By Donald B. Redford
We're drastically indebted to Dr. Redford for this thorough piece of labor. It illustrates the necessity for monographs which could assemble jointly the gathered result of sustained study with extra amplitude than is feasible in an editorial and extra element than is feasible in a statement. there are lots of different particular chunks of culture within the OT, really within the Pentateuch, which deserve such remedy. Redford's paintings contains a finished assessment of previous paintings, a clean and painstaking exam of numerous salient concerns, and a few confident conclusions.
The distinct 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 authorized to steer, 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 specific to ch. 39. moreover, different pairs, like Israel/Jacob, whereas now not 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)
Zobel, Stammespruch und Geschichte (BZAW95), Berlin, 1965. THE CONCLUSION TO THE BOOK OF GENESIS 25 each of his sons. The context of such a blessing in ancient Near Eastern tradition is indeed the scene of a man's death; but the latter in chapter 49 does not seem to be set in Egypt. The content of the blessing suggests Canaan, and undoubtedly stems from a different tradition to that of the Joseph Story,l one in which Jacob died in Palestine without ever going to Egypt. 2 Ignoring its original locale, the Genesis editor took the poem,3 preceded it by the aetiological blessing of Ephraim and Manasseh (not mentioned in the poem) drawn from one version of the Joseph Story, and wrote his own preface and conclusion, both of which recapitulate earlier materia1.
5 Thus far the discussion has uncovered by empirical means at least two redactional hands in the material within which the Joseph Story 1 Gunkel, ZDMG NF 1 (1922), 61. Good's contention (fBL 82 , 432) that vss. 9-12 are an ironic reflection upon incidents in chapters 37 and 38 has been rightly rejected by Zobel (op. , 15, n. 62a). ; see further below, p. 250. 3 Where the poem stood before being placed in its present pOSition is not altogether clear. ). One thing seems certain: it could not until quite late have formed any part of the Joseph Story.
45: 11)]). ; Eerdmans AS I, 69; for parallels to the adoption of Ephraim and Manasseh in ancient cultures, see 1. Mendelsohn, IE] 9 (1959), 180 if. ; O. Kaiser, VT 10 (1960), 10; R. Weill, RHR 88 (1923), 19. 5 Vs. 20 may originally have been a blessing of Joseph himself by his father: cf. , 253. + + 24 THE PRESENT CONTEXT OF THE JOSEPH STORY to that narrative. The point in the story where he chose to insert the legend is also evident. In vs. 8 Israel notices Ephraim and Manasseh for the first time, but does not know them, an odd state of affairs if he had lived in Egypt for seventeen years!