the Fourth Week after Easter
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Bahasa Indonesia Sehari-hari
Yunus 3:8
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalParallel Translations
Haruslah semuanya, manusia dan ternak, berselubung kain kabung dan berseru dengan keras kepada Allah serta haruslah masing-masing berbalik dari tingkah lakunya yang jahat dan dari kekerasan yang dilakukannya.
Melainkan hendaklah menusia dan binatangpun berpakaikan kain karung dan hendaklah orang berseru-seru kepada Tuhan dengan sekuat-kuatnya dan hendaklah masing-masing bertobat dari pada jalannya yang jahat dan dari pada aniaya yang pada tangannya!
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
cry: Jonah 1:6, Jonah 1:14, Psalms 130:1, Psalms 130:2
let: Isaiah 1:16-19, Isaiah 55:6, Isaiah 55:7, Isaiah 58:6, Ezekiel 18:21-24, Ezekiel 18:27, Ezekiel 18:28, Ezekiel 18:30-32, Ezekiel 33:11, Daniel 4:27, Matthew 3:8, Acts 3:19, Acts 26:20
the violence: Isaiah 59:6
Reciprocal: 2 Kings 19:1 - covered Jeremiah 25:5 - Turn Jeremiah 26:3 - so Jeremiah 36:3 - they may Jeremiah 36:7 - and will Joel 1:14 - cry Joel 2:16 - assemble Matthew 21:29 - he repented 2 Corinthians 7:10 - repentance
Cross-References
And the serpent was suttiller then euery beast of the fielde which ye lord God hadde made, and he sayde vnto the woman: yea, hath God saide, ye shall not eate of euery tree of the garden?
And the woman sayde vnto the serpent: We eate of ye fruite of the trees of the garden.
But as for the fruite of the tree which is in the myddes of the garden, God hath sayde, ye shall not eate of it, neither shal ye touche of it, lest peraduenture ye dye.
And the Lorde called Adam, & sayde vnto hym: where art thou?
Which sayde: I hearde thy voyce in the garden, and was afrayde because I was naked, and hyd my selfe.
And Adam said: The woman whom thou gauest [to be] with me, she gaue me of the tree, and I dyd eate.
Unto Adam also and to his wyfe dyd the Lorde God make garments of skynnes, and he put them on.
And the Lorde God sayde: Beholde, the man is become as one of vs, in knowing good and euyll: And now lest peraduenture he put foorth his hande, and take also of the tree of lyfe and eate, and lyue for euer.
Dyd euer any people heare the voyce of God speakyng out of the middes of a fire, as thou hast hearde, and yet lyued?
Nowe therfore why shoulde we dye? that this great fire shoulde consume vs: If we heare the voyce of the Lord our God any more, we shall dye:
Gill's Notes on the Bible
But let man and beast be covered with sackcloth,.... As the king was, and the people also were; and this order enjoined the same to the beasts, horses, and camels, whose rich trappings were to be taken off, and sackcloth put upon them, for the greater solemnity, of the mourning; as at this day, at the funerals of great persons, not only the horses which draw the hearse and mourning, coaches are covered with black velvet, to make the solemnity more awful: but others are led, clothed in like manner:
and cry mightily unto God; which clause stands so closely connected with the former, as if it respected beasts as well as men, who sometimes are said to cry for food in times of drought and distress, Joel 1:20; and who here might purposely be kept from food and drink, that they might cry, and so the more affect the minds of the Ninevites, in their humiliation and abasement; but men are principally meant, at least who were to cry unto God intensely and earnestly, with great ardour, fervency, and importunity; not only aloud, and with a strong voice, but with their whole heart, as Kimchi and Ben Melech interpret it; heartily, sincerely, and devoutly, for the averting divine wrath, and the pardon of their sins, and the sparing of their city:
yea, let them turn everyone from his evil way; as well knowing that fasting and prayer would be of no avail, without leaving everyone their sinful courses, and reforming their life and manners:
and from the violence that [is] in their hands: their rapine and oppression, their thefts and robberies, and preying upon the substance of others; which seem to be the reigning vices of this city, in doing which many murders were committed also; see Nahum 3:1; the Jewish writers interpret this of making restitution for rapine and violence, which is a genuine fruit of repentance; see Luke 19:8. The Septuagint version understands this, not as a direction from the king to the men of Nineveh what they should do, but as a narrative of what they did; and no doubt but they did these things, put on sackcloth, fast, pray, and turn from their evil ways; yet they are the instructions of the king unto them and the orders he gave them.
Barnes' Notes on the Bible
Let man and beast be covered with sackcloth - The gorgeous caparisons of horses, mules and camels was part of Eastern magnificence. Who knows not how man’s pride is fed by the sleekness of his stud, their “well-appointed” trappings? Man, in his luxury and pride, would have everything reflect his glory, and minister to pomp. Self-humiliation would have everything reflect its lowliness. Sorrow would have everything answer to its sorrow. People think it strange that the horses at Nineveh were covered with sackcloth, and forget how, at the funerals of the rich, black horses are chosen and are clothed with black velvet.
And cry unto God mightily - , “with might which conquereth judgment.” A faint prayer does not express a strong desire, nor obtain what it does not strongly ask for, as having only half a heart.
And let them turn, every man from his evil way - Isaiah 59:6. “See what removed that inevitable wrath. Did fasting and sackcloth alone? No, but the change of the whole life. How does this appear? From the prophet’s word itself. For he who spake of the wrath of God and of their fast, himself mentions the reconciliation and its cause. “And God saw their works.” What works? that they fasted? that they put on sackcloth? He passes by these, and says, “that every one turned from his evil ways, and God repented of the evil which He had said that He would do unto them.” Seest thou, that not the fast plucked them from the peril, but the change of life made God propitious to these pagan. I say this, not that we should dishonor, but that we may honor fasting. For the honor of a fast is not in abstinence from food, but in avoidance of sin. So that tie who limiteth fasting to the abstinence from food only, he it is, who above all dishonoreth it. Fastest thou? Show it me by its works. ‘What works?’ askest thou? if you see a poor man, have mercy; if an enemy, be reconciled; if a friend doing well, envy him not; if a beautiful woman, pass on. Let not the mouth alone fast; let eyes too, and hearing and feet, and hands, and all the members of our bodies. Let the hands fast, clean from rapine and avarice! let the feet fast, holding back from going to unlawful sights! let the eyes fast, learning never to thrust themselves on beautiful objects, nor to look curiously on others’ beauty, for the food of the eye is gazing. Let the ear too fast, for the fast of the ears is not to hear detractions and calumnies. Let the mouth too fast from foul words and reproaches. For what boots it, to abstain from birds and fish, while we bite and devour our brethren? The detractor preys on his brother’s flesh.”
He says, each from his evil way, because, in the general mass of corruption, each man has his own special heart’s sin. All were to return, but by forsaking, each, one by one, his own habitual, favorite sin.
And from the violence - “Violence” is singled out as the special sin of Nineveh, out “of all their evil way;” as the angel saith, Mark 16:7. “tell His diciples and Peter.” This was the giant, Goliath-sin. When this should be effaced, the rest would give way, as the Philistines fled, when their champion was fallen to the earth dead. “That is in their hands,” literally “in their palms” , the hollow of their hand. The hands being the instruments alike of using violence and of grasping its fruits, the violence cleaves to them in both ways, in its guilt and in its gains. So Job and David say, Job 16:17; 1 Chronicles 12:17. “while there was no violence in my hands;” and Isaiah, “the work of wickedness is in their hands.” Repentance and restitution clear the hands from the guilt of the violence: restitution, which gives back what was wronged; repentance, which, for love of God, hates and quits the sins, of which it repents. “Keep the winning, keep the sinning. The fruits of sin are temporal gain, eternal loss. We cannot keep the gain and escape the loss. Whoever keeps the gain of sin, loves it in its fruits, and will have them, all of them. The Hebrews had a saying , “Whoso hath stolen a beam, and used it in building a great tower, must pull down the whole tower and restore the beam to its owner,” i. e., restitution must be made at any cost. “He,” they say , “who confesses a sin and does not restore the thing stolen, is like one who holds a reptile in his hands, who, if he were washed with all the water in the world, would never be purified, until he cast it out of his hands; when he has done this, the first sprinkling cleanses him.”
Clarke's Notes on the Bible
Verse Jonah 3:8. Let man and beast be covered — This was done that every object which they beheld might deepen the impression already made, and cause them to mourn after a godly sort. Virgil tells us that the mourning for the death of Julius Caesar was so general, that the cattle neither ate nor drank: -
Non ulli pastos illis egere diebus
Frigida, Daphni, boves ad flumina: nulla neque amnem
Libavit quadrupes, nec graminis attigit herbam.
Ecl. v. 24.
"The swains forgot their sheep, nor near the brink
Of running waters brought their herds to drink.
The thirsty cattle of themselves abstain'd,
From water, and their grassy fare disdain'd."
DRYDEN.
And that they sometimes changed: or reversed the harness and ornaments of cattle, as indicative of mourning, we have a proof in Virgil's description of the funeral procession in honour of Pallas, slain by Turnus, AEn. xi. ver. 89.
Post bellator equus, positis insignibus, AEthon
It lacrymans, guttisque humectat grandibus ora.
"Stripp'd of his trappings, and his head declined,
AEthon, his generous warrior-horse, behind,
Moves with a solemn, slow, majestic pace;
And the big tears come rolling down his face."
