Cited by 7Biblical Studies and InterpretationLinguistics and Discourse AnalysisRhetoric and Communication Studies

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Biblical Rhetoric as Illustrated by Judah's Speech in Genesis 44.18–34

Open access
Joosten, Jan·2016·Journal for the Study of the Old Testament

Abstract

Although persuasive speech takes an important place in the biblical corpus, the method for analyzing persuasive texts remains underdeveloped. What distinguishes this literary genre is the way it acts upon the pragmatic speech situation: while narration transfers the audience to a far-away reality, and poetry creates its own world, rhetoric interacts directly with the situation at hand. Important tools of analysis are provided by ancient Greco-Roman theories of rhetoric in which this distinctive characteristic is central. Yet biblical rhetoric is rather different from its classical counterpart. In this article Judah's speech in Gen. 44.18–34 is first analysed according to the rules of classical rhetoric. The approach throws light on the inner working of the text, but at the same time it indicates a few features for which the classical theory is unable to account. The most important of these are explored and compared to similar features in other persuasive texts in the Bible.

Overview

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Written from the paper’s full text.

TL;DR

Jan Joosten reads Judah’s speech in Genesis 44:18–34 as a test case for biblical rhetoric, arguing that classical rhetorical categories illuminate its persuasive design while biblical oratory also has distinctive features absent from Greco-Roman theory. The speech follows the classical judicial structure and relies heavily on pathos, omission, and the introduction of a “significant third,” especially the father Jacob.

Key findings

  • Judah’s speech matches the classical four-part judicial speech: exordium (v. 18), narratio (vv. 19–29), confirmatio (vv. 30–32), and peroratio (vv. 33–34), with the latter two marked in Hebrew by “and now.”
  • Judah’s strategy is not to prove Benjamin innocent or invoke mitigating circumstances, but to plead the judge’s clemency; his arguments are chiefly pathos-based, stressing the father’s old age, Benjamin’s youth, and past family catastrophe.
  • The speech exhibits “eloquent reticence”: Judah omits the crime, the hostile first visit, the imprisonment of Simeon, the long interval between visits, and any explicit appeal to compassion or mercy. Josephus’ later version in *Antiquities* II 140–154 adds explicit appeals to pity, underscoring what the biblical version leaves implicit.
  • Biblical rhetoric also introduces a “significant third” to create affinity—here, the father Jacob—and shows a complex relation to truth: Judah’s narratio is largely fictional in factual detail, yet the speech is oriented toward a deeper truth, and Joseph is persuaded about Judah rather than about Benjamin.

Methods

  • The paper performs a rhetorical analysis of Genesis 44:18–34 using classical rhetoric’s categories: stasis, inventio, dispositio, elocutio, ethos, pathos, and non-artistic arguments.
  • It compares Judah’s speech with other biblical persuasive speeches (e.g., the captain of fifty in 2 Kgs 1:13–14, Abigail in 1 Sam 25, Bathsheba in 1 Kgs 1:17–21, David in 2 Sam 2:5–7) and with Josephus’ rewriting in *Antiquities*.
  • No quantitative sample or statistical analysis is used; the study is a textual and comparative rhetorical reading of a single biblical speech within its narrative framework.

Limitations

  • The paper states that no method has been developed to approach biblical oratory as such, and that classical rhetoric is prescriptive while the scholarly approach is descriptive.
  • It states that classical theory cannot account for all features of Judah’s speech, and that biblical texts are hard to date; the Joseph story is argued to come from the monarchic period, hundreds of years before Aristotle.
  • It states that Judah’s speech is not a transcript of a real address but an imaginary, artistic product of the Joseph story author, and that the present study is limited to Judah’s viewpoint.
  • Evident from the text: the analysis is a single test case, not a systematic survey, and the comparison with Josephus is illustrative rather than exhaustive.

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Integrity signals

Registry

Crossref · 10.1177/0309089216628417

Cites

Statistics

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Verification

Claims the paper makes

42 Own interpretation · 20 Own result · 11 No basis given · 4 Sources not found

  • Probably not a substantial claim. 62
  • It may state two separate claims as one. 19
65 of 65
  • The paper relies on this without support.

    The speech in Genesis 44:18-34 is an imaginary, artistic product of the author of the Joseph story, not a transcript of a real address.

    “Of course, the words we read in Genesis 44:18-34 are not the transcript of a real address.The speech is imaginary, the artistic product of the author of the Joseph story.”
  • The paper relies on this without support.

    The Joseph story came into being during the monarchic period, hundreds of years before Aristotle.

    “Although biblical texts are hard to date, there are good reasons to submit that the Joseph story came into being during the monarchic period, hundreds of years before Aristotle.”
  • The paper relies on this without support.

    The use of speech to obtain results in the real world is universally human.

    “The use of speech to obtain results in the real world is not limited to ancient Greece and Rome: it is universally human.”
  • The paper relies on this without support.

    The audience of the biblical narrative are supposed to be able to relate to the heroes of the narrative as their own ancestors.

    “The audience are supposed to be able to relate to the heroes of the narrative, who are represented as their own ancestors.”
  • The paper relies on this without support.

    An Egyptian judge would not feel compassion toward a Hebrew thief, so Judah's plea for mercy has little basis in reality.

    “Remember that Judah's plea has little basis in reality: why should an Egyptian judge feel compassion toward a Hebrew thief?”
  • The paper relies on this without support.

    People more easily embrace an idea they themselves discover than an idea suggested to them by someone else.

    “As is well known people more easily embrace an idea they themselves discover than an idea suggested to them by someone else.”
  • The paper relies on this without support.

    In classical rhetoric, neither the central claim nor the arguments need to be true; they only need to be persuasive.

    “Neither the central claim, nor the arguments need to be true, they only need to be persuasive.”
  • The paper relies on this without support.

    In classical rhetoric, a good speech is a persuasive speech.

    “In classical rhetoric, a good speech is a persuasive speech.”
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Metadata

Authors
Joosten, J.
Affiliations
Christ Church, St Aldates, Oxford OX1 1DP
Corresponding author
Joosten, Jan
Venue
Journal for the Study of the Old Testament
Published
2016-09
Volume
41
Issue
1
Pages
15-30
ISSN
  • 0309-0892 (ISSN-L)
  • 1476-6728
OpenAlex
W2520935610
Cited by
7
References
0
Citations by year
2024: 1 · 2023: 2 · 2022: 2 · 2021: 1 · 2019: 1
FWCI
4.80
Type
journal article
Language
en
Open access
Locations
  • Journal for the Study of the Old Testament (publishedVersion)
  • Oxford University Research Archive (ORA) (University of Oxford) (submittedVersion)
  • HAL (submittedVersion)
  • Journal for the Study of the Old Testament
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Linguistics and Language › Linguistics and Discourse Analysis
  • Social Sciences › Communication › Rhetoric and Communication Studies
Keywords
biblical rhetoric, persuasive speech, Joseph and his brothers, Greco-Roman rhetoric, narrative and poetry

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