The Book of Jonah, in the Old Testament of the Bible, is one of the works of the Minor Prophets.这本书约拿，在旧约的圣经，就是其中的工程，该未成年人的先知。 Unlike the other prophetic books, it is not a book written by a prophet but is a narrative about a prophet.不像其他的预言书，这不是一本书，写的先知，而是一个叙事一个先知。 Jonah seems to be the prophet mentioned in 2 Kings 14:25 who lived during the reign of Jeroboam II (c. 785 BC).约拿似乎是先知中提到的2国王14时25分谁住统治期间jeroboam二（长785 BC ）的。 The book is anonymous and was probably composed during the 4th century BC.这本书是匿名的和可能是组成在公元前4世纪。
A short novella, the book describes how Jonah sought to evade God's command to go to Nineveh, the capital of Assyria, to preach repentance.短中篇小说，这本书介绍了如何约拿试图逃避上帝的命令去尼尼微，亚述的首都，宣讲悔改之意。 He booked passage on a ship to Tarshish, only to have his flight brought to an end by a divinely ordained storm.他预定通过对船舶施“船，只有他的飞行带来的1月底由神祝圣风波。 Thrown overboard and swallowed by a great fish, Jonah was vomited up on shore after three days and nights.投掷过分和吞噬一个伟大的鱼，约拿是呕吐起来，上岸后，三天三夜。 He then obeyed God's command and preached in Nineveh.然后，他听从上帝的命令，并鼓吹在尼尼微。 When the population responded to his preaching and repented, God changed his plan to destroy the city.当人口作出回应，他的说教和悔过，上帝改变了他的计划，以摧毁的城市。 Divine mercy was thus shown to possess a distinctly universal dimension.神圣慈悲的，因此表现出具有明显的普遍层面。 The purpose of the book, then, was primarily didactic, dramatizing God's care for Jews and Gentiles alike.的目的，这本书，那么，主要是说教，戏剧上帝的照顾，犹太人和外邦人一样。 It was a polemic against the exclusivism that was beginning to dominate Judaic theology, depicted so clearly by Jonah himself.这是一个论战对exclusivism这是开始主宰犹太神学，描绘的如此明确地由约拿自己。
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Bibliography
参考书目
J Ellul, The
Judgment of Jonah (1971); A / P La Cocque, Jonah (1990); H Martin, The Prophet
Jonah (1952). j埃吕尔，判断约拿（ 1971年） ;一/香格里拉cocque ，约拿（ 1990年） ; h李柱铭，先知约拿（
1952年） 。
Jonah, a dove, the son of Amittai of Gath-hepher.约拿，鸽，儿子amittai的迦特- hepher 。 He was a prophet of Israel, and predicted the restoration of the ancient boundaries (2 Kings 14:25-27) of the kingdom.他是一位先知，以色列，并预言恢复古代的界限（ 2国王14:25-27 ）王国。 He exercised his ministry very early in the reign of Jeroboam II., and thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently may have been the very oldest of all the prophets whose writings we possess.他行使其部很早就在统治jeroboam二，从而被当代与何西阿和Amos ;或可能是他之前，和因此可能已经非常历史最悠久的所有先知的著作我们所拥有的。 His personal history is mainly to be gathered from the book which bears his name.他个人的历史，主要是为了收集这本书带有他的名字。 It is chiefly interesting from the two-fold character in which he appears, (1) as a missionary to heathen Nineveh, and (2) as a type of the "Son of man."这是有趣的，主要是从2倍的特点，在他看来， （ 1 ）作为一个传教士，以heathen尼尼微，及（ 2 ）作为一种“儿子的男子” 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
This book professes to give an account of what actually took place in the experience of the prophet.这本书自称交代究竟发生在经验先知。 Some critics have sought to interpret the book as a parable or allegory, and not as a history.一些批评者已设法解释这本书作为一个寓言或寓言，而不是作为一个历史。 They have done so for various reasons.他们这样做的因各种原因。 Thus (1) some reject it on the ground that the miraculous element enters so largely into it, and that it is not prophetical but narrative in its form; (2) others, denying the possibility of miracles altogether, hold that therefore it cannot be true history.因此， （ 1 ）一些拒绝，所持理由是奇迹般的元素进入，所以在很大程度上到它，这是不prophetical ，但在其叙事形式; （ 2 ）他人，否认的可能性，创造奇迹，总共举行，因此，不能真实的历史。 Jonah and his story is referred to by our Lord (Matt. 12:39, 40; Luke 11:29), a fact to which the greatest weight must be attached.约拿和他的故事是指由我们的主（ matt. 12时39分， 40个;卢克11时29分） ，一个事实，其中最大的重量要重视。 It is impossible to interpret this reference on any other theory.这是不可能解释这一提法的任何其他理论。 This one argument is of sufficient importance to settle the whole question.此一论点是足够的重要性，以解决整个问题。 No theories devised for the purpose of getting rid of difficulties can stand against such a proof that the book is a veritable history.没有理论，制定的目的，摆脱困难是可以的立场，对这样一个证据，证明这本书是一个名副其实的历史。
There is every reason to believe that this book was written by Jonah himself.有一切理由相信，这本书是写的约拿自己。 It gives an account of (1) his divine commission to go to Nineveh, his disobedience, and the punishment following (1:1-17); (2) his prayer and miraculous deliverance (1:17-2:10); (3) the second commission given to him, and his prompt obedience in delivering the message from God, and its results in the repentance of the Ninevites, and God's long-sparing mercy toward them (ch. 3); (4) Jonah's displeasure at God's merciful decision, and the rebuke tendered to the impatient prophet (ch. 4).它给出了一个帐户（ 1 ）他的神委员会去尼尼微，他的抗命，和处罚以下（ 1:1-17 ） ; （ 2 ）他的祈祷和奇迹般的解脱（ 1:17-2:10 ） ; （ 3 ）第二委员会给他，和他的提示服从，在提供讯息来自上帝，其结果在忏悔的ninevites ，和上帝的长期不遗余力的怜悯对他们（ ch. 3 ） ; （ 4 ）约拿的不满上帝的仁慈的决定，并指责招标，以急不可待的先知（ ch. 4 ） 。 Nineveh was spared after Jonah's mission for more than a century.尼尼微是不遗余力地后，约拿的使命，一个多世纪。 The history of Jonah may well be regarded "as a part of that great onward movement which was before the Law and under the Law; which gained strength and volume as the fulness of the times drew near.", Perowne's Jonah.历史约拿很可能被视为“作为一个部分，即伟大的前进运动，这是在法律面前，并根据法律规定;取得了强度和体积为fulness的时代的临近。 ” ，扫的约拿。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
There is only one instance of Jonah's prophesying to his own people of Israel, 2 Kings 14:25.其实只有一个，例如约拿的prophesying他自己对以色列人民来说， 2国王14时25分。 There he made a prediction concerning the restoration of the coasts of israel, which was fulfilled in the reign of Jeroboam II about 800 BC, showing that he lived earlier than that date.在那里，他作出了预测关于恢复海岸的以色列，这是在履行统治jeroboam二，约800名卑诗省，显示出他住早于该日期。 Of his personal history nothing further is known than what is found in this book.他的个人历史没有进一步众所周知，比什么是发现在这本书。
The evidence for it is found: (1) In the way it is recorded, there being not the slightest intimation in the book itself, or anywhere in the Bible, that it is a parable.的证据，这是发现： （ 1 ）在这样的记录，有没有丝毫暗示，在这本书本身，或任何在圣经中，这是一个寓言。 (2) In the evidence of tradition, the whole of the Jewish nation, practically, accepting it as historic. （ 2 ）在证据的传统，整个犹太民族，实际上，接受它作为历史性的。 (3) The reasonableness of it (see the remarks under chapter 3.) (4) The testimony of Christ in Matthew 12:38, and parallel places. （ 3 ）的合理性（见的言论下，第3章） （ 4 ）的证词，基督在马太12时38分，和平行的地方。 There are those who read these words of the Saviour in the light of the argument of which they form a part, and say that they allude only to what He knew to be a parable, or an allegory, but I am not of their number.有那些谁读的这些话救世主，在根据的说法，他们组成部分，并说他们暗示，只有到什么，他知道是一个寓言，寓言或一个，但我不是他们的人数。 Jesus would not have used such an illustration in such a connection, in my judgment, if it were not a historic fact.耶稣也不会用这样的一个例子，在这样一个方面，根据我的判断，如果不是一个历史性的事实。 (5) The symbolic or prophetic character of the transaction (see the remarks under chapter 4.) （ 5 ）象征性的或预言性质的交易（见的言论下，第4章） 。
The fifth of the Minor Prophets.第五该未成年人的先知。 The name is usually taken to mean "dove", but in view of the complaining words of the Prophet (Jonah 4), it is not unlikely that the name is derived from the root Yanah = to mourn, with the signification dolens or "complaining".该名称通常采取的意思是“鸽派” ，但鉴于该投诉的话，先知（约拿4 ） ，这不是不可能的名称是来自根yanah =悼念，与意义dolens或“投诉“ 。 This interpretation goes back to St. Jerome (Comm. on Jonah, iv, 1).这个解释可以追溯到圣杰罗姆（ comm.对约拿，四， 1 ） 。 Apart from the book traditionally ascribed to him, Jonah is mentioned only once in the Old Testament, 2 Kings 14:25, where it is stated that the restoration by Jeroboam II (see Jeroboam) of the borders of Israel against the incursions of foreign invaders was a fulfillment of the "word of the Lord the God of Israel, which he spoke by his servant Jonah the son of Amathi, the prophet, who was of Geth, which is in Opher".除了这本书的传统归功于他，约拿是只提到一次是在旧约， 2国王14时25分，其中指出，恢复由jeroboam二（见jeroboam ）的边界，以色列对入侵的外国侵略者是一个圆满的“字主神以色列，这是他以他的仆人约拿的儿子amathi ，先知，谁是geth ，这是在opher ” 。 This last is but a paraphrastic rendering of the name Gath-Hepher, a town in the territory of Zabulon (Josephus, "Antiq.", XIX, xiii), which was probably the birthplace of the Prophet, and where his grave was still pointed out in the time of St. Jerome.最后这只不过是paraphrastic绘制的名称迦特- hepher ，一个城市在其领土上步隆（约瑟夫， “ antiq ” ，十九，十三） ，这是可能的发祥地，先知，并在他的墓地仍指出，列于的时间，圣杰罗姆。 Mention is made of Jonah in Matthew 12:39 sqq., and in 16:4, and likewise in the parallel passages of Luke (xi, 29, 30, 32), but these references add nothing to the information contained in the Old Testament data.提到了约拿在马修12时39 sqq 。 ，并在16时04分，同样在平行通道，卢克（十一， 29 ， 30 ， 32 ） ，但这些提法添加无关所载的资料旧约数据。 According to an ancient tradition mentioned by St. Jerome (Comm., in Jonas, Prol., PL, XXV, 118), and which is found in Pseudo-Epiphanius (De Vitis Prophetarum, xvi, PL, XLIII, 407), Jonah was the son of the widow of Sarephta whose resuscitation by the Prophet Elias is narrated in 1 Kings 17, but this legend seems to have no other foundation than the phonetic resemblance between the proper name Amathi, father of the Prophet, and the Hebrew Emeth, "truth", applied to the word of God through Elias by the widow of Sarephta (1 Kings 17:24).根据一个古老的传统，所提到的圣杰罗姆（ comm. ，在文，增殖，特等，二十五， 118 ） ，这是发现的伪埃皮法尼乌斯（德葡萄prophetarum ，十六，特等，四十三， 407 ） ，约拿是儿子的遗孀sarephta其复苏先知埃利亚斯是叙述在1国王17 ，但这个传说似乎已经没有其他的基础比音相似之间的适当的名称amathi ，父亲的先知，和希伯来语emeth ， “真相” ，适用于神的话语通过埃利亚斯由遗孀sarephta （ 1国王17时24分） 。
The chief interest in the Prophet Jonah centres around two remarkable incidents narrated in the book which bears his name.行政利益在先知约拿中心，围绕两个显着的事件叙述在这本书中带有他的名字。 In the opening verse it is stated that "the word of the Lord came to Jonah the son of Amathi, saying: Arise and go to Ninive, the great city, and preach in it: for the wickedness thereof is come up before me."在开幕式韵文，这是表示“这个词的主来到约拿的儿子amathi ，他说：出现并转到ninive ，伟大的城市，鼓吹在：为邪恶存在的，是来之前我” 。 But the Prophet, instead of obeying the Divine command, "rose up to flee into Tharsis from the face of the Lord" that he might escape the task assigned to him.但先知，而不是服从神的命令， “玫瑰行动逃离塔尔西斯从面对上帝” ，他可能逃脱的任务分配给他。 He boards a ship bound for that port, but a violent storm overtakes him, and on his admission that he is the cause of it, he is cast overboard.他议会驶往港口，但暴力风暴超越他，和他承认他的原因是，他是演员过分。 He is swallowed by a great fish providentially prepared for the purpose, and after a three day's sojourn in the belly of the monster, during which time he composes a hymn of thanksgiving, he is cast upon dry land.他是吞噬了一个伟大的鱼类providentially准备的目的，经过三天的逗留在腹部的怪物，在那个时期，他构成一赞美诗的感恩，他是投下后，干燥的土地。 After this episode he again receives the command to preach in Ninive, and the account of his second journey is scarcely less marvellous than that of the first.经过这次事件，他再次接到命令，以宣扬在ninive ，并交代他的第二个旅程是几乎少了不起的，比的第一。 He proceeds to Ninive and enters "after a day's journey" into it, foretelling its destruction in forty days.他的收益ninive进入“后，一整天的旅程” ，预告其销毁在四十天。 A general repentance is immediately commanded by the authorities, in view of which God relents and spares the wicked city.一般的悔罪是立即指挥当局，有鉴于上帝relents和零部件恶人的城市。 Jonah, angry and disappointed, wishes for death.约拿，愤怒和失望，祝愿死亡。 He expostulates with the Lord, and declares that it was in anticipation of this result that on the former occasion he had wished to flee to Tharsis.他expostulates与主，并宣布这是在预期这个结果，认为对前之际，他希望逃往塔尔西斯。 He withdraws from Ninive and, under a booth which he has erected, he awaits the destiny of the city.他退出ninive ，并根据展位，他已竖立，他等待着命运的城市。 In this abode he enjoys for a time the refreshing shade of a gourd which the Lord prepares for him.在这方面，他享有居留权的一个时期，清新的树荫一葫芦，其中主准备为他。 Shortly, however, the gourd is stricken by a worm and the Prophet is exposed to the burning rays of the sun, whereupon he again murmurs and wishes to die.短期内，不过，葫芦是受灾由蠕虫和先知是暴露在燃烧射线的太阳，在这种情况下，他再次杂音，并希望死。 Then the Lord rebukes him for his selfish grief over the withering of a gourd, while still desiring that God should not be touched by the repentance of a city in which "there are more than a hundred and twenty thousand persons that know not how to distinguish between their right hand and their left, and many beasts."然后主指责他自私的悲痛超过萎缩的一个葫芦，而仍然渴望上帝不应该感动，忏悔一个城市中， “有超过1 100和20000人，不知道如何辨别他们之间的右手和左手，许多野兽“ 。 Apart from the hymn ascribed to Jonah (ii, 2-11) the contents of the book are prose.除了从赞美诗归因于约拿（二， 2月11日）的内容，这本书是散文。
HISTORICITY历史性
Catholics have always looked upon the Book of Jonah as a fact-narrative.天主教徒一直看这本书约拿作为一个事实的叙述。 In the works of some recent Catholic writers there is a leaning to regard the book as fiction.在工程最近的一些天主教作家有一种倾向，把书作为小说。 Only Simon and Jahn, among prominent Catholic scholars, have clearly denied the historicity of Jonah; and the orthodoxy of these two critics may no longer be defended: "Providentissimus Deus" implicitly condemned the ideas of both in the matter of inspiration, and the Congregation of the Index expressly condemned the "Introduction" of the latter.只有西蒙和的Jahn ，其中突出的天主教学者，有明确否认了历史性约拿;和正统这两个批评可能不再辩解： “ providentissimus deus ”含蓄地谴责的思路，双方在这件事的启发，和众该指数的明确谴责“导言”的后者。
Reasons for the traditional acceptance of the historicity of Jonah:理由是为传统的接受历史性约拿：
I. Jewish Tradition一犹太传统
According to the Septuagint text of the Book of Tobias (xiv, 4), the words of Jonah in regard to the destruction of Ninive are accepted as facts; the same reading is found in the Aramaic text and one Hebrew manuscript.根据该septuagint文图书的托比亚斯（十四， 4 ） ，换言之约拿在关于销毁ninive被接受为事实;同时读被发现在该阿拉姆语的文字和一希伯来语手稿。 The apocryphal III Mach., vi, 8, lists the saving of Jonah in the belly of the fish along with the other wonders of Old Testament history.该猜测三马赫，六，八，列出了节能约拿在腹部的鱼类与其他奇观旧约的历史。 Josephus (Ant. Jud., IX, 2) clearly deems the story of Jonah to be historical.约瑟夫（ ant. jud ，九， 2 ）显然认为这个故事约拿被历史。
II.二。 The Authority of Our Lord权威，我们的主
This reason is deemed by Catholics to remove all doubt as to the fact of the story of Jonah.这个原因，被认为是天主教徒，以消除所有的疑问，以事实的故事，约拿。 The Jews asked a "sign" -- a miracle to prove the Messiahship of Jesus.犹太人问“签” -一个奇迹，以证明m essiahship耶稣。 He made answer that no "sign" would be given them other than the "sign of Jonah the Prophet. For as the Jonah was in the whale's belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights. The men of Ninive shall rise in judgment with this generation and shall condemn it: because they did penance at the preaching of Jonah. And behold a greater than Jonah here" (Matthew 12:40-1; 16:4; Luke 11:29-32).他回答说没有“签名” ，会给予他们比其他的“登录约拿先知。作为约拿是在鲸鱼的肚子，三天三夜：那么，应儿子的男子，被在心脏地球三天三夜。官兵ninive须起立的判断与这一代人，并应予以谴责：因为他们没有penance在鼓吹约拿。看哪和大于约拿在这里“ （马太12:40-1 ; 16日：四;路加福音11:29-32 ） 。 The Jews asked for a real miracle; Christ would have deceived them had He presented a mere fancy.犹太人要求一个真正的奇迹;基督会欺骗他们，他只是喜欢。 He argues clearly that just as Jonah was in the whale's belly three days and three nights even so He will be in the heart of the earth three days and three nights.他辩称，明确表示，正如约拿是在鲸鱼的肚子，三天三夜，即使如此，他将在心脏地球三天三夜。 If, then, the stay of Jonah in the belly of the fish be only a fiction, the stay of Christ's body in the heart of the earth is only a fiction.如果，那么，留在约拿在腹部的鱼只能是小说，留在基督的身体中的心脏，地球只是一个小说。 If the men of Ninive will really not rise in judgment, neither will the Jews really rise.如果官兵ninive真的会不上升，判断，既不是将犹太人的真正崛起。 Christ contrasts fact with fact, not fancy with fancy, nor fancy with fact.基督的对比，其实与事实，而不是花式与花式，也不喜欢与事实。 It would be very strange, indeed, were He to say that He was greater than a fancy-formed man.它会很奇怪，事实上，他说，他大于花式形成的男子。 It would be little less strange were he to berate the Jews for their real lack of penance by rating this lack in contrast with the penance of Ninive which never existed at all.它会少一些奇怪的人，他向berate犹太人，他们真正缺乏penance评级由这种缺乏在对比与penance的ninive从来没有存在于所有。 The whole force of these striking contrasts is lost, if we admit that the story of Jonah is not fact-narrative.整个部队的这些突出的反差是失去了，如果我们承认，这个故事约拿是不是事实的叙述。 Finally, Christ makes no distinction between the story of the Queen of Sheba and that of Jonah (see Matthew 12:42).最后，基督没有区分的故事女王示巴和约拿（见马太12时42分） 。 He sets the very same historical value upon the Book of Jonah as upon the Third Book of Kings.他集非常相同的历史价值后，这本书约拿作为后的第三本书的国王。 Such is the very strongest argument that Catholics offer for the firm stand they take upon the ground of the fact-narrative of the story of Jonah.这是非常强烈的说法天主教徒提供的坚定立场后，他们采取的理由，事实的叙述这个故事的约拿。
III.三。 The Authority of the Fathers权威的父亲
Not a single Father has ever been cited in favor of the opinion that Jonah is a fancy-tale and no fact-narrative at all.没有一个单一的父亲从未引用的主张认为，约拿是一个花式的故事，没有事实的叙述在所有。 To the Fathers Jonah was a fact and a type of the Messias, just such a one as Christ presented to the Jews.向父亲约拿是事实和类型的messias ，只是这样的一个作为基督提交给犹太人。 Saints Jerome, Cyril, and Theophilus explain in detail the type-meaning of the facts of the Book of Jonah.圣徒杰罗姆，西里尔，西奥菲勒斯，详细解释型的含义的事实，这本书约拿。 St. Cyril even forestalls the objections of the Rationalists of today: Jonah flees his ministry, bewails God's mercy to the Ninivites, and in other ways shows a spirit that ill becomes a Prophet and an historical type of Christ.圣西里尔，甚至forestalls反对的理性的今天：约拿逃到他的部， bewails上帝的怜悯，向ninivites ，并在其他方面显示了精神病患者成为一个先知和一个历史类型的基督。 Cyril admits that in all this Jonah failed and is not a type of Christ, but does not admit that these failures of Jonah prove the story of his doings to have been a mere fiction.钱卓乐爵士承认，在所有这一切约拿失败，是不是一个类型的基督，但不承认这些失败的证明约拿的故事，他的所作所为已只是小说。
To the Rationalist and to the advanced Protestant Biblical scholar these arguments are of no worth whatsoever.以理性和先进的新教的圣经学者，这些论点是不值得的事。 They find error not only in Jewish and Christian tradition but in Christ Himself.他们找到的错误，不仅在犹太教和基督教的传统，但在基督本人。 They admit that Christ took the story of Jonah as a fact-narrative, and make answer that Christ erred; He was a child of His time and represents to us the ideas and errors of His time.他们承认了基督的故事约拿作为一个事实的叙述，并作出回答这个基督犯错;他是一个孩子的时间和他的代表向我们的思想和错误，他的时间。 The arguments of those who accept the inerrancy of Christ and deny the historicity of Jonah are not conclusive.的论点，那些谁接受inerrancy基督，否认历史性约拿不是决定性的。
Christ spoke according to the ideas of the people, and had no purpose in telling them that Jonah was really not swallowed by the fish.基督以根据该想法的人，并没有目的，在告诉他们，约拿是真的没有所吞噬鱼。 We ask: Did Christ speak of the Queen of Sheba as a fact?我们不禁要问：没有基督发言的女王示巴作为一个事实？ If so, then He spoke of Jonah as a fact -- unless there be some proof to the contrary.如果是的话，那么他谈到约拿作为一个事实-除非有一些相反的证据。
Were the book historical in its narrative, certain details would not be omitted, for instance, the place where the Prophet was vomited forth by the sea-monster, the particular sins of which the Ninivites were guilty, the particular kind of calamity by which the city was to be destroyed, the name of the Assyrian king under whom these events took place and who turned to the true God with such marvellous humility and repentance.被这本书的历史在其叙事，某些细节，不会遗漏，例如，地方的先知是呕吐，提出了由海怪兽，特别是捷联惯导系统，其中ninivites有罪，特别是种灾难，其中城市被摧毁，名称，亚述国王下，其中这些事件发生，谁拒绝向真神这样奇妙的谦卑和悔改之意。
We answer, these objections prove that the book is not an historical account done according to later canons of historical criticism; they do not prove that the book is no history at all.我们的答案，这些反对意见，证明这本书是不是一个历史的帐户做据后来炮，历史的批评，他们这样做并不能证明这本书是没有历史上所有。 The facts narrated are such as suited the purpose of the sacred writer.事实的叙述是，如适合的目的，神圣的作家。 He told a story of glory unto the God of Israel and of downfall to the gods of Ninive.他说，一个故事的光荣祂的神以色列和下台，向神明ninive 。 It is likely that the incidents took place during the period of Assyrian decadence, ie, the reign of either Asurdanil or Asurnirar (770-745 BC).这是有可能的事件发生期间，亚述人的颓废，即统治要么asurdanil或asurnirar （公元前770-745 ） 。 A pest had ravaged the land from 765 till 759 BC Internal strife added to the dismay caused by the deadly disease.防治虫鼠已蹂躏的土地从765到759年内部纷争添加到惊愕所造成的这种致命的疾病。 The king's power was set at naught.国王的权力是定于付诸东流。 Such a king might seem too little known to be mentioned.这样的国王似乎太少，已知会提到。 The Pharaoh of Mosaic times is not deemed to have been a fiction merely because his name is not given.法老王时代的马赛克是不是当作已一小说，只因为他的名字是没有。
Jewish tradition assumed that the Prophet Jonah was the author of the book bearing his name, and the same has been generally maintained by the Christian writers who defend the historical character of the narrative.犹太传统假定先知约拿是本书的作者轴承他的名字，并同时已普遍保持的基督教作家谁捍卫历史人物的叙事。 But it may be remarked that nowhere does the book itself claim to have been written by the Prophet (who is supposed to have lived in the eighth century BC), and most modern scholars, for various reasons, assign the date of the composition to a much later epoch, probably the fifth century BC As in the case of other Old Testament personages, many legends, mostly fantastic and devoid of critical value, grew up around the name Jonah.但它可能会表示，无处没有这本书本身声称已写的先知（谁是假设有住在公元前8世纪） ，以及最现代的学者，由于种种原因，转让的日期组成一个后来划时代的，大概是公元前五世纪的情况一样，其他旧约的人物，许多传说，大多是幻想和空洞的临界值，成长起来的名称前后约拿。 They may be found in the "Jewish Encyclopedia".他们可能会发现，在“犹太百科全书” 。
Publication information Written by James F. Driscoll.出版的资料，书面，由James楼driscoll 。 Transcribed by Anthony A. Killeen.转录由Anthony答： killeen 。 Aeterna non caduca The Catholic Encyclopedia, Volume VIII.依特钠非caduca天主教百科全书，货量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
-Critical View:关键的看法：
Age and Origin.年龄和原产地。
Inclusion in Canon.列入在佳能。
Purpose and Teachings.目的和教诲。
Details of the Story.详细的故事。
Later Uses and Interpretation.后来的用途和解释。
-Biblical Data: -圣经的数据：
The Book of Jonah stands unique in the prophetical canon, in that it does not contain any predictions, but simply relates the story of its hero, beginning for that reason with "wa-yeḥi," like a passage taken from history.这本书约拿的立场独特，在prophetical佳能，在这方面它不包含任何预测，只是涉及的故事，其英雄，开始为这个原因，与“华- yeḥi ， ”就像一个通过采取从历史中。 The contents may be summarized as follows:内容可概括为如下：
Ch.的CH 。 i.: Jonah is commanded by Yhwh to prophesy against Nineveh.一：约拿是指挥yhwh以预言对尼尼微。 Hoping to escape from this commission by flight into another country, he goes down to Joppa to take ship for Tarshish (Tartessus in Spain).希望逃离这个委员会由飞行到另一个国家，他又下降到约帕采取船舶施“船（ tartessus在西班牙） 。 Yhwh then sends a terrible storm, and the pious heathen mariners, after all their labors to lighten the ship and all their prayers prove vain, cast lots to find out on whose account this misfortune has come upon them (comp. Achan in Josh. vii. and Jonathan in I Sam. xiv.). yhwh ，然后发送一个可怕的风暴，和虔诚的heathen水手，毕竟他们的劳动力，以减轻船舶和所有他们的祈祷，妄图证明，投下地段，找出他们的帐户，这不幸来后，他们（ comp.亚干在乔什第七。和Jonathan在I萨姆。第十四） 。 The lot falls upon Jonah, and upon being questioned he answers that he is a Hebrew and worships Yhwh, the God of Heaven; he admits his guilt and requests that he be thrown into the sea.该地段属于后约拿，及后受到质疑，他回答说，他是一个希伯来语和崇拜yhwh ，上帝的天堂;他承认他有罪，并要求他扔进大海。 After having prayed to Yhwh the mariners comply with his wish, and when the storm has subsided they give thanks to Yhwh with sacrifices and vows.之后，祈祷yhwh水手遵守他希望，当风暴已平息了他们的感谢， yhwh与牺牲和誓言。
Ch.的CH 。 ii.: Yhwh prepares a great fish to swallow Jonah, who remains for three days and three nights in the monster's belly; after having there praised Yhwh, Jonah is cast up by the fish upon the dry land.二： yhwh准备了很大的鱼吞下约拿，谁仍是三天三夜，在怪物的肚子;之后，有赞扬yhwh ，约拿是投下了由鱼类统营处后，干地。
Ch.的CH 。 iii.: Yhwh's command being repeated, Jonah goes to Nineveh, and announces to the city that it shall be destroyed within forty days.三： yhwh的指挥重演，约拿去尼尼微，并宣布向城市，它应销毁四十天。 Then all the inhabitants, following the example of the king and the nobles, repent in sackcloth and ashes; even the flocks and herds fast and are covered with sackcloth.然后所有居民，以下的例子，国王和贵族，悔改在sackcloth和骨灰;甚至成群和群的快速，并涵盖与sackcloth 。 Yhwh, repenting of the punishment He had intended for them, permits the Ninevites to go free. yhwh ，思悔改的处罚，他本来打算对他们来说，允许ninevites去免费的。
Ch.的CH 。 iv.: Yhwh's action displeases Jonah exceedingly; he prays Yhwh to let him die.四。 ： yhwh的行动displeases约拿极其; yhwh他祈祷，让他死。 Yhwh comforts him by preparing a "ḳiḳayon" (castor-oil plant?) to spring up beside his booth, which gives Jonah great pleasure. yhwh舒适他编写一份“ ḳiḳayon ” （蓖麻植物？ ）春天了，他旁边的摊位，这使约拿非常高兴。 But Yhwh prepares a worm to smite the plant, so that it withers; the sun beating upon the head of Jonah causes him to faint; and again be begs for death.但yhwh准备了蠕虫smite植物，因此它withers ;太阳殴打后，头部约拿的原因，他微弱;再次不敢苟同死亡。 Yhwh then says that if Jonah is sorry for the gourd, which sprang up of itself in one night, and withered also in one night, how much more must Yhwh feel sorrow for the mighty city which contains more than twelve myriads of innocent people besides much cattle.EGHKB yhwh然后说，如果约拿是对不起，瓠瓜，兴起本身在一个晚上，和枯萎，也有一天晚上，有多少更要yhwh感到悲哀，为浩浩荡荡的城市，其中包含超过12不断涌现，无辜的人很多，除了cattle.eghkb
-Critical View:关键的看法：
The text on the whole has been fairly well preserved.案文对整个已较好地保存。 The following variants of the Septuagint deserve notice: i.以下变种的septuagint值得预告：一。 2: , probably a combination of two variants, being placed side by side with (comp. Gen. xviii. 21, xix. 13); i. 2 ： ，可能是一个组合，两个变种，被放在并排与（ comp.将军十八21 ，十九13 ） ;一。 4: is lacking and not needed; verse 16: instead of ; iii. 4 ：缺乏，而不是需要;韵文16 ：不是;三。 2: κατὰ τὸ κήρεγμα τὸ ἔμπροσΘεν ὃ ἐγὼ ἐλάλησα, equivalent to , probably correct, since only absolute obedience to the first command would agree with the context; iii. 2 ： κατὰ τὸ κήρεγμα τὸ ἔμπροσθεν ὃ ἐγὼ ἐλάλησα ，相等于，可能是正确的，因为只有绝对服从，以第一个命令会同意与上下文;三。 4: instead of , but probably only an error following verse 3, end; iii. 4 ：不是，但可能只是一个错误以下韵文3 ，结束;三。 7: instead of ; iii. 7 ：不是;三。 9: is lacking, probably correctly so in view of the following ; iv. 9 ：缺乏，可能是正确的，所以在鉴于以下;四。 2: is lacking; iv. 2 ：缺乏;四。 6: ; iv. 6 ： ;四。 11: instead of -hardly the original reading, but a possible one. 11 ：不是-难以原来的读，但可能一。 H. Winckler ("Altorientalische Forschungen," ii. 260 et seq.), especially, has proposed important emendations of the text that are all worthy of careful examination.每小时winckler （ “ altorientalische forschungen ， ”二260等及以下各段） ，尤其是，提出了重要的emendations的文字都是值得仔细研究。 He transposes i.他transposes一。 13 to come directly after i. 13来后直接一 4, which makes a better connection at both places.四，这使得更好地连接两地。 Again, he transposes i.再次，他transposes一。 10 to follow immediately i. 10日至后续立即一 7, at the same time striking out in verse 8 the words and (like many other emendators and critics) to , besides 10b entirely. 7 ，在同一时间，剔除在诗八的言论和（像其他许多emendators和批评家） ，除了10 B条完全。 This will not do, however, as verse 10a, depicting the fright of the men, with their exclamation, "Why hast thou done this?"这不会做，不过，由于韵文10 A条，描绘恐惧的男性，与他们的惊叹号， “为什么行事你这样做” ？ is intelligible only after Jonahhas told the men why he was on the ship.是理解后，才jonahhas告诉男人，为什么他就船上。 Still this explanation should not have been given in 10b, but rather either in 9ba (which would then read ) or as an addition to verse 9 (ie, ).还是这个解释不应该被赋予在10 B条，而是无论在9ba （这将然后阅读） ，或作为一个除了新诗九（即） 。 If this phrase be inserted here it is necessary merely to delete the corresponding phrase in verse 10 (ie, 10b), and to omit also 8aβ, which disturbs the context.如果这句话插入在这里，这是必要的，只是删除了相应的短语，韵文10 （即10 B条） ，并省略也8 β ，干扰的背景下。 Winckler also transposes iv. winckler也transposes四。 5 to follow iii. 5日至后续三。 4, which is at the first glance a simple and entirely obvious emendation.四，这是在乍看之下一个简单而明显的完全校正。 The verse could follow ch.诗歌可以仿效的CH 。 iii.三。 only with the introduction , and even then would have to precede iv.只有在引进，甚至然后将不得不先四。 1. 1 。 Ch.的CH 。 iv.四。 4 must be stricken out (as Böhme has proposed), being a poor repetition of iv.四，必须受灾列（ böhme建议） ，作为一个穷人的重复四。 9, which probably came in with the erroneous interpolation of iv. 9 ，大概排在同错误的插值四。 5. 5 。 Ch.的CH 。 iv.四。 3 connects closely with iv. 3可以连接紧密合作，四。 6. 6 。 In the latter verse Wellhausen, and after him Nowack, strike out ; Winckler strikes out instead because Jonah was protected by the booth (iv. 5).在后者的诗浩，及后他nowack ，罢工; winckler罢工了，而是因为约拿是受保护的由展台（ iv. 5 ） 。 Winckler furthermore says that the sun could not have stricken Jonah if he had been protected by the booth; he therefore proposes to insert the statement in verse 8 that the east wind blew down the booth. winckler再者说，太阳无法受灾约拿如果他已受展位;因此，他建议要插入的声明在韵文8日的东风，引爆了摊位。 This is a happy conjecture; for could have easily been corrupted to form the enigmatical (even Cheyne's , "Encyc. Bibl." ii. 2566, is unsatisfactory).这是一个愉快的猜想;为可以很容易被损坏，形成enigmatical （甚至进益的， “ encyc 。 bibl ” 。二， 2566年，是不理想的） 。 It must be remarked, however, that this would duplicate the motive, while verse 9 mentions the gourd only.它必须说过，不过，这将重复的动机，而新诗九提到葫芦只。 It may be questioned therefore whether the mention of the booth is not a later interpolation, in which case iv.它可能受到质疑，因此，是否提及的摊位是不是后来插值，在这种情况下，四。 5 should not be transposed after iii.五不应该换位后，三。 4, but should be simply stricken out together with iv.四，但应该简单地受灾一起与四。 4 and the mention of the east wind in iv. 4和提及的东风，在四。 8, so that the text would read simply: . 8 ，使案文将阅读简单： 。 Verse 6 would then remain unchanged.诗六将，然后保持不变。
The last-named considerations, which were touched upon by Hitzig and Böhme, lead to the question whether Böhme (in Stade's "Zeitschrift," vii. 224 et seq.; for earlier attempts see Cheyne, lcp 2565, note) is correct in attempting to trace the Book of Jonah to various sources.最后命名的考虑，其中提及由希齐格和böhme ，导致问题是否böhme （在比赛的“ zeitschrift ， ”七。 224等法律。 ;较早尝试见进益， LCP的2565年，注）是正确的企图追查这本书约拿各种消息来源。 Since his attempt the question has been answered everywhere in the negative, probably correctly.由于他的企图的问题已回答了无处不在的消极，可能是正确的。 This popular story, in its present state, rather creates the impression that extraneous matter has been added here and there, as in the cases of the Book of Daniel and that of Esther, or that such additions were transferred to the Masoretic text from manuscripts going more into detail.这个受欢迎的故事，在目前的状态，而不是造成的印象是不相干的事已补充说：在这里和那里，如在案件这本书的丹尼尔和指出，埃丝特，或增补，这种被转移到masoretic文本从手稿去更多的细节。 To this might be due the grotesque detail in ch.这可能是由于怪诞详细，在CH 。 iii.三。 that even the flocks and herds should take part in Nineveh's general penitence, by fasting in sackcloth, and perhaps also by uttering loud cries (verse 8).即使是鸡群和畜群应采取的一部分，在尼尼微的一般忏悔，空腹在sackcloth ，或许也发出响亮的呼声（诗8 ） 。 Yet the words (iii. 8) must not be simply stricken out as an addition, as Böhme, Wellhausen, and Nowack propose; for they now fit in admirably with the legendary tone of the whole.然而，换句话说（ iii. 8 ）绝不能简单地受灾出来作为一个此外，由于böhme ，浩，和nowack建议;因为他们现在在合适的钦佩与传说中的语调，整个。 Cheyne rightly refers to what Herodotus (ix. 24) recounts of the Persians.进益正确是指什么希罗多德（ ix. 24 ）重新波斯人。 The psalm (ii. 3-10) was in any case added to the original composition later (comp. Stade's "Zeitschrift," 1892, p. 42).该诗篇（ ii. 3月10日）是在任何情况下添加到原来的组成后（ comp.比赛的“ zeitschrift ， ” 1892年，第42页） 。 As a prayer of thanks it is undeniably in the wrong place, since Jonah is still in the belly of the fish.作为一个祈祷的感谢，这是无可否认在错误的地方，因为约拿仍是在腹部的鱼。 That it was added at this point is probably due to the fact that the words (verse 2) offered a convenient connection, the interpolator wishing to give the exact words of the prayer.这是说，在这一点上可能是由于这一事实的话（诗2 ）提供了一个方便的连接，插补希望给予确切的话祷告。 Originally verse 2 was immediately followed by verse 11 thus: "Then Jonah prayed to the Lord his God out of the fish's belly; and the Lord spake unto the fish, and it vomited out Jonah upon the dry land."原本是诗二是紧接着诗11 ： “约拿祈祷，然后向耶和华他的上帝了该鱼的腹部;勋爵spake所不欲，鱼，和它呕吐出来约拿后，干地” 。 The psalm certainly seemed appropriate, because it speaks, even if only metaphorically, of Jonah being cast into the midst of the seas, and of the salvation which is of the Lord.该诗篇，当然似乎是适当的，因为它说话，即使只是比喻，约拿被铸造成中海洋，和拯救这是耶和华。 And it was perhaps added also partly because the book contained no connected speech of the prophet.它也许是补充，也部分是因为这本书所载的关连讲话的先知。 The time at which this interpolation was added can be conjecturally fixed only after the sources and the origin of the book have been discussed.时间，在这插值增加了可以conjecturally固定后，才的来源和起源，这本书进行了讨论。
Age and Origin.年龄和原产地。
The book does not bear the least evidence of having been written by the prophet or even during his time; and its age must be gathered from different indications.这本书并不承担最少的证据，已被写的先知，甚至在他的时间，而且它的年龄必须收集来自不同的迹象。 It has long since been held that it is one of the latest books of the Hebrew canon.它已久以来一直认为，这是一个最新的帐簿，希伯来文的佳能。 This is proved in the first place by the language, as considered lexically, grammatically, and stylistically (comp. on this point the commentaries, and books like SR Driver's "Introduction").这是证明摆在首位，由语文，作为考虑lexically ，文法，风格（ comp.在这一点上的评论，和书籍一样，简司机的“导言” ） 。 Only Esther, Chronicles, and Daniel are of later date.只有埃丝特，方志，和丹尼尔是较后的日期。 Again, the way in which Nineveh is referred to shows that the city had long since vanished from the face of the earth and had faded into legend (comp. iii. 3).再次，以何种方式尼尼微是指表明，该城市已久的自消失，从地球的表面，并已淡化到传说（ comp.三。 3 ） 。 The King of Nineveh, also (iii. 6), could have been referred to only in a late myth; and the legendary atmosphere of the whole story, from beginning to end, is in accord with the length of time that had elapsed since the events recounted took place.国王尼尼微，也（ iii. 6 ） ，可能已转介，只有在后期的神话和传奇的气氛，整个故事，从开始到结束的，是符合所用的时间，已经过去了以来，事件重新发生。 This becomes evident both in the episode of the fish which swallows a man and then casts him up alive after three days, and in that of the plant which in one night grows high enough to overshadow Jonah.这成为明显的，无论是在集鱼燕子一名男子，然后蒙上他活着后三天，并在这方面的工厂，其中在一夜间长大不够高，而忽略了约拿。 These things might, it is true, be considered as divine miracles; but such an explanation can not be offered for the three days' time that it takes to pass through Nineveh (iii. 3), nor for the fasting, sackcloth, and penitent cries of the animals (iii. 7 et seq.), much less for the conception that an Israelitish prophet could preach penitence to the city of Nineveh, and that the king and the citizens would listen to him.这些事情都有可能，这是事实，被视为神的奇迹，但这样的解释不能提供，为三天的时间，这需要通过尼尼微（ iii. 3 ） ，也为空腹， sackcloth ，和忏悔呼声动物（ iii.七等及以下各段） ，更遑论为概念，一israelitish先知可以宣扬忏悔，向城市尼尼微，并且国王和公民会听他。 Everything about the story is, and was intended to be, miraculous and legendary.一切有关的故事是，用意是，奇迹般的传奇。
The Book of Jonah is a midrash.这本书约拿是一个米德拉士。 The book must undoubtedly be placed in this class; and it remains only to see whether a more definite position can be assigned to it in the Midrashic literature.这本书必须无疑是摆在这个阶层;它仍然只是看看是否一个较明确的立场，可以分配给它，在米大示解经文学。 The writer of this article has attempted to do this (in Stade's "Zeitschrift," 1892, pp. 40 et seq.), suggesting that the Book of Jonah is a section from the Midrash of the Book of the Kings mentioned in II Chron.笔者这篇文章曾试图这样做（在比赛的“ zeitschrift ， ” 1892年，第40条及以下各条） ，暗示这本书约拿是一节从米德拉士的这本书的国王提到的第二慢性。 xxiv.二十四。 27, which in all probability was the chief source used by the author of the Chronicles. 27日，在所有的概率是行政源所用的作者之一，方志。 The suggestion is supported by the simple fact that the prophet Jonah ben Amittai is referred to in no other place except in II Kings xiv.这项建议是支持简单的事实，即先知约拿本amittai是指在没有其他的地方，除了在第二国王十四。 25. 25 。 Furthermore, it is highly improbable that at the time of the earliest Midrashic literature any other notice of him could have existed; and, finally, since the Book of Jonah begins without any superscription-it begins not simply with the word "wayehi," which introduces a period of time (comp.Ruth i. 1; Esth. i. 1), but with the phrase , which certainly assumes a previous mention of Jonah-the suggestion proposed is the most natural one.此外，这是非常难以琢磨的，在时间，最早的米大示解经文学的任何其他通知，他可能已经存在;和，最后，由于这本书约拿开始没有任何superscription -它首先并非单纯与Word “ wayehi ”介绍了在一段时间内（ comp.ruth一，一; esth ：一， 1 ） ，但与词组，这当然是假设先前提及约拿-的建议，建议是最自然的一。 If this be correct, then Chronicles of course omitted the passage found in its source and mentioning the prophet, a circumstance that is explained by the fact that the scene is laid in the Northern Kingdom, with which Chronicles has nothing to do.如果这是正确的话，那么方志的过程中省略了通过发现，在其来源和一提的先知，这种情况的解释是一个事实，即现场是奠定了在北部的英国，与方志无关的事。
The suggestion would be invalid if Winckler (see, however, Jonah, Biblical Data, end) and Cheyne were correct in maintaining that the Jonah of the story is a different person from that mentioned in the Book of Kings.建议将无效，如果winckler （见，不过，约拿，圣经的数据，完）和进益是正确的，在保持该约拿的故事是一个不同的人提到在这本书中的国王。 It is impossible, however, to refute the suggestion by referring to the distinctive character of that midrash, as König (Introduction, p. 379) and Smend ("Alttestamentliche Religionsgesch." 1st ed., p. 409) have done.它是不可能的，不过，要反驳的建议所指的鲜明特征即米德拉士，柯尼希（导言，页379 ）和斯门德（ “ alttestamentliche religionsgesch ”第一教育署。页409 ）做了。 If extensive stories of personal events happening to Elijah have been included in the Book of Kings (eg, I Kings xvii., xix.), why should not the same have occurred (against König) in the case of Jonah?如果广泛的故事，个人的事件发生，以利亚已包括在这本书的国王（例如，我国王十七，十九） ，为什么不应该同时出现了（对柯尼希） ，在案件约拿？ And Smend's assertion that, compared with the Book of Jonah the Midrash of the Book of the Kings was "a work of such a different character that its (Jonah's) author would not have buried his book therein," can not be substantiated.和斯门德的论断，即相比，这本书约拿该米德拉士的这本书的国王“的工作，这样的性质不同，其（约拿的）作者不会埋他的著作，因此， ”不能被证明属实。
On the contrary, just the passage in the midrash referring to Jonah seems to be closely related to the Book of Jonah as regards the contents.与此相反，只是通过在米德拉士指约拿似乎是密切相关的这本书约拿至于内容。 The author of the Book of Kings puts into Yhwh's mouth warm words of mercy toward the sinful Northern Kingdom (II Kings xiv. 26 et seq.).本书的作者国王投入yhwh的嘴，表示热烈的话，慈悲对罪孽深重的北部，英国（二国王第十四26条及以下各条） 。 It is easy to see how a midrash could be added showing that this mercy was extended even to an alien, heathen empire.这是很容易看到如何米德拉士可以说，显示这怜悯延长，甚至外国人， heathen帝国。 If there were any reasons for assuming the existence of another Midrash of the Book of the Kings than the one mentioned in Chronicles, the Book of Jonah might have been taken from the latter; but at present the writer of this article does not see what reasons could be brought forward in support of such a theory.如果有任何理由假设存在另一个米德拉士的这本书的国王比一中提到的方志，这本书约拿可能已采取了从后者;但目前笔者这篇文章并不见什么原因可结转在支持这种理论。 In any case the connection of the book with II Kings xiv.在任何情况下，连接这本书与第二国王十四。 25 must be insisted upon. 25 ，必须坚持。 In agreement with the view here expressed, the date of the book would fall some time toward the end of the fourth or in the fifth century; such a date is supported by other considerations.在协议的看法，在这里表示，该日期的这本书将下降一段时间，对年底的第四次或在五世纪，这样的一个日期是支持的其他因素。
Inclusion in Canon.列入在佳能。
The inclusion of the Book of Jonah among the Minor Prophets is paralleled by the inclusion of II Kings xviii.-xx.列入本书约拿之间的未成年人的先知是平行的列入第二国王xviii. -第XX 。 in the Book of Isaiah (ch. xxxvi.-xxxix.), but with this exception that in the latter (as also in Jer. lii.) historical passages are added to an already existing prophetical book, while an entirely new personality and an entirely new book are added to the canon of the Prophets with the Book of Jonah.在这本书中的以赛亚书（ ch. xxxvi. -第39届） ，但与此例外，在后者（也在哲。崇礼）历史的通道，被添加到一个已经存在的prophetical预订，而一个完全新的人格和一完全新的图书都被添加到佳能的先知与这本书约拿。 How may this have happened?怎么可能有这回事？ Smend's assumption (lc), that the author wrote the book with the intention of adding it to the "Twelve Minor Prophets," may be set aside, for the styles of the two differ too widely, as noted above; nor, if that had been the intention, would it have been necessary to introduce a psalm in order to make the book fit into its surroundings: there are numerous examples to show that the writers of later periods knew how to reproduce the style of the Prophets when they desired to do so.斯门德的假设（立法会） ，就是作者写这本书与意向中添加了对它的“ 12小先知， ”可定外，为风格的两个不同的过于广泛，如上所述;也不是，如果已一直打算的话，有必要引入诗篇，以使这本书适合纳入其环境：有很多例子，说明作家后期知道如何重现的作风，先知当他们想要做的因此。 On the other hand, it can not have been the intention of inserting stories of the Prophets in the books of the Prophets; for if it had been, the "Earlier Prophets" would have offered the right place therefor.在另一方面，它不能已的意图，插入的故事，先知在书籍的先知;如果它一直是， “刚才先知” ，将提供适当的地点，从而。 This is proved in the case of I Kings xiii., a story, relating to a prophet, which has many points of similarity to the story of Jonah and is of about the same length.这是证明，在案件王十三，一个故事，有关先知，有许多相似点，以故事和约拿是大约相同的长度。 It likewise is probably derived from the Midrash of the Book of the Kings (comp. Stade's "Zeitschrift," 1892, xii. 49 et seq.) and was added later to the canonical Book of Kings.它同样可能是来自米德拉士的这本书的国王（ comp.比赛的“ zeitschrift ， ” 1892年，第十二章49条及以下各条） ，并补充说：稍后典型预订国王。 The reasons for the inclusion of Jonah in the "Twelve Minor Prophets" must be sought in the book itself.原因列入约拿在“ 12小先知”必须寻求在这本书本身。 The fixing of the number of the "Minor Prophets" at twelve was certainly intentional, and the Book of Jonah must have been included in order to make up that number, although it does not harmonize with the other books, and originally belonged elsewhere.定人数“小先知”在12肯定是有意的，这本书约拿必须已包括在为了弥补这个数字，虽然它并不协调与其他书籍，和原本属于其他地方。 The necessity for including it arose, perhaps, only in later times; for the enumeration (without Jonah) of precisely eleven books in the canon is not entirely self-evident.的必要性，包括它产生的，也许，只有在稍后的时间;枚举（无约拿） ，正是11的书籍在佳能并非完全不言自明。 It need only be pointed out that Zech.它只需要指出的是，撒加利亚。 ix.-xi. and xii.-xiv.和xii. - 14 。 are added very loosely to Zechariah, and may equally well have been regarded as independent books; that Malachi, on the contrary, at first probably had no superscription (comp. Mal. iii. 1), and might have been added as an appendix to Zechariah.加上非常松散，以撒迦利亚书，并可能同样被视为独立的书籍;玛拉基，相反，在第一，大概没有superscription （ comp.仲裁法三。 1 ） ，并可能已被列入作为附录撒迦利亚书。 According as these matters were arranged, it might occur that there were only eleven books found where formerly twelve had been counted.根据这些事情安排，它可能会发生有11只的书籍，发现那里以前12已点算。 The passage in Num.通过在NUM个。 R. xviii. r.十八。 seems in fact to refer to a time when the Book of Jonah was not included in the twelve Prophets.看来，其实指的时候，这本书约拿并没有被包含在12先知。
Purpose and Teachings.目的和教诲。
It becomes necessary to inquire into the purpose and teaching of the book, because of the fact that it is not a historical narrative, but a midrash, and also because of its conclusion.有必要调查的目的和教学书籍，因为这一事实，即它不是一个历史叙事，而是一种米德拉士，而且还因为它的结论。 The whole story ends with the lesson received by Jonah, the purpose of the book having thus been accomplished; and as one can not follow the effects of this lesson on Jonah's further career (unlike the story of Elijah in I Kings xix.), the lesson itself is in reality addressed to the reader, ie, to the Jewish congregation.整个故事结束的教训，所收到的约拿，目的是这本书后，因此取得的成就;之一，不能走的影响，这个教训对约拿的进一步的职业生涯（不同的故事，以利亚在王十九） ，的教训，本身就是在现实中给读者，也就是说，犹太人聚集。 It is not probable that the story was carried on further in its original place in the Midrash of the Book of the Kings.这是没有可能的故事进行了进一步在其原来的地方，在米德拉士的这本书的国王。
This short story, as Wellhausen has best expressed it, is directed "against the impatience of the Jewish believers, who are fretting because, notwithstanding all predictions, the antitheocratic world-empire has not yet been destroyed;-because Yhwh is still postponing His judgment of the heathen, giving them further time for repentance. Yhwh, it is hinted, is hoping that they will turn from their sins in the eleventh hour; and He has compassion for the innocent ones, who would perish with the guilty."这短短的故事，正如浩已表示它最好的，是针对“对不耐烦的犹太信徒，谁是微动，因为，尽管所有的预测， antitheocratic世界帝国尚未被摧毁; -因为yhwh仍是推迟他的判断该heathen ，给他们更多时间为悔改之意。 yhwh ，这是暗示，是希望他们会从他们的罪孽在第十一届小时;和他的同情无辜的，谁亡与承认“ 。 In agreement with this synopsis of the purpose, the book is closely akin to and emphasizes the basic passage, II Kings xiv.在这个协议的概要的目的，这本书是密切近似，并强调基本法的通过，第二国王十四。 26 et seq., which also shows, and as it were explains, how it is possible that Yhwh can grant a prophecy of good things to come to the disloyal Northern Kingdom and to a king who, according to verse 24, persists in all the sins of all his predecessors, and can then fulfil what He has promised. 26条及以下各条，这也表明，因为它被解释，它是如何可能yhwh可以批出的预言，好东西来了不忠北部，英国和一个国王谁，根据韵文24 ，坚持在所有捷联惯导系统的所有他的前任，便可以履行他的承诺。 This purpose harmonizes perfectly with the idealized description of the piety of the heathenmariners (ch. i.) and of the king and the inhabitants of Nineveh (ch. iii.).为此协调完美与理想化的描述的虔诚的heathenmariners （ ch.一）和国王和居民的尼尼微（ ch.三） 。 The book is therefore in a way the negative pole to the positive pole in the Book of Ruth.这本书，因此在方法的负面极点，以积极的极点，在这本书记。 The first shows why Yhwh does not destroy the heathen; the second, why and how He can even accept them among His people and bring them to high honor.首次表明，为什么yhwh不破坏heathen ;第二，为何及如何他甚至可以接受他们之间的他的人民和他们带来高的荣誉。 Both these tendencies became apparent in Israel after the puristic reforms of Ezra and Nehemiah, which rigorously drew a sharp line between Israel and the pagan world.这两倾向变得明显，在以色列后， puristic改革以斯拉和尼希米记，严格提请急剧之间的界线，以色列和异教的世界。 The opposition to this dominating doctrine was clothed in the unassuming but all the more effective garb of poetry and of story, as has happened time and again in similar cases.反对派主导的原则，这是温饱，在unassuming ，但所有更有效地披着诗歌和故事，因为发生了一次又一次的在类似的案件。 Cheyne rightly points to the parable of the good Samaritan in the New Testament and to the story of the three rings in Lessing's "Nathan der Weise."进益正确地指出了寓言好撒玛利亚在新约圣经和故事的三个戒指在莱辛的“弥敦道明镜，魏泽” 。
Details of the Story.详细的故事。
All the details of the book are subordinated and made subservient to this one purpose; and there is every probability that it was invented only for that purpose, whereby of course appeal to other, well-known motives also is not excluded.所有的细节这本书是服从和作出屈从于这个目的之一;有每一个的概率，这是发明只为这一目的，即当然呼吁其他，著名的动机，也没有被排除在外。 The story of Elijah on Horeb (I Kings xix.) furnished the model for the general outline, and for the lesson taught the prophet, who was filled with doubts and was weary of his office.故事以利亚对horeb （我国王十九）家具模型为一般纲要，并为教训，教先知，谁是充满了怀疑和被厌倦了他的办公室。 No search was necessary for the name of the hero, which was given in I Kings xiv.没有搜索是有必要的名称的英雄，这是由于在王十四。 25. 25 。 The fact that "Jonah" means "dove" is a coincidence which must not be interpreted allegorically, as Cheyne has done.事实上， “约拿”是指“鸽派”是一个巧合，其中不得解释allegorically ，作为进益做了。 Nor must the fact that Israel is spoken of as a prophet in Deutero-Isaiah and is called "Servant of Yhwh" be used in order to attenuate the personality of Jonah to an allegory of the people of Israel; nor that he was swallowed by the sea, to an allegory of the Exile.也必须事实，即以色列正在发言的作为一个先知在deutero -以赛亚书，是所谓的“公仆yhwh ”用在为了衰减的个性约拿一个寓言，以色列人民也说，他所吞噬海，一个寓言流放。 All these are comparisons, it is true, which may easily be made and which are fully justified as secondary considerations, but they must not be allowed to confuse the simplicity of the original story.这些都是比较，这是事实，这可能很容易被提出的，这是完全有道理的，作为次要的考虑，但他们决不允许混淆的简单原始的故事。
Nor must mythological motives, although they may easily be deduced from the story, be regarded as constitutive elements that were introduced consciously.也必须神话的动机，虽然他们可以很容易推导出的故事，被视为构成要件说，介绍了自觉。 This applies to the Andromeda myth as well as to that of Oannes, of Nineveh as the "Fish City" ("nun"), etc., and to the chaotic dragon Tiamat, which has recently become a favorite myth with scholars (comp. Cheyne, lc, sv "Jonah," for details).这既适用于仙女座的神话，以及作为这oannes ，尼尼微作为“鱼市” （ “尼姑” ）等，并以混沌龙tiamat ，最近已成为一个最喜爱的神话与学者（ comp.进益，立法会， sv “约拿， ”详情） 。 The author of the story was of course familiar with all the current conceptions regarding the sea; and he probably had in mind, whether consciously or not, the myths and sagas clinging to it (comp. the rich collection of material relating to these myths in Hermann Usener, "Die Sintfluthsagen," 1899).作者的故事，当然熟悉所有目前的观念，关于海中;和他可能已在心目中，无论是自觉或不，神话和传奇故事，死抱着给它（ comp.丰富的收集有关的材料，以这些神话在赫尔曼乌泽纳， “模具sintfluthsagen ， ” 1899年） 。 It was probably the intention of the author, however, to confine himself to the narration of a story which, dealing with the prophet Jonah known to tradition, should be a vehicle for the lesson he meant to teach.这是可能的意图，作者，不过，只限于自己的叙事故事，其中，处理与先知约拿众所周知，传统，应该是一个车辆的教训，他的意思任教。
Later Uses and Interpretation.后来的用途和解释。
In the New Testament Jesus (Luke xi. 29-32) makes use of the book in its original sense, referring to the people of Nineveh as examples of the faith and repentance that he missed among his contemporaries, while refusing them the miracle that they were asking at his hands.在新约圣经耶稣（路加福音十一。 29-32 ）利用这本书在其原来的意义上讲，是指人民的尼尼微作为例子的信心和悔改，他错过了他的同时代人，而拒绝他们的奇迹，他们被要求在他手中。 The endeavor to find more than this simple reference in the "sign of Jonas," which is akin to the tendency of the artificial inter pretations mentioned above, has led in the parallel passage (Matt. xii. 39-41) to the interpolation (verse 40), according to which Jonah's three days in the belly of the fish are a prophecy of the three days that Jesus would spend in the grave.奋斗找到比这更多的简单的参考，在“标志的Jonas ” ，这是类似的趋势，人工跨pretations如上所述，已导致在平行通过（ matt.十二39-41 ）插值（韵文40 ） ，根据该约拿的三天在腹部，该鱼是一种预言，在为期三天的耶稣会花，在严重的。 The early Christian Church more correctly elevates Jonah's rescue from the belly of the fish into the standing type of the resurrection from the grave, a type which is found in all the plastic representations that decorate the early Christian sarcophagi and other monuments.早期的基督教教堂更正确地提升了约拿的救援从腹部的鱼到常委会类型的复活从坟墓，一类是发现在所有的塑胶交涉装饰早期基督教石棺和其他古迹。
As far as can be seen, the canonicity of the book has never been seriously doubted.据中可以看出， canonicity的这本书从来没有受到严重质疑。 One might rather find in the Midrash ba-Midbar and perhaps also in Ta'an.一可能，而不是寻找，在米德拉士钡midbar ，或许也在ta'an 。 ii.二。 a vague reference to a time when the book was classed, not with the "Nebi'im," but with the "Ketubim."一个空泛的参考的时候，这本书被归类，而不是与“ nebi'im ” ，但与“ ketubim ” 。 In that place it would at least find a sufficient counterpart in Ruth.在那个地方，这将至少找到足够的对口罗思。 This, however, is only a remote probability, and does not touch the question of the origin of the work.不过，这只是一个偏远的概率，并没有触及问题的起源的工作。
Emil G. Hirsch, Karl Budde埃米尔g.赫希，卡尔布德
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
The commentaries contained in Lange's Bibelwerk (Kleinert) and in the Kurzgefasstes Exegetisches Handbuch; Hitzig, 4th ed., 1904, by H. Steiner; those of GA Smith in his Twelve Prophets; of J. Wellhausen, Die Kleinen Propheten, 1892, 3d ed.评论载于兰格的bibelwerk （莱内特） ，以及在kurzgefasstes exegetisches handbuch ;希齐格，第四教育署， 1904年，由每小时施泰纳;那些遗传算法的史密斯在他的12先知;律政司浩，模具kleinen propheten ， 1892年，三维教育署。 1898; and of Nowack in his Kleine Propheten, 1897, 2d ed. 1898 ;和nowack在他的kleine propheten ， 1897年，二维，教育署。 1904; Kalisch, Bible Studies, ii.; TK Cheyne, in Theological Review, 1877, pp. 1904年;卡利施，圣经研究，二;传统知识进益，在神学检讨， 1877年，页。 211-217; CHH Wright, Biblical Studies, 1886; JS Bloch, Studien zur Gesch. 211-217 ; chh赖特，圣经研究， 1886年; js布洛赫， studien zur gesch 。 der Sammlung der Althebräischen Litteratur, 1875.EGHKB明镜sammlung明镜althebräischen litteratur ， 1875.eghkb
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
-In Rabbinical Literature: -在犹太教文献：
Reason for Flight.原因飞行。
The Ship.该船。
The Fish.鱼类统营处。
-Biblical Data: -圣经的数据：
Prophet in the days of Jeroboam II.; son of Amittai of Gath-hepher.先知在的日子jeroboam二;的儿子amittai的迦特- hepher 。 He is a historical personage; for, according to II Kings xiv.他是一位历史人物;为，根据第二国王十四。 25, he predicted in Yhwh's name the extent to which Jeroboam II. 25日，他预言在yhwh的名字在何种程度上jeroboam二。 would restore the boundaries of the Northern Kingdom, "from the entering of Hamath unto the sea of the plain."将恢复边界的北部王国“ ，从进入哈马所不欲，海平原” 。 Thewording of the passage may also imply that Jonah's prophecy was uttered even before Jeroboam II., perhaps in the time of Jehoahaz (thus Klostermann to II Kings xiii. 4). thewording的通过也可能暗示约拿的预言是，甚至说出了前jeroboam二，也许在的时候， jehoahaz （从而klostermann至II国王十三。 4 ） 。 In any case Jonah is one of the prophets who advised the house of Jehu, and it is not unlikely that with him the series of prophets that began with Elijah came to a close.在任何情况下约拿是一个先知谁告知众议院jehu ，这不是不可能与他的一系列先知，开始与以利亚来密切。 The next succeeding prophet, Amos of Tekoa, whose activity fell in the reign of Jeroboam II., begins an entirely new series, as regards not only his position toward the king and the people, but also his method of communication, in that he resorted to writing instead of the spoken word.未来成功的先知，阿摩司书的蒂科阿，其活性下降，在统治jeroboam二，开始一个全新的系列，至于不只是他的立场，对国王和人民，而且他的方法沟通，在这方面，他诉诸写作不是在口语词。
Jonah belongs only seemingly to the prophets who were also writers; for the book bearing his name does not afford the least evidence of having been written by the prophet himself.约拿只属于似乎向先知谁也作家;为这本书影响他的名字并不负担最少的证据，已被写的先知自己。 It merely tells his history, as the Books of the Kings tell of Elijah, Elisha, Micaiah, or Yimlah ben Zimlah.它只是告诉他的历史，作为书籍的国王告诉的以利亚，以利沙，迈凯亚，或yimlah本zimlah 。 The book, however, doubtless refers to the same prophet Jonah as is mentioned in II Kings xiv.这本书，但是，毫无疑问，是指以相同的先知约拿作为中提到的第二国王十四。 25; for the name of both is Jonah ben Amittai.第25条;为双方的名称是约拿本amittai 。