[b-hebrew] Tithing and Wellhausen: Part II of II
JimStinehart at aol.com
JimStinehart at aol.com
Fri Dec 28 12:44:55 EST 2007
[Part II of II]
4. You wrote: “By the way, where do you get five generations in succession?
I see only four: Ishmael(dubious), Esau, Reuben/Levi/Simeon, Manasseh.”
(1) Haran, who does not even survive his own father. (2) Ishmael. (3) Esau.
(4) Reuben. (5) Zerah, who is the oldest son, but who does not even get the
honor of coming out of the womb before his “younger” twin brother Perez.
That’s 5 out of 5 firstborn sons who get the shaft, and properly so, in the
Patriarchal narratives. That strange theme is not reprised elsewhere in the
Bible. That’s because much of the rest of the Bible was composed by JEPD or some
people like JEPD, whereas the Patriarchal narratives were not. [Akhenaten was
not a firstborn son.]
5. You wrote (first quoting me): “[I had written] Where in the text does
"the author of the Abraham narrative .crow.about the badger game his hero pulls
on Pharaoh"? That's not in the text, as far as I can see.’ [To which you now
respond:] And Abram went up out of Egypt, he, and his wife, and all that he
and Lot with him, into the south. And Abram was very rich in cattle, in
silver, and in gold.”
Note that the passage you quote says nothing whatsoever about Abraham “
crow[ing] about the badger game his hero pulls on Pharaoh”, as you allege.
You see, you are making the same mistake as the authors of the King David
saga. The author of the Patriarchal narratives did not have a negative view of
the Pharaoh in chapter 12 of Genesis. You are entitled to dislike Egypt on
your own time, but that is not the view of the author of the Patriarchal
narratives. My discussion in item #3 above is very relevant to this very issue.
The Book of Exodus does not like Egypt. I know that. But that’s not the
viewpoint of the Patriarchal narratives. You see, the Patriarchal narratives are
centuries older than the rest of the Bible. That’s precisely the point I am
6. You wrote: “Me, I don't like Joseph; Joseph's brothers don't like
Joseph; and I don't believe the author of the narrative likes Joseph.”
You’re at least partly right there. Joseph, you see, is the half-brother.
Judah, the blood son of Jacob’s main wife #1, becomes the leader of the next
generation of the new monotheists, whereas Joseph is passed over in that regard.
The author of the Patriarchal narratives does not like half-brothers, though
he recognizes that half-brothers may have loads of individual talent (like
Joseph). [You see, Akhenaten was terribly afraid that his father would pick one
of Akhenaten’s manly half-brothers, not unlovable, strange Akhenaten, to be
the next pharaoh. So there’s no way that half-brothers are going to turn out
well in the Patriarchal narratives.] Half-brother Joseph gets passed over for
the leadership position, despite Joseph’s tremendous individual merit.
Half-brother Benjamin is given a terrible final curse. And half-brother Ishmael is
exiled by his own father with only bread and water. The lot of a half-brother
is not a happy one in the Patriarchal narratives.
As I was saying, the Patriarchal narratives come straight out of the
well-documented secular history of the mid-14th century BCE. Thank you for helping me
make this essential point about the sad fate of half-brothers in the text.
7. You wrote: “You see your Patriarchal narratives as ending with Gen50,
with Exodus from a later hand; I see Genesis-Exodus as continuous”.
Yes, that is a critical point of disagreement. Yitzhak Sapir, you, and
modern scholars refuse to look at the Patriarchal narratives on their own terms.
To me, that is an implicit admission that the Patriarchal narratives, viewed on
their own terms, cannot be categorized as mid-1st millennium BCE fiction.
All you guys have got to get the Book of Exodus in there all the time.
But if anyone out there is brave enough to look at the Patriarchal narratives
on their own terms, instead of through the lens of the centuries-later Book
of Exodus, then one will see that the Patriarchal narratives, so unlike the
Book of Exodus, are coming straight out of the well-documented secular history of
the mid-14th century BCE.
8. You wrote: “Or do you mean "no ... scholar has published anything
supporting a C14 BCE origin of the Patriarchal narratives?" - may very well be true,
possibly because no ... scholar believes it.”
Yes, that’s what I mean. And Yes, no scholar supports my controversial
theory of the case. To date, no scholar has been brave enough to look at the
Patriarchal narratives on their own terms. All scholars, whether religious or
atheist or agnostic, insist rather on interpreting the Patriarchal narratives
through the prism of the Book of Exodus. If the Documentary Hypothesis were
valid, wouldn’t scholars be able to show the mid-1st millennium BCE origin of the
Patriarchal narratives without resort to the Book of Exodus? They can’t, you
see. If they could, they would, but they can’t.
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