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Even Job's wife (Job 2:9-10), like the minor characters of the Hebrew Bible stories, does not play at all an insignificant role in the story of her husband, but she is however functional to better understand the author's design. In the traditional interpretation, based mostly on the Masoretic Text (MT), she was caught in a pattern that drew the negative opinion of the critics, perhaps the result of a misogynistic view, of Judeo-Hellenistic matrix, and then she appeared as hostile to Job, the righteous sufferer, for the aversion to the unconditional faithfulness of this man. Now, here we wanted to re-read this controversial figure, first of all starting from the received witnesses by both streams of the textual tradition, Jewish (MT) and Greek (Old Greek = OG). In the first case, the words of his wife sound like an invitation to Job to curse Yahweh, responsible for his unjust suffering; in the second, however, they urge him to cry out to God his innocent suffering, even if he should be at the cost of being punished by death. So, two different portraits of woman - if not opposites - are derived from that, and her role in Job's story is defined negatively or positively, according to the archetype that is supposed.

Due ritratti della moglie di Giobbe (Gb 2,9-10)