Jonah 1:12
in Jonah 1“Pick me up,” he answered, “and cast me into the sea, so it may quiet down for you. For I know that I am to blame for this violent storm that has come upon you.”
BSB
The same verse in ASV and KJV ▾
ASV
And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you.
KJV
And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you.
⋯
This verse in Jonah 1
Commentary
11 notes on this verseI know that for my sake - I am not worthy to live; throw me overboard. God will not quiet the storm till I am cast out of the ship. Here was deep compunction; and honest avowal of sin; and a justification of the displeasure which God had now manifested.
This site's exposition
Pick me up
on Jonah 1:12-13
Jonah answers the sailors' question himself with "cast me into the sea," and he names himself as the cause of "this violent storm". The men do not act on his word at once. They row "to get back to dry land," trying to save him, "but they could not."
The record, by era
The Church Fathers2 voices
From where, my beloved, came the foresight of the prophet? From the economy of God. God made these things happen so that the prophet might learn from them to be a lover of humanity and be subdued. Only to him did he cry out and say, "Imitate the sailors, the nave men, who neither despise a single soul nor neglect a single body, yours. And you would allow to be destroyed, on your part, an entire city with myriads of inhabitants. These sailors, when they discovered who was responsible for all the evils that confronted them, still were not eager to condemn him; but you, who have no charge brought against you by the Ninevites, would convict and annihilate them. Yet when I commanded you to go and, through preaching, summon them back to salvation, you disobeyed. They who were not accountable to anyone did all things and exerted themselves so that you, who are accountable should be punished." Although the ocean condemned him and the lot exposed him, when he implicated himself and confessed his flight, they still were not in a hurry to annihilate the prophet; rather, they demonstrated toleration and constraint and did everything possible to keep him from the fury of the ocean after such proof of his guilt. However, the ocean did not permit even this, or better yet, God did not allow this to happen, because he wanted to sober him through the sailors in the same way as through the whale. For this reason when they heard, "Take me up and cast me into the sea, and the seas will be calm to you," they strained to reach the shore, although the waves did not allow it.
"And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you." LXX: 'and he said to them, take me and throw me into the sea, and the sea will become calm for you. For I know well that it is on account of me that these great waves are against you.' It is against me that the thunder sounds, it seeks me, it threatens to shipwreck you in order to reach me.
The Medieval Church1 voice
A commentator
BonaventureCollations on the Hexaemeron, Collation 5 · Written in the 13th century.
proposed
The second element is the form of common life, expressed thus: See thou never do to another what thou wouldst hate to have done to thee by another. This is written in the heart by eternal law. From this natural law come other laws and …
The Puritans and the Awakening2 voices
It is not parting with our money that will pacify conscience; no, it is the Jonah that be thrown overboard. Jonah is herein a type of Christ, that he gives his life a ransom for many; but with this material difference, that the storm Jonah gave himself up to still was of his own raising, but that storm which Christ gave himself up to still was of our raising.
And he said unto them, take me up, and cast me forth into the sea,....
4 more voices on this verse
The Nineteenth Century4 voices
THESE mariners manifested most commendable humanity. They were not willing, even though it were to preserve their own lives, to cast overboard an innocent man. Therefore they first used their best endeavors. And when these failed they made a solemn appeal to God, entreating Him not to lay upon them innocent blood—and then, since necessity has no law, Jonah, as a last resource was given up to the boisterous element, but not till every effort had been made to save him. We should he very careful of human life, doing nothing which even indirectly may destroy or injure it.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
cast me . . . into the sea--Herein Jonah is a type of Messiah, the one man who offered Himself to die, in order to allay the stormy flood of God's wrath (compare Ps 69:1, 2, as to Messiah), which otherwise must have engulfed all other men.
quarantine:debris (2026-07-29) — starts-lowercase
THESE mariners manifested most commendable humanity. They were not willing, even though it were to preserve their own lives, to cast overboard an innocent man. Therefore they first used their best endeavors. And when these failed they made a solemn appeal to God, entreating Him not to lay upon them innocent blood—and then, since necessity has no law, Jonah, as a last resource was given up to the boisterous element, but not till every effort had been made to save him. We should he very careful of human life, doing nothing which even indirectly may destroy or injure it. And if we should be jealous over life, how much more anxious should we be concerning men's souls! And how watchful lest we should do anything by which the least of the human family may have his eternal interests endangered by our example or teaching! God give us Divine Grace, like these mariners, to row hard that if possible we may bring the ship to land laboring that none around us may be left to perish. I shall not, however, dwell upon that aspect of the text. Our Savior selected Jonah as one of His peculiar types— "There shall no sign be given," said He, "to the men of this generation but the sign of the Prophet Jonah." We believe, therefore, that we are not erring if we translate the details of the history of Jonah into spiritual illustrations of man's experience and action with regard to Christ and His Gospel. We have before us a picture of what most men do before they will resort to God's remedy. That remedy is here most fairly imaged in the deliverance of the whole ship's company by the sacrifice of one on their behalf. I. Our first observation is that SINNERS, WHEN THEY ARE TOSSED UPON THE SEA OF CONVICTION, MAKE DESPERATE EFFORTS TO SAVE THEMSELVES. The men rowed hard to bring the ship to land.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Take me up, and cast me into the sea - Neither might Jonah have said this, nor might the sailors have obeyed it, without the command of God. Jonah might will alone to perish, who had alone offended; but, without the command of God, the Giver of life, neither Jonah nor the sailors might dispose of the life of Jonah. But God willed that Jonah should be cast into the sea - where he had gone for refuge - that (Wisdom 11:16) wherewithal he had “sinned, by the same also he might be punished” as a man; and, as a prophet, that he might, in his three days’ burial, prefigure Him who, after His Resurrection, should convert, not Nineveh, but the world, the cry of whose wickedness went up to God. For I know that for my sake - o “In that he says, “I know,” he marks that he had a revelation; in that he says, “this great storm,” he marks the need which lay on those who cast him into the sea.”
The words behind it
18 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וַיֹּ֣אמֶר | vaiyomer | and he said | H559 → | 5305 times |
| אֲלֵיהֶ֗ם | ʾaleihem | to them | H413 → | 5510 times |
| שָׂא֙וּנִי֙ | sauni | pick up me | H5375 → | |
| וַהֲטִילֻ֣נִי | vahatiluni | and throw me | H2904 → | 14 times |
| אֶל־ | ʾel- | into | H413 → | 5510 times |
| הַיָּ֔ם | haiyam | the sea | H3220 → | 396 times |
| וְיִשְׁתֹּ֥ק | veyishtok | so it may be calm | H8367 → | |
| הַיָּ֖ם | haiyam | the sea | H3220 → | 396 times |
| מֵֽעֲלֵיכֶ֑ם | mealeikhem | from on <the> you | H5921 → | 5755 times |
| כִּ֚י | ki | for | H3588 → | 4482 times |
| יוֹדֵ֣עַ | yodea' | [am] knowing | H3045 → | 945 times |
| אָ֔נִי | ʾani | I | H589 → | 874 times |
| כִּ֣י | ki | that | H3588 → | 4482 times |
| בְשֶׁלִּ֔י | vesheli | by which to <the> me | ||
| הַסַּ֧עַר | hasaar | the storm | H5591 → | |
| הַגָּד֛וֹל | hagadol | <the> great | H1419 → | 526 times |
| הַזֶּ֖ה | hazeh | <the> this | H2088 → | 1180 times |
| עֲלֵיכֶֽם׃ | ʾaleikhem | [is] on you | H5921 → | 5755 times |
וַיֹּ֣אמֶרand he said
vaiyomerH559 →5305 times
אֲלֵיהֶ֗םto them
ʾaleihemH413 →5510 times
שָׂא֙וּנִי֙pick up me
sauniH5375 →
וַהֲטִילֻ֣נִיand throw me
vahatiluniH2904 →14 times
אֶל־into
ʾel-H413 →5510 times
הַיָּ֔םthe sea
haiyamH3220 →396 times
וְיִשְׁתֹּ֥קso it may be calm
veyishtokH8367 →
הַיָּ֖םthe sea
haiyamH3220 →396 times
מֵֽעֲלֵיכֶ֑םfrom on <the> you
mealeikhemH5921 →5755 times
כִּ֚יfor
kiH3588 →4482 times
יוֹדֵ֣עַ[am] knowing
yodea'H3045 →945 times
אָ֔נִיI
ʾaniH589 →874 times
כִּ֣יthat
kiH3588 →4482 times
בְשֶׁלִּ֔יby which to <the> me
vesheli
הַסַּ֧עַרthe storm
hasaarH5591 →
הַגָּד֛וֹל<the> great
hagadolH1419 →526 times
הַזֶּ֖ה<the> this
hazehH2088 →1180 times
עֲלֵיכֶֽם׃[is] on you
ʾaleikhemH5921 →5755 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
2 Samuel 24:17When David saw the angel striking down the people, he said to the LORD, “Surely I, the shepherd, have sinned and acted wickedly. But these sheep, what have they done? Please, let Your hand…
it leads to
- Psalms 74:1
Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture?
Reached by 2 separate paths from here.
- 1 Chronicles 21:16–17
When David lifted up his eyes and saw the angel of the LORD standing between heaven and earth, with a drawn sword in his hand stretched out over Jerusalem, David and the elders, clothed…
- Psalms 74:1
Through
Joshua 7:12This is why the Israelites cannot stand against their enemies. They will turn their backs and run from their enemies, because they themselves have been set apart for destruction. I will no longer be…
it leads to
- Psalms 5:4–5
For You are not a God who delights in wickedness; no evil can dwell with You.
- Isaiah 59:2
But your iniquities have built barriers between you and your God, and your sins have hidden His face from you, so that He does not hear.
- Numbers 14:45
Then the Amalekites and Canaanites who lived in that part of the hill country came down, attacked them, and routed them all the way to Hormah.
- Joshua 6:18
But keep away from the things devoted to destruction, lest you yourself be set apart for destruction. If you take any of these, you will set apart the camp of Israel for destruction and…
- Psalms 5:4–5
Through
John 11:50You do not realize that it is better for you that one man die for the people than that the whole nation perish.”
it leads to
- John 18:14
Caiaphas was the one who had advised the Jews that it would be better if one man died for the people.
- Luke 24:46
And He told them, “This is what is written: The Christ will suffer and rise from the dead on the third day,
- John 18:14
Where this verse is studied
On this page
About Jonah

This page draws on 10 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Bonaventure, Collations on the Hexaemeron, Collation 5; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 567: “Labor In Vain” (lightly modernized text, CCEL edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Jonah, Chapter 1; John Chrysostom, HOMILIES ON REPENTANCE AND ALMSGIVING 3:8; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament and Matthew Henry, Commentary on the Whole Bible.
