By Franz V. Greifenhagen
This paintings explores the references to Egypt within the Pentateuch - two times as dense as within the remainder of the Hebrew Bible - within the context of the construction of the text's ultimate shape throughout the Persian interval.
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Extra info for Egypt on the Pentateuch's Ideological Map: Constructing Biblical Israel's Identity (JSOT Supplement)
Sample text
In these respects, Joseph functionally becomes an Egyptian. His transformation is further emphasized by the names he gives to his sons. 51); in fact, Joseph now has a new 'house', an Egyptian one. 37 34. Advice that was not asked for but was freely offered, perhaps again a demonstration of superiority. 35. The word is used only to refer to diviners in a foreign court (Egypt's court in Gen. 41 and Rxod. 7-9, and the court of Chaldea in Dan. 1-2). 36. 'OT evaluation of these foreign magicians seems to be mixed.
Egypt's siblings are identified as Cush, Put and Canaan. e. e. Libya) then this set of four siblings seems to correspond to the area variously under the sway of the Pharaohs—either of ancient Egypt, especially during the Late Bronze Age, or of the early Ptolemies. But is the concern of this Table of Nations necessarily geographic? 5, 20, 31), and furthermore freely mixes proper names, gentilics and toponyms, thus intermingling ethnographic and geographic information. This practice seems to indicate that for the biblical writers and their primary audience ethnography and geography were not sharply differentiated.
58 55. That is, the existence of a final text form is assumed, although at present such a postulate remains incapable of proof, in order to facilitate the investigation. Tov similarly theoretically posits a 'final form', 'original shape' or 'pristine text' for each biblical book—'a textual entity (a tradition or a single witness) which stood at the beginning of the stage of textual transmission' (1992:180) or 'finished literary works, more or less similar to the biblical books now known to us' (1992: 199)—but admits that it is impossible, given the lack of definitive data from the earliest stages of the formation of the biblical text, to absolutely reconstitute such a final text (1992: 18794).