I’ve just published a new video on my YouTube channel — this time about the story of Joseph. It’s based on this article I wrote a while ago, but as usual, it has some new material and a new approach to some issues.
Although a small minority of scholars still argue that the story of Joseph was written in the monarchic period, the modern consensus seems to be that it dates to post-exilic times and is linked somehow to the Jewish diaspora in Egypt. The canonical narrative begins and ends with a focus on the twelve sons of Jacob who are to become the twelve tribes of Israel; but as we know, the twelve-tribe motif is a fictional reinvention of Israel’s history that emerged quite late, and you don’t find individuals with those names in ancient inscriptions, ostraca, et cetera. At the very least, any part of the story involving the twelve sons of Jacob/Israel cannot be so ancient.
However, the name “Joseph” does seem to be older than most of the other names. Even in the Bible, there are places where Joseph is listed as a tribe or house that is distinct from other Israelite tribes, including Manasseh and Ephraim—oblivious to the verses in Genesis and Numbers that “replace” Joseph with Manasseh and Ephraim in the twelve-tribe framework.
Two questions I pondered while I was revisiting the Joseph story were (1) could there be an older core of the story that concerns only the Joseph character, and if so, (2) what, in historical terms, did Joseph originally refer to? Was it just another name for the kingdom of Israel, or did it represent something else?
Countless scholars have appealed to multiple documentary sources and stages of redaction to explain the complex and often puzzling state of various Old Testament texts. Rarely do they attempt to describe the actual physical process by which such editing would have been carried out. A few scholars have even gone so far as to ridicule the idea that ancient scribes could have performed complicated edits the way modern writers do. Susan Niditch criticized the Documentary Hypothesis on this very basis some years ago, highlighting the implausibility of the techniques that the pentateuchal scribes are assumed to have used.
At the heart of documentary hypothesis…is the cut-and-paste image of an individual pictured like Emperor Claudius of the PBS series, having his various written sources laid out before him as he chooses this verse or that, includes this tale not that, edits, elaborates, all in a library setting.
If the texts are leather, they may be heavy and need to be unrolled. Finding the proper passage in each scroll is a bit of a chore. If texts are papyrus, they are read held in the arm, one hand clasping or “supporting” the “bulk” of the scroll, while the other unrolls. Did the redactor need three colleagues to hold J, E, and P for him? Did each read the text out loud, and did he ask them to pause until he jotted down his selections, working like a secretary with three tapes dictated by the boss?
Recent scholarship on the Sodom and Gomorrah story increasingly explores the long-ignored connections with Greek mythology — and in particular, the theoxeny motif that typically involves one or more gods visiting human civilization in disguise. This motif forms the framework for chapters 18 and 19 of Genesis, and it occurs in the Greek New Testament as well, but it is absent from other Near Eastern literature.
One aspect of the story I do not address in the video is that of Lot’s wife. The instantaneous transformation of the unnamed Mrs. Lot into an upright mineral formation is unique in all the Bible, and apparently unique among Near Eastern literature as well. What should we make of it?
In the middle of a genealogy about the descendants of Noah in Genesis 10, the author inserts a brief and obviously incomplete narrative about a great king named Nimrod who founds and rules several of the great cities of Babylonia and Assyria. The story cannot be described as historical, of course. No ruler named Nimrod can be found in the archaeological record, and the cities in question — to the extent that they can be identified — were established at different times over the span of several millennia.
It might seem strange that ancient authors would invent or tell stories about fictitious founders of great cities, but this was, in fact, common practice. Ancient Greek authors were particularly interested in the founding stories of Nineveh and Babylon, even though they possessed very little reliable knowledge about those cities and their histories.
Episode 2 is now up. This time, it’s about the Tower of Babel story and how it fits into both the biblical narrative and the typical patterns of Near Eastern mythology. It’s broadly based on this article about Babel that I wrote several years ago, but I have some new material and a new approach to the topic that I think many of my readers will find interesting. The YouTube description also links to a transcript if you prefer to read that instead.
My media consumption increasingly comes in the form of YouTube videos these days — particularly documentary-style video essays on a variety of topics that interest me. One of my primary interests is obviously biblical studies, but there aren’t a lot of video channels that take biblical research seriously and communicate it to general audiences. So I decided I would give it a try.
In the New Testament, Christ is mankind’s divine mediator and intercessor, their high priest in the heavenly temple, the Holy One who sits at God’s right hand, and the saviour who descends to earth at the end of the age to vanquish Satan. But this multifaceted, cosmic identity wasn’t introduced by an itinerant Galilean preacher, nor did it originate with the teachings of the early apostles, for the notion of a divine saviour described in these terms was already widespread in Judaism before Christianity was born. He went by many names, but the one he was known by most often was Michael. In this article, I want to explore his development and his importance to both Judaism and Christianity.
The story of Joseph stands out in the book of Genesis as a self-contained story with a beginning, middle, and conclusion. Its position in the Pentateuch also makes it a bridge between the stories of the patriarchs in Canaan and the sojourn of the Israelites in Egypt. Differences of style, narrative contradictions, details that don’t line up with the surrounding narrative, and other issues call into question the authorship and original purpose of the story, however. What can we learn from taking a closer look?Read More »
The Bible is often difficult to make sense of without the proper conceptual framework. Why is Paul concerned about mysterious angels, principles, powers, forces, and archons in his epistles? Why are interactions with demons at the forefront of Jesus’ ministry in Mark? Why is heaven sometimes described as having different levels? Why does Paul describe people under the law as being enslaved to the elements? What motivated early Christians to worship a heavenly saviour? It’s hard to answer these questions without a detailed understanding of ancient Jewish and Greek cosmology, so I’ve spent a great deal of time reading the best books I can find on the subject. Much of what I learned surprised me; perhaps it will surprise you too.
This article might seem to ramble at first. There are dozens of different threads that need to be explored before we can see the tapestry they produce in Christianity.Read More »
Few literary sources about the early religion of Israel are available to us. There is the Old Testament of course, and although many of its stories and traditions are old, the text itself comes to us through redacted manuscripts produced by Judean scribes at a fairly late date. From archaeological evidence and careful analysis of some of the Bible’s earliest passages, scholars have developed a view of early Israel that was much more polytheistic right from its origins than the traditional story would have us believe.
In the early 20th century, a collection of Aramaic papyri discovered in Egypt opened a new window on Israelite religion. They consist of letters, legal documents, and literature written by and for a colony of Israelites and Arameans who were apparently recruited as mercenaries to guard the southern frontier of Egypt at what is now Aswan. Dated to the fifth century BCE, these papyri are far older than any biblical manuscripts we possess, and unlike the Bible, they are original documents with no opportunity for editing and revision over the centuries. Although Yahweh is frequently mentioned in the form “Yaho” (YHW or occasionally YHH), the letters also mention the god Bethel and the goddesses Anat-Bethel (i.e. Anat consort of Bethel), Anat-Yaho, and the Queen of Heaven in association with people who are clearly Israelites. There seems to be a clear implication that these were other deities venerated by at least some Jews and Israelites. Can we find other evidence that such was the case? For this article, I am particularly interested in Bethel, but others may occasionally come into the picture.Read More »