By Donald B. Redford
We're drastically indebted to Dr. Redford for this thorough piece of labor. It illustrates the necessity for monographs which may assemble jointly the collected result of sustained learn with extra amplitude than is feasible in a piece of writing and extra aspect than is feasible in a observation. there are various different specified chunks of culture within the OT, quite within the Pentateuch, which deserve such therapy. Redford's paintings contains a complete evaluate of previous paintings, a clean and painstaking exam of numerous salient matters, and a few positive conclusions.
The unique difficulties offered through the Joseph tale warrant exam in detachment from the remainder of the Pentateuch. As Redford's paintings indicates, too many concerns were prejudged simply because effects (or hypotheses) derived from surrounding fabrics were accredited to persuade, if to not dictate, the result of investigating Genesis 37-50. A parade instance is using the divine names, and different contrastive vocabulary-pairs, as hallmarks of the resource records J and E. As Redford indicates, Yahweh is particular to ch. 39. in addition, different pairs, like Israel/Jacob, whereas no longer correlating with this primary clue, do need to some degree a concomitant distribution with the Judah/Reuben motifs.
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Additional info for A Study of the Biblical Story of Joseph (Genesis 37-50)
G. Kraeling, Rand-McNally Bible Atlas (New York, 1956), 91. THE JUDAH-TAMAR INTERLUDE 17 of the Book of Ruth. l Both Tamar and Ruth share the desire, which is eventually realized in both cases, to raise up heirs for their deceased husbands. Both women, moreover, together with their husbands, belong to the direct ancestry of King David. Could it be that we have in both stories remnants of a cycle of legends dealing with David's descent, the main purpose of which was to show how, although time and again apparently on the verge of dying out, the Judaic line which was to produce the great king survived?
Eissfeldt (ThR NF 18 , 108) would see in some of this material (specifically chapters 35: 21-22; 34; 38; 49: 2-7,23-4) an older Joseph narrative, parallel to 37, 39-48, 50. g. ); Jacob's redeeming angel (48: 16); Jacob's seizure of Shechem (48: 22); the attack by the archers on Joseph (49: 23); the burial of Leah (49: 31); the aetiology of Abel-misraim (50: 11). 4 The duplicate account of the founding of Bethel (35: 14-15); the statement that Isaac had sojourned at Hebron, rather than Beersheba as the Patriarchal tales indicate (35: 27); the uncensured intermarriage of Judah with Canaanites (38); a variant account of the capture of Shechem (48: 22, 49: 5-6); a tradition that Jacob THE CONCLUSION TO THE BOOK OF GENESIS 27 redactor (if he existed) was simply a harmonist, at worst a compiler of traditions; but a more definite statement must await an examination of the "Israel" -passages of the Joseph Story.
4 Cf. Fritsch, Interpretation (Jan. 1955),23. 5 See most recently, H. M. Dion, CBQ 29 (1967), 198 ff. 6 Cf. ). 1 2 THE THEOPHANY AND GENEALOGY 19 leave of the Joseph Story, the denouement of which has been reached in chapter 45. The tenor of the verses has suddenly reverted to the coarser style of the Patriarchal tales: 1 we encounter night visions, have our intellects taxed by a theophany (after ten chapters without one), are reminded of the Abrahamic covenant and promise (likewise unmentioned in the Joseph Story), and hear a form of divine address which recalls god's speeches to Abraham.
A Study of the Biblical Story of Joseph (Genesis 37-50) by Donald B. Redford