Why did the Ninevites take Jonah seriously? Remember that Jonah, son of Amitai, was just a local Jewish prophet from the northern kingdom of the then-divided Israel (Kings 2 14:25). This was a minor realm in comparison to the mighty Assyrian Empire, of which Nineveh was one of the greatest cities. How would they have even understood him, speaking in Hebrew, when their language was Akkadian? It is very difficult to understand why the Ninevites immediately and sincerely repented in response to an unknown, incomprehensible foreign preacher who was 6,000 miles from home.

This question would seem to undermine the entire thrust of the narrative found in the book of Jonah. That is, until you look at it in historical context and delve into the mediaeval rabbinic commentaries.

In various forms, the Assyrian Empire lasted for more than 1,400 years, from 2,025 BCE to 609 BCE. At the time of the Jonah story, probably 9th century BCE, it was the largest empire the world had ever seen. It stretched from Tarsus in the west (south east Turkey today) to Babylon in the east (central Iraq today). The Assyrians were early adopters of iron weaponry and military tactics that gave them a formidable army, which within a few years had conquered Phoenicia, Israel, Egypt, Kush, the Arabian Peninsula, as well as Medea and Persia.

Nineveh then became the capital of the Assyrian Empire and the largest city in the world. It was home to an ornate palace, some 20m high, with more than 80 rooms. Its foundations were made up of about two and half million cubic metres of brick. Its ruins are still there today and can be seen on the outskirts of Mosul in Iraq. Given the grandeur of this empire, why was Jonah even given a thought?

This vast territory ruled by Assyria is crucial to understanding the first chapter of Jonah, in which he flees from God by taking a boat from the port at Jaffa bound for Tarshish (Jonah 1:3). Jonah never made it, as he was thrown overboard by the petrified sailors during a great tempest instigated by God (1:4) and then famously swallowed by a huge fish (2:1). But what happened to the sailors?

When the sea calmed (1:15), the sailors would have resumed their journey to Tarshish. But Tarshish is the Hebrew equivalent of the above-mentioned Tarsus, which was, at the time, part of the Assyrian Empire. No doubt, the sailors would have told the local Assyrian authorities of their traumatic experience in which a strange Hebrew passenger had averted their deaths by sacrificing himself.

They would have also described Jonah’s mission to the wicked Nineveh that his God was intending to overturn, because, as the text itself says, “he had told them about it” (Jonah 1:10). The calming of the sea when they threw Jonah overboard would have convinced the sailors that he was speaking the truth and they would have understood that, if the God of Israel had such great power, even though Jonah had now drowned (or so they thought), this mighty God would surely be sending more prophets to Nineveh. In which case, the city must be doomed.

Of course, the local Assyrian authorities could simply have dismissed this fantastical story, but why take the risk? So, according to the commentaries of Rabbi Abraham ben Meir Ibn Ezra (11th century) and Rabbi David Kimchi (12th century), the sailors were taken to Nineveh in order to report first-hand. It would have taken a few days’ hard riding to get to the great city.

Meanwhile, Jonah was in the belly of the huge fish for three days before repenting, agreeing to resume his mission and being spewed up on to dry land near Nineveh.

So imagine the surprise of the sailors when they arrived in Nineveh just as Jonah pitched up there. Kimchi says the sailors themselves vouched for the veracity of Jonah’s prophetic claim. No doubt they would have elaborated on his words and given compelling personal accounts of the awesome power of his God. This is why the Ninevites believed Jonah. He had form.

In 722 BCE the northern kingdom of Israel was wiped out by the invading Assyrians. Ten tribes were lost forever. The Assyrians were justly hated by our ancestors. This makes the book of Jonah so much more shocking, for even our worst enemies can be forgiven for their sins. And if they can be, then so can we.

Though the great city of Nineveh is no more, it has been immortalised in the story of the wayward Hebrew prophet which teaches us that if the repentance is sincere then God forgives all. That is why we read the book of Jonah every Yom Kippur.

By the way, this November the British Museum is launching a new BP exhibition entitled I am Ashurbanipal, king of the world, king of Assyria. I can’t wait.

Rabbi Dr Raphael Zarum is Dean of London School of Jewish Studies (LSJS).

*The BP exhibition I am Ashurbanipal: king of the world, king of Assyria, November 8, 2018 to February 24, 2019