019s destruction.<\/span><\/p>\n

In light of all this, Jonah desired to die in <\/span>verse 3<\/a>: Therefore now, O Jehovah, take, I beseech you, my life from me; for it is better for me to die than to live.<\/em><\/p>\n

He had fulfilled his commission, so he was no longer in a state of disobedience. I<\/span>f he died now, he would not go down to Sheol in a state of disobedience, and he was now willing to die.<\/p>\n

Jehovah asked Jonah a question in verse 4<\/a>: And Jehovah said, Does you well to be angry?<\/em><\/p>\n

Instead <\/span>of putting him to death, Jehovah asked him, \u201cDo you really have good cause to be angry in light of the grace I have extended to you in bringing you back to life so that you could fulfill My commission?\u201d<\/span><\/p>\n

Jonah\u2019s response is in verse 5<\/a>: Then Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shade, till he might see what would become<\/em><\/span> of the city.<\/em><\/p>\n

Instead of answering God, Jonah went out to the east side of the city and built a booth to protect himself somewhat. He could observe the city from a distance to see what would become of<\/span> Nineveh. Forty days had passed and perhaps the Ninevites would return to their sins. If Nineveh quickly returned to her sins, perhaps God would destroy Nineveh still.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Lesson for Jonah\u2014Jonah 4:6\u201311<\/a><\/p>\n

The second unit concludes with the theme of the Book of Jonah and the twofold lesson for Jonah: first, a picture lesson, followed by a verbal lesson.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Picture Lesson\u2014Jonah 4:6\u20138<\/a><\/p>\n

The picture lesson comes in three stages. The first stage is the preparation of the gourd in verse 6<\/a>: And Jehovah God prepared a gourd, and made it to come up over Jo<\/em><\/span>nah, that it might be a shade over his head, to deliver him from his evil case. So Jonah was exceeding glad because of the gourd.<\/em><\/p>\n

The gourd was prepared<\/em> by God, meaning it was appointed by God. The He<\/span>brew word for gourd<\/em> refers to the castor-oil plant. It was a castor-oil plant that grew high enough to provide shade over Jonah. That which God commanded the gourd to do, it did and obeyed God. It cam<\/span>e over Jonah, provided shade for Jonah, and helped deliver him from his depression. Jonah responded by becoming exceeding glad<\/em>; he was less despondent.<\/p>\n

But then came the second stage of the picture le<\/span>sson in verse 7<\/a>: But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered.<\/em><\/p>\n

In the second stage, a worm<\/em> was also prepared<\/em> or appointed by God. The worm obeye<\/span>d its commission and killed the gourd, and the shade for Jonah was gone.<\/p>\n

Then came the third stage of the picture lesson in verse 8<\/a>: And it came to pass, when the sun arose, that God prepared a sultry<\/em><\/span> east wind; and the sun beat upon the head of Jonah, that he fainted, and requested for himself that he might die, and said, It is better for me to die than to live.<\/em><\/p>\n

In the third stage, God prepared a<\/em><\/span> sultry east wind<\/em>. God appointed or commissioned the east wind. The wind obeyed and, together with the sun, they beat down upon the head of Jonah<\/em> until he suffered either a sun stroke or heat exhausti<\/span>on. As a result, his depression returned, and he made a second request to die. So Jonah moved from depression to gladness, and back to depression again. Both times that he was depressed, he asked to die.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Verbal Lesson\u2014Jonah 4:9\u201311<\/a><\/p>\n

After having received the picture lesson, Jonah was given the verbal lesson. Once again, God came to him with a question in verse 9<\/a>: And God said to Jonah, Do you wel<\/em><\/span>l to be angry for the gourd? And he said, I do well to be angry, even unto death.<\/em><\/p>\n

\u201cDo you well to be angry in light of the grace that was shown to you?\u201d This time Jonah did answer God, \u201cYes, I do well<\/span> to be angry, even to the point of wanting to die, that is how angry I am; I am so angry that I want to die.\u201d<\/p>\n

God\u2019s response differentiates His concern from Jonah\u2019s concern in verses 10\u201311<\/a>: And Jehova<\/em><\/span>h said, You have had regard for the gourd, for which you have not labored, neither made it grow; which came up in a night, and perished in a night: and should not I have regard for Nineveh, that great city, whe<\/em><\/span>rein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?<\/em><\/p>\n

In verse 10<\/a>, Jonah\u2019s concern was for that which was inani<\/span>mate and irrational: the gourd, which was something he did not work for.<\/p>\n

But in verse 11<\/a>, God\u2019s concern was for the animate and the rational: the 120,000 people who cannot discern between their right <\/em><\/span>hand and their left hand<\/em>. If this is a reference to children who are too young to know the right from the left, that would make the entire population of Nineveh to be around 600,000 people. However, t<\/span>his expression may simply be a reference to a lack of spiritual discernment, and therefore the 120,000 refers to the entire population of the city. God\u2019s concern was for the 120,000 animate and rational people for whom both God and Jonah did labor; God labored in His grace and Jonah labored through his experiences.<\/span><\/p>\n

The book does not tell how Jonah responded, but the very style and nature of the bo<\/span>ok and the fact that Jonah would put such a book together implies that Jonah finally saw God\u2019s viewpoint and turned.<\/p>\n<\/div>\n<\/div>\n

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Applications<\/strong><\/p>\n

In closing this study of the Book of Jonah, six applications can be made. First, this book teaches the universality of God; He is the God of both Jews and Gentiles. Secondly, it shows us God\u2019s willingness to save Gentiles as well as Jews. Thirdly, it teaches the principle of delayed judgment. Eventually, Nineveh did suffer a judgment, and Nahum the Prophet gives the details of Nineveh\u2019s destruction. Of course, Nahum\u2019s prophecy is the one Jonah would have preferred to have prophesied, but that was God\u2019s will for Nahum, not for Jonah. Sometimes God will delay judgment because of repentance. Fourthly, God will not cast aside His servant because of faithlessness. Although Jonah was faithless, God still responded to him in mercy. Fifth, it teaches the nature of ministry; the results may not be what one expects. One might expect good results and get bad ones, or one might expect bad results and get good ones. But, whether they are good or bad, God is responsible for the results. The minister\u2019s responsibility is faithfulness. Sixth, a believer should not react to the grace given to another believer without remembering the grace that was given to him. It must be remembered that God deals differently with different believers.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Now the word of Jehovah came unto Jonah the son of Amittai, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me. Jonah 1:1\u20132 Introduction Before getting into the Book of Jonah itself, there will be a few words by way of introduction based on … <\/p>\n

\u201eThe Book of Jonah\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1296","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1296","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1296"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1296\/revisions"}],"predecessor-version":[{"id":1297,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1296\/revisions\/1297"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1296"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1296"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1296"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}