I haven’t been blogging very often for quite some time now, mainly because I’ve been focussed on writing my thesis. However, a friend recently suggested that I should blog about my thesis (which is about possible satire and humour in the book of Jonah), but as I need a distraction from reading and writing about Jonah I’ve decided instead to write a series of posts about a subject which is indirectly related to it. So, I’m planning to post a series here about possible humour elsewhere in the Bible. It wasn’t until the early twentieth century that scholars really began to accept that the Bible might contain humour at all. This is probably not surprising because, after all, the Bible is a religious text and religion is serious business! No one really thought there could be anything ‘funny’ in sacred texts. That probably began to change with articles such as Knapp’s Traces of Humor in the Sayings of Jesus  which tentatively suggested a small handful of Jesus’ sayings contained traces of humour. These days, humour in the Gospels is much more generally recognised, and it goes well beyond the small handful of texts suggested by Knapp, and some scholars are discovering possible humour in all sorts of places in the Hebrew Bible as well, sometimes in unexpected places.
Many scholars are still cautious about the types of humour we might find in the Bible. Even an interpreter such as Yehuda Radday who has done excellent work on identifying humour in the Bible, fails to recognise some cases of humour because he assumes that biblical humour is “never scatological or frivolous” . “Scatological” is a polite way of saying “toilet humour”. In doing so he misses at least four likely cases of toilet humour in the Bible:
- In the Eglon incident in Judges 3:12-30 the King of Moab goes to “a well ventilated room” (v. 20 NET translation) and despite a lengthy delay his guards assume he was simply “relieving himself” (v. 24). The well-ventilated room was clearly his toilet, and his assassination while on the toilet is probably an attempt by the writer to ridicule or belittle him.
- Isaac in Genesis 24:63 went to the field ַלָשׂוּח “to meditate”, a possible euphemism for relieving himself , which explains why meeting his future wife under these circumstances was somewhat awkward.
- Similarly in 1 Kings 18:27 the Hebrew uses a similar and possibly related word שִׂיחַ to mock Baal. Elijah suggests to the prophets of Baal to “cry louder” because their god might be ‘meditating’ (or, ‘on the toilet’).
- Belshazzar in Daniel 5:6 apparently experienced sudden incontinence: וְקִטְרֵי חַרְצֵהּ מִשְׁתָּרַיִן “the knots of his loins were untied”, and his mother later (v.12) referred to the embarrassing incident with a double entendre, referring to Daniel as וּמְשָׁרֵא קִטְרִין one who “solves problems” or, more literally, “unties knots”. 
I read recently that the oldest known joke is, in fact, a fart joke. (Incidentally, the Bible may include a fart joke as well, but more on that later). So it shouldn’t be surprising that a collection of ancient texts such as the Bible should contain toilet humour. Now that I have the toilet humour out of the way I can write about other types of humour in the Hebrew Bible.
 The Biblical World, Vol. 29, No. 3, March 1907, pp. 201-207
 Yehuda T. Radday, “On Missing the Humour in the Bible,” in On Humour and the Comic in the Hebrew Bible (eds. Radday and Brenner; Sheffield: Almond Press, 1990), 38.
 Kaminsky regards the Isaac incident as part of a pattern of “scatological and other, even cruder forms of humor” in the Isaac narrative. In support of his argument he cites Rendsburg who suggests that this word has something to do with urination or defecation. (Kaminsky, J. S. “Humor and the Theology of Hope: Isaac as a Humorous Figure.” Interpretation: A Journal of Bible and Theology 54, no. 4 (2000): 363-375. p. 369 n20.)
 Al Wolters, “Untying the King’s Knots: Physiology and Wordplay in Daniel 5,” Journal of Biblical Literature 110, no. 1 (1991).