Joel Baden Profile picture
Sep 16 11 tweets 2 min read
#Numbers 32:33-42

The distribution of the Transjordan

After all the requesting and haggling, finally Reuben and Gad get to it. As always, if we followed what happened in the stories before, we can see how to understand the division of the text here.
Remember that in P, Moses tells R&G that they will get the land formally only after the conquest, when Eleazar and Joshua will be in charge. So in 32:33, when Moses himself gives them territory, that can’t be P - that has to be E. As confirmed by the mention of Sihon.
Likewise in 32:34-38, where R&G build fortified cities and sheepfolds, that has to be P, because this is exactly what they said they’d do earlier in the P story. No need to build cities in E - the Amorite cities are already unoccupied and waiting for them.
A note here on how translations obscure source issues. There’s no Hebrew word “rebuild,” yet the NRSV and the JPS both use it here. Because translations are canonical, their job is actually to smooth over bumps in the text. Which is why you need Hebrew to do this well.
The two tribes in P aren’t rebuilding cities - they’re building them in territory that, in P’s mind, wasn’t previously occupied by anyone. But canonically, this territory was occupied by the Amorites from E, so canonically it must be rebuilding, not building.
The last section, 32:39-42, is E again, as the mention of this territory being Amorite makes clear, along with Moses again giving territory now rather than later, and the idea that there are already established cities to be conquered, rather than built anew as in P.
In all this there are a couple of later supplements, fairly readily identifiable and explainable. In 32:33, we suddenly hear about the half-tribe of Manasseh, which comes out of nowhere. Well, not actually out of nowhere - out of D.
When D retells this episode, it expands the tribes involved to include the half-tribe of Manasseh from the start. And it expands the Transjordanian territory conquered to include the territory of Og in the Bashan - which is also reflected in an expansion of Num 32:33.
You can see the tribal expansion syntactically. “Moses gave them” then a weird and seemingly unnecessary appositional phrase, but necessary because it changes the subjects of the entire story: “to the Gadites and Reubenites and the half-tribe of Manasseh.”
Here’s another little fun thing: in E, in the opening verse, it’s the Reubenites and the Gadites, in that order. In P, throughout, it’s the Gadites and the Reubenites, in that order. This expansion in 32:33 takes the P order, and adds the D half-tribe of Manasseh.
Finally, someone noticed that the names of these new cities in P didn’t quite match the names of the Transjordanian cities they were canonically “rebuilding,” so dropped in a pretty funny little note in 32:38: “some names being changed.”

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More from @JoelBaden

Sep 18
When you find yourself saying “I don’t believe that so the Bible can’t really say/mean that,” that’s on you, not the Bible.

It’s an admission that there is no “originalist” reading of the Bible - it’s always being read in line with the reader’s values.
This is true for everyone, liberal and conservative alike. “It couldn’t possibly support slavery!”…so how can I read it to make it not say that?

“It can’t be socialist!” “It can’t be anti-gay!” “It can’t promote genocide!” “It can’t have multiple voices!”
And it’s as true of readers past as it is of readers today. “I’m monotheistic, so everything in the Bible must also be monotheistic!”

The very words of the Bible are redefined and reimagined as conforming to contemporary beliefs, norms, values. The Bible is subordinated.
Read 6 tweets
Aug 3
#Numbers 23:11-26

Balaam’s second speech

Second verse, same as the first. Interwoven with lines that keep us situated in the narrative are some nice traditional poetic and prophetic images - somewhat further down the poetic road than the last poem, not as far as we’ll get soon.
References to Balaam’s divinely ordained mission, and restrictions; to the Exodus, and less explicitly to the ancestral promises - these all keep one foot planted in the broader story, in a way that actually very few independent poems, especially older ones, do.
But the imagery - particularly the horns of the wild ox (or unicorn for all you KJV fans out there), the lion that rises to feed on its prey - these are standard poetic animal images that we find in older biblical poetry, like Gen 49 (which…is also brought to us by J).
Read 5 tweets
Aug 2
This is a pretty good question (that I missed when it was first posted) and I’ll take a minute to explain. The Pentateuch, like the rest of the Bible, is the product of many many different redactional and editorial moments, many of which probably we’ll never accurately identify.
Some occurred within the sources - like the H expansion of P. Some occurred after the sources were combined - like the insertion of the laws in Exodus 34. Some were very small, some were very large. Some were local, some were global. And one was global and huge: compilation.
When I talk about the compiler or compilation, I’m talking exclusively about the process of combining the four independent sources into one new whole. I’m not talking about any other redactional or editorial activity. Just what needed to be done to interweave the sources.
Read 7 tweets
Aug 1
#Numbers 23:6-12

Balaam’s first speech

Short but sweet, and deeply interwoven with its narrative framework. One may well wonder whether some of the poetry in the Balaam story is of independent origin, but not this one.
Not only are there all the references to the story - I mean “Balak has called me…curse Jacob for me…I see them from the mountains…” All pretty much narrative. But there’s also a lovely J theme in here that might not be immediately apparent.
“A people who dwells apart,” Balaam calls Israel. Obviously Israel’s distinctiveness from other nations is assumed by all the biblical authors. But J makes a real thing out of it.
Read 6 tweets
Jul 24
Seems like it’s worth noting (not for the first or probably last time):

The Hebrew Bible and the Old Testament aren’t the same thing.

The OT is the first part of the Christian Bible.

The HB is the only part of the Jewish Bible.

But wait - there’s more.
All the books of the Hebrew Bible may be represented in the Old Testament, but traditionally the OT also included other books, like Tobit and Maccabees, later labeled as “deutero-canonical” but originally just plain OT.
The books are, as most people may be aware, in a different order in the HB and OT. The HB has the Torah, then Joshua through Kings, then all the prophets, then all the other stuff, ending with Chronicles and Ezra-Nehemiah (in varying sequence).
Read 10 tweets
Jun 21
#Numbers 19:11-22

Corpse impurity

One of the most severe types of impurity in the priestly system, but also one that demonstrates - along with impurity from childbirth and sex - that becoming impure isn’t just not bad, it’s also sometimes required.
Here we also see that impurity is transmitted not just by contact, but even through the air, at least in this severe case: just being in a tent with a corpse makes you impure for seven days, same as if you touch a corpse directly.
Procedurally it’s again similar to other severe priestly impurities, with a multi-stage process - elsewhere on the seventh and eighth days, here on the third and seventh. Point is, as a part of the impurity system this is all recognizable.
Read 11 tweets

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