An examination of Jonah chapters 2 and 3

Introduction: The Jonah Debate

First, let’s acknowledge that there are at least three main views regarding the interpretation of Jonah. There are those who consider the book of Jonah—along with many other Biblical accounts—to be a myth, purely allegorical, entirely unhistorical. In opposition to this is the historical and archaeological evidence to the contrary, making theirs an untenable position.

The remaining two opposing views are argued by those who accept the literal historical nature of the book of Jonah: one view sees the p’shat (literal) reading of Jonah 2 as indicating Jonah’s death, while the opposing view says that Jonah 2 is simply written in poetic language which is intended to give emotion to a harrowing near death experience.

Those who take the poetic-interpretive view of Jonah 2 have much in common with those who treat the entire book as a non-historical myth. I consider it a tragic irony, that some of those who accept the historical legitimacy of the Jonah account, claim that an entire chapter of that literal, historical account can only be interpreted metaphorically or allegorically. It’s like saying:

“This is a video taken two years ago, of my child playing with his pet puppy. In part of the video my son describes the fun he had playing with Bruno, however you can plainly see that the puppy isn’t present during this explanation, therefore the puppy doesn’t actually exist, he’s simply a metaphorical puppy at this point.”

Presumption is self-deception. We might believe that a glass filled with vodka is a glass of water, and for all intents and purposes it may well appear that way. However, when we taste it, our belief is undone.

It’s important to understand the four methods of Hebraic interpretation when approaching a text like Jonah 2. The P’shat (Literal, contextual, historical), Remez (hint or allegory), D’rash (comparison, illumination) and the Sod (mystery) are all valid tools for interpreting Jonah 2, however, the latter three must not contradict the P’shat (Literal, contextual, historical) interpretation. If our Remez, D’rash or Sod contradict the P’shat we know we are in error.

Those who claim Jonah was alive in the fish, site Hebrew poetry in general, as proof that the metaphors used in Jonah’s prayer can represent emotional turmoil and near death experience. They refer to the Psalms and the use of Sheol as a metaphor. However they don’t pay close attention to the circumstantial differences between the Psalmists’ and Jonah. Nor are they able to explain the hundreds of literal uses of Sheol and the grave throughout Scripture, which mirror Jonah’s us of the same terminology. The Psalmists speak about Sheol (Holding place for the deceased), but Jonah speaks from Sheol. The Hebrew poets speak from life about Sheol, but Jonah speaks from Sheol about death and resurrection.

Unlike many of the poetic verses of the Psalms, Jonah’s song is not an expression of post event emotion alone, as much as it is an accurate account of the event itself. Unlike many of the Psalms, Jonah’s prayer is part of the chronology of events as recorded after the fact within the historical narrative itself. Whereas the Psalms are a collection of poetic responses brought together outside of the context of the events that they recall. There are numerous other examples in Scripture of Hebrew poetry depicting literal historic events within the chronology of the narrative, some of these are: Exodus 15; Judges 5; 2 Samuel 1; 2 Samuel 3:17-39.

It’s important to note that Jonah’s prayer is in the past tense. Hence, Jonah is not recording it while alive in the fish, rather he is telling the events of his death experience to his scribe: the poetry records actual events after the fact. In fact the vast majority of the Psalms and poetic writings speak of Sheol in the future tense and when they do speak of Sheol in the past tense it is clearly identified as a construct rather than an experience.

David says, “I made my bed in Sheol” (Psalm 139), note that he made his bed, and yet he is not saying he died but that he felt as though he had lead himself to a place of emotional death: on the other hand, Jonah, “cried out from Sheol,” This makes Sheol the location (literal) that births Jonah’s cry, as opposed to David’s cry which is expressed from David’s heart, a representation of Sheol (a metaphorical location). This is the key difference between Hebrew poetry as literal record and Hebrew poetry as emotional expression. Jonah’s poetic prayer is the unity of these things, but the metaphor is directed by the literal event and not the other way around.

Those who oppose the idea of Jonah being dead inside the fish suggest that a dead man can’t pray. The idea that a dead soul can’t converse (be in prayer conversation) with G-d is ridiculous (I am not suggesting that dead souls can converse with living human beings). Those who make this claim also tend to believe that the mind is the seat of consciousness (A Greek concept). From a Hebraic perspective the mind is not understood to be the seat of consciousness, the lev (core being, heart—not emotion—centre) of our being where all parts converge is the seat of consciousness. Yeshua said to the thief on the cross, today you will be with me in the bosom of Avraham (Paradise/A section of Sheol). If a man can be with Messiah instantaneously following death then He remains in relationship with and therefore may converse with G-d. All things exist and have their being in G-d (Colossians 1:15-17), therefore we are never truly separated from G-d. We see in the mashal/parable of the rich man (Luke 16:22-24) that Abraham converses with the rich man concerning Lazarus the beggar, all of which takes place after death and in Sheol. We should note that this is the only mashal/parable Yeshua tells where He uses proper nouns to name the characters: this is because it is more than a teaching story, it’s a literal account of the spiritual realm.

22 “Finally, the poor man died and was carried by the angels to be with Abraham. The rich man also died and was buried, 23 and his soul went to the place of the dead (Sheol).There, in torment, he saw Abraham in the far distance with Lazarus at his side.24 The rich man shouted, ‘Father Abraham, have some pity! Send Lazarus over here to dip the tip of his finger in water and cool my tongue. I am in anguish in these flames.’” –Luke 16:22-24

To say that Jonah couldn’t have prayed if he were dead in the fish is utter nonsense.

Perhaps one of the most convincing proofs of Jonah’s death and resurrection are the words of Yeshua Himself:

“For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will rise up in the judgment with this generation and condemn it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here.” –Mattitiyahu/Matthew 12:40-41

“This is an evil generation. It seeks a sign, and no sign will be given to it except the sign of Jonah the prophet. For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation.”--Luke 11:29-30

The sign Yeshua (Jesus) is speaking of is His resurrection. A person who has never been dead can never be resurrected. As we examine the words of Jonah’s prayer we will see that he does indeed use metaphor, he uses it to describe his physical death and resurrection.

Opponents of the interpretation that Jonah was dead inside the fish, say, “But a sign or a parable doesn’t need to be true in every aspect, it only needs to convey the key concepts and represent the key components of the literal reality it represents.” I agree, however, this is a poor argument for rejecting the literal nature of the sign/mashal that Yeshua spoke of regarding Jonah. Let’s think it through, Yeshua was specifically referring to the sign as being representative of His death and resurrection, why then would He use a symbol/mashal that didn’t include death and resurrection? He wouldn’t. The Hebrew understanding of His day was that the book of Jonah was an historical account and that the prophet Jonah was raised from the dead in a miraculous event mirroring the ministry of Elijah—another prophet who Yeshua identified with.

Having said all this, there will be those who are unconvinced. I don’t intend to follow what I believe is a flawed and unsubstantiated interpretation of these verses, based on the foolish majority opinion that Jonah was alive inside the fish. I believe, based on both the P’shat, literal interpretation and the proof texts both within and without, and by the revelation of the Ruach Ha-Kodesh, that any poetic or allegorical interpretation that refuses to acknowledge the literal significance of Jonah’s death and resurrection is an interpretation of grave error. Therefore the following examination will presume only one valid P’shat and the subsequent Remez, D’rash and Sod which are born of it. An allegory may not dictate to the foundation, on the contrary, its purpose is to build on it.

THE TEXT: Jonah 2 & 3

2:1 Jonah (Dove) prayed to HaShem (YHVH) his Elohim (G-d) from the stomach (May’eh) of the fish: 2 And said, “I called out to HaShem in my adversity, and He answered me.
From the belly (beten/womb) of Sheol (Holding place of the dead: which is divided into the place of torment and the bosom of Avraham) I cried out for freedom; You heard my voice.

P’shat (literal): Notice that the writer differentiates between the stomach (May’eh) of the fish and the belly (beten/womb) of Sheol. The stomach (May’eh) is the location of Jonah’s drowned body but the belly (beten/womb) of Sheol is the location of his soul. This is why the Hebrew beten is used, because the womb is a metaphor for the place beneath the earth, the place of the dead. Jonah cries out from both locations, therefore he is not only inside the fish, he is also inside Sheol.

Remez (Hint, Allegory): Israel (Jonah) has suffered great loss, even death (Shoah/Holocaust—literal death), and she, like Jonah has cried out. HaShem has answered her, The G-d of Israel has heard her cry for freedom.

D’rash (comparison): Notice the phrases, “I called out, I cried out,” and their counter points, “He answered me, You heard my voice.” What a wonderful hope filled dialogue. In our personal afflictions we cry out to a faithful G-d Who is willing and able to respond to our cries.

Sod (Mystery): Yeshua died literally just as Jonah did, He cried out from Sheol for the sake of the lost ones of Israel and the nations and He returned to life victorious, having made a way for the resurrection unto life of every human being who would receive the salvation He offers, which is of the Father G-d.

3 You cast me into the depths (metaphor describing death), into the heart of the roaring ocean (metaphor describing death), and the current encircled me (a metaphor for the bonds of death).
All Your breakers and Your waves covered over me. (Metaphor for sacrificial death and kipurot/covering)”

P’shat (literal): One of the first things we should notice is that while the Psalmists may use one or two metaphorical references to describe death from a position of life, Jonah, to the contrary, uses multiple, specific and eternal references to describe death from within the arms of death (Sheol). When He says, “encircled me” he invokes the circle of eternity, when he says, “depths, heart of, covered over me” he speaks of what he perceives of as the finality of death. If he were not recounting a literal experience, why would he describe it with such detail?

Remez (Hint, Allegory): Throughout her persecuted history Israel has experienced death in all its forms and yet, we cry out to HaShem and He answers. The day of our redemption is nearer than it was at first.

D’rash (comparison): Notice that the text states, “You cast me into the depths… Your waves covered over me”. It is G-d Who possesses our destiny, He alone Who counsels the path of His children. We must be careful not to give glory to the adversary in our suffering. We are secure in life and in death, and further still, in life after death.

Sod (Mystery): The progression of these verses shows us a redemptive allegory. We are cast into the depths as a result of our sin, however, the text says, “Your waves covered over me”. The Hebrew Kippur (cover) denotes sacrificial covering. Without covering there is no hope of salvation. This links the text to Yeshua’s covering sacrificial death. The sign of Jonah.

4 But I said: “I have been cast out of Your sight (a euphemism for death), yet I will look once more toward Your holy temple.

P’shat (literal): Jonah’s consciousness says, “I said, ‘I’ve been cast out of your sight”. This is his way of describing death from the location of Sheol, as stated in the previous verses. This is overcome by the words, “yet I will look once more toward Your holy temple.” This is the first of two references to the Temple that act as the counterpoints to the two references allocated to his location in death. The first reference to the Temple, like the first reference to Jonah crying out from the belly of the fish, is a physical reference. Meaning that he is speaking of physical death and a physical resurrection that will allow him to look upon the physical Temple of G-d in Jerusalem.

Remez (Hint, Allegory): Israel will rebuild the physical Temple. This happened following Israel’s Exile to Babylon and will happen again according to the Revelation of John.

D’rash (comparison): Our physical lives and our physical suffering and healing are important to G-d. He does not divide His love for us between the physical and the spiritual (that is a gnostic heresy). He cares for both our spiritual and physical wellbeing. His love for us is holistic.

Sod (Mystery): Our being cast out of G-d’s sight is a delusion we live under when we fail to realize that even the darkness is as light to Him. We are never out of His sight.

5 The waters engulfed even my soul (nephesh); the abyss closed around me; seaweed was wrapped around my head.
6 I sank below the mountains; the earth with its prison bars closed behind me perpetually (l’olam va’id)!

P’shat (literal): Just in case we don’t already have the point firmly established in our minds and hearts, Jonah emphasizes the reality of the physical death he has experienced. A single metaphor or even two is standard practice in Hebrew poetry, but we have now seen more than seven metaphors for physical death and the holding place of the spirit. There is therefore no doubt that the writer is making sure that the reader knows that he is referring to physical and not metaphorical death. We use a metaphor to describe something beyond literal understanding, this is why Jonah uses multiple metaphors to describe the holding place of the dead: a place beyond death that has no physical reference point.

Note that the waters engulf his nephesh (soul). This is a powerful metaphor that solidifies the fact of literal death by speaking of the ceasing of the core being. “The abyss closed around me” is understood by the Hebrew reader to refer to the sealing of death following the three day transition that is said to allow the spirit to stay near the body as it transitions to the holding place. While this may be a superstitious concept, it is important, because it has been widely accepted in Jewish culture from ancient times.

The dying soul is represented, followed by the extinguished body and then the deceased mind, seen in the wrapping of the head in seaweed. Finally the entire being, heart, soul and mind are locked in the prison of Sheol for perpetuity. The reason an eternal reference is used is to show that Jonah understood his physical death to be final during his time in Sheol. This is yet another affirmation of the fact that Jonah died literally.

Remez (Hint, Allegory): Israel has experienced the death of soul, action, mind and nation but has always been allowed a remnant from which her roots are able to birth hope and resurrection in G-d.

D’rash (comparison): When we critique our journey toward death we are able to accept its physical finality in exchange for a future renewed physical, spiritual eternity. What was seen dissolves into what is unseen. What was temporary gives way to what is eternal.

“So we fix our eyes not on what is seen but on what is unseen. For what is seen is temporary but what is unseen is eternal.” –2 Corinthians 4:18

Sod (Mystery): Eternity exists outside of time and space. Therefore in Messiah, Who is eternal, we are already participating in eternity. Even in Sheol, in Avraham’s bosom, we are in Messiah until the end of days. Those of us who remain at His coming will be changed.

But You resurrected me from the shachat (grave), HaShem (YHVH) my Elohim (G-d)!
7 When my soul was shrouded within me, I remembered HaShem (YHVH).
My prayer came in to You, in to Your holy temple.
8 Those who cling to worthless idols forsake faithful love,
9 but as for me, I will sacrifice to You with a voice of thanksgiving.
I will fulfil what I have vowed.
Salvation (Yeshua) is from HaShem (YHVH)!
10 Then HaShem (YHVH) spoke to the fish, and it vomited Jonah onto dry land.

P’shat (literal): Death has been clearly defined by the prophet, he now turns to victory. How does one who sees this text as a metaphor for suffering alone and not a description of literal death, celebrate the joy of Jonah’s resurrection and all that it entails both symbolically and prophetically?

Messiah did not chose Jonah’s journey as a metaphorical sign alone, He knew the reality of Jonah’s literal experience from outside of time and space, He (the Word) had come to Jonah and journeyed with him through his physical death. He knew full well the impact that this sign would have upon His hearers.

“You resurrected me from the shachat (grave).” It is important that Jonah uses the Hebrew shachat (a pit (especially as a trap); figuratively destruction: - corruption, destruction, ditch, grave, pit.) This word is rarely used as a metaphor, it is a term that refers to physical death.

“HaShem (YHVH) my Elohim (G-d)!” Is a well-known compounded use of G-d’s holy name alongside the term Elohim (G-d, gods, judges, angels etc.) It is understood by Judaism to represent G-d as the Merciful (YHVH) Judge (Elohim).

“My soul was shrouded within me, I remembered HaShem (YHVH).” This shows that Jonah’s consciousness remembered G-d even after the soul within him was deceased.

“My prayer came in to You, in to Your holy temple.” This is the second reference to the Temple, which corresponds to the second reference to death, being the reference to Sheol a spiritual location, the place of the dead. This is the counterpoint to Sheol and is therefore a reference to the heavenly Temple.

“Those who cling to worthless idols forsake faithful love.” Jonah maintains his dislike for idolatry. He rightly sees it as an empty, loveless practice of self-deception. Idolatry pretends to offer us the opportunity to become gods. However, in its pursuit we become faithless, forsaking faithful love and exchanging it for temporary delusion.

”But as for me, I will sacrifice to You with a voice of thanksgiving. I will fulfil what I have vowed.
Salvation (Yeshua) is from HaShem (YHVH)! Then HaShem (YHVH) spoke to the fish, and it vomited Jonah onto dry land.” Jonah’s sacrifice is his willingness to go to Nineveh to preach to those who hate his people. This is why his sacrifice is a sacrifice of his tongue, “a voice of thanksgiving.” He will go, he is returning, repenting of his disobedience, even before his resurrection. Salvation (Yeshua) is of HaShem. All creation is subject to HaShem’s command, therefore the fish coughs up Jonah’s body onto dry land.

Remez (Hint, Allegory): Israel will be resurrected from the grave, both physically and spiritually in the last days. She will come into her full role as a light to the nations. She will see both the rebuilding of the physical Temple and the coming eternal Temple of G-d, G-d Himself will be her Temple and the New Jerusalem her dwelling place.

D’rash (comparison): Every believer has the opportunity to return to G-d in every situation. If we are trapped in perpetual sin, He is able to free us from the death that imprisons us. He is able to command that death vomit us out. Better we should be vomited out of the mouth of death, than be lukewarm and vomited out of the mouth of life (Revelation 3:16).

Sod (Mystery): Sheol (Fish) must obey the instruction of G-d, hence, at the end of the age, it will give up its dead.

“If we have died with Him, we will also live with Him;
12 if we endure, we will also reign with Him;
if we deny Him, He will deny us;
13 if we are faithless, He will remain faithful--
for He cannot deny Himself.” –2 Timothy 2:11-13

3:1 Then the D’var (Word) HaShem (YHVH) came to Jonah (Dove) a second time: 2 “Arise! Go to the great city of Nineveh and preach the message that I tell you.” 3 So Jonah arose and went to Nineveh according to the D’var (Word) HaShem’s (YHVH).

P’shat (literal): The Word HaShem comes to Jonah a second time and instructs him to arise and go to Nineveh and, “preach the message I tell you”. Jonah may not want to see Israel’s enemies saved but he is instructed to say exactly what HaShem tells him to say. Jonah rises instantly and goes up to Nineveh.

Remez (Hint, Allegory): Yeshua (The Word) has come to Israel once and will come to her again. She will rise and go out in the Word (Yeshua) HaShem (Emanuel—G-d with us).

D’rash (comparison): There are times when we might be tempted to withhold truth from those we deem unworthy of salvation. The Word instructs us to speak the message He has given and not to cloud it with our own misguided words.

Sod (Mystery): Surrounded by enemies that number in the billions, how can Israel rise? “It’s not by might nor by power but by My Spirit,” says HaShem (Zechariah 4:6).  

Now Nineveh was an extremely large city, it took three days walk to cross it.4 Jonah set out on the first day of his walk in the city and proclaimed, “In 40 days Nineveh will be demolished!” 5 The people of Nineveh believed G-d. They proclaimed a fast and dressed in sackcloth—from the greatest of them to the least.

P’shat (literal): Jonah proclaims a message of destruction. Some say that this means he was still holding back the message of mercy, however we see that the previous verse indicates that he is to say what the Word instructs him to. He is acting in repentance and doing exactly what is asked of him by G-d. Jonah was less than half way across the city when the people began to repent. This shows that the G-d of Israel was known to them and that they feared His authority. 


The 40 day warning is reminiscent of Noah, Moses, Israel and Yeshua. The number 40 has profound and complex significance to the Hebrew, the rain of the flood that covered the earth during Noah’s sojourn fell 40 days and 40 nights, it is connected to the refining of Israel in Egypt [40 x 10 = 400 years), it is the number that denotes the generational divide, it speaks to the trials of the desert (in the lives of both Israel (40 years) and Yeshua (40 days)], it is the age of Moses when he fled Egypt and forty years later he returned, Yeshua appeared to his disciples for 40 days following His resurrection: these are just a few of the examples of the number 40 from the wider body of Scripture. It is symbolic of trial, suffering, waiting, hope, refining and judgement; a number of completion and renewal, an end and an opportunity for a new beginning. Here the number 40 is firstly a sign of judgement and is followed by the numerous other meanings as the story of Jonah unfolds.

Remez (Hint, Allegory): Israel is journeying through time like Jonah through a city which is bound by sin. She brings a message of warning. The nations are faced with a choice between repentance and destruction.

D’rash (comparison): As believers we must say only what the Spirit instructs and allow Him to guide our speech. At times this may mean that our gospel states only the consequences of sin. It’s in the genuine response of repentant hearts that G-d reveals the salvation He is offering through His Son.

Sod (Mystery): In time and space, where is Israel (Jonah) in her journey through the nations (City of Nineveh)? Is she half way? Two thirds? Nearing the other side of the city?

6 When the Word (Ha-D’var) reached the king of Nineveh, he arose from his throne, took off his royal robe, put on sackcloth, and sat in ashes. 7 Then he issued a decree in Nineveh:

By order of the king and his nobles: No man or beast, herd or flock, is to taste anything at all. They must not eat or drink water. 8 Furthermore, both man and beast must be covered with sackcloth, and everyone must call out earnestly to G-d. Each must turn (shuvah) from his evil ways and from the violence his hands. 9 Who knows? G-d may turn and relent; He may turn from His burning anger so that we will not perish.

P’shat (literal):  The warning of the L-rd, spoken by Jonah, reached the kings ears quickly. This shows the great awe and fear that had consumed the people of Nineveh. This message cut straight to the heart of the king and he commanded an uncompromising repentance for the entire city. He considers Nineveh’s chances as being 50 /50, he says, “G-d may turn and relent.” This is the juxtaposition to Nineveh’s turning in repentance. G-d may turn from destroying. G-d doesn’t change His mind because He knows the end from the beginning.

Remez (Hint, Allegory): The nations must repent in heart and action in order to receive G-d’s mercy. Without humility no one can come to G-d.

D’rash (comparison): Each of us have been given the opportunity to receive the Word. The way we respond affects our position before G-d.

Sod (Mystery): The text literally says, “the Word (Ha-D’var) came toward the king of Nineveh”. Ironically it is this literal reading that reveals the mystery of the text. That is, the Word Himself (Yeshua) came to the king of Nineveh. It was this powerful encounter with Yeshua that transformed the king’s heart. The result was an all-encompassing return to HaShem and righteous action.

10 Then G-d saw their actions—that they had turned from their evil ways—so G-d relented from the disaster He had threatened to do to them. And He did not do it.

P’shat (literal): G-d sees all of the actions of humanity. The text is saying that G-d observed the genuine repentance of the people of Nineveh. The key is that they turned (shuvah), changed direction. They were walking toward death and through the message of destruction they turned toward life. The destruction that G-d had spoken through Jonah is seen as a threat, a possibility. He turned from sending destruction and relented. Something He had always intended to do. This is why Jonah didn’t want to go in the first place, he knew that HaShem was a G-d of chesed (mercy) just as His name suggests, HaShem Elohim (Merciful Judge).

Remez (Hint, Allegory): Israel itself is a warning to the nations: they will have the opportunity to repent and if they do, G-d will relent. Nineveh (at the time of Jonah) is an example to the nations.

D’rash (comparison): Be it miraculous signs or warnings of destruction, there will be nations who fail to follow the example of Nineveh. This is one of the reasons that Jonah’s book has no ending. The decisions of the nations and the role of Israel have yet to be fulfilled.

”Then Yeshua began to denounce the towns in which most of his miracles had been performed, because they did not repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, it will be more bearable for Tyre and Sidon on the day of  judgment than for you. 23 And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades. For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. 24 But I tell you that it will be more bearable for Sodom on the day of judgment than for you.” –Mattitiyahu/Matthew 11:20-24

Sod (Mystery):  G-d’s chesed (mercy) precedes His judgement and even His judgement gives birth to chesed (mercy). The love of G-d is the soil of His justice, His judgement is just.

”Then some of the Pharisees and teachers of the law said to him, “Teacher, we want to see a sign from you.” 39 He answered, “A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. 40 For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. 41 The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here.” –Mattitiyahu/Matthew 12:38-41

The Word (Yeshua) of HaShem brings both a warning of destruction and an offer of mercy.

© 2015 Yaakov Brown

An examination of the historical account of Jonah chapter 1.

Introduction:

The book of Jonah was probably written after the public ministries of Amos and Hosea and prior to the fall of Samaria to Assyria (772 - 771 BC). This would date Jonah’s prophecy during the reign of Jeroboam ll (793-753 BC); and the date of writing between approx. 750 and 725 BC.

Yonah, is Hebrew for, “dove,” or, “pigeon”.  Some have suggested that this infers that Jonah, like a dove, was simple and easily swayed in his thinking (Hosea 7:1). However, the dove is presented as a powerful, symbolic image throughout Scripture: Noah’s dove signifies peace and resolution, mercy and hope, Israel is called G-d’s own dove, sheltered and secure with richly gilded wings (Psalm 68:13), The Ruach Ha-kodesh is seen represented in the bodily form of a dove descending upon Yeshua (Jesus) at his immersion by Yochanan (Luke 3:22). All of these examples denote power, peace, purpose and the tangible presence of G-d. It is also significant that it is a dove or pigeon that is offered as the sacrifice of the poor in Leviticus 5:7, 11. Jonah’s sacrifice—for that is what it meant to go to a hostile enemy of Israel to preach repentance—was offered for all Israel, from the very least to the most noble, a covering (Kippur) purchased in poverty and suffering.

Prior to the account of the book of Jonah, the prophet had prophesied the restoration of Israel’s borders (2 Kings 14:25). This may have some bearing on Jonah’s subsequent resistance to the idea of Israel’s enemies experiencing G-d’s mercy.

The book of Jonah was included in the Nevi’im (12 prophetic books) of the Tanakh, and yet it is unlike the other eleven. The books of the prophets are largely concerned with direct prophetic statements from Hashem and only include small narrative sections, whereas Jonah is a narrative that includes only a small number of direct prophetic statements from Hashem. Unlike the other prophets, Jonah rebels against G-d and intentionally seeks to prevent G-d’s mercy being offered to Nineveh (a city amongst the enemies of Israel). It is interesting to note that Jonah is the most successful prophet in the Tanakh, that is, if success is measured by the repentance of a prophet’s hearers. This historical story seems almost counterintuitive with respect to its subject and outcome.

On the one hand, Israel had rejected the words of her prophets and suffered under G-d’s divine discipline: on the other hand, Nineveh accepts the words of Israel’s prophet and repents, thus receiving G-d’s mercy. It is interesting to note however, that history latter records the destruction of Nineveh which is sure to have been considered a divine judgement by the post exilic readers of this book. Therefore we must be careful to glean from the overall message of repentance and the unfinished work of G-d with regard to Israel, who is represented here as a nation by the prophet Jonah, G-d’s dove. No other prophet of Israel was ever so closely identified with her guilt and her redemption. Jonah shared in her foolish disobedience and in her yet to be fully filled redemption.

The book of Jonah is read in the afternoon service of Yom Kippur (Day of covering) each year because of its strong theme of tishuvah (returning/repentance). Jonah himself is given a chance to repent following his first calling and is given a second divine call to preach repentance to the Gentiles of Nineveh. On both occasions—on the boat trip as well as in the city of Nineveh—Jonah witnesses G-d fearing Gentiles in repentance while struggling with the notion that G-d might forgive and redeem Israel’s enemies. However, the most mysterious (Sod) aspect of this book is not G-d’s chesed (grace and mercy) toward the Gentiles, rather it’s the lack of a conclusive ending: It’s as if the book is still being written.

Many feel that they must choose between a literal historic interpretation and an allegorical one, however this is a false choice. The book of Jonah is both an historical account and an allegory of the redemptive calling of G-d upon Israel (ethnic, empirical). The Hebrew mind allows for the p’shat (literal) and the remez (allegorical), as well as a d’rash (comparison) and, in the case of Jonah there is most certainly a sod (mystery) to be gleaned (PaRDeS). Therefore, let’s put aside foolish false choices and allow the Ruach Ha-Kodesh to teach us the things of Yeshua to the glory of G-d.

Jonah: chapter 1.

Now the Word (Ha-d’var) of HaShem (YHVH) came to Jonah (dove) the son of Amittai (truth, from the Hebrew root emmet), saying,

P’shat (literal): The word of G-d comes to Jonah the descendant of Amittai. No prophet speaks of himself but of G-d. These same words are recorded in other prophetic books but not as an opening line, this is yet another subtle point of difference regarding the book of Jonah. The point is one of origin and differentiates the prophets of G-d from other prophets. Jonah son of Amittai is also mentioned as having prophesied in the days of Jeroboam II, king of Israel (2 Kings 14:25). The author seems intent on having his or her reader connect these events to this same Jonah. In this respect the beginning of the book of Jonah is in fact the middle of Jonah’s life story. The chronology, if agreed to, makes Jonah approximately 30 years old at the time of these events. This is interesting given that we will later see a number of correlations between the life of Jonah and the life of our Mashiyach Yeshua Who began to preach of the Kingdom of G-d around the age of 30 years. This was also the customary age of profession, be it rabbinical or otherwise, for a young Jewish man of the first century AD: a custom that probably had its roots in the ancient traditions of Israel’s forebears.

Remez (Hint; allegorical): Jonah is the only disobedient prophet of Israel, therefore he is a type for the people of Israel who have been disobedient and must return to HaShem. Israel is therefore seen as G-d’s precious dove (Psalm 68:13), the son of truth (Amittai, truth, from the Hebrew root emmet).

D’rash (comparison): The acronym used for the order of rabbinical interpretation places the D’rash second to last. This is interesting because a D’rash is usually the soil for halakhic ruling or the practice of what is learned. Why is this interesting? Because we often practice our faith for some time before G-d reveals the Sod (mystery) at work in that practice. In a very real sense there is a Sod gadol (great mystery) that will only be available to us at the coming of Mashiyach Yeshua our King. With this in mind we see the obvious relationship between Jonah and G-d, Israel and G-d, every believer and G-d: a relationship of love, rebellion and return. As believers we must therefore say, “The word of the L-rd came to me (G-d’s dove) a son/daughter of truth.”

Sod (mystery): The mystery of this first verse was great at the time of its writing and is perhaps greater still today, given our knowledge of that future day when The Word of The L-rd comes for the final time. The book of Yochanan says:

“B’reysheet (In the beginning) was Ha-D’var (the Word; Yeshua), and Ha-D’var (the Word; Yeshua) was with G-d, and Ha-D’var (the Word; Yeshua) was G-d.2 The same was in the beginning with G-d.3 All things were made through Him (Yeshua); and without Him (Yeshua) nothing was made that has been made.4 In Him was life; and the life was the light of men.” –Yochanan/John 1:1-4

The Hebrew text of Jonah 1:1 literally says, “It came to pass (the) Word-YHVH approached Yonah (the dove) son of truth and said,”. The mystery then, at least in part, is that The Word Yeshua Who is G-d with us was also G-d with Jonah the son of truth. Jonah, like us, was and is redeemed through The Word Yeshua, G-d with us. In some mysterious way Yeshua Himself approached Jonah. This is affirmed by the Hebrew text that follows in verse 3 saying, “to flee… from the face of YHVH.”

In this first verse of the book of Jonah we also see the unity of the G-d head represented: Father (YHVH), Son (Word) and Holy Spirit (Yonah/Dove). This is the correct order because the Word is Of HaShem.

2 Arise, go to Nineveh (founded by Nimrod), that great city, and make a hostile cry against it; for their evil spoiling is coming up before my face (faces). {Hebrew Paniym is plural but used as a singular: however intensity is implied and in some sense G-d {Singular} has faces {Plural}).

P’shat (literal): This proud city is wilfully rebelling against G-d, acting with evil intent and violating what is good. The phrase, “their evil is coming up before my face,” is reminiscent of the wicked cities of Sodom and Gomorrah (Genesis 18:20-21). Nahum the prophet states that Nineveh’s sins included plotting evil against the L-rd, witchcraft, prostitution and so on (Nahum 1-3). It is interesting to note that Nineveh is approximately 500 miles away from Jonah’s home town of Gat Hepher (Wine press of the well).

Remez (Hint; allegorical): Nimrod, the architect of Nineveh, was a great warrior before the L-rd. There is a hint of pride in this beginning that denotes rebellion. Pride being the root, the tree is therefore bearing the fruit seeded long ago, in an area of the earth that will again in future days, resist the G-d of Israel. “Before My face,” means that nothing escapes the eye of G-d. Everything exists in Him, therefore the imagery of, “coming up,” is meant to set Him apart as Holy against the wicked actions of the city of Nineveh, which symbolizes rebellious humanity, the nations. The city of Nineveh was located near the modern city of Mosul in Iran, North West of Bagdad.

D’rash (comparison): We are either in the camp of those who are acting out the yetzer hara (evil inclination) or we are those being called to be light to others (yetzer tov). In either case we are instructed to arise: in rebellion we must arise to return to G-d, in righteousness we must arise to go forth in G-d.

Sod (mystery): The mystery of this second verse is in the sending of the prophet to the goyim (nations/enemies of Israel). For the most part Israel’s prophets were to give the children’s food to the children. Here, Jonah, who represents the people of Israel, is being sent out to give the children’s food (the Good News of redemption) to Israel’s enemies, their dogs. Why?

3 But Jonah (dove) rose up to flee unto Tarshish (Place of stone/Topaz) from the face/faces of HaShem; and he went down to Yaffa (Beautiful), and found a ship going to Tarshish: so he paid the fare and went down into the boat, to go with them to Tarshish from the face/faces of HaShem.

P’shat (literal): Jonah did indeed arise, however, rather than do what G-d instructed him to do, Jonah immediately ran in the opposite direction. Tarshish is in fact three times further a field in the opposite direction to Nineveh. Jonah turns his back on his intimate meeting with G-d (face to face) and seeks out a ship that will take him as far away from the enemies of Israel (Nineveh) as possible. Nineveh was the capital of Assyria, the conqueror of Samaria in 722 BC and was itself destroyed by Babylon in 612 BC, years after this account took place. Many prophetic texts characterize the Assyrians as being extremely cruel and barbaric.

Jonah knows that everything exists in G-d, he says as much when questioned by the sailors in verse 9. Therefore Jonah is not fleeing G-d, rather he is fleeing the duty G-d has instructed him to perform. He doesn’t like Israel’s enemies and he doesn’t want them to receive G-d’s chesed (mercy). “It’s not right for the children’s food to be given to their dogs.” –Yeshua


Remez (Hint; allegorical): Jonah is Israel, called to be a light to the nations. When first called we fled in the other direction. The boat which Jonah took to escape was launched from the port of Yaffa (beautiful). Often the road to disobedience is easy, beautiful. Contrary to popular Christian emotionalism, an open door is not always the right door, the easy option taken in disobedience to G-d is far more destructive than the difficult option taken in obedience to G-d. Beauty may become a storm that will result in costly redirection.

The topaz stone is associated to the tribe of Shim’on (Simeon) whose name means, “Hearing, hearkening, listening”. Jonah is seeking to flee from the One in Whom all things exist and he is fleeing toward a place that hints at the fact that he will again hear the call of G-d.

Notice the repetition of the phrase, “went down”. Jonah went down to the port, then he went down into the ship. This is a metaphor that describes the journey of all who walk in disobedience to G-d. Sin inevitably ends in going down to death. Notice also that this is the counterpoint to G-d’s instruction to arise.

D’rash (comparison): I would feel the same way if today G-d asked me to travel to Mosul in Iran and preach repentance to Iran’s corrupt regime. Is G-d asking us to share the Good News of our Messiah with people we don’t like? People who want to wipe us of the face of the earth? Is it possible that someone we hate might repent and be saved? Will we go in obedience or flee in disgust?

Sod (mystery): Notice that Jonah intended to flee from the face of G-d, which denotes a turning away from intimate council with G-d. However, the text does not say that he fled from the Word. In fact the Word went with him, even in his disobedience.

4 But HaShem sent out a great wind (Ruach) upon the sea, and there was a mighty tempest on the sea, so that the ship was in danger of breaking apart.
5 Then the sailors were afraid, and every man cried unto his god (elohim); and they threw the ships cargo into the sea, to lighten it. But Jonah had gone down into the innermost parts of the ship; and he lay, and was fast asleep as though dead.

P’shat (literal): G-d had allowed Jonah to flee because He knew His redemptive purpose would redeem the sailors bound for Tarshish, another idolatrous and rebellious port city that neither feared nor worshipped HaShem the G-d of Israel. Even in his disobedience Jonah was in the purposes of G-d for the nations. The sailors would soon turn to the G-d of Israel and commit their lives to Him: in turn they would bring word of The G-d of all creation to the people of Tarshish.

It is of great importance that Jonah, who knew he was rebelling against the direct instruction of G-d, was none the less, utterly secure in his own salvation and eternal position before HaShem. The Hebrew term, “radam,” means to cast into a stupor, to stun, sleep, death. Jonah was not just asleep, he was completely unaware of the storm that had risen around him. Notice the contrasting terror of the sailors. Those who fear HaShem have no need of fear for anything or anyone else.

Remez (Hint; allegorical): The narrative continues to strengthen the Meta allegory of Jonah as Israel among the nations. Jonah is disobedient, just as Israel has been; he is secure in the purposes of G-d, just as Israel is secure in G-d’s purposes (even to this day). The nations are represented by the sailors who call on false gods for a salvation that will never come, they are lost in the turmoil of this fallen world and are desperately seeking someone who might show them the way of salvation (Yeshua).

D’rash (comparison): No Bible literate Messiah follower could miss the obvious similarities between this section of the Jonah narrative and the miraculous events of the disciples’ boat trip across Lake Kineret (Galilee): a storm threatened their lives and the Messiah, in a deep sleep, seemed immune to the unfolding chaos.

”One day Yeshua (Jesus) said to His disciples, ‘Let us go over to the other side of the lake.’ So they got into a boat and set out. 23 As they sailed, He fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger. 24 The disciples went and woke Him, saying, ‘Master, Master, we’re going to drown!’ He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm. 25 ‘Where is your faith?’ He asked his disciples. In fear and amazement they asked one another, ‘Who is this? He commands even the winds and the water, and they obey Him.’” –Luke 8:22-25 (Mark 4:36-41; Matthew 8:23-27)

When Yeshua referenced the sign of Jonah (Matthew 12:38-41), He referred specifically to the days and nights that Jonah spent in the fish, however He also went on to refer to the people of Nineveh and their repentance. In doing so He was showing that the sign of Jonah denotes the entire historical mashal (teaching narrative/Parable) of Jonah.

”Then some of the P’rushim (Pharisees) and teachers of the Instruction said to Him, ‘Teacher, we want to see a sign from you.’ 39 He answered, ‘A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. 40 For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. 41 The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here.’” – Mattitiyahu/Matthew 12:38-41

Sod (mystery): Jonah represents every believer who, having returned to G-d in salvation (the Word/Yeshua), then resists the specific instruction of G-d in their daily lives. The salvation of the believer is never in question, in that respect we sleep safely in the midst of the increasing storm. But, sooner or later the desperate cries of the lost will awaken us to the great need that is all around us, and we will be called upon to return to G-d’s instruction, though it cost us greatly, we will return.

6 So the Captain came to Jonah, and said to him, ‘What are you doing sleeping like a dead man? arise, call upon your G-d (Elohim), perhaps your G-d will consider saving us.’

P’shat (literal): Anyone who has ever been in a life and death situation knows that the first person people turn to in their desperation is the calm one. This is exactly what happened here. A terrified captain wakens Jonah to ask for help, he’s not sure that it will do any good at this point, but he figures that they’ve tried the other gods, why not see if this guy’s god works. Notice the words, “‘What are you doing sleeping like a dead man? Arise’”.

“Love does no harm to a neighbor. Therefore love is the goal of the Torah.11 And do this, understanding the present time: The hour has already come for you to wake up and arise from your slumber, because our salvation is nearer now than when we first believed. 12 The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light.” –Romans 13:10-12  

Remez (Hint; allegorical): The nations see that even when the world is falling apart around them, Israel remains, set apart for HaShem, secure in Him. Therefore they ask Israel, “’What are you doing sleeping like a dead man? arise, call upon your G-d (Elohim), perhaps your G-d will consider saving us.’”

D’rash (comparison): When we walk in disobedience as followers of Yeshua, it is as if we are in a stupor, a dead sleep. We may indeed hear the Word of G-d spoken to us by an unbeliever, “’What are you doing sleeping like a dead man? arise, call upon your G-d (Elohim), perhaps your G-d will consider saving us.’”

Sod (mystery): G-d is in control, even in our disobedience.

7 And the crew members said to each other, ‘Come, and let us cast lots, that we may know who has caused this evil to come upon us.’ So they cast lots, and the lot fell upon Jonah.

P’shat (literal): Lots or dice were cast by many peoples, including Israel, to determine the will of their gods. It should not surprise us that even chance is subject to G-d.

“The dice are cast into the lap, but their every outcome is from HaShem.” –Mishlei/Proverbs 16:33

Remez (Hint; allegorical): Israel often served false gods and used magic and superstition to determine her path. Even in her dark practices G-d exposed her and returned her to Himself.

D’rash (comparison): Followers of Messiah should not pretend to be immune to the superstition of others. When we are disobedient G-d will use whatever He pleases to expose us.

Sod (mystery): The world is casting dice in the terrifying storm of the last days and the Ecclesia (community of Messiah followers) is about to be exposed in her disobedience to G-d’s call to bring the gospel to the nations.

8 Then they said to him, ‘Tell us, we implore you, who has caused this evil to come upon us? What is your occupation (vocation)? and where do you come from (to get here)? What is your country (land)? And of what people are you (nation)?
9 And he said unto them, I am a Hebrew; and I fear (am in awe of) HaShem (YHVH), the G-d (Elohim) of heaven, who created the sea and the dry land.

P’shat (literal): As with Israel, so it was with the pagans, they presumed that catastrophe was the result of sin. In this case they were right, but G-d would soon turn catastrophe into salvation. It was natural for the sailors to ask their passenger’s vocation, for they were journeying to a trade port. It was also natural for them to suspect the work of a foreign god and therefore ask about the traveller’s country and tribe, and how the traveller came to be among them. The answer seems overly concise, and yet Jonah answers all four questions and leaves no one in doubt as to the validity of his response. Jonah answers the last two questions first, “I am a Hebrew,” a Hebrew belongs to both the land and the nation of Israel. Second he answers the question of occupation with the words, “I fear (not worship as many translations mistakenly render), YHVH.” He uses G-ds proper name so as to distinguish Him from all the other gods and shows Him supreme (El elyon) by describing Him as the G-d over all creation. This also answers the question, “How did you come to be here?” Jonah is effectively saying, “I came to be here through disobedience.”

Remez (Hint; allegorical): The nations even today presume that Israel is at fault. However, until, like the sailors, they turn to Israel for an explanation of her predicament, they will find no salvation.

D’rash (comparison): We must be ready to return and give an account of the Gospel at the moment our disobedience is exposed.

Sod (mystery): As followers of Yeshua we are priests of HaShem. A priest’s sole occupation is to fear G-d. This is our vocation. Our nation is G-d’s Kingdom, if we are Jews we are Hebrews and if we are gentiles we are part of the commonwealth of the Hebrew nation in Yeshua.

10 Then the men became exceedingly afraid, and said to him, ‘What is this that you have done?’ For the men knew that he was fleeing from the presence of HaShem, because he had told them.
11 Then they said to him, ‘What shall we do to you, that the sea might become calm for us?’ for the sea grew more and more tempestuous.
12 And he said to them, ‘Take me up, and cast me over the side into the sea; then the sea will become calm for you: for I know that it is because of me that this great tempest is upon you.

P’shat (literal): Fear is the right response to the Holiness of G-d. Fear leads us to return to Him, love reconciles us to Him and the fear of Him keeps us in awe of Him, thus we become unafraid. The sailors, still thinking in terms of superstition, are asking if there is some ritual practise they can perform to punish Jonah and appease his deity. The following verses show that they were not expecting such an extreme solution as that which Jonah offered. Jonah realises that his disobedience has brought potential death to this group of sailors and he is rightly sorry and repentant, offering himself as a sacrifice.

Remez (Hint; allegorical): Messiah, while sinless, is seen in the selfless actions of Jonah as the sacrificial lamb. Messiah became the ransom for all the nations including Israel.

D’rash (comparison): We must be repentant in both word and deed.

Sod (mystery): A believer knows with certainty, even those things that are uncertain to the mind, because Messiah is in him, the hope of glory. Messiah has given us eyes to see the future calm in the midst of the present storm.

13 Nevertheless the men rowed hard to get back to land; but they could not: for the sea grew more and more tempestuous against them.
14 Wherefore they cried unto HaShem (YHVH), and said, ‘We beseech You, HaShem (YHVH), we beseech You, let us not perish for this man's life, and lay not upon us innocent blood; for You, Hashem (YHVH), have done as it pleased You.
15 So they took up Jonah, and cast him forth into the sea; and the sea ceased from its raging.
16 Then the men feared HaShem (YHVH) exceedingly; and they offered a sacrifice unto HaShem (YHVH), and made vows.

P’shat (literal): The sailors showed chesed (mercy) toward Jonah and put aside their cries to their former gods in order to cry out to the One G-d Who could save them. They used His personal name YHVH and having thrown Jonah overboard, in repentance they offered a sacrifice to HaShem, their new King, G-d and redeemer. They are more than superstitiously following HaShem, this is seen in the text, “they made vows to Him”. They will bring news of His great redemption to the people of Tarshish.

Remez (Hint; allegorical): Israel (Jonah) must suffer temporary loss for the sake of the nations, and when all who would believe among the nations have come to HaShem, all Israel (here represented by Jonah) will be saved Romans 11:25-26.

D’rash (comparison): In comparison to the right repentant actions of the sailors, how are the nations responding to Israel and her G-d today in the midst of the present storm? They are in fact unrepentant, siding against G-d’s people, refusing to seek His help. They are calling on false gods. Gods like allah (an ancient feminine moon deity). Instead of, “Baruch HaShem!” they proclaim their folly with the satanic words, “allah hu-akhbar”. Their punishment is just. No one can receive G-d’s gift of salvation without humility.

Sod (mystery): ”I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel (ethnic, empirical) has experienced a temporary hardening until the full number of the Gentiles has come in, 26 and in this way all Israel (ethnic, empirical) will be saved. As it is written:

‘The deliverer will come from Zion (Land);
    He will turn godlessness away from Jacob (Ethnic People).’” –Romans 11:25-26

17 And HaShem (YHVH) prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights.

P’shat (literal): Jonah is an historical prophet of Israel, who literally got thrown overboard in a storm and swallowed by a large fish (probably a whale of some kind), died and was dead in the fish for three days. This actually happened, it’s an historical event.

Remez (Hint; allegorical): Israel as a nation has gone through a metaphorical form of death for almost three thousand years since the last prophet Malachi spoke G-d’s message concerning Elijah and the coming Messiah.

D’rash (comparison): As followers of Messiah, we chose to die with Him in immersion (through water). Symbolically dying to our disobedience and sin and rising into a new life of obedience and righteousness.

Sod (mystery): Messiah Himself revealed the Sod of this passage with His now famous words:

”Then some of the P’rushim (Pharisees) and teachers of the Instruction said to Him, ‘Teacher, we want to see a sign from you.’ 39 He answered, ‘A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. 40 For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. 41 The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here.’” – Mattitiyahu/Matthew 12:38-41

Messiah did indeed die and was dead for three days and three nights, after which He rose again. Perhaps the mystery yet to be revealed is the spiritual resurrection of the Jewish people (ethnic, empirical), which has been foretold by Shaul/Paul the Apostle in his letter to the Roman ecclesia Romans 11:25-26.

© 2015 Yaakov Brown

In the Torah G-d instructs Israel to count the omer from the day after the Shabbat of Pesach (Passover) for seven sevens, after which the festival of Shavuot/Pentecost begins.

"You shall count for yourselves -- from the day after the Shabbat, from the day when you bring the Omer of the waving -- seven Shabbats, they shall be complete. Until the day after the seventh sabbath you shall count, fifty days..." 
-Vayikra/Leviticus 23:15-16

"You shall count for yourselves seven weeks, from when the sickle is first put to the standing crop shall you begin counting seven weeks. Then you will observe the Festival of Shavu'ot for the L-RD, your G-d."
 -D'varim/Deuteronomy 16:9-10

The purpose of this counting was to give clear direction to the future agricultural society of Israel as to how and when the moed (Holy Festival) of Shavuot (Pentecost)  of HaShem was to be kept in relationship to the Pesach/Passover. During second Temple times, the P'rushim (Pharisees) and the Tz'dukim (Sadducees) disagreed on the dating of the beginning of the counting. The P'rushim insisted that the Shabbat referred to, was the High Shabbat of Pesach, whereas the Tz'dukim believed it was the weekly Shabbat of Pesach. Following the destruction of the Temple in 70 AD the P'rushim sect became the reformers of Judaism, taking it from its Temple reliant observances into a rabbinical halakhic form that in turn affected the liturgy of Judaism and also its common observances. Therefore, today we begin the count on the day following the High Shabbat of Pesach. However, as Messianic Jews we see that the resurrection day of our Messiah corresponds--if ironically--with the Tz'dukim view. This is ironic because the Tz'dukim did not believe in the resurrection of the dead. A poignant reminder that truth is truth, whether we believe it or not.

An omer is a unit of measure. On the second day of Passover, in the days of the Temple, an omer of barley was cut down and brought to the Temple as an offering. This grain offering was referred to as the Omer. Every night, from the second night of Pesach/Passover to the night before Shavu'ot/Pentecost, we recite a blessing and state the count of the omer in both weeks and days. So on the 13th day, you would say, "Today is thirteen days, which is 1 week and 6 days of the Omer."

Follow this link for the Brakhot shel Omer (Blessings of the Omer): http://www.chabad.org/holidays/sefirah/omer-calendar.htm

This time of counting and expectant waiting is of additional importance to the follower of Yeshua because as well as the celebration of the harvest at Shavuot and the delight in the remembrance of the giving of the Torah at Sinai, we also anticipate the remembrance of the giving of the Spirit of the living Word, the pouring out of the Ruach Ha-Kodesh (Holy Spirit) upon and within the disciples of Messiah. We count with hopeful and expectant hearts as we continue to pray for that day--spoken of by Shaul in Romans 11--when all Israel (ethnic/empirical) will be saved.

​© 2015 Yaakov Brown