„Augen war ich für den Blinden . . .“ (Hi 29,15) Mensch, Körper und Gesellschaft in Hiob 29 und 30
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Job’s self-descriptions of his situation in Job 29 and 30 “in the months of old” (קדם) and “now” (עתה) picture his fall and his loss. The literary form of a 1st-person-speech gives the impression of Job creating his own cosmos with his body at the center which is rather unambiguous compared to the dialogues of Job and his friends. A close analysis of these two to corresponding chapters of the book of Job show how bodily and social experiences are intricately interwoven in the presentation of Job’s fall. His existence as a human being—in the bodily and social sphere—is thus presented as dependent on relatedness to God and to other human beings.
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12
Fohrer, p. 427.
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20
Vgl. Schellenberg, p. 96.
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21
Wolff, p. 22.
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22
Vgl. dazu Wolff, p. 22, der von einer Austauschbarkeit im Parallelismus ausgeht (Stereometrie des Gedankenausdrucks); Christian Frevel, „Person – Identität – Selbst. Eine Problemanzeige aus alttestamentlicher Perspektive“, in van Oorschot; Wagner (eds.), pp. 65-89, hier 84, geht weiter und begründet das mit der „Leistungsfähigkeit der sprachlichen Tropen, in denen der ganze Mensch synekdochisch, metonymisch oder im Merismus präsent gehalten wird.“
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26
Wolff, p. 23.
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27
Vgl. Schroer/Staubli, p. 27; Michaela Geiger; Stefanie Schäfer-Bossert, „Körperkonzepte im Ersten Testament—Aspekte einer Feministischen Anthropologie. Eine Einführung“, in Hedwig-Jahnow-Forschungsprojekt, pp. 10-28, hier 22f. So werden z.B. die Eingeweide als Ort des Empfindens genannt; s. Hi 30,27: „Meine Eingeweide kochen . . .“.
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28
Bester, p. 4; Susanne Gillmayr-Bucher, „Body Images in the Psalms“ jsot 28 (2004), pp. 301-326, p. 304f; Schellenberg, p. 111f; allgemeiner zur diesem Verständnis von Metaphorik in den Psalmen, vgl. Bernd Janowski (ed.), Konfliktgespräche mit Gott. Eine Anthropologie der Psalmen (Neukirchen-Vluyn, 2003), pp. 21-35.
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45
Bender, pp. 136-138.
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47
Hartenstein, p. 279.
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55
Vgl. Schellenberg, p. 107; s. den Hinweis von Jones, p. 860, auf Hiobs neue Kleider in Hi 40,10: „Herrlichkeit und Pracht“.
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56
Vgl. z.B. Strauß, p. 170, der die Negation aus V. 20a auch noch auf V. 20b bezieht.
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„Augen war ich für den Blinden . . .“ (Hi 29,15) Mensch, Körper und Gesellschaft in Hiob 29 und 30
In: Vetus TestamentumSearch for other papers by Uta Schmidt in
Current site
Google Scholar
PubMed
Job’s self-descriptions of his situation in Job 29 and 30 “in the months of old” (קדם) and “now” (עתה) picture his fall and his loss. The literary form of a 1st-person-speech gives the impression of Job creating his own cosmos with his body at the center which is rather unambiguous compared to the dialogues of Job and his friends. A close analysis of these two to corresponding chapters of the book of Job show how bodily and social experiences are intricately interwoven in the presentation of Job’s fall. His existence as a human being—in the bodily and social sphere—is thus presented as dependent on relatedness to God and to other human beings.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 225 | 20 | 13 |
| Full Text Views | 193 | 2 | 1 |
| PDF Views & Downloads | 77 | 7 | 3 |