Jonah — Editorial Guide

This reading edition follows the Saints-priority English text. Source chapter and verse labels are retained, including textual additions and numbered gaps. Square or double brackets signal textual or translation qualifications retained from the companion edition. This is a V1 working translation awaiting specialist review.

Companion translation and editorial notes: Saints Translation: Jonah [V1]

Final source and reception review

Review date: Sep 11, 2026

All forty-eight Greek RH2006 and forty-eight Hebrew BHS1997 running-text units were reviewed in their four complete chapters against the publisher’s ancient-language texts. No change to either translation was required. This is a reviewed working draft, without critical-apparatus collation, an exhaustive reception survey or independent specialist approval.

Source distinctions. The selected numbering has sixteen, eleven, ten and eleven verses. Its 2:1 corresponds to 1:17 in many English Bibles. Greek 3:4 retains three days, alongside forty days in the independent Hebrew comparison. Sea creature, Hades and gourd retain the Greek wording without importing Hebrew fish, Sheol or the uncertain qiqayon plant.

Open readings. The question at 2:5 may express uncertainty or confident hope; grammar alone does not settle that contrast. The Greek prayer’s imperative at 2:7 and optative at 2:8 remain distinct from accomplished rescue and prayer in Hebrew. The difficult deliverance phrase at 2:10 remains provisional. At 4:4 and 4:9, the comparison depends partly on whether the Hebrew question concerns justified anger or its intensity.

Reception. Matthew 12:40–41 explicitly reuses Jonah’s three days and Nineveh’s repentance. Augustine, City of God XVIII.30, reads Jonah’s experience as a sign of Christ’s death and resurrection. In XVIII.44 he discusses the forty/three-day difference, preferring forty historically while interpreting both numbers in relation to Christ. These are attributed interpretations, not changes to Jonah. Rashi on 3:4 and 3:8 was rechecked; the moral-reversal gloss at 3:4 is explicitly attributed to Rabbi Ovadia in the consulted presentation.

Sources: Greek chapters 1–4; Hebrew chapters 1–4; Matthew 12:40–41; Augustine XVIII.30 and XVIII.44; Rashi on Jonah 3. Full edition and access details remain in the companion.