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Joseph Remembers to Forget Parashat Miketz
Joseph Remembers to Forget Parashat Miketz • Jacob took to note of the relationship • The chief cupbearer did not speak up between Joseph and his brothers (37:11- or remember Joseph once he was “So his brothers were jealous of him, and removed from prison (40:23- “Yet the his father kept the matter in mind”). chief cupbearer did not think of Kept that matter in mind Joseph; he forgot him”). Rashi- he was waiting and looking forward in did not think of Joseph; he forgot him expectation of when it (fulfillment) would come. Bechor Shor- not out of malice but because he forgot. Rashi- did not remember that day or afterwards Ibn Ezra- not in speech or mentally did he remember him. • Chief cupbearer, now, remembers Joseph • The opening of Exodus 1:8 “A new after Pharaoh awoke and is agitated from king arose over Egypt who knew not his dreams. 41:9-12, 13- “The chief Joseph”. cupbearer then spoke up and said to Pharaoh, ‘I must make mention today of Who knew not my offenses’…A Hebrew youth was Rashi- he acted as if he did not know about there with us, a servant of the chief him. steward; and when we told him our dreams, he interpreted them for us, telling each of the meaning of his dream. 13. And as he interpreted for us, so it came to pass”. A Hebrew lad, a servant Rashi- he mentions him with contempt. Unfit for high position, who does not understand our language. Na'aseh V'Nishma, Hanukkah • 42:8, 9: “Joseph recognized his brothers His brothers did not recognize him when but they did not recognize him. -
Joseph and Asenath
JOSEPH AND ASENATH. BY BERNHARD PICK. INTRODUCTION. THE romance of Joseph and Asenath is founded upon the words of Gen. xH. 45 : "And he gave him to wife, Asenath, the daughter of Poti-pherah, priest of On." Later Judaism took offence that Joseph should have married a heathen woman, and the assertion was therefore made that Asenath, whom Dinah bore to Shechem, was brought up by the wife of Poti-pherah, prince of Tanes.^ How- ever this may be, certain it is that this religious romance was once widely known. A fragment of a Greek text of this legend Fabricius published from a Codex Baroccianus in his Codex pseudepigraphns. Vol. H, 85-102 ; but the complete text according to four manuscripts was first published by Batiffol, Studia patristica, etudes d'ancienne littera- ture chretienne, fasc. 1-2, Paris, 1889-1890. pp. 1-87, and this is the one we follow. The Latin text, which was formerly the main source for the knowledge of the legend, is only an extract. It is printed in Vin- centius Belloracensis (13th century), SpecuJiun historiale, Vol. 1, lib. n, cap. 118-124, and reprinted in Fabricius, Codex pseudepi- graphns, I, 774-784. The complete Latin text from which this extract was taken, was discovered by James in two IMSS. of English origin (13th-14th century) at Cambridge, and is given in Batiffol's work, fasc. 2, pp. 89-115.- According to Batift'ol, the translation, like that of the "Testaments of XH Patriarchs," may have been ^ So the Targum Jonathan on Gen. xli. 45. In the Bible we read nothing of Dinah's daughter. -
Women of the Bible Dinah & Tamar Pastor Ritva Williams March 2016 RECAP Rebekakh Sends Jacob to Haran to Marry One of Her Brother, Laban’S Daughters
Women of the Bible Dinah & Tamar Pastor Ritva Williams March 2016 ! ! RECAP Rebekakh sends Jacob to Haran to marry one of her brother, Laban’s daughters. Jacob falls in love with Rachel, and offers to work for 7 years in exchange for Rachel’s hand in marriage. Laban agrees, but on their wedding night substitutes Leah for Rachel, excusing his deceit by asserting that it is not proper for the younger girl to marry before the elder. In !order to marry Rachel, Jacob works another 7 years. ! • Bride price = money, property, goods, or in this case 7 years of (unpaid) labor given by the groom (groom’s family) to the bride’s family. In tribal societies bride price is often explained as compensation for the loss of the bride’s labor and fertility within her kin group. • Dowry = a bride’s share of her family’s wealth, e.g. money, property, goods, or in the case of Leah and Rachel, the slaves/servants their father gives them when they marry. Leah! is unloved but highly fertile. Rachel is dearly loved but infertile. Their relationship is one of rivalry for Jacob’s attention, respect, and love in which the sisters come to use their slaves, Bilhah and Zilpah, as surrogate mothers. The result: ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! In order to provide for his growing household, Jacob makes a deal with Laban whereby his wages will consist of all the newborn speckled, spotted, or black sheep and goats. Through careful breeding practices, Jacob becomes “exceedingly rich,” making his in-laws envious. After consulting with Leah and Rachel, Jacob takes his wives and children, and heads back to Canaan. -
The Story of Asenath
The Story of Asenath translated by Eugene Mason In parentheses Publications Old French Series Cambridge, Ontario 2001 In the first of the seven years of great plenty Pharaoh sent forth Joseph to lay up corn, and gather food within the cities. So Joseph went out over all the land of Egypt, and came in the country of Heliopolis, where lived Poti-pherah, the priest, and chief counsellor of the great King. His daughter, Asenath, was the fairest of all the virgins of the earth; and seemed rather to be a daughter of Israel than an Egyptian. But Asenath was scornful and proud, and a despiser of men. No man of all the sons of men had seen her with his eyes, for she lodged within a strong tower, tall and wide, near by the habitation of Poti-pherah, the priest. Now high upon this tower were ten chambers. The first chamber was fair and great, and was builded of marble blocks of divers colours; the walls were of precious stones set in a chasing of gold, and the ceiling thereof was golden. There stood the gods of the Egyptians in metal of silver and gold, and Asenath bowed before them and offered sacrifice, every day of all the days. The second chamber was the habitation of Asenath, and was adorned cunningly with ornaments of gold and silver, with costly gems, and with arras and stuffs most precious. In the third chamber was brought together the wealth of all the world, and in that place also were set the aumbries of Asenath. -
Shabbat Table Talk for Miketz
Hebrew for Christians www.hebrew4christians.com Parashat Miketz Shabbat Table Talk Page Overview • Parashah: Miketz ( #QEmi, “at the end of”) • Chapters: Genesis 41:1–44:17 hr"At yrEb.dIB. qAs[]l; Wnw"ñciw> Ãwyt'wOc.miB. Wnvñ'D>qi rv,a] Ã~l'A[h' %l,m,ñ Wnyheñl{a/ hw"hy> hT'a; %WrB' – Torah Study Blessing – Synopsis Last week’s Torah portion (i.e., Vayeshev) related how Joseph, the favored son of Israel, was cruelly sold into slavery by his jealous brothers for 20 pieces of silver. However, the LORD was with him, and soon he was promoted to be the supervisor of his master’s household! When Joseph steadfastly turned away from the seduction of his master’s wife, however, he was unjustly thrown into prison, though Potiphar soon promoted him to help manage the jail. After successfully interpreting the dream of Pharaoh’s imprisoned wine steward, Joseph hoped to be released from his unjust imprisonment, but the steward forgot to make appeal for him before the Pharaoh. Two years after the wine steward was freed from prison, Pharaoh had two unusual dreams (in one, seven lean cows devoured seven well-fed cows, yet remained lean; in the other, seven thin ears of grain swallowed seven full ears, yet remained thin). Pharaoh was disturbed and called for his magicians and wise men to explain their significance, but none of them could do so. Then the wine steward remembered how Joseph had correctly interpreted his dream two years ago and promptly told Pharaoh, who hastily summoned Joseph to appear before him. -
From a Smoking Canon to Burning Hearts: the Making of the Hebrew Bible1 Stephen G
From a Smoking Canon to Burning Hearts: The Making of the Hebrew Bible1 Stephen G. Dempster Stephen G. Dempster teaches Old Testament and Hebrew language at Crandall University, Moncton, New Brunswick, Canada. He earned the BA degree at Western University, London, Ontario, Canada, and a MAR and ThM at Westminster Theological Seminary, Philadelphia, Pennsylvania, and a MA and PhD at the University of Toronto, Toronto, Ontario, Canada. He has published many articles in the area of Biblical Theol- ogy, and Old Testament Canon. He has writtenDominion and Dynasty: A Theology of the Hebrew Bible (Apollos/InterVarsity Press, 2003), and Micah: A Theological Commentary (Eerdmans, 2017). He is currently working on a book on the Kingdom of God and a commentary on Genesis. Dr. Dempster and his wife Judy have six children: Jessica (Alex), Joanna (Anwaz), Nathan (Justine), Michael, Holly and Victoria. They also have five grandchildren: Colby, Lexi, Braelyn, Caden, and Henry. I begin with three quotes which reflect a crying need for a colloquium on the Bible like this one.2 The first is from a biblical scholar who wrote a text for students of the Bible, published at the end of the last millennium. After four chapters of setting the stage for her book she concludes this major section as follows: … we have proposed that that there is no such thing as a “Bible,” in terms of there being one coherent book; no such thing as a “biblical theology” in any uniform sense; no such thing as a “biblical canon” in the sense of one univer- sally acknowledged collection of biblical books, and finally no such thing as one standard “biblical text.”3 SBJT 24.3 (2020): 25-52 25 The Southern Baptist Journal of Theology 24.3 (2020) Then she writes what is perhaps the understatement of the millennium: “It may be that the conclusions of these first four chapters appear to be unduly pessimistic about the nature of the Bible.”4 The next quote is the conclusion of a study on Scripture by two biblical scholars: … The discipline of biblical studies lives and thrives today as never before. -
Nordlit 33, 2014 MYTHIC GAPS William Hansen Greek Folklorist
MYTHIC GAPS William Hansen Greek folklorist Demetres Loukatos reports a conversation he had with a fisherman, D. Kontares, on the island of Paxos in the 1950s.1 “Are we going fishing?” “Hey, I’m not going anywhere. I’m going to do what St. Elias did. I’m going to put my oars on my shoulder. St. Elias was a seaman and got so tired of the seaman’s life – at that time they didn’t have engines and sails, only an oar – that he put his oars on his shoulder and said, ‘I’m not going back to the sea.’ And he went to the highest mountain. For this reason all the churches of the prophet Elias that exist, they are on mountains. I don’t remember the conversation with the villagers.” (Hansen 1990, 243) Responding to the scholar’s friendly inquiry, Kontares says he is not going fishing but is going to follow the example of St. Elias (that is, the Old Testament prophet Elijah), and explains this statement by recounting a short legend about Elias. As he reaches the end of his narrative, however, Kontares realizes that he does not remember the details of the story’s last scene, and acknowledges this fact to his interlocutor. The defective scene in his narration illustrates what one may call a narrative gap. The narrator forgets part of his story, leaving an ellipsis or hole in his narration, which in the present case he is content simply to acknowledge. In the usual telling of the legend the prophet Elias, weary of seafaring, determined to seek a community that knew nothing of the sea; he located them by walking inland with an oar on his shoulder until he found a community that did not recognize it as an oar. -
The Romance of Joseph and Asenath
[Note by James Bruggeman: Please note that the following story is ancient fiction. Nevertheless, it is a nice, pleasant story to enjoy on that basis.] THE ROMANCE OF JOSEPH AND ASENATH By REV. G. H. LANCASTER The very interesting and conclusive article which was written by Major John Samuels, V.D., for the special number of the Banner, March 10th, 1920, in which he produced strong evidence to prove the Semitic nationality of Asenath, has met with such pleasure from our readers that I am tempted to trace as briefly as possible the story of the romance of Joseph and Asenath as told in an early Hellenistic-Jewish text, belonging perhaps at the latest — say the modem editors of these early documents, the Rev. W.O.E. Oesterly, D.D., and the Rev. Canon G.H. Box, M.A.—to the commencing years of the second century A.D. THE ORIGINAL DOCUMENT This particular document — or rather its translation — was published by the Society for Propagating Christian Knowledge, England some two years ago. It is a beautiful love story of the highest tone, and far and away transcends the modern novel, or even the romances of a Scott or the idylls of a Tennyson. It is entitled "Joseph and Asenath — the Confession and Prayer of Asenath, Daughter of Pentephres the priest." Originally composed in Greek by a Jewish writer, it must — to have reached its present form — have passed through the hands of Christian revisers, for it savours of both Judaism and Christianity, and is clearly based upon the narrative in the book of Genesis, though it is possible that Hebrew tradition may have suggested certain elements which appear in the romance, but which are unknown to Genesis. -
The Complexity of Aseneth's Transformation
The Complexity of Aseneth’s Transformation1 Kirsten Marie Hartvigsen, Department of Teacher Education and School Research, University of Oslo Joseph and Aseneth relates a love story that shares several characteristics with Hellenistic novels or romances.2 In ancient novels, the beautiful protagonists must overcome a variety of initial obstacles before they are reunited.3 In Joseph and Aseneth, the primary hindrance to the marriage of the protagonists is the fact that Joseph and Aseneth belong to different ethnic groups, each with their distinctive cults. These contrasts, which underlie the plot of the first part of the narrative (1–21), become evident in the initial encounter of the protagonists. Joseph refuses to let Aseneth kiss him because of their divergent religious practices, which in the novel, are intertwined with their membership in different clans and families (8:4–7). To become a woman who can be intimate with Joseph and marry him, Aseneth must undergo a profound transformation that involves several aspects of her being. The focus on problems caused by the incompatible ethnicities and religious adherences of the protagonists in Joseph and Aseneth was probably inspired by Genesis 41:45.50 and 46:20. These are the only verses that mention Aseneth in the Hebrew Bible. In these verses, Aseneth is presented as the daughter of Potiphera, the priest of On. Genesis thus indicates that Aseneth belongs to a different ethnos and religion than Joseph, the Hebrew patriarch. Despite their apparent differences, Pharaoh gives Aseneth to Joseph as his wife, and she becomes the mother of his two sons, Manasseh and Ephraim. -
General Introduction to the Old Testament: Canon
General Introduction to the Old Testament: The Canon William Henry Green Digitized by Ted Hildebrandt, Gordon College, 2006 originally published by: Charles Scribner's Sons 1898 PREFACE ANY ONE who addresses himself to the study of the Old Testament will desire first to know something of its character. It comes to us as a collection of books which have been and still are esteemed peculiarly sa- cred. How did they come to be so regarded? Is it due simply to a veneration for antiquity? Is this a col- lection of the literature of ancient Israel, which later generations prized as a relic of early ages? Is it a body of Hebrew literature to which sanctity was at- tributed because of its being written in the sacred tongue? Is it a collection of the books containing the best thoughts of the most enlightened men of the Israelitish nation, embodying their religious faith and their conceptions of human duty? Or is it more than all this? Is it the record of a divine revelation, made through duly authorized and accredited messengers sent of God for this purpose? The first topic which is considered in this volume is accordingly that of the Canon of the Old Testament, which is here treated not theologically but historically. We meet at the outset two opposing views of the growth of the canon: one contained in the statements of the Old Testament itself, the other in the theories of modern critics, based upon the conception that these books gradually acquired a sacredness which did not at first belong to them, and which did not enter into vii viii PREFACE the purpose for which they were written. -
YIU-WING FUNG a Thesis Submitted to the University of Sheffield for The
A PORTRAYAL OF JOSEPH IN GENESIS: THE PROBLEMATIC NATURE OF HIS CLAIMS TO KNOWING GOD'S INTENTIONS By YIU-WING FUNG A Thesis Submitted to the University of Sheffield for the Degree of Doctor of Philosophy DEPARTMENT OF BIBLICAL STUDIES UNIVERSITY OF SHEFFIELD APRIL 1999 ABSTRACT The ambiguity of Joseph's image is due mainly to readers' different (or even contradictory) evaluations of his actions. This thesis attempts to provide a portrayal of this character by scrutinising his speeches in order to expose the problematic nature of his claims to knowing God's intentions. Judah is forced by Joseph's test to choose slavery for the sake of his father's survival (44.33-34); the ironic reversal of his role as a victimiser to becoming a victim of his rationale to sell Joseph in order to save him (37.26-27) is unmistakable. Unwittingly, Joseph mistakes the rationale for a divine principle to explain his suffering and dreams of domination and subordination for the same purpose of survival (45.5-11). To complicate the matter further, his repeated pronouncements of the God-sent famine (45.25,28,32) portray God as the source of destruction and deliverance, the same role Judah played in his betrayal. His final declaration of divine good overriding human evil (50.20), intended to draw a radical distinction between God's intentions and those of his brothers, would make it harder for him to explain the remarkable similarity between God's actions and those of Judah. However, he is unaware of the anomaly his speeches yield due to his ignorance of Judah's excuse. -
Jesus' Father: the Quest for the Historical Joseph
Jesus' father: The quest for the historical Joseph Andries van Aarde Department of New Testament Studies (Sec A) University of Pretoria Abstract This article aims at demonstrating the historical probability that Joseph, the father of Jesus, should be regarded as a legendary figure. It seems that the Joseph figure is modeled after the patriarch in the First Testa ment. Here Joseph was exalted despite of slander. He married an 'impure' virgin. He became the adversary of Judah. His sons, bom in Egypt, were seen as the forefathers of the illegitimate Samaritans. He was regarded as an ethical paradigm. He served as the ideal type for God's beloved child. The search for the historical Joseph leads to the conclusion that Jesus grew up fatherless . This conclusion has enormous consequences for the quest for the historical Jesus. 1. JOSEPH THE CARPENTER The idiom like father like son does not often point to a reality, but in Mediterranean culture, at least, it is a common ideal. In this regard we have in the Gospel of John (5: 17) a Jesus saying, undoubtedly not authentic, that he is at work as his father is at work. In the Johannine context this saying refers to deeds of healing and compassion and a relationship between Jesus and God as his father. The context also involves the outrage of the Pharisees that Jesus could dare to see himself as child of God. F C Grant (1956:96-114), the great biblical historian of a previous generation, valued this Johannine phrase as a probable indication that the son Jesus stands in the shoes of his father Joseph.