It may be that Jonah alludes to the Flood narrative by drawing on similar language throughout the book. More significant, however, is Jonah’s appeal to Yhwh’s revelation of his glory to Moses in Exodus 34:6 as a reason for rejecting his prophetic mission. Notably, this places Jonah in contrast with Moses, who interceded for the people’s salvation. Jonah is hoping for Nineveh’s destruction. In fact, Jonah seems instead to align himself with rebellious Israel. When Israel was trapped against the Red Sea by Pharoah, they said: ““Isn’t this what we said to you in Egypt, ‘Leave us alone; let us serve the Egyptians’? It would have been better for us to serve the Egyptians than to die in the desert!” (Exod 14:12). Similarly Jonah said, “Isn’t this what I said, Yahweh, when I was still at home?… Now, Yahweh, take away my life, for it is better for me to die than to live” (Jonah 4:2, 3).
Just as Jonah contrasts with Moses, so he also contrasts with Elijah, one of the few Israelite prophets who also ministered in Gentile lands (1 Kgs 17:9) and is provided for through animals and plants (1 Kgs 17:4-6; 19:4). Elijah too went into a wilderness, sat under a tree, and asked God to let him die (1 Kgs 19:4). But Elijah is there because he wanted to see Israel repent and he has lost hope that it will. Jonah is there because Nineveh repented and Jonah is disappointed that God is not destroying them. A further contrast is that Elijah stood in the presence of Yhwh (1 Kgs17:1; 18:15) whereas Jonah fled from Yhwh’s presence.
In the prayer in chapter 2, Jonah drew extensively on the Psalms. This highlights that a knowledge of Scripture does not necessarily entail submission to God or his word. The king of Nineveh’s statement, “Who knows? God may turn and relent” (Jonah 3:9) echoes Joel’s similar statement, “Who knows whether he will not turn and relent” (Joel 2:14). Joel made this statement in awareness of Exodus 34:6 (cf. Joel 2:13) whereas the king of Nineveh was ignorant of that description of God. (Jonah was very aware of that text, and it motivated his flight.)
 Lessing, CC, 44-46.
 Schnittjer, OTUOT, 403-4; Youngblood, ZECOT, 41-42.
 Translations, bold, and italics from Schnittjer, OTUOT, 406.
 Lessing, CC, 4950
 Schnittjer, OTUOT, 407-8; Lessing, CC, 50.
 Young, Introduction to the Old Testament, 258; Bell, TMOTB, 410-11; Schnittjer, OTUOT, 408.
 See Köstenberger and Goswell, Biblical Theology, 238-39; Schnittjer, OTUOT, 404, 406. Note, however, that I think Jonah is drawing on Exodus and Joel whereas Schnittjer thinks that Jonah is borrowing from Joel.