By Linda Hepner
Legal Friction: legislations, Narrative, and id Politics in Biblical Israel tracks the secret of narratives within the Hebrew Bible and their allusions to Sinai legislation through highlighting intertextual allusions created by way of verbal resonances. whereas the second one and the 3rd components of the quantity illustrate allusions to Sinai narratives made via a few narratives taking place within the post-Sinaitic period, twenty-three Genesis narratives are analyzed to teach that the protagonists have been sure via Sinai legislation sooner than God supposedly gave them to Moses, looking forward to the booklet of Jubilees. Legal Friction means that so much of Genesis used to be composed in the course of or after the Babylonian exile, after the codification of so much Sinai legislation, which Genesis protagonists regularly violate. the truth that they don't seem to be punished for those violations implies to the exiles that the Sinai Covenant was once unconditional. furthermore, the writer proposes that Genesis features a hidden polemic, encouraging the Judean exiles to stick with the revisions of legislation of the Covenant Code by way of the Holiness Code and Deuteronomy. Genesis narratives, like these describing post-Sinai occasions, frequently can't be understood competently with no popularity in their allusions to biblical legislation.
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Additional resources for Legal Friction: Law, Narrative, and Identity Politics in Biblical Israel
And they said to him: Yes, yes. Justiﬁcation for the view that the patriarchs observed Sinai laws is found in a verse describing Jacob’s decision to send Judah to Egypt ahead of his brothers: 1 14 Legal Friction And Judah he sent before him, ʺʥʸʥʤʬ, to instruct, before him, to Goshen, and they came to the land of Goshen. (Gen. 98 However, it is likely that with this word the author implies that Judah instruct his brothers about the laws of the ʤʸʥʺ, instruction, God gave Moses. Genesis 46:28 implies that Judah narratively foreshadows Moses, who instructs Israelites about the laws at Marah before the Sinai theophany: And he cried out to YHWH, ʤʥʤ-ʩ ʥʤʸʥʩʥ, and YHWH instructed him, regarding a piece of wood, and he ﬂung it into the water, and the water turned sweet.
18:17 when he marries Asenath the daughter of Poti-phera (Gen. 41:45), whose patronymic implies that she is actually the daughter of Potiphar, with whose wife Joseph nearly lies (Gen. 39:12). He also does not appear to have considered the possibility that Genesis may intend to link Jacob to Ezekiel’s vision of God as a violator of this incest law when marrying two sisters, Oholah and Oholibah, Ezekiel’s terms for Samaria and Jerusalem (Ezek. 198 Knohl claims that, apart from Gen. 199 Propp thinks that Moses’ assassination of the Egyptian who smites a Hebrew slave (Exod.
Rather, they hoped to convey the impression that what was made explicit at Sinai was in some sense implicit from the time of creation. 78 While Genesis 10 and Deuteronomy 2 highlight the importance the biblical authors attached to boundaries in space,79 and the HC highlights the importance of 1 Introduction 11 boundaries in space by means of the Sabbath and the festivals (Lev. ’80 What happened to the Israelites in Egypt echoes what happened to Jacob in Mesopotamia and foreshadows what will happen to the Judean exiles when they leave Babylon, and narratives in which the lives of the patriarchs are affected by what readers recognized as Sinai laws underscored for the exiles the importance of these laws while reassuring them that the unconditional covenant that God had made with the patriarchs was still operative, even in Babylon and Judah under Persian rule.