Abstract
ABSTRACT Research on the intertextual relations between Job 3 and Gen 1:1-2:4a (undertaken by Michael Fishbane, Leo Perdue, Samuel Balentine and others) has demonstrated the likely presence of conspicuous parallels between the two texts. However, the rhetorical function of these connections remains an unsolved problem. This article's reassessment of the lexical, motivic and structural parallels as well as the comparison of Job 3 with Jer 20:14-18 attempts to show that not only does Job's soliloquy refer to the priestly creation hymn by means of allusive irony to facilitate a critical engagement with the Torah. Also, the same rhetorical device is used in Yhwh's first speech (Job 38-39) which in turn alludes to Job 3 and is understood as ironically reversing Job's allusive curse and lament. Based on these findings we may conclude that Job is ultimately defeated by Yhwh with his own arguments, yet not in a harsh, but rather in a soft and mitigative way. Keywords: Book of Job; irony; parody; inner-biblical allusions; creation theology
Highlights
A INTRODUCTIONThe view that in the book of Job there is a dialogue going on between God and Satan, Job and his friends, and God and Job, but that beyond that the book itself is in discourse with various parts of Israel’s literary traditions and in particular with the Torah, is not new to biblical research.[1] The aim of the
Research on the intertextual relations between Job 3 and Gen 1:1-2:4a has demonstrated the likely presence of conspicuous parallels between the two texts
This article’s reassessment of the lexical, motivic and structural parallels as well as the comparison of Job 3 with Jer 20:14-18 attempts to show that does Job’s soliloquy refer to the priestly creation hymn by means of allusive irony to facilitate a critical engagement with the Torah
Summary
The view that in the book of Job there is a dialogue going on between God and Satan, Job and his friends, and God and Job, but that beyond that the book itself is in discourse with various parts of Israel’s literary traditions and in particular with the Torah, is not new to biblical research.[1] The aim of the To this end, I will firstly give a brief summary of the current state of research regarding the parallels between Job 3 and Gen 1:1-2:4a. The present study, wants to contribute to a better understanding of Job’s initial soliloquy and of the function of irony in the book as a whole
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