#Genesis 46:8-27

The list of Jacob’s descendants

Here we have the record of who all went to Egypt with Jacob, 70 people in total according to the concluding verse. Which you’d think would be straightforward enough. But God forbid it ever be so easy.
First, there’s the obvious little insertion of the phrase “but Er and Onan died in the land of Canaan,” which is a reference to the J story of Gen 38, and which is clearly secondary here because why would they be in a list of who went to Egypt if they’d died? And they’re counted!
Second, Joseph and his sons Manasseh and Ephraim are listed, despite being in Egypt (as the list admits), and not only are they listed they’re also counted. But also not - at the end of the list we’re told it’s 66 who went down, not counting Joseph and his sons.
That 66 must not include Jacob, who with Joseph and his two sons makes up 70. But the enumerations in the list get us to 70 without Jacob. So who should get chopped? Maybe Dinah, who otherwise doesn’t appear in P, and seems added on here? Unclear.
According to this list, Perez and Zelah are Judah’s sons; in Gen 38 they’re his grandsons. Some of the people listed are Jacob’s great-grandsons, but why it should only be Perez and Beriah (Asher’s son) who have children of their own is unclear. (Time is very weird here.)
And even if we’ve worked all that out, then there’s the Greek version, which puts the final number at 75, makes up for the difference by saying that Joseph had 9 kids in Egypt, not two, but only lists 7 for Joseph, and gives Benjamin an extra two, including a fourth generation!
One could get lost in the maze of names and numbers and variants here. And clearly scribes did get lost. This is one of the better examples of multiple text editions of the Pentateuch, one with 70 and one with 75. If I’m not mistaken, the Dead Sea Scrolls preserve both editions.
Just another handy reminder that there’s no such thing as *the* Bible. It’s translations, versions, and editions all the way down.

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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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