#Genesis 41:53-57

The famine comes

There seem to be two subtly different things going on here. One is the explicit fulfillment of Joseph’s dream interpretation: the arrival of the seven years of famine, for which he and Egypt have been preparing.
So we get notices here about the Egyptians being hungry, and about Pharaoh directing them to Joseph, all of which make sense in that framework. But interspersed with that is something else: that there’s a famine everywhere in the world, not just in Egypt.
That in itself wouldn’t be so strange - famine in one place, why not everywhere - but the way it’s presented is weird. First, it doesn’t say that *the* famine was everywhere, as we might expect, since we know about this famine pretty well already. Just “there was a famine.”
It also says that while there was famine everywhere, Egypt had food. Which is true - Joseph stored it - but that doesn’t really seem like what’s being said here. It’s more like Egypt was just better stocked (the abundance of Egypt is a common biblical theme).
And look at 41:57, where all the rest of the world comes to Egypt for food. Many translations read “came to Joseph in Egypt,” but it really says “came to Egypt, to Joseph.” That’s a little weird, syntactically. It looks like Joseph was tacked on there.
Which I think makes sense, because I think Joseph is in charge of a coming famine in one story, and in the other doesn’t yet have that responsibility (at least not to the reader’s knowledge). Jacob, when he sends his sons, doesn’t know he’s sending them to Joseph. Just to Egypt.
(Moreover, if we look ahead a tiny bit, at 42:6, we’ll see the clear introduction of Joseph’s role as distributor of food.)
Without getting into the nitty gritty specifics, I think these two narrative tracks are useful. In one, Joseph has predicted and planned for an Egyptian famine, and that’s all that is. That’s the E concept.
In the other, there’s famine everywhere, forcing people to come to Egypt, where (as it turns out) Joseph just happens to be in charge of selling grain. This is J, as is the vast majority of what follows, with Jacob’s sons going to Egypt, and payback for their sale of Joseph.

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More from @JoelBaden

27 Dec
#Exodus 7:8-13

The first wonder

The first encounter between Moses/Aaron and Pharaoh in the plagues/wonders cycle, and, alas, the source of much interpretive and compositional confusion - but a reasonable example of how P does this sort of thing.
YHWH instructs Moses and Aaron. The instructions are for Moses to tell Aaron to do something, to bring about a wonder. They do so, and then we hear about whether Pharaoh’s magicians can do the same. If they can, Pharaoh doesn’t care. That’s the basic structure here.
The confusion here comes in the content of the wonder itself. It is often assumed that this casting down of a staff and it turning into a snake is the “real” version of the “practice” one that Moses did back in Exodus 4. But it’s not, on multiple levels.
Read 9 tweets
26 Dec
#Exodus 7:1-7

Planning the plagues (not plagues)

One of the central distinctions between P and J in the section that we call the plagues narrative, upon which we are about to embark, is that in P they aren’t really plagues. Don’t @ me. Let me explain.
First, we’re still reading P here, continuing directly (originally) from Moses questioning his ability to speak to Pharaoh. YHWH’s response is to bring in Moses’s brother Aaron, who is explicitly identified as such here (in the uniquely P phrase “Aaron your brother”).
The key phrase in this section, of course, is “I will harden Pharaoh’s heart.” This is P’s major claim: that the purpose of all the shit that’s about to go down isn’t actually to convince Pharaoh to let Israel go, but to put on a big show of YHWH’s power.
Read 9 tweets
9 Nov
Okay, we did it! #Genesis is done. If you missed anything, here’s a thread of it all, starting with the last major recap, up through Gen 36 (all previous recaps are embedded therein...I hope...)
Read 29 tweets
8 Nov
#Genesis 50

The end of the Joseph story

Three chunks of text here (one of which is embedded in another, but is easily identified). The chapter is mostly about the death of Jacob - Joseph’s death only comes at the very end (and only in one story).
The biggest part of the chapter is the fulfillment of Jacob’s request to Joseph at the end of Gen 47, that he be brought back to Canaan to be buried. Sure enough, as soon as Jacob dies, Joseph makes plans to carry out his father’s wishes.
Everything about how this is described conforms to the J story we’ve seen. Joseph having power in Egypt, but still having to ask Pharaoh for things carefully (as with the Goshen request), and Pharaoh being generous in response.
Read 14 tweets
7 Nov
#Genesis 49

Jacob’s final speech and death

The poem that is here attributed to Jacob’s final words is, as just about everyone recognizes, an originally independent piece. It’s a collection of tribal sayings, mostly with kind of confusing animal imagery and puns.
It might be pretty old - I think it probably is, at least in some original form - but that’s a separate issue. (I do think it’s been edited to account for the historical rise of Judah - the first few lines are quite different in form than what comes later.)
When we find an originally independent unit that appears in the text, we need to ask at what stage it was inserted. Into the canonical text? Into one of the sources? In this case, it’s pretty clear that the poem, whatever its origins, has been taken up by J.
Read 9 tweets
5 Nov
#Genesis 48

Jacob blessed Joseph’s sons

This chapter is mostly a continuous narrative. Jacob is sick and about to die, Joseph brings his kids, and Jacob blesses them, but switches hands, evidently intentionally, and makes a final deathbed request of Joseph.
On grounds exclusively internal to this chapter, there are two parts that stand out. One is the speech in 48:3-7. The problem here is that Jacob refers directly to Ephraim and Manasseh in this speech, and then in the next breath of 48:8 sees them and is like “who are they?”
The second problem is that Jacob blesses the little rascals (they’re probably full-grown adults, at least canonically) twice: once in 48:15-16, and once in 48:20a. And they aren’t quite the same blessing.
Read 17 tweets

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