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Fri, 03 May 2024 22:46:03 -0500 Yom Shishi, Chodesh Sheni 24, 6024 — יום ששי חדש שני כד ו׳כד

Tanakh
Book of Jonah, Chapter:   1 2 3 4

Jonah

Chapter 1

ויהי דבר־יהוה אל־יונה בן־אמתי לאמר׃ א 1 Now the word of Yehovah came unto Jonah the son of Amittai, saying:
קום לך אל־נינוה העיר הגדולה וקרא עליה כי־עלתה רעתם לפני׃ ב 2 'Arise, go to Nineveh, that great city, and proclaim against it; for their wickedness is come up before Me.'
ויקם יונה לברח תרשישה מלפני יהוה וירד יפו וימצא אניה ׀ באה תרשיש ויתן שכרה וירד בה לבוא עמהם תרשישה מלפני יהוה׃ ג 3 But Jonah rose up to flee unto Tarshish from the presence of Yehovah; and he went down to Joppa, and found a ship going to Tarshish; so he paid the fare thereof, and went down into it, to go with them unto Tarshish, from the presence of Yehovah.
ויהוה הטיל רוח־גדולה אל־הים ויהי סער־גדול בים והאניה חשבה להשבר׃ ד 4 But Yehovah hurled a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken.
וייראו המלחים ויזעקו איש אל־אלהיו ויטלו את־הכלים אשר באניה אל־הים להקל מעליהם ויונה ירד אל־ירכתי הספינה וישכב וירדם׃ ה 5 And 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. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep.
ויקרב אליו רב החבל ויאמר לו מה־לך נרדם קום קרא אל־אלהיך אולי יתעשת האלהים לנו ולא נאבד׃ ו 6 So the shipmaster came to him, and said unto him: 'What meanest thou that thou sleepest? arise, call upon thy God, if so be that God will think upon us, that we perish not.'
ויאמרו איש אל־רעהו לכו ונפילה גורלות ונדעה בשלמי הרעה הזאת לנו ויפלו גורלות ויפל הגורל על־יונה׃ ז 7 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.
ויאמרו אליו הגידה־נא לנו באשר למי־הרעה הזאת לנו מה־מלאכתך ומאין תבוא מה ארצך ואי־מזה עם אתה׃ ח 8 Then said they unto him: 'Tell us, we pray thee, for whose cause this evil is upon us: what is thine occupation? and whence comest thou? what is thy country? and of what people art thou?'
ויאמר אליהם עברי אנכי ואת־יהוה אלהי השמים אני ירא אשר־עשה את־הים ואת־היבשה׃ ט 9 And he said unto them: 'I am an Hebrew; and I fear Yehovah, the God of heaven, who hath made the sea and the dry land.'
וייראו האנשים יראה גדולה ויאמרו אליו מה־זאת עשית כי־ידעו האנשים כי־מלפני יהוה הוא ברח כי הגיד להם׃ י 10 Then were the men exceedingly afraid, and said unto him: 'What is this that thou hast done?' For the men knew that he fled from the presence of Yehovah, because he had told them.
ויאמרו אליו מה־נעשה לך וישתק הים מעלינו כי הים הולך וסער׃ יא 11 Then said they unto him: 'What shall we do unto thee, that the sea may be calm unto us?' for the sea grew more and more tempestuous.
ויאמר אליהם שאוני והטילני אל־הים וישתק הים מעליכם כי יודע אני כי בשלי הסער הגדול הזה עליכם׃ יב 12 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 sake this great tempest is upon you.'
ויחתרו האנשים להשיב אל־היבשה ולא יכלו כי הים הולך וסער עליהם׃ יג 13 Nevertheless the men rowed hard to bring it to the land; but they could not; for the sea grew more and more tempestuous against them.
ויקראו אל־יהוה ויאמרו אנה יהוה אל־נא נאבדה בנפש האיש הזה ואל־תתן עלינו דם נקיא כי־אתה יהוה כאשר חפצת עשית׃ יד 14 Wherefore they cried unto Yehovah, and said: 'We beseech Thee, Yehovah, we beseech Thee, let us not perish for this man's life, and lay not upon us innocent blood; for Thou, Yehovah, hast done as it pleased Thee.'
וישאו את־יונה ויטלהו אל־הים ויעמד הים מזעפו׃ טו 15 So they took up Jonah, and cast him forth into the sea; and the sea ceased from its raging.
וייראו האנשים יראה גדולה את־יהוה ויזבחו־זבח ליהוה וידרו נדרים׃ טז 16 Then the men feared Yehovah exceedingly; and they offered a sacrifice unto Yehovah, and made vows.



Chapter 2

וימן יהוה דג גדול לבלע את־יונה ויהי יונה במעי הדג שלשה ימים ושלשה לילות׃ א 1 And Yehovah prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights.
ויתפלל יונה אל־יהוה אלהיו ממעי הדגה׃ ב 2 Then Jonah prayed unto Yehovah his God out of the fish's belly.
ויאמר קראתי מצרה לי אל־יהוה ויענני מבטן שאול שועתי שמעת קולי׃ ג 3 And he said: I called out of mine affliction unto Yehovah, and He answered me; out of the belly of the nether-world cried I, and Thou heardest my voice.
ותשליכני מצולה בלבב ימים ונהר יסבבני כל־משבריך וגליך עלי עברו׃ ד 4 For Thou didst cast me into the depth, in the heart of the seas, and the flood was round about me; all Thy waves and Thy billows passed over me.
ואני אמרתי נגרשתי מנגד עיניך אך אוסיף להביט אל־היכל קדשך׃ ה 5 And I said: 'I am cast out from before Thine eyes'; yet I will look again toward Thy holy temple.
אפפוני מים עד־נפש תהום יסבבני סוף חבוש לראשי׃ ו 6 The waters compassed me about, even to the soul; the deep was round about me; the weeds were wrapped about my head.
לקצבי הרים ירדתי הארץ ברחיה בעדי לעולם ותעל משחת חיי יהוה אלהי׃ ז 7 I went down to the bottoms of the mountains; the earth with her bars closed upon me for ever; yet hast Thou brought up my life from the pit, Yehovah my God.
בהתעטף עלי נפשי את־יהוה זכרתי ותבוא אליך תפלתי אל־היכל קדשך׃ ח 8 When my soul fainted within me, I remembered Yehovah; and my prayer came in unto Thee, into Thy holy temple.
משמרים הבלי־שוא חסדם יעזבו׃ ט 9 They that regard lying vanities forsake their own mercy.
ואני בקול תודה אזבחה־לך אשר נדרתי אשלמה ישועתה ליהוה׃ ס י 10 But I will sacrifice unto Thee with the voice of thanksgiving; that which I have vowed I will pay. Salvation is of Yehovah. {S}
ויאמר יהוה לדג ויקא את־יונה אל־היבשה׃ פ יא 11 And Yehovah spoke unto the fish, and it vomited out Jonah upon the dry land. {P}

Chapter 3

ויהי דבר־יהוה אל־יונה שנית לאמר׃ א 1 And the word of Yehovah came unto Jonah the second time, saying:
קום לך אל־נינוה העיר הגדולה וקרא אליה את־הקריאה אשר אנכי דבר אליך׃ ב 2 'Arise, go unto Nineveh, that great city, and make unto it the proclamation that I bid thee.'
ויקם יונה וילך אל־נינוה כדבר יהוה ונינוה היתה עיר־גדולה לאלהים מהלך שלשת ימים׃ ג 3 So Jonah arose, and went unto Nineveh, according to the word of Yehovah. Now Nineveh was an exceeding great city, of three days' journey.
ויחל יונה לבוא בעיר מהלך יום אחד ויקרא ויאמר עוד ארבעים יום ונינוה נהפכת׃ ד 4 And Jonah began to enter into the city a day's journey, and he proclaimed, and said: 'Yet forty days, and Nineveh shall be overthrown.'
ויאמינו אנשי נינוה באלהים ויקראו־צום וילבשו שקים מגדולם ועד־קטנם׃ ה 5 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.
ויגע הדבר אל־מלך נינוה ויקם מכסאו ויעבר אדרתו מעליו ויכס שק וישב על־האפר׃ ו 6 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.
ויזעק ויאמר בנינוה מטעם המלך וגדליו לאמר האדם והבהמה הבקר והצאן אל־יטעמו מאומה אל־ירעו ומים אל־ישתו׃ ז 7 And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying: 'Let neither man nor beast, herd nor flock, taste any thing; let them not feed, nor drink water;
ויתכסו שקים האדם והבהמה ויקראו אל־אלהים בחזקה וישבו איש מדרכו הרעה ומן־החמס אשר בכפיהם׃ ח 8 but let them be covered with sackcloth, 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 their hands.
מי־יודע ישוב ונחם האלהים ושב מחרון אפו ולא נאבד׃ ט 9 Who knoweth whether God will not turn and repent, and turn away from His fierce anger, that we perish not?'
וירא האלהים את־מעשיהם כי־שבו מדרכם הרעה וינחם האלהים על־הרעה אשר־דבר לעשות־להם ולא עשה׃ י 10 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.



Chapter 4

וירע אל־יונה רעה גדולה ויחר לו׃ א 1 But it displeased Jonah exceedingly, and he was angry.
ויתפלל אל־יהוה ויאמר אנה יהוה הלוא־זה דברי עד־היותי על־אדמתי על־כן קדמתי לברח תרשישה כי ידעתי כי אתה אל־חנון ורחום ארך אפים ורב־חסד ונחם על־הרעה׃ ב 2 And he prayed unto Yehovah, and said: 'I pray Thee, Yehovah, was not this my saying, when I was yet in mine own country? Therefore I fled beforehand unto Tarshish; for I knew that Thou art a gracious God, and compassionate, long-suffering, and abundant in mercy, and repentest Thee of the evil.
ועתה יהוה קח־נא את־נפשי ממני כי טוב מותי מחיי׃ ס ג 3 Therefore now, Yehovah, take, I beseech Thee, my life from me; for it is better for me to die than to live.' {S}
ויאמר יהוה ההיטב חרה לך׃ ד 4 And Yehovah said: 'Art thou greatly angry?'
ויצא יונה מן־העיר וישב מקדם לעיר ויעש לו שם סכה וישב תחתיה בצל עד אשר יראה מה־יהיה בעיר׃ ה 5 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 shadow, till he might see what would become of the city.
וימן יהוה־אלהים קיקיון ויעל ׀ מעל ליונה להיות צל על־ראשו להציל לו מרעתו וישמח יונה על־הקיקיון שמחה גדולה׃ ו 6 And Yehovah God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his evil. So Jonah was exceeding glad because of the gourd.
וימן האלהים תולעת בעלות השחר למחרת ותך את־הקיקיון וייבש׃ ז 7 But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered.
ויהי ׀ כזרח השמש וימן אלהים רוח קדים חרישית ותך השמש על־ראש יונה ויתעלף וישאל את־נפשו למות ויאמר טוב מותי מחיי׃ ח 8 And it came to pass, when the sun arose, that God prepared a vehement 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.'
ויאמר אלהים אל־יונה ההיטב חרה־לך על־הקיקיון ויאמר היטב חרה־לי עד־מות׃ ט 9 And God said to Jonah: 'Art thou greatly angry for the gourd?' And he said: 'I am greatly angry, even unto death.'
ויאמר יהוה אתה חסת על־הקיקיון אשר לא־עמלת בו ולא גדלתו שבן־לילה היה ובן־לילה אבד׃ י 10 And Yehovah said: 'Thou hast had pity on the gourd, for which thou hast not laboured, neither madest it grow, which came up in a night, and perished in a night;
ואני לא אחוס על־נינוה העיר הגדולה אשר יש־בה הרבה משתים־עשרה רבו אדם אשר לא־ידע בין־ימינו לשמאלו ובהמה רבה׃ יא 11 and should not I have pity on Nineveh, that great city, wherein are more than a hundred and twenty thousand persons that cannot discern between their right hand and their left hand, and also much cattle?' {P}


Tanakh
Book of Jonah, Chapter:   1 2 3 4

TRANSLATION / PUBLICATION NOTES:
Tanakh (Hebrew Scriptures) :
Leningrad Codex Based Tanakh (aka Hebrew Scriptures) derived from:
"Electronic" Leningrad Codex obtained from www.tanach.us

Source for the Westminster Leningrad Codex (WLC) — Groves Center:
Maintained by the J.Alan Groves Center For Advanced Biblical Research.

(WLC) Unicode Conversion to Hebrew Font Encoding For Web Pages:
Written In C++ Programming Language
By Robert M. Pill
Copyright © 2005–2023 By Robert M. Pill, All Rights Reserved.

QEREKETIV
(What is Read —What is Written) :

Qere and Ketiv, from the Aramaic qere or q're, קְרֵי‎ ("[what is] read") and ketiv, or ketib, kethib, kethibh, kethiv, כְּתִיב‎ ("[what is] written"), also known as "keri uchesiv" or "keri uchetiv," refers to a system for marking differences between what is written in the consonantal text of the Hebrew Bible, as preserved by scribal tradition, and what is read. In such situations, the Qere is the technical orthographic device used to indicate the pronunciation of the words in the Masoretic text of the Hebrew language scriptures (Tanakh), while the Ketiv indicates their written form, as inherited from tradition.
SOURCE: https://en.wikipedia.org/wiki/Qere_and_Ketiv

Q. What is the Qere and Ketiv and how does it relate to the Masoretes?
( see: http://jbtc.org/v08/Graves2003.html )


For PDF Of Above Link Click This Line!

A. Qere and Ketiv are orthographic devices that were used by the Masoretes,
i.e., Jewish scribes from the 6-10th centuries.

Qere means, "what is read," and ketiv means, "what is written".

It is found in existing Masoretic manuscripts dating to the 9th and 10th centuries, CE.

There are several forms of Qere / Ketiv, including:
ordinary, vowel, omitted, added, euphemistic, split, and qere perpetuum.

The ketiv that is most relevant is the vowel qere. In this case, the consonants are unchanged,
but different vowel signs are added and only the qere, i.e., what is read, is vocalized. ...

I Challenge The Rabbinic QEREKETIV System!
In January 2022, beginning with the "Accented" (Full Trop and Vowels), rendering I chose to repair defects in the html encodings which occurred with my mechanical conversion of the unicode multi-wide encoding from http://tanach.us. I also decided to rearrange the QereKetiv "system" with what I consider was the Masoretic intent in the first place!
The New KETIVqere Hebrew Rendering (ACCENTS)!
Thus, this current version uses the Ketiv, what is written, as the predominant rendering, while making the Qere, what the "rabbis" have commanded as Must Be Read instead, to be a minimalist secondary format (much as rabbis appear to have intended the Ketiv to be!).
One of the reasons I decided to take on this new rendering effort is that in my efforts to understand the nature of the rabbinic QereKetiv system I have not truly found a satisfactory explanation of why the "Qere" should always take precedence over the "Ketiv" in reading the Tanakh.

In fact, as I understand it, rabbinic "scribes", in examining the actual Aleppo and Leningrad Codices, appear to have taken upon themselves to adding the consonant only Qere in the margins upon the original manuscripts, where, in their "infinite wisdom" they have presumed themselves to be the greater authority!

Moreover, as rabbinic sources seem to indicate that the "Ketiv" should never be uttered, I have found instances, such as in Exodus 21:8, where I believe the "Qere" is blatantly INCORRECT — and that the "Ketiv" should be the preferred "reading", as if the Masoretes actually knew what they were doing all along!

In my own regular reading (Stone Edition Tanakh, Koren Publications Tanakh), my preference has been to read the "Ketiv" (what is written) and pretty much minimize the "Qere"! This is not easy to do because the predominant Qere is rendered as if it is the normative form, and the Ketiv follows, typically within brackets, as if it is the offensive variant (Stone Edition Tanakh)! In the Koren Publications Tanakh, the "Ketiv" is what is rendered in the margin, while the "Qere" is found in the regular text! Obviously, normal reading will typically ignore what the Masoretes wrote, the "Ketiv"!

As of January, 2022, and going forward, I intend to render the rabbinic additions of Qere in their current KETIVqere form found in the accented version. I consider this as to convey the intent of the Masoretes. However, I acknowledge that rabbis (talmudists) have expended much effort to obscure the written Torah as part of their regular practice; as they appear, to me, to view themselves collectively as אֱלֹהִ֔ים  Elohim. That is, I believe that those talmudists (rabbis), consider themselves collectively to be God!!! They certainly demand that their edicts (tachanot) are followed as if they are divinely inspired law!

If you find this of interest, please view the page on KETIVQERE Variants


The Jewish Publication Society of America "The Holy Scriptures According To The Masoretic Text (JPS 1917)" is in the public domain, and may be freely copied.

Notable Modifications
To The JPS 1917 Based English Scripture
In The-Iconoclast.org's Hebrew–English Tanakh:

THE TEN COMMANDMENTS!
In The-Iconoclast.org Modified Version Of the JPS 1917 Text, The Verse numbering has been altered to match the corresponding verses in the original Hebrew Scriptures of the actual Leningrad Codex for "The Ten Commandments" in Exodus 20 and Deuteronomy 5!

For More Information Regarding 'The Ten Commandments', See the Page, Comparing The Ten Commandments Exodus 20 & Deuteronomy 5 In The Leningrad Codex

The Name יְהֹוָה  Yehovah
"Yehovah", The Name Of G-d In The Hebrew Scripures ('YHVH' י  'Yud', ה  'He', ו  'Vav', ה  'He', aka Tetragamaton) Is Used Instead of "LORD" (note: ALL CAPITAL LETTERS) As Found In The Original JPS 1917 Tanakh.

For More Information Regarding 'The Name', See the Page, The Name יְהֹוָה  [Yehovah] In The Aleppo And Leningrad Codices.

In Converting "LORD" to "Yehovah", I Counted A Total Of 5,553 Occurrences In The JPS 1917 Tanakh!

הָאָדֹ֥ן ׀ יְהוָֽה  ha Adon Yehovah
The Hebrew Phrase הָאָדֹ֥ן ׀ יְהוָֽה  Occurs In Only Two Places, In Exodus 23:17 and 34:23. In Those Cases, I Have Changed The Translation Wording From "Lord GOD" To "Lord GOD [ha Adon Yehovah]".

אֲדֹנָ֥י יְהֹוִֽה  Adonai Yehovi
Typically Translated As "Lord GOD", It Is A Much Less Common Form Of The Divine Name, יְהֹוָה  [Yehovah].

This Form אֲדֹנָ֥י יְהֹוִֽה  Is, Nevertheless, Quite Important In Understanding Pronounciation For The Divine Name, Especially Since The Hebrew Form For It Has NOT Undergone The Intense Scrutiny Of rabbinic Censorship As Has "Yehovah". Accordingly, The Hebrew Text For This Form Of 'The Name' Typically HAS NOT BEEN ALTERED In Jewish Publications That Actually Keep The Vowel Pointers From The Masoretic Text!

In Converting "Lord GOD" to "Lord GOD [Adonai Yehovi]", I Counted A Total Of 284 Occurrences In The JPS 1917 Tanakh. Of All Of Its Occurrences, The Fully Voweled Form Of The Hebrew אֲדֹנָ֥י יְהֹוִֽה  Appears 31 Times, And The Non–Fully Voweled Form אֲדֹנָ֥י יְהוִֽה  (The Same Hebrew Letters, Minus Just The One 'Oh' Sounding Character, "The Holem", Which Follows The First 'He' In ( י  'Yud', ה  'He', ו  'Vav', ה  'He' ), Make Up All Other Occurrences.

תורה  Torah
The Word "Law" (Capital and lower case), As Found In The JPS 1917, Has Been Changed To "Torah" Where The Base Hebrew Letters תורה  Correspond To The Matching Verse In The Leningrad Codex (Masoretic Text)!

In Converting "Law" to "Torah", I Counted A Total Of 223 Occurrences In The JPS 1917 Tanakh!

Yerushalam, Yerush'lem and Yerushalayim

יְרוּשָׁלִַ֖ם  "Yerushalam"
The Word "Jerusalem" (the name of capital city in ancient Israel), As Found In The JPS 1917, Has Been Changed To Its Transliterated Equivalent, "Yerushalam" (note the 'am' ending), In All Places Where It Corresponds To [ יְרוּשָׁלִַ֖ם  ] In The Hebrew Text.
יְרוּשְׁלֶֽם  "Yerush'lem"
A Rare, Second Transliterated Form, "Yerush'lem" (note the 'em' ending), Has Been Changed From "Jerusalem" Where The Hebrew Letters Spell Out The Aramaic Form [ יְרוּשְׁלֶֽם  ] Found In Aramaic Parts Of Daniel And Ezra.
ירוּשָׁלַ֙יִם֙  "Yerushalayim"
The Extremely Rare, Third Transliterated Form, "Yerushalayim" (note the 'ayim' ending), Has Been Changed From The JPS 1917 "Jerusalem" To Correspond To The Hebrew [ ירוּשָׁלַ֙יִם֙  ].

Noteworthy Is That This Rarest Form Appears In Only Four (4) Places In The Entire Hebrew Scriptures, Yet, It Is The Most Common Pronunciation For The Name Of The Ancient City! Its Four (Out Of Over 600) Appearances Are:
1) Jeremiah 26:18, 2) Esther 2:6, 3) I Chronicles 3:5, and 4) II Chronicles 25:1.

In Converting "Jerusalem" To Its Transliterated Equivalents, I Counted A Total Of 625 Occurrences In The JPS 1917 Tanakh!

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