Susan Niditch. <i>Jonah: A Commentary</i>

Susan Niditch provides a comprehensive and nuanced analysis of the book of Jonah. Known for her interdisciplinary approaches involving the interplay between oral and written traditions, biblical ethics, the reception history of the Bible, and the symbolic media of biblical ritual texts, Niditch employs literary, theological, historical, and anthropological perspectives to offer a rich interpretation of this prophetic text.The introduction provides introductory matters regarding narrative structure, text, Jonah’s place in with the Book of the Twelve, context and authorship, and genre. The commentary part covers translation, textual notes, commentary, overview, comparative folklore, and reception. Niditch provides a seven-part narrative structure to the book:After noting that there is little variation among the textual traditions, Niditch affirms that “Jonah is such an unusual example of a prophetic book that, in fact, it figures less prominently in studies of the Twelve than some of the other works in the corpus” (p. 11). When it comes to context and authorship, Niditch sets the trajectory of her work by affirming that “the author’s goal is probably not to create a historical novella that accurately reflects Assyria’s position in the ancient world of the mid-eighth century. Niditch concludes that “the composer of Jonah loves story, is skilled and deliberate in word choice, appreciates the narrative power of simplicity, and is sympathetic to the possibility that foreigners share his ethical, Yahwistically rooted humanistic concerns” (p. 18).The commentary has several strong points. The quality of textual notes at the beginning of each section combined with rabbinical perspectives make this commentary a must-have. For example, the textual notes on 1:2 contain variants from the partially reconstructed 4QXIIg, and 4QXIIa. Niditch’s attention to Hebrew text is evident throughout the commentary. For example, in Jonah 1:2, the phrase “their evil has come up before me” (רָעָתָם עָלְתָה לְפָנָי) is dissected with precision. Niditch examines the Hebrew word רָעָה (“evil”) and its semantic range, discussing its moral and theological implications. She compares its usage in other biblical texts, providing a nuanced understanding of the term as it relates to the broader biblical narrative. Niditch’s textual notes often incorporate insights from the cultural and historical context of the ancient Near East. In Jonah 3:6, where the king of Nineveh rises from his throne, removes his robe, covers himself with sackcloth, and sits in ashes, Niditch provides a detailed analysis of mourning rituals in the ancient world. She compares these actions with other historical and archaeological evidence, such as Assyrian royal inscriptions and reliefs, enhancing the text’s cultural background. One of the standout features of Niditch’s textual notes is her ability to draw intertextual connections. In her discussion of Jonah 2:1 (English 1:17), where Jonah is swallowed by a “great fish” (דָּג גָּדוֹל), Niditch explores parallels with other biblical and extrabiblical texts. She examines similarities with the story of the prophet Elijah and his encounters with divine creatures, as well as Mesopotamian myths involving sea monsters. These connections enrich the reader’s appreciation of the narrative’s depth and its place within a broader literary tradition.Niditch’s textual notes are not limited to linguistic and historical analysis; they also offer profound literary and thematic insights. In her commentary on Jonah 4:1, where Jonah expresses his displeasure at God’s mercy toward Nineveh, Niditch explores the theme of divine compassion versus human anger. She analyzes how the narrative structure and character development in Jonah highlight these themes, offering readers a deeper understanding of the book’s moral and theological messages. The use of global folklore definitely sets the commentary apart and brings out stories that would elude most biblical scholars.Some of the weaknesses of this work stem from the wooden translation which “attempts to capture in English the syntax and cadences of the Hebrew” (p. 7). While useful in certain cases, it is questionable in other cases. For example, Jonah 3:1 is translated “and trust did the men of Nineveh God,” instead of normal English word order, “And the men of Nineveh believed/trusted in God.” Likewise, the beginning of 3:10 is translated “and see did God their actions,” instead of “when God saw that they did.”Another notable weakness is the commentary’s limited engagement with theological reflection. While the textual notes are rich in linguistic, historical, and literary analysis, they often lack depth in exploring the broader theological implications of the text. For instance, the themes of divine mercy, repentance, and justice that are central to the Book of Jonah receive less focused theological exploration. Readers seeking a deeper theological discourse might find Niditch’s approach somewhat lacking. Even when she ventures into the area of theology, Niditch makes some interesting remarks that might not resonate with some audiences. In chapter 1 she notes that, “the deity from whom Jonah flees is called Yahweh (Yhwh), but the Israelite god is called Elohim in many other places in Jonah” (p. 34). She never resolves the tension but simply points to Goldstein’s suggestion that when the deity engages with an Israelite Yahweh is used, and Elohim is used when the interaction is between deity and non-Israelites (p. 34). Commenting on chapter 2, Niditch calls Jonah in the belly of the fish nothing but “fantasmic imaginary of the narrative” (p. 58). Commenting on the Ninevites’ repentance, she says that “the motif of the foreigner’s expression of belief in the might of the Israelite God Yahweh is a salient one in Hebrew Scriptures,” only to go on and suggest that “the popularity of this motif perhaps speaks to Israelite insecurities in the face of formidable and aggressive neighbors and frequent political and military threats to their independence and well-being” (p. 92). Another area where the commentary could be improved is in its interaction with the reception history of the Book of Jonah. Niditch’s notes largely focus on the original context and immediate literary analysis, but they do not extensively engage with how the book has been interpreted and understood throughout Jewish and Christian history. This limits the reader’s understanding of how Jonah has influenced and been interpreted by subsequent religious traditions, thinkers, and communities. Despite these shortcomings, Niditch’s commentary on Jonah is a valuable resource for its textual precision, interdisciplinary insights, and detailed analysis.