Editing Jonah (section)

==Scholarly interpretations==
The story of a man surviving after being swallowed by a whale or giant fish is classified in the catalogue of [[Aarne–Thompson classification systems|folktale]] types as [[Aarne–Thompson classification systems|ATU]] 1889G.{{sfn|Ziolkowski|2007|page=78}}

===Historicity===
[[File:Jonah and the sea monster, from Wilpert, 1903, page 47 sharpened.jpg|thumb|350px|Jonah and the sea monster, from Christian artwork in Roman catacombs at the end of 2nd century CE. From right to left: Johah jumps off the ship, where a sea monster waits; he is eaten (or spit out) by that sea monster; Johah rests on the beach after release from the monster's belly. The sea monster drawn by the Roman Christians resembles a [[Hippocampus (mythology)|hippocampus]]. ]]
Many [[Biblical criticism|Biblical scholars]] hold that the contents of the [[Book of Jonah]] are ahistorical.{{sfn|Kripke|1980|page=67}}{{sfn|Ingram|2012|page=140}}{{sfn|Levine|2000|pages=71–72}} Although the prophet Jonah allegedly lived in the eighth century BCE,{{sfn|Levine|2000|page=71}} the Book of Jonah was written centuries later during the time of the [[Achaemenid Empire]].{{sfn|Levine|2000|page=71}}{{sfn|Ben Zvi|2003|pages=15–16}} The [[Biblical Hebrew|Hebrew]] used in the Book of Jonah shows strong influences from [[Aramaic language|Aramaic]]{{sfn|Levine|2000|page=71}} and the cultural practices described in it match those of the Achaemenid Persians.{{sfn|Levine|2000|page=71}}{{sfn|Gaines|2003|page=25}} Some scholars regard the Book of Jonah as an intentional work of [[parody]] or [[satire]].{{sfn|Band|2003|pages=105–107}}{{sfn|Ben Zvi|2003|pages=18–19}}{{sfn|Ingram|2012|pages=140–142}}{{sfn|McKenzie|Graham|1998|page=113}}{{sfn|Person|1996|page=155}}{{sfn|Gaines|2003|pages=22–23}} If this is the case, then it was probably admitted into the canon of the [[Hebrew Bible]] by sages who misunderstood its satirical nature{{sfn|Band|2003|pages=106–107}}{{sfn|Person|1996|page=155}}{{sfn|Gaines|2003|pages=22–23}} and mistakenly interpreted it as a serious prophetic work.{{sfn|Band|2003|pages=106–107}}{{sfn|Person|1996|page=155}}{{sfn|Gaines|2003|pages=22–23}}

Jonah himself may have been a historical prophet;{{sfn|Kripke|1980|pages=67–68}} he is briefly mentioned in the [[Books of Kings|Second Book of Kings]]:{{sfn|Doyle|2005|page=124}}{{sfn|Kripke|1980|page=67}}
{{blockquote|He restored the border of Israel from the entrance of [[Hama]]th unto the sea of the [[Arabah]], according to the word of the [[Yahweh|LORD]], the [[National god|God of Israel]], which He spoke by the hand of His servant Jonah the son of [[Amittai]], the prophet, who was of [[Gath-hepher]].|2 Kings<ref>{{bibleverse|2 Kings|14:25|HE}}, JPS (1917)</ref>}}

In a lecture delivered in 1978 and published in 1979, Assyriologist [[Donald Wiseman]] defended the plausibility of many aspects of the story, supporting "the tradition that many features in the narrative exhibit an intimate and accurate knowledge of Assyria which could stem from an historical event as early as the eighth century B.C.", concluding that "the story of Jonah need not be considered as a late story or parable".<ref name=Wiseman>"Archaeology and the Book of Jonah", delivered in January, 1978, published as {{cite journal |last1=Donald Wiseman |title=Jonah's Nineveh |journal=Tyndale Bulletin|year=1979|volume=30 |pages=29–52|url=http://www.tyndalehouse.com/TynBul/Library/TynBull_1979_30_02_Wiseman_JonahsNineveh.pdf|archive-url=https://web.archive.org/web/20120112082129/http://www.tyndalehouse.com/TynBul/Library/TynBull_1979_30_02_Wiseman_JonahsNineveh.pdf|archive-date=12 January 2012|author1-link=Donald Wiseman}}</ref>

===Parodic elements===
[[File:Nineveh Adad gate exterior entrance far2.JPG|thumb|upright=1.3|Modern restoration of the [[Adad]] gate at Nineveh in a photograph taken prior to the gate's total destruction by [[ISIL]] in April 2016.{{sfn|Romey|2016}} The Book of Jonah exaggerates the size of Nineveh far beyond what it actually was historically.{{sfn|Levine|2000|page=71}}{{sfn|Gaines|2003|page=25}}]]
The views expressed by Jonah in the Book of Jonah are a [[parody]] of views held by members of Jewish society at the time when it was written.{{sfn|Ben Zvi|2003|pages=18–19}}{{sfn|Band|2003|page=106}}{{sfn|McKenzie|Graham|1998|page=113}} The primary target of the satire may have been a faction whom [[Morton Smith]] calls "Separationists",{{sfn|Band|2003|page=105}} who believed that God would destroy those who disobeyed him,{{sfn|McKenzie|Graham|1998|page=113}} that sinful cities would be obliterated,{{sfn|McKenzie|Graham|1998|page=113}} and that God's mercy did not extend to those outside the [[Abrahamic covenant]].{{sfn|Band|2003|page=105}} McKenzie and Graham remark that "Jonah is in some ways the most 'orthodox' of Israelite theologians – to make a theological point."{{sfn|McKenzie|Graham|1998|page=113}} Jonah's statements throughout the book are characterized by their militancy,{{sfn|McKenzie|Graham|1998|page=113}}{{sfn|Ingram|2012|page=142}} but his name ironically means "dove",{{sfn|McKenzie|Graham|1998|page=113}}{{sfn|Ingram|2012|page=142}} a bird which the ancient Israelites associated with peace.{{sfn|McKenzie|Graham|1998|page=113}}

Jonah's rejection of God's commands is a parody of the obedience of the prophets described in other Old Testament writings.{{sfn|Gaines|2003|page=22}} The king of Nineveh's instant repentance parodies the rulers throughout the other writings of the Old Testament who disregard prophetic warnings, such as [[Ahab]] and [[Zedekiah]].{{sfn|Gaines|2003|pages=22–23}} The readiness to worship God displayed by the sailors on the ship and the people of Nineveh contrasts ironically with Jonah's own reluctance,{{sfn|Gaines|2003|page=23}} as does Jonah's greater love for ''kikayon'' providing him shade than for all the people in Nineveh.{{sfn|Gaines|2003|page=23}}

The Book of Jonah also employs elements of [[absurdist fiction|literary absurdism]];{{sfn|Gaines|2003|page=25}} it exaggerates the size of the city of Nineveh to an implausible degree{{sfn|Levine|2000|page=71}}{{sfn|Gaines|2003|page=25}} and incorrectly refers to the administrator of the city as a "king".{{sfn|Levine|2000|page=71}}{{sfn|Gaines|2003|page=25}} According to scholars, no human could realistically survive for three days inside a fish,{{sfn|Levine|2000|page=71}} and the description of the livestock in Nineveh fasting alongside their owners is "silly".{{sfn|Gaines|2003|page=25}}
Some of these points are countered in the aforementioned lecture of Donald Wiseman.<ref name=Wiseman/>

The motif of a protagonist being swallowed by a giant fish or whale became a stock [[Trope (literature)|trope]] of later satirical writings.{{sfn|Ziolkowski|2007|pages=74–81}} Similar incidents are recounted in [[Lucian|Lucian of Samosata]]'s ''[[True History|A True Story]]'', which was written in the second century CE,{{sfn|Ziolkowski|2007|page=76-77}} and in the novel ''[[Baron Munchausen's Narrative of his Marvellous Travels and Campaigns in Russia]]'', published by [[Rudolf Erich Raspe]] in 1785.{{sfn|Ziolkowski|2007|pages=77–78}}