Most translations introduce a fresh sentence here, but a closer unity is effected by Luther 1984, with its “so that I thought…,” and Knox‘s “till it seemed.” In any event, here as often elsewhere, Hebrew expresses I thought … by using the verb “to say,” hence, “to say to one’s self.” New English Bible uses the past passive construction here, but Good News Translation introduces the pluperfect passive. The choice of one or the other depends on whether, as in New English Bible, the poet is thinking of himself as being in a state of banishment or is looking back on the banishment as having taken place previously.

In view of the close parallel between this verse and Psa 31.22, where the verb differs by one letter from that used here for banished, it has been suggested that here, too, the meaning should be “cut off” rather than “driven away,” especially since the verb that stands here never has the meaning of “driven away” in this passive form, but always “tossed about.” But in most languages the difference in translating the verbs in Psalm 31 and here would be minimal.

For languages that do not permit a passive expression, it may be difficult to render adequately the phrase I had been banished. This may be rendered as an active expression with God as the subject; for example, “I thought you had banished me.” This would not be out of keeping with the theme of verse 3, You threw me down into the depths, but it may be useful to avoid the indication of an agent, in which case one might render the first part of verse 4 as “I thought I would never again return” or “… could never again return,” in which case from your presence would need to be rendered as “to your presence” or “to you.”

“Sight” (New English Bible) is perhaps preferable to presence, since the Hebrew word used here refers to the eyes. As so often in the Old Testament, the world of the dead is envisaged as being out of touch with God (for example, Isa 38.11, 18).

The major textual difficulty in this psalm relates to the first word in the second half of verse 4. It involves the difference between a positive and a negative assessment of the possibility of the worshiper ever recovering from his present disaster. The positive meaning follows the Hebrew text as vocalized; for example, King James Version “yet I will look again….” This reading is found also in Revised Standard Version, Knox, Modern Language Bible, New American Bible, New American Standard Bible (New American Standard Bible), and is defended by A. R. Johnson (1946, page 84), who claims: “The reading of the Masoretic text suggests an emotional content wholly in keeping with the situation that the psalmist contemplates.” If, however, instead of the positive word “yet” or “nevertheless,” we read a word of very similar sound meaning “how,” we arrive at the sense understood by New English Bible and Good News Translation, and would never see. This continues the thought of the previous line and continues to be subordinate to “I thought.” This is the reading followed by Revised Standard Version, Luther 1984, Zürcher Bibel, Moffatt, An American Translation, Jerusalem Bible, Bible in Basic English, Living Bible, and Mowinckel. Similarly New Jerusalem Bible asks “Would I ever gaze again…?” although it does not acknowledge a departure from the vocalized Hebrew text, which is also true of New English Bible. The variant is based upon the reading “how?” in the Greek translation of Theodotion, who would have been translating from a Hebrew text with no vowel markings.

A strong case can, however, be made for retaining the Hebrew text as it stands, in which case the worshiper brings out the contrast between his fears that God had banished him from his sight and the confident assurance that in spite of everything he has been able to enjoy worship in the Temple. This interpretation does not suit the immediate situation in which Jonah finds himself, but is perfectly suitable for one who is giving thanks for his salvation; “yet, in spite of my despair, here I am in the Temple once again.” The main argument against this reading is the point in the poem at which such a confident assertion stands. It interrupts the description of disaster that otherwise continues from the beginning of verse 3 to the middle of verse 6. In spite of this, however, one can understand the poet expressing this kind of confidence in a setting where his previous danger is recollected from a position of safety. The psalm thus contains an alternating blend of cries of distress and expressions of a determined faith, as here.

A rendering of would never see your holy Temple again is perfectly appropriate if it suggests not only seeing, but also being in the holy Temple again. It is not merely seeing the Temple from a distance, but participating in Temple worship.

In many languages Temple is rendered as “your house” or “where you dwell.” In verse 4 the reference is to the Temple in Jerusalem, but in verse 7 the reference may be to the Temple of God in heaven.

In this context the term rendered holy should be one that is appropriate to any object that is dedicated exclusively to the service or worship of God, applicable, for example, in such phrases as “holy vestments,” or “holy garments,” or “holy incense.” If there is no term that seems satisfactory for this context, it is of course possible to employ a descriptive phrase so that holy Temple could be rendered as “the building dedicated to your worship” or “… consecrated to your worship.”

Quoted with permission from Clark, David J. et al. A Handbook on the Book of Jonah. (UBS Helps for Translators). New York: UBS, 1978, 1982, 1993. For this and other handbooks for translators see here .