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This volume investigates the plots of the Genesis stories. Rather than fragmenting Genesis into hypothetical sources and reading each in isolation from the others, as has often been the case in scholarship, this final-form reading exposes the coherence and complexity of the book. In particular, the initial "announcements of plot", prefacing each major block of the book are shown to exercise an intimate yet surprising influence over the narratives they govern. The seemingly naive stories of Genesis, when read wholistically, offer profound insights into the interplay between divine providence and human free will.
This book attempts an interesting exercise in character analysis. It scrutinizes the speeches of Joseph in such a way as to expose the problematic nature of his claims to know God's intentions. While Judah is forced by Joseph's test to choose slavery for the sake of his father's survival, the ironic reversal of Judah's role from victimizer to victim is undercut by the rationale by which he had Joseph sold in order to save him. Unwittingly, Joseph mistakes this rationale as a divine principle that undergirds his suffering and he dreams of domination for the same purpose of survival. He is unaware of Judah's real predicament and this double blindness calls into doubt the coalescence of perspectives of Joseph and the narrator.
The divine promises to Abraham have long been recognized as a key to the book of Genesis as a whole. But their variety, often noted, also raises literary and theological problems. Why do they differ each time, and how are they related to each other and to the story of Abraham? Williamson focuses on the promises in Genesis 15 and 17, and concludes that they are concerned with two distinct but related issues. Genesis 15 guarantees God's promise to make Abraham into a great nation, while Genesis 17 focuses chiefly on God's promise to mediate blessing (through Abraham) to the nations. The two chapters are connected, however, by the theme of an individual, royal descendant who will come from the nation (Israel) and mediate blessing to all the nations of the earth.
In The Plot-structure of Genesis Todd L. Patterson argues that Genesis is organized by a development from complication to dénouement. The question 'Will the righteous seed survive?' drives the narrative to climax. Gen 4 sets up the complication. Cain and Abel are the seed of the woman who should lead humanity back to God's creation-sanctuary. Because Cain does not master sin, his unrighteousness threatens the survival of the seed. Each narrative tôlĕdôt division develops this theme until dénouement in the Joseph narrative when God ensures the survival of the promised seed. By showing how plot integrates with the widely recognized tôlĕdôt structure, prominent motifs, and enigmatic features of the text, Todd L. Patterson provides a surprisingly novel interpretation of Genesis.
Various biblical studies on wealth and poverty have been published over the last thirty years. Some of these studies touch on the wealth of the patriarchs in Genesis 12-50, but they focus predominantly on other parts of the Bible. Scholars who have studied the patriarchal narratives in detail comment on aspects of patriarchal wealth, but do not offer an in-depth analysis of this topic. This book on Jacob’s wealth shows that such an analysis is warranted. In the Jacob story, material possessions and their associated attitudes and actions are essential to understand the various relationship dynamics. Often, possessions are the cause of conflict, but they also play a role in conflict resolution. As a result, this study contributes to a fuller understanding of the Jacob-cycle.
Hailed as "the most radical repackaging of the Bible since Gutenberg", these Pocket Canons give an up-close look at each book of the Bible.
The stories of Hagar, Dinah, and Tamar stand out as strangers in the ancestral narrative. They deviate from the main plot and draw attention to the interests and fates of characters who are not a part of the ancestral family. Readers have traditionally domesticated these strange stories. They have made them “familiar”—all about the ancestral family. Thus Hagar’s story becomes a drama of deselection, Shechem and the Hivites become emblematic for ancestral conflict with the people of the land, and Tamar becomes a lens by which to read providence in the story of Joseph. This study resurrects the question of these stories’ strangeness. Rather than allow the ancestral narrative to determine their significance, it attends to each interlude’s particularity and detects ironic gestures made toward the ancestral narrative. These stories contain within them the potential to defamiliarize key themes of ancestral identity: the ancestral-divine relationship, ancestral relations to the land and its inhabitants, and ancestral self-identity. Perhaps the ancestral family are not the only privileged partners of God, the only heirs to the land, or the only bloodline fit to bear the next generation.
Readerly questions are raised when readers are explicitly and programmatically brought into the process of interpreting texts. Traditionally, the reader and readerly interest and identities have been screened out when we have set about interpreting texts, and we have set our sights on attaining an interpretation that shouldbe as "objective " as possible. Things are rather different now. Not only is quest for objective interpretation seen as chiaera, but the rewards of unabashed "readerly" interpretations that foreground the process of reading and the context of the reader have now been shown to be very well worth seeking. That reader-response approach characterizes this collection of six essays, prefaces by an introduction to reader-response criticism. The essays for the most part read in their original form to meetings of the Society of Biblical Literature, are: "What Does Eve Do To Help? and other Irredeemably Androcentric Orienations in Genesis 1-3"; What Happens in Genesis"; "The Ancestor in Danger: But Not the Same Danger"; " The Old Testament Histories: A Reader's Guide"; "Deconstructing the Book of Job"; and "Nehemiah Memoir: The perils of Autobigraphy". ".....one of the livliest writers on the Old Testament. " What Does Eve Do To Help ?" does not disappoint and at times is hailariously funny" C S Rodd Expository Times
Throughout the Bible, divine interaction with humanity is portrayed in almost embarrassingly human terms. He sees, hears, thinks, feels, runs, rides chariots, laughs, wields weapons, gives birth, and even repents. Many of these expressions, taken at face value, seem to run afoul of much classical theology, including divine simplicity, transcendence, omniscience, omnipotence, omnipresence, and especially immutability. Traditionally, these texts have been seen as "accommodations" to human intellectual and moral limitations. That is, they were deemed as giving God a more approachable feel, but not as representing any "real" part of his character, being, or interaction with humanity. For example, references to God seeing or hearing are not deemed to represent real acts, as God already knows everything. However, this view is largely based on an Aristotelian conception of metaphors as rhetorical devices, not vehicles that carry any truth content. Since the 1970s, the understanding of how metaphors convey meaning has taken great strides. These advances can help unlock how divine action--often inadvertently flattened under theological presuppositions--functions within a text. This book aims to explore the biblical metaphor of divine sight and how current understandings of metaphorical function can enrich our reading of the text and its theology.