約拿書 3.1-10 約拿順服耶和華
  1 וַיְהִ֧י דְבַר־יְהוָ֛ה אֶל־יוֹנָ֖ה שֵׁנִ֥ית לֵאמֹֽר׃
1  Now the word of the LORD came to Jonah the second time, saying,
1 耶和华的话第二次临到约拿，说：
B1 第二次The second time underscores God's determination to get his message to the Ninevites and to use Jonah in the process. 

  2 ק֛וּם לֵ֥ךְ אֶל־נִֽינְוֵ֖ה הָעִ֣יר הַגְּדוֹלָ֑ה וִּקְרָ֤א אֵלֶ֙יהָ֙ אֶת־הַקְּרִיאָ֔ה אֲשֶׁ֥ר אָנֹכִ֖י דֹּבֵ֥ר אֵלֶֽיךָ׃
2 "Arise, go to Nineveh the great city and proclaim to it the proclamation which I am going to tell you." 
2 “起来，到尼尼微大城去，把我告诉你的信息向其中的居民宣告。”
A1「宣告」原文קָרָא (qara') 。1:2節所用的是קְרָא עָל (qera' 'al) "Proclaim against"「宣告反對」，有宣告威脅性的審判之意。本處的「宣告」是קְרָא אֶל (qÿra’ ’el, “proclaim to”)「宣告拯救」是呼籲人悔改之意（出20:10；賽40:2；亞1:4）。字眼的改變似指出神心意的更遷或只是將神原來的心意明朗化。當神威脅審判尼尼微，本就有意不降所說之災（4:2）。

B2 因為他們的惡達到我面前 1.2 --->把我告诉你的信息 

  3 וַיָּ֣קָם יוֹנָ֗ה וַיֵּ֛לֶךְ אֶל־נִֽינְוֶ֖ה כִּדְבַ֣ר יְהוָ֑ה וְנִֽינְוֵ֗ה הָיְתָ֤ה עִיר־גְּדוֹלָה֙ לֵֽאלֹהִ֔ים מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים׃
 3  So Jonah arose and went to Nineveh according to the word of the LORD. Now Nineveh was an exceedingly great city, a three days' walk.
3 约拿就照耶和华的话起来，到尼尼微去。尼尼微是一座极大的城，约有三天的路程。
A1 极大 原文作「給神∕諸神的大城」。尼尼微的「大」已在1:2及3:2提及。還要加甚麼呢？原文לֵאלֹהִים (le'lohim)給神∕諸神的是指（1）神個人對城的估價，（2）屬於神的，（3）尼尼微有許多的神祇和神龕，或（4）大城的俗稱？解學者對此說法不一。介紹這城屬神∕諸神的思想因本段之前毫無提起而不大可能。神眼中看為重要或以俗稱表示偉大可以下句及4:11的描寫形容。假如「大」是本處所指，「給神∕諸神」就是俗稱的超然性的「大」。【在天主前是一座大城. ＬＺＶ】

D1 极大. Most English translations view the Hebrew word לֵאלֹהִים as functioning in this context as a superlative. It is also possible that the expression means "important to God," an interpretation that would be in keeping with the overall message of the book. 

 A2「三天的路程」。雖然約拿書用不同字眼描寫尼尼微的寛大，解經者對「三日的路程」仍不能確定。這「路程」究竟是環城一週還是從城一端到另一端，有的認為是尼尼微大區的一端至另一端；有的說從入城到辦完事情到離城需要三日。 

  4 וַיָּ֤חֶל יוֹנָה֙ לָב֣וֹא בָעִ֔יר מַהֲלַ֖ךְ י֣וֹם אֶחָ֑ד וַיִּקְרָא֙ וַיֹּאמַ֔ר ע֚וֹד אַרְבָּעִ֣ים י֔וֹם וְנִֽינְוֵ֖ה נֶהְפָּֽכֶת׃
4  Then Jonah began to go through the city one day's walk; and he cried out and said, "Yet forty days and Nineveh will be overthrown."
4 约拿进城，走了一天，宣告说：“再过四十天，尼尼微要倾覆了！”
B1倾覆. is the same verb used for God's destruction of Sodom and Gomorrah (Gen. 19.21, 25, 29). Although the threat sounds unconditional, a condition  was implied: If people repent, God will relent (Jer,. 18.7-8). Jonah knows this condition is included (4.2), and the king of Nineveh will hope that it is (3.9). 
 
  5 וַֽיַּאֲמִ֛ינוּ אַנְשֵׁ֥י נִֽינְוֵ֖ה בֵּֽאלֹהִ֑ים וַיִּקְרְאוּ־צוֹם֙ וַיִּלְבְּשׁ֣וּ שַׂקִּ֔ים מִגְּדוֹלָ֖ם וְעַד־קְטַנָּֽם׃
5  Then the people of Nineveh believed in God; and they called a fast and put on sackcloth from the greatest to the least of them.
5 尼尼微人就信服上帝，宣告禁食，从最大的到最小的都穿上麻衣。

A1 信服上帝. 尼尼微的反應。城裏各階層的人都相信神，以禁食和穿麻衣表示誠心的認罪（撒下12:16, 19-23；王上21:27-29；尼9:1-2）。6-9節仔細描寫王的反應。尼尼微人的反應和異教水手的反應相同（1:6, 13-16）。

B1 信服上帝. is the first word in the Hebrew text of the sentence, and the grammar underscores the immediacy of Nineveh's repentance. 

C1 信服上帝. The term used here is the general term for deity. In contrast, the sailors in ch. 1 proclaimed the faith in the Lord, using the personal covenant name of God (1.16)  יְהוָ֑ה . The fact that the writer does not use the personal name of God here may suggest that the Ninevites had a short-lived or imperfect understanding of God's message. History bears this out: We have no historical record of a lasting period of belief in Nineveh. Eventually, the city was destroyed in 612 B.C.. 

  6 וַיִּגַּ֤ע הַדָּבָר֙ אֶל־מֶ֣לֶך נִֽינְוֵ֔ה וַיָּ֙קָם֙ מִכִּסְא֔וֹ וַיַּעֲבֵ֥ר אַדַּרְתּ֖וֹ מֵֽעָלָ֑יו וַיְכַ֣ס שַׂ֔ק וַיֵּ֖שֶׁב עַל־הָאֵֽפֶר׃
6  When the word reached the king of Nineveh, he arose from his throne, laid aside his robe from him, covered himself with sackcloth and sat on the ashes.
6 这消息传到尼尼微王那里，他就从宝座起来，脱下朝服，披上麻布，坐在灰中。
B1 禁食, 穿上麻衣. were ancient demonstrations of mourning (Neh. 9.1; Est. 4.3; Dan. 9.3)

  7 וַיַּזְעֵ֗ק וַ֙יֹּאמֶר֙ בְּנִֽינְוֵ֔ה מִטַּ֧עַם הַמֶּ֛לֶךְ וּגְדֹלָ֖יו לֵאמֹ֑ר הָאָדָ֙ם וְהַבְּהֵמָ֜ה הַבָּקָ֣ר וְהַצֹּ֗אן אַֽל־יִטְעֲמוּ֙ מְא֔וּמָה אַ֙ל־יִרְע֔וּ וּמַ֖יִם אַל־יִשְׁתּֽוּ׃
7  He issued a proclamation and it said, "In Nineveh by the decree of the king and his nobles: Do not let man, beast, herd, or flock taste a thing. Do not let them eat or drink water.
7 他叫人通告尼尼微全城，说：“王和大臣有令，人、畜、牛、羊都不可尝任何东西，不可吃，也不可喝水。
D1 王和大臣有令. It was not typical for the king of Assyria to include his nobles when he issued a decree. This may indicate the "king" is actually the governor. 

  8 וְיִתְכַּסּ֣וּ שַׂקִּ֗ים הָֽאָדָם֙ וְהַבְּהֵמָ֔ה וְיִקְרְא֥וּ אֶל־אֱלֹהִ֖ים בְּחָזְקָ֑ה וְיָשֻׁ֗בוּ אִ֚ישׁ מִדַּרְכּ֣וֹ הָֽרָעָ֔ה וּמִן־הֶחָמָ֖ס אֲשֶׁ֥ר בְּכַפֵּיהֶֽם׃
8  "But both man and beast must be covered with sackcloth; and let men call on God earnestly that each may turn from his wicked way and from the violence which is in his hands.
8 人与牲畜都要披上麻布，切切求告上帝。各人要回转离开恶道，离弃自己掌中的残暴。
D1 人与牲畜. Emphasizes the seriousness with which the people receive Jonah's message. 

  9 מִֽי־יוֹדֵ֣עַ יָשׁ֔וּב וְנִחַ֖ם הָאֱלֹהִ֑ים וְשָׁ֛ב מֵחֲר֥וֹן אַפּ֖וֹ וְלֹ֥א נֹאבֵֽד׃
9  "Who knows, God may turn and relent and withdraw His burning anger so that we will not perish."
9 谁知道上帝也许会回心转意，不发烈怒，使我们不致灭亡。”
A1 王的希望和船主在1:6節的盼望平行。

  10 וַיַּ֤רְא הָֽאֱלֹהִים֙ אֶֽת־מַ֣עֲשֵׂיהֶ֔ם כִּי־שָׁ֖בוּ מִדַּרְכָּ֣ם הָרָעָ֑ה וַיִּנָּ֣חֶם הָאֱלֹהִ֗ים עַל־הָרָעָ֛ה אֲשֶׁר־דִּבֶּ֥ר לַעֲשׂוֹת־לָהֶ֖ם וְלֹ֥א עָשָֽׂה׃
10  When God saw their deeds, that they turned from their wicked way, then God relented concerning the calamity which He had declared He would bring upon them. And He did not do it.
10 上帝察看他们的行为，见他们离开恶道，上帝就改变心意，原先所说要降与他们的灾难，他不降了。
C1 改变心意. The reversal of the threat to destroy Nineveh depended solely on the grace and mercy of the Lord. At times, such announcements usually include offers of mercy and forgiveness (Zeph. 2.1-3)

D1 改变心意. Prophetic denouncements were meant to produce repentance, leading to forgiveness (Jer. 18.7-8). Even Jonah recognizes this in 4.2. 

E1 改变心意When the Bible narrates God's actions, it often does so in anthropomorphic terms, i.e., ascribing to God human characteristics. This change in God's actions does not imply a change in his sovereign will. The Lord's apparent change of mind is fully compatible with his sovereingnty and immutability, since he ordains the means as well as the ends of his sovereign will (Jer. 18.7-10)