#Exodus 22:15-16

So you seduced a virgin...

It’s not a coincidence that this law follows on the ones about what happens if your neighbor’s property gets damaged while in your possession. Because this law is pretty much about property damage. Just the property is the girl.
This law is the equivalent of “you broke it, you buy it” where the thing you’re breaking and buying is a person. The girl’s value is attached to her virginity. She’s worth more that way. You remove that from her, and she’s a tougher sell for her father.
(Just to be provocative for fun: the word used here for virgin, בתולה, is, you know, the word for virgin. As opposed to the other word that’s used in Isaiah 7:14.m, which, you know, doesn’t mean virgin. Okay back to our regularly scheduled programming.)
So if you sleep with a virgin without having paid for her, it’s akin to theft: you’ve stolen her value and there’s no way to restore it. So you have two choices: you can take her or you can reject her. But either way you’re paying the same amount.
The father shouldn’t be financially harmed just because you decided to break his valuable property. She was worth a certain amount, and he should be compensated for her regardless.
If it wasn’t clear, the girl herself has no agency here, at least not in the business side of the transaction. She may have allowed herself to be seduced - this isn’t a case of rape, that’s a different law - but she has no say in the marriage (or not). She’s a pure commodity.
I’m sure some folks spin this to make it sound like the Bible places such high value on the pure state of virginity, or like daughters are precious in the eyes of their fathers, or whatever. Miss me with that shit. This is minor females as property, to be sold for a price.

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More from @JoelBaden

8 Mar
#Exodus 22:6-14

Laws about evidence and testimony

The ostensible topics here have to do with what happens when you have something belonging to your neighbor in your possession, and something bad happens to it. Which is fine and all. But that’s not the really interesting part.
The basic setup is that a thief steals your neighbor’s stuff from your house. Now if the thief is caught, he pays double like normal (see 21:3). Easy. But if he’s not caught, now it’s just your word that it was stolen by someone else - rather than by you, you dirty rat.
And this is where it gets interesting. The owner doesn’t know what happened to his stuff - it was with you. You can’t prove it was stolen: the thief got away. The owner has every right to claim compensation from you, but it wasn’t your fault; you weren’t negligent.
Read 16 tweets
24 Feb
#Exodus 29:19-23

The altar law

A sort of preface to the Covenant Code proper, the first thing YHWH says to Moses is, in canonical terms, perhaps also the most controversial. Sacrifice wherever you wish, build your altars in multiple different ways - that’s confusing!
The only way to make sense of it canonically is to understand it as referring exclusively to the period between the entrance into the land and the building of the Temple in Jerusalem. Which is possible, I suppose, but is sort of a weird thing to say at this point.
In the wilderness, of course, the people are (again, canonically) only to sacrifice at the Tabernacle in the midst of the camp, with its single exclusive very differently-constructed altar. And of course once the Temple is built that’s the sole place of worship.
Read 15 tweets
23 Feb
Having gotten through the Ten Commandments, and before we start in on the Covenant Code, let's recap where we've been since the last thread of threads, which is linked below:
Read 16 tweets
19 Feb
#Exodus 20:16

The eighth commandment

You shall not bear false witness.

Despite nearly two millennia of interpretation, this commandment isn’t just some fancy biblical language for the broad category of “lying.” It actually is about what it says: being a witness. In court.
You can’t violate this commandment in private. Witnessing was a public act. (Remembering that witnessing here means saying something, not seeing something.) It’s not regular old lying or deceit - there’s a different Hebrew word for that, and there’s no biblical law against it.
This is, simply, a law against perjury. Why would such a thing be in the Ten Commandments? Seems awfully specific (which is why, I think, everyone from Origen and Augustine on wanted to expand the meaning). But there are multiple biblical laws about testimony, for good reason.
Read 7 tweets
27 Dec 20
#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 20
#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

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