Joel Baden Profile picture
31 Oct, 10 tweets, 2 min read
#Genesis 47:1-12

Pharaoh meets Joseph’s family

If we’ve been paying attention up to this point, we know what’s supposed to happen here. The brothers are to say that they’re shepherds, so that Pharaoh will let them stay in Goshen, where they have already arrived.
And sure enough, first thing that happens is Joseph says “my brothers are in Goshen, with their flocks” - being sure to mention the whole shepherding thing all off-handed like, the sneaky devil.
And the brothers duly say “we’re shepherds” when Pharaoh asks what they do for a living, and mention the terrible famine in Canaan - which you’ll remember is a part only of the J story - and they specifically ask to remain (ישב) in Goshen.
Pharaoh’s response, though, starts out a little weird. “Your father and brothers have come to you.” Uh, no kidding dude, you were just talking to them. “The land of Egypt is open before you. Settle your father and brothers in the best of the land.” How about just Goshen, thanks?
It’s as if Pharaoh wasn’t listening at all. Especially to the part where the brothers said that they were shepherds, who are supposed to be so abhorrent to Egyptians. It’s even more jarring when in the next breath Pharaoh says “Let them stay in Goshen.”
What happened to “settle them wherever?” And then he clearly heard the shepherd thing, because he asks them to take charge of his livestock. If it isn’t clear, there’s something funky going on here. Pharaoh’s opening words in 47:5-6a don’t belong to J.
They belong to P, which continues in 47:7-10, in the dialogue between Pharaoh and Jacob. This isn’t so obvious a source assignment. In part it’s to do with plot logic - the purpose of the meeting with Pharaoh in J is to present the brothers as shepherds, so this doesn’t fit.
There are some relatively subtle stylistic things that suggest P here: “the years of your life” occurs only in P; the noun “sojourning” is exclusively P. But mostly it’s Jacob’s age: 130, which matches exactly with his age at his death in 47:28, in a verse that is also P.
In 47:11 we get the fulfillment of Pharaoh’s instructions in P: Joseph settles his brothers in the best of the land - in Rameses, not Goshen - as Pharaoh had commanded. And in 47:12 the same for J, as Joseph sustains his family just as he had promised in 45:11.
The two locations for the Israelites in Egypt will be maintained through the rest of the J and P accounts of Israel in Egypt. They’re in Goshen in J for the plagues (Ex 8:18; 9:26), and when they finally depart Egypt for good, they leave from Rameses in P (Ex 12:36). Continuity!

• • •

Missing some Tweet in this thread? You can try to force a refresh
 

Keep Current with Joel Baden

Joel Baden Profile picture

Stay in touch and get notified when new unrolls are available from this author!

Read all threads

This Thread may be Removed Anytime!

PDF

Twitter may remove this content at anytime! Save it as PDF for later use!

Try unrolling a thread yourself!

how to unroll video
  1. Follow @ThreadReaderApp to mention us!

  2. From a Twitter thread mention us with a keyword "unroll"
@threadreaderapp unroll

Practice here first or read more on our help page!

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

Did Thread Reader help you today?

Support us! We are indie developers!


This site is made by just two indie developers on a laptop doing marketing, support and development! Read more about the story.

Become a Premium Member ($3/month or $30/year) and get exclusive features!

Become Premium

Too expensive? Make a small donation by buying us coffee ($5) or help with server cost ($10)

Donate via Paypal Become our Patreon

Thank you for your support!

Follow Us on Twitter!