The author of the Testament of Job, a Jewish composition from the first century B.C.E. or C.E., creatively combined both traditions in an attempt to offer a clearer understanding of Job's background, to provide a solution to lingering questions concerning his relation to ethnic Israel, and to elaborate on themes in the book of Job in a way that vindicates the role of women in Job's own moral athleticism. Unlike her twelve brothers, whose life and times dominate the rest of Genesis and whose fortunes are foretold by Jacob in a dramatic deathbed scene (Genesis 49), Dinah disappears from the biblical text.2 The question of Dinah's fate is only made keener by the fact that her well-being and prosperity after the Shechem incident cannot be assumed: as a "defiled" woman (Gen 34:13), Dinah's marital prospects must have seemed rather grim.3 One rabbi, in addressing this question, puts the words of Davids daughter Tamar in the mouth of Dinah ("Where will I carry my shame?" [2 Sam 13:13]) and posits that Simeon, in response to this cry of despair, married Dinah.
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"Job's Wives in the Testament of Job: A Note on the Synthesis of Two Traditions"Please download to view full document