By Donald B. Redford
We're drastically indebted to Dr. Redford for this thorough piece of labor. It illustrates the necessity for monographs that can assemble jointly the accrued result of sustained examine with extra amplitude than is feasible in an editorial and extra element than is feasible in a remark. there are lots of different exact chunks of culture within the OT, fairly within the Pentateuch, which deserve such therapy. Redford's paintings incorporates a entire evaluate of previous paintings, a clean and painstaking exam of a number of salient concerns, and a few confident conclusions.
The particular difficulties awarded via the Joseph tale warrant exam in detachment from the remainder of the Pentateuch. As Redford's paintings exhibits, too many matters were prejudged simply because effects (or hypotheses) derived from surrounding fabrics were accepted to persuade, if to not dictate, the end result of investigating Genesis 37-50. A parade instance is using the divine names, and different contrastive vocabulary-pairs, as hallmarks of the resource files J and E. As Redford exhibits, Yahweh is specific to ch. 39. additionally, 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)
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146 f. 15. )," a gloss on the subject of the verb "they dreamed;" wholly redundant. 4 16. " Lacking in LXX, Syriac and Vulgate. , II, 357; contra, Horovitz fE, 106; Ehrlich (Randglossen I, 197) believed lifkab 'ef1ah to be a gloss on lihya! 'immah. " 2 Alternatively wayyanas wayycfc' could be construed as that peculiar type of verbal co-ordination in which the first verb provides the qualitative modification of the action conveyed by the second. 3 Ruppert fEG, 61. 4 Cf. Dillmann Gen. ; Simpson ETl, 135; Wiener Pent.
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. ); the brothers are not present, and only later learn that their father is dead (50: 15). See below, p. 000 f. 4 48: 1-7; 49: 28-33. 5 Jos. 24: 32; Gressmann, EYXAPI~THPION, 17; Mowinckel, BZAW 77 (1958), 143 f. Joseph's embalming and preservation in a coffin in Egypt (surely not "in an Egyptian coffin," as Schultz, ZAW 59 [1943], 188), may be an attempt to historify certain of the Osirian overtones that the figure of Joseph seems to have acquired in Egypt: Horovitz, JE, 120 fr.
Three (3, 8, 25) add onomastic detail, four (4, 6, 10, 11) seem to arise from ethical motives, and five (5, 9, 12-14) are concerned with harmonizing apparently discrepant strands in the story. It is interesting to note that the latter two categories are confined to chapters 37, 39 and the immediate context of 39. In the light of the plethora of inconsistencies in the plot to be found in the first part of the story, this distribution cannot be fortuitous. The same observation applies perhaps to the fact that over one half of the glosses occur in the first three chapters of the story; when the plot had become well launched after the initial mise en scene, less opportunity or need existed for explanatory marginalia.