![]() 1:1) or a circumstantial clause (1 Sam 1:1), and sometimes both (2 Sam 1:1 Ruth 1:1 Esth 1:1), which all provide the needed context that epexgetically addresses the “when” question aroused by “once upon a time”. Stuart’s view enhanced by Sasson’s finding that ויהי as the beginning of a book is often followed by a temporal clause (Josh 1:1 Jd. In Stuart’s word, “the waw is virtually the equivalent of capitalization at the beginning of English sentences.” Some translations manifestly reflect this view by beginning the book with “Now”. He readsויהי in the literal sense “it happened that” and treated it as the functional equivalent of “once upon a time …”, hence a stylized formula for opening a narrative. ![]() On the other hand, Stuart is in agreement with Sasson that ויהי In the beginning has a weakened sense by focusing on the function of ו when connected with imperfect 3rd person masculine singular הָיָה. Sasson proposes that הָיָה here be treated as a stative in the sense of weakened main verb that connects with the דבר יהוה “the word of Yahweh” in the following as the subject. However theoretically possible, there is nothing inherently in this verb form that requires us to do so, since there are many other independent books that begin with the same converted imperfect verb form of היה (Josh. It is argued that from this commencement of וַֽיְהִי (G-imperfect with a waw-conversive) that the Book of Jonah is a fragment, the continuation of a larger work. ![]() The debate is focusing on where to locate this narrative. ![]() That the account of events in the life of the historical prophet Jonah, son of Amittai who was from Gath-hepher (2 Ki 14:25) gives no suggestion that this book be read as “didactic fiction”. 1:1 Now the word of the Lord came to Jonah the son of Amittai, as follows:ġ:2 “Go immediately to Nineveh, that important city, and preach against it, for its evil has come up before Me.” ![]()
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