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               Andrews University Seminary Studies 38.2 (Autumn 2000) 293-305.

             Copyright  © 2000 by Andrews University Press;  Cited with permission.








Schulzentrum Seminar Marienhohe

          Darmstadt, Germany


In recent studies a detailed analysis of the narrative outline of the Judah

and Tamar episode has been presented.1 These analyses interpret Gen 38 as a

literary whole possessing a distinct structural unity and design, a narrative in

which the “analysis of structure or ‘form’ has brought to light the ‘content’”;2

and concerning the position of Gen 38 in the extant text and its linguistic and

thematic interrelation with the Joseph story it has been concluded:


     1 E. M. Menn proposes that "since the motifs of birth and naming appear earlier in the

narrative as well (Gen 38:3-5), Genesis 38 may be viewed as a double tale of procreation, in

which initial biological and social discontinuity is twice overcome, first in Gen 38:1-5 and next

in Gen 38:6-30" (Judah and Tamar [Genesis 38] in Ancient Jewish Exegesis: Studies in Literary Form and Hermeneutics, Supplements to the Journal for the Study of Judaism 51 [Leiden: E.J. Brill, 1997], 15). The second part of the narrative, vv. 6-30, is subdivided by her as follows: vv. 6-11; 12-19;20-23; 24-26; 27-30 (19-28). A. J. Lambe, considering Gen 38 "one of the best examples of ... the Bible's `smaller literary wholes,"' presents a different and somewhat chiastic outline consisting of "five phases of development" ("Genesis 38: Structure and Literary Design," in The World of Genesis: Persons, Places, Perspectives, JSOTSup 257, ed. P. R. Davies and D. A. J. Clines [Sheffield: Sheffield Academic Press, 1998], 102-120). The proposed five phases of this overarching structure are: (1) equilibrium (vv. 1-6), (2) descent (vv. 7-11), (3) disequilibrium (v. 12a), (4) ascent (vv. 12b-26), and (5) equilibrium (vv. 27-30) (103). Furthermore, he maintains that each of the five sections has been chiastically structured (109-119). It should be noticed, however, that the postulated chiasms are mainly based on conceptual and only partly on

terminological considerations.

     2 Lambe, 102. Cf. J. A. Emerton, "Some Problems in Genesis 38," VT 25 (1975): 338-361;

idem, "An Examination of a Recent Structuralist Interpretation of Genesis 38," VT 26 (1976),

79-98; idem, "Judah and Tamar," VT 29 (1979), 403-415; C. Westermann, Genesis, BKAT 1/3

(Neukirchen-Vluyn: Neukirchener Verlag, 1982), 42; Chr. Levin, Der Jahwist, FRLANT 157

(Gottingen: Vandenhoek & Ruprecht, 1993),271; G. J. Wenham, Genesis 16-50, WBC 2 (Dallas:

Word, 1994), 363-365. E. Blum considers Gen 38 to be "eine uberlieferungsgeschichtlich

einheitliche Erzahlung, die zudem als ursprunglich selbstandige Einzelerzahlung vom Kontext

der Josephgeschichte abzuheben ist"(Die Komposition der Vatergeschichte, WMANT 57

[Neukirchen-Vluyn: Neukirchener Verlag, 1984],224). Th. Kruger raises anew objections to the

literary coherence of this story', claiming that "Gen 38 seine vorliegende Gestalt im

Zusammenhang der nachexilischen Diskussion fiber die Moglichkeit eines Konnubiums nut

Nicht judaern bzw. Nicht Juden erhalten hat" ("Genesis 38-EM ‘Lehrstuckalttestamentlicher

Ethik," in Konsequente Traditionsgeschichte. Festschrift furKlaus Baltzerzum 65. Geburtstag, OBO 126, ed., R. Bartelmus, Th. Kruger and H. Utzschneider [Gottingen: Vandenhoek & Ruprecht, 1993], 205-226).


294               SEMINARY STUDIES 38 (AUTUMN 2000)


Judah's pivotal role in Gen 37-50 brings into question the appropriateness

of the common designation of these chapters as the "Joseph Story."

Although Joseph receives primary attention, Genesis 37-50 actually

features two of Jacob's sons, Judah and Joseph, by describing the events of

their lives after they part company with their brothers and by portraying

their rise to positions of leadership, within the family and over Egypt,

respectively.... Perhaps Genesis 38, with its focus on Judah, appears

intrusive at least in part because Gen 37-50 is generally viewed as Joseph's

story. If one broadens one's understanding of the subject of these chapters

to include events important for Israel's history, then Genesis 38 doesn't

appear intrusive, but rather of paramount importance.3


While E. M. Menn's results are in clear contrast to many studies

scrutinizing the provenience and present position of Gen 38,4 I not only agree

with her conclusions, but I would even hypothesize: in the context of the

Endgestalt, i.e., the final shape of the text of Genesis, that this narrative has

been purposefully placed in its present position by the ancient author, the

term "author" being used and understood as referring to the person(s)

responsible for the present text, the person(s) who composed the literary unit

we call, e.g., "Gen 38" or "Genesis," literary entities which did not exist prior

to their being composed in their present compositional context, whatever the

prehistory of the respective Vorlagen might have been.

In a recent study carefully and consistently following R. Rendtorff's

hermeneutic principle that "the understanding of the biblical text in its present


     3 Menn, 79, and n. 134; cf. U. Cassuto, "The Story of Tamar and Judah," Biblical and Oriental Studies, vol. 1 (Jerusalem: Magnes Press, 1973), 29-40; Wenham, 365.

     4 E.g., Westermann, 42, maintains that Gen 38 is "eine in sich abgeschlossene

Einzelerzahlung; ... Die Erzahlung von Judah and Tamar ist nicht, wie bisher gesagt wurde,

in die Josephgeschichte eingefugt worden, sie hat mit ihr nichts zu tun, sondern in die

Jakobgeschichte bzw. den Schlull der Jakobgeschichte (Gn 37 Vorlage and 46-50)" (his

emphasis). R. Rendtorff interprets Gen 38 as a Judahite continuation of the Jacob story

which has been inserted together with Gen 49 (Das Alte Testament. Eine Einfuhrung

[Neukirchen-Vluyn: Neukirchener Verlag, 1983] 145). Blum, 224, considers Gen 38 as

"ursprunglich selbstandige Einzeluberlieferung [die] vom Kontext der Josephgeschichte

abzuheben ist." Because of its theology, Kruger, 205-226, prefers an exilic-postexilic date for

Gen 38; H.-Ch. Schmitt maintains: "Somit spricht alles dafur, dass es sich bei dem Verfasser

von Gen 38 um einen schriftgelehrten Kenner der theologischen Tradition seiner Zeit

handelt. Da er dabei sowohl auf das Deuteronomistische Geschichtswerk als auch auf das

Heiligkeitsgesetz Bezug nimmt, kann durchaus damit gerechnet werden, dass es sich auch bei

ihm um den in Gen 48-50 beobachteten nachpriesterlichen spatdeuteronomistischen

Redaktor handelt, der Pentateuch and Deuteronomistisches Geschichtswerk miteinander

verbinden will"("Die Josephsgeschichte and das deuteronomistische Geschichtswerk Genesis

38 and 48-50," in Deuteronomy and Deuteronomic Literature. Festschrift C. H. W. Brekelmans,

Bibliotheca Ephemeredium Theologicarum Lovaniensium 133, ed. J. van Ruiten and M.

Vervenne [Leuven: University Press, 1997], 403). Cf. J. A. Soggin, Das Buch Genesis.

Kommentar (Darmstadt: Wissenschaftliche Buchgesellschaft, 1997), 445-454.


form is the preeminent task of exegesis,"5 almost the total vocabulary of

Leviticus has been scrutinized.6 This analysis shows that the present text

present itself as a carefully composed literary entity. In the course of that

study it has been shown that by tabulating the total vocabulary of a given

passage, the distinct distribution, the relative frequency, and the structural

positioning of significant terms and/or phrases come to light, and it is these

structural elements which have been termed "terminological patterns."

Furthermore, it has become evident that these terminological patterns create

short-range linkages in a self-contained textual unit, but at the same time long-

range terminological patterns have been discovered. Because of the symbolic

significance ascribed by the ancients to the number "seven" (representing

completion and completeness), it has been maintained that "in a variable-

length list often the seventh slot and, in case of a longer list, at times the twelfth

position are emphasized by means of some special term/phrase."7

At this point, two examples taken from the aforementioned study

should suffice. First, in Lev 11, which in Pentateuchal studies is often viewed

as consisting of several distinct redactional layers, the hiphil participle of the

verb hlf "go up"8 and the noun Crx "land"9 appear both for the seventh time

in the unique statement: Myrcm Crxm Mktx hlfmh ynx yy yk "for I am the

Lord who brought you up from the land of Egypt" (v. 45). Second, in a

macrostructure, i.e., structural outline encompassing major parts of the book

of Leviticus, an eleven-part terminological pattern based on the phrase  Crx

Myrcm "the land of Egypt,"10 comes to light. Within this terminological

pattern a carefully construed chiastic structure crops up, an outline with a

singular seventh position (25:38), where a cluster of theological tenets can be

detected which is unique in the Hebrew Bible. In my view it is noteworthy

that in both examples the terminological patterns clearly cross the boundaries

of "P" and "H" material, thereby calling into question the validity of these


In the present bipartite study we shall begin by searching for short-range

terminological patterns within the narrow confines of Gen 38, and it is only

in a second step that long-range terminological linkages will be looked for,

structures seemingly interlinking major parts of the present book of Genesis.


     5 R. Rendtorff, Leviticus, BK.AT 3, 1 (Neukirchen-Vluyn: Neukirchener Verlag, 1985), 4.

     6 W. Warning, Literary Artistry in Leviticus, Biblical Interpretation Series 35 (Leiden:

Brill, 1999).

     7 Ibid., 32.

     8 Vv. 3, 42, 5, 6, 26, 45; cf. Warning, 52-53.

     9 Vv. 2, 21, 29, 41, 42, 44, 45, 46; cf. Warning, 53-54.

    10 Lev 11:47; 18:3; 19:34, 36; 22:33; 23:43; 25:38, 42, 55; 26:13, 45; cf. Warning, 139-142.

296               SEMINARY STUDIES 38 (AUTUMN 2000)


Terminological Patterns Within Genesis 38


The Verb Ntn


The eight occurrences of the common verb Ntn "give" (2011/150)11

in Gen 38 have probably been employed as a structural device in outlining

the content of the narrative. Whereas the first and last occurrences of the

verb have not been thematically integrated in the following structure, the

other six members have been chiastically arranged, and in my opinion the

close verbal and conceptual connection of the corresponding parts can

hardly be contradicted. In v. 14 it is stated that "she had not been given

to him as a wife," and correspondingly Judah admits in v. 26 that "I have

not given her to my son Shela"; v. 16 makes mention of Tamar's question,

"What will you give me, if you come into me" and v. 18b reports, "and

he gave [them to] her and came into her"; v. 17 refers to her terms, "if you

will give me a pledge until you send it" and v. 18a makes mention of

Judah's answer, "What pledge shall I give you?"

9        VYTXL frz                       Ntn                                   ytlbl

14  A hwxl vl           hntn xl  xvhv hlw ldg yk htxr yk

16  B  ylx xvbt yk yl            Ntt hm                                     rmxtv

17  C jHlw df Nvbrf            Ntt Mx                                    rxmtv

18a C                               jl Ntx rwx Nvrrfh hm rmxyv

          18b  B  vl rhtv hylx xvbyv hl   Ntyv

          26   A           ynb hlwl           hyttn xl                         Nk lf yk

          28                dy             Ntyv                  htdlb yhyv


The distinct terminological patterns presented in this table support

the thematic coherence of the narrative, emphasizing the "not-giving" of

Tamar as a wife for Shela and the bargaining about what to give/receive


11 The numbers given in parentheses are to be understood in the following way:

according to A. Even-Shoshan, ed., the verb occurs 2,011 times in the Hebrew Bible and 150

times in Genesis (A New Concordance of the Old Testament [Jerusalem: Kiryat Sepher, 1990]).



as a pledge prior to having sexual intercourse.


The Verb xvb

By means of intricately interrelating the six occurrences of the verb xvb

(lx) "come (into)" (2,565/150) in each case denoting "to have intercourse

with," with two of the five occurrences of the verb hrh "conceive, be

pregnant" (54/22),12 an impressive inclusion has been created. The inclusio,

being based both on terminological and thematic correspondence, is construed

by the verbatim statement rhtv hylx xbyv "and he came into her and she

became pregnant" (vv. 3, 18). In a similar vein as in the preceding structure the

thematic interrelation of statements made in vv. 8 and 9 and in v. 16a and b

cannot be contradicted. "Go into your brother's wife" (v. 8) is matched by

v. 9, "so whenever he went into his brother's wife," and Judah's request,

"please let me come into you" (v. 16a), is countered by Tamar in v. 16b,

"What will you give me to come into me?"

2-3     Nb dltv rhtv hylx               xbyv                                 hHqyv

8                            jyHx twx lx     xb         Nnvxl hdvhy rmxyv

9                        vyHx twx lx     xb                 Mx hyhv

16a                                         jylx    xvbx           xn hbh rmxyv

16b                                           ylx     xvbt           yk yl Ntt hm


18                           vl rhtv hylx    xbyv                 hl Ntyv            


By way of deliberately distributing the two "procreative verbs"13  xvb

lx and hrh, the ancient author construes two portentous sexual encounters

in Judah's life into a fine inclusion, thus encompassing a major part of Gen 38.

Whereas the first one turns out to be a failure, at least in the long run because

of Er's untimely death, Judah's intercourse with Tamar resolves a problem

which his forefathers, Jacob, Isaac, and Abraham, had to face before,

childlessness. Furthermore, Judah's and Tamar's intimate encounter not only

results in the birth of twins, but Tamar thus secures for Judah the honor of

becoming the progenitor of King David. The significance of the twins' birth

is further underscored by the following terminological pattern, which is based

on the noun "name."


     12 This verb also occurs in 38:4, 24, 25.

     13 Menu, 17.

298               SEMINARY STUDIES 38 (AUTUMN 2000)


The Noun Mw


It is a well-known fact that in ancient genealogies the seventh slot

has at times been reserved for a highly honored person (cf. Gen 5:21-24/

Jude 14; Ruth 4:18-22).14 In view of this fact it may be more than

accidental that the seventh time the noun Mw "name" (864/103) appears,

the name of Perez, the ancestor of the Davidic dynasty, is given. In my

opinion, Menn correctly maintains that the significance of the detailed

description of the "double event of birth and naming in comparison with

the formulaic description of the three single births in the first birth

narrative attests to the relative significance of the twins."15


1        hryT             vmwv                                 ymldf wyx df Fyv

2        fvw       vmwv           ynfnk wyx tb hdvhy Mw xryv

3            rf       vmw                              tx xrqyv

4           Nnvx       vmw                             tx xrqtv

5          hlw       vmw                             tx xrqtv

6          rmt       hmw

29        Crp       vmw                                 xrqyv

30        Hrz        vmw                                 xrqyv


If it is true that this story is aiming at the climactic birth of twins, with

Perez as the more important of the two sons,16 the author has obviously

attained his objective by placing Perez's name in the seventh position.

Each of the three preceding terminological patterns, being based on

the two verbs Ntn and xvb and the noun Mw, supports the notion of

literary unity. The first terminological pattern extends from vv. 2 to 18,

the second from v. 9 as far as v. 28; and the last one, reaching from vv. 1

to 30, encloses the whole narrative from its very beginning to the end.

While Gen 38 thus turns out to be a fine example of Hebrew narrative art,

it is certainly even more amazing to detect the author's adroit artfulness

in interlinking Gen 38 with what precedes and follows.


     14 J. M. Sasson, "Generation, Seventh," The Interpreter's Dictionary of the Bible

Supplement (1976), 355.

    15 Menn, 28.

    16 Cf. Menn, 82.



Terminological Patterns Beyond Genesis 38


In the aforementioned study on terminological patterns in Leviticus, no

less than twenty-one macrostructures have been pointed out, each structural

outline encompassing a major part of the present book of Leviticus. In a very

similar way the ancient author of Genesis has seemingly created long-range

terminological patterns interlinking Gen 38 with the preceding patriarchal

stories and even the Urgeschichte.

There can be no doubt that in the Judah-Tamar narrative the

development of the plot depends very much on Tamar's artfulness in beguiling

her father-in-law. In order not to be recognized and thus to have her scheme

wrecked, she has to put aside, i.e., to take off (rvs) her widow's clothes (v.

14); and in order to hide behind anonymity, she had better cover (hsk) her

face with a veil (v. 14). After having recovered from mourning his wife's

death, Judah goes up to his men who are shearing sheep. On his way he

notices a veiled woman, and considering her to be a prostitute, Judah turns

(hFn) to her and in plain terms inquires about her price for venal love (v. 16).

Following this portentous intercourse--in the word's double meaning--with

her father-in-law, Tamar returns home and again puts on her widow's clothes

(dgb) (v. 19).

According to many commentators, Gen 38 should be seen as an

originally independent narrative standing clearly outside of the Joseph story.17

Whatever the oral and/or written prehistory of this episode might have been,

each of the terms pointed out, which are indispensable to the plot of the story,

appears in this very narrative for the seventh time in Genesis. Did the author

of the extant text possibly attempt to convey the "completeness" and

"perfection" of this encounter, a sexual encounter during which the ancestor

of David was conceived, by means of using each of the above-mentioned terms,

in the extant text of Genesis for the seventh time? In order to bring home the

distinct differences between a diachronic interpretation as, for example,

presented by Chr. Levin in his redaction-critical study on the "Jahwist," and

the exclusively synchronic approach taken in the present study, the following

has been done: in the right margin of each of the following tables Levin's

results have been inserted, and in each case his sigla have been used,18 whereas


    17 E.g., Rendtorff, Einfuhrung, 145; Blum, 224; Soggin, 452-453; cf. C. Paap, Die

Josephsgeschichte Genesis 37-50: Bestimmungen ihrerliterarischen GattunginderzweitenHalfte

des 20. Jahrhunderts, European University Studies. Series XXIII: Theology, vol. 534

(Frankfurt: Peter Lang, 1995).

    18 Levin, 51: JQ = pre-Jahwistic sources ("vor)ahwistische Quellen"); JR = Jahwist redaction

("jahwistische Redaktion"); Js = post-Jahwistic additions ("nachjahwistische Erganzungen); P

= Priestly Source ("Priesterschrift"); R = final redaction ("Endredaktion"); Rs = "post-final-

redaction" additions ("nachendredaktionelle Erganzungen"). If we cast a glance at the respective

commentaries, Levin's assigning texts to different redactional layers turns out to be one of many

300               SEMINARY STUDIES 38 (AUTUMN 2000)


the sigla have not been added to the terminological patterns presented above,

since Levin considers Gen 38 in toto to be the result of what he calls "post-

Jahwistic additions."


The Verb rvs

The distribution of the verb rvs "turn aside; take off" (300/11) in

Genesis is seemingly of significance because of the seventh position.

Tamar's taking off her widow's clothes and covering herself with a veil in

order not to be recognized in the encounter with her father-in-law

constitutes the first indispensable move in order to achieve her objective,

i.e., to be impregnated by Judah:


8:13      hbth hskm tx Hn                       rsyv                                  JR

19:2      Mkdbf tyb lx xn              vrvs  yndx xn hnh   JQ

3           vtyb lx vxbyv vylx             vrsyv                  JQ

30:32     xvlFv dqn hw lk Mwm          rsh                                      JR

35         tx xvhh Mvyb Mydqfh Mywyth   rsyv                    JR

35:2        Mkktb rwx rknh yhlx tx     vrsh                   JS

38:14       hylfm htvnmlx ydgb           rstv                  JS

                   Jlfttv Jyfcb sktv                

19           htvnmlx ydgb                  rstv   jltv Mqtv    JS

               wbltv hlfm hpyfc                   

41:42       vdy lfm vtfbF tx hfrp        rsyv                                        JS

48:17             Myrpx wxr lfm htx         ryshl                        JS

49:10            hdvhym Fbw                               rvsy xl                              RS


possibilities proposed by commentators. Therefore, we should be cognizant of two sobering

statements, the first one made by R. N. Whybray concerning the present state of Pentateuchal

studies: "There is at the present moment no consensus whatever about when, why, how, and

through whom the Pentateuch reached its present form, and opinions about the date of

composition of its various parts differ by more than five hundred years" (Introduction to the

Pentateuch [Grand Rapids: Eerdmans, 1995], 12-13). Second, concerning a final redactor,

Blenkinsopp remarks: "The contribution, even the existence, of a final redactor is one of the

fuzziest issues in the study of the formation of the Pentateuch. One thing does seem clear,

however, though not always acknowledged: the final redaction was not the work of P" U.

Blenkinsopp, "P and J in Genesis 1:1-11:26: An Alternative Hypothesis," in Fortunate the Eyes

That See: Essays in Honor of David Noel Freedman in Celebration of His Seventieth Birthday, ed. A. B. Beck, A. H. Bartelt, P. R. Raabe and C. A. Franke [Grand Rapids: Eerdmans, 1995], 6).



Having taken off her widow's clothes, she has to take the second step in

disguising herself by covering her face with a veil and it is the distribution of

the verb hsk "cover" in Genesis which will be discussed next.


The Verb hsk

The seventh occurrence of the verb hsk "cover" (156/8) in Genesis

is likewise found in Gen 38:14a. Because it seems rather unlikely that the

seventh occurences of the two verbs, rvs and hsk, would appear

accidentally in a single sentence, "She took off [rstv)] her widow's

clothes, and covered [sktv] herself with a veil to disguise herself" (v.

14ax), we should reckon with some author's deliberate structural design:

7:19    Myhbgh Myrhh lk   vskyv  Crxh lf dxm dxm vrbg Mymhv P

20              Myrhh       vskyv           hmx hrWf wmH       P

                                                                      Mymh vrbg hlfmlm

9:23    Mhybx tvrf tx     vskyv                                JR

18:17       Mhrbxm ynx hskmh rmx   yyv                                                     RS

24:65                           skttv                Jyfch Hqtv    JS

37:26            vmd tx          vnyskv                                                     JR

38:14            Jlfttv Jyfcb   sktv   hylfm htvnmlx ydgb rstv  JS

15                     hynp         htsk   yk hnvzl hbwHyv hdvhy hxryv JS


Having completed her part by carefully disguising herself, she has

now to wait for Judah to become actively involved and perform his part.

As soon as the widower looks upon the putative prostitute, his sexual

desire seems to be aroused, because he (instantaneously) turns to her, and

it is the verb hFn "turn" which will be considered next.


The Verb hFn

The overall distribution of the verb hFn "turn aside; bend down

low; spread out, pitch [a tent]" (185/9) in Genesis gains in momentum

because of its seventh position in Gen 38:16. Having turned toward the

"prostitute," Judah immediately comes down to business: "He turned

[Fyv] to her by the roadside and said, ‘Please let me come into you’, for he

did not know that she was his daughter-in-law" (38:16):

302               SEMINARY STUDIES 38 (AUTUMN 2000)  


12:8                        hlhx              Fyv                                  JQ

24:14                      htwxv jdk xn yFh                                  JR

26:25                      vlhx Mw                 Fyv                                  JS

33:19                      vlhx Mw         hFn            rwx    ...       RS

35:21                      hlhx            Fyv      lxrWy fsyv   JR

38:1              hryH vswv ymldf wyx   Fyv                                      JS    


16                    jylx xvbx xn hbh    Fyv                               JS

                    rmxyv jrdh lx hylx                     

39:21                      dsH vylx         Fyv  Jsvy tx yy yhyv      JR

49:15               lbsl vmkw          Fyv                          RS


The five preceding structures based on the verbs Ntn, xvb, rvs, hsk,

and hFn have possibly been used by the ancient author to depict both the

piquantness and pointedness of this portentous encounter. Following the

sexual intercourse with her father-in-law, Tamar returns to her father's house

and puts on her widow's clothes again, and it is the noun dgb "clothes;

garment" we shall look at next.


The Noun dgb

The seventh occurrence of the noun dgb "garment" (215/14) in Genesis

is closely related to the two preceding structures. Whereas the seventh

occurrences of the verbs rvs and hsk describe Tamar's taking off her

widow's clothes and covering herself with a veil, the noun dgb is used for the

seventh time in depicting the reversal: "And she rose, went away and she took

off her veil and put on her widow's clothes [htvnmlx ydgb] again" (38:19):


24:53            hqbrl Ntyv              Mydgbv        ... dbfh xcvyv         JR

27:15                      vWf              ydgb             tx hbqr Hqtv    JQ

27                          vhkrbyv    vydgb        Hyr tx Hryv    JQ

28:20                      wbll       dgbv  lkxl MHl yl Ntnv       JS

37:29                                  vydgb      tx frqyv         RS



38:14  sktv hylfm htvnmlx      ydgb      rstv               JS

               Jlfttv Jyfcb

19                    htvnmlx       ydgb     hpyfc rstv          JS

                                                                          wbltv hylfm                           

39:12a                                                            vdgbb      vhwpttv    JQ

12b                 hdyb            vdgb         bzfyv    JQ

13                       hdyb           vdgb   bzf yk htvxrk     RS


15                   ylcx          vdgb         bzfyv     RS

16                    hlcx         vdgb         Hntv      JQ

18                             ylcx          vdgb        bzfyv        RS

41:42                 dbr Mwyv ww        ydgb     vtx wblyv   JS

                    vrxvc lf bhzh


There can be no doubt that the ancient author aptly includes the

taking off (v. 14) of her widow's clothes and the re-dressing (v. 19) in

significant terminological patterns.

Furthermore, as can be gathered from the preceding table both in

Gen 38 and the Joseph story, the "garment motifs19 seemingly plays a


    19 V. H. Matthews, "The Anthropology of Clothing in the Joseph Narrative," JSOT 65

(1995), 28. Cf. Warning, 86-88, who calls attention to the striking dgb-structure in Lev 16.

Whereas the majority of scholars view this chapter as composite, a close reading of the extant

text reveals an impressive seven-part chiastic structure, by means of which Lev 16 shows itself

as a creatively composed literary whole:


4          A  Mh wdq    ydgb                   

23        B                            dbh            ydgb                                         tx Fwpv

24        C                                              vydgb                                                   tx wblv

26        C                                             vydgb     sbky lzxzfl ryfwh tx Hlwmhv

28        C                                              vydgb                    sbky Mtx Jrwhv

32b«     B                         dbh        ydgb                                                       tx wblv

32bp     A                   wdqh       ydgb

304               SEMINARY STUDIES 38 (AUTUMN 2000)


significant role. Six occurrences of the nominal form vdgb(b) ("his

garment") in Gen 39 are capped by the seventh ww ydgb "linen garment"

in 41:42: "Then Pharaoh ... dressed him in robes of fine linen and put a

gold chain around his neck." In view of Joseph's reply to Potiphar's wife,

"How could I do such a wicked thing and sin against God?" (39:9b), this

subtle and surprising structure seemingly corroborates the significant

statement, "the Lord was with Joseph" (39:2, 21). Are we to understand

this structure as a subtle authorial hint pregnant with theological

meaning? Because of his being faithful to the Lord and leaving vydgb "his

clothes" in the hands of the mendacious seductress, Joseph is finally

"rewarded" by being dressed in "fine robes of linen" and is made "second-

in-command" in Egypt. If we take the fourteen texts of the above

structure at face value, we cannot help but admit that by means of the

noun dgb the author of the extant text of Genesis has created a perfect

terminological pattern by means of which a major section of the present-

day book of Genesis has been structured."



The search for terminological patterns has seemingly proven

profitable. Both within the narrow confines of Gen 38 and the framework

of the book of Genesis, the structuring function of terminological

patterns has been brought to light. Hence there can be hardly any doubt

that by having scrutinized the structure, i.e., the "form," the "content" has

been elucidated. If it is true to fact that in "literature the form is

meaningful ... ; in literature the form creates meaning ... ; in literature

the meaning exists in and through form,"21 then the terminological

patterns presented above should be evaluated as exquisite examples. In

view of the fact that in scrutinizing the structure of a given biblical text

"our option consists of the alternative between more or less substantiated

hypotheses, not between a hypothesis and no hypothesis,"22 we ought to

be mindful that "the reliability of theories is conditioned by their degree


      20 Further terminological and thematic links between Gen 38 and its immediate context have

been pointed out, for example, by Cassuto, 30-31; Blum, 245; Wenham, 363-365; Menn, 75-78.

     21A. Alonso-Schokel, "Hermeneutical Problems of Literary Study of the Bible," VTSup

Congress Volume 28. Edinburgh 1974 (Leiden: Brill, 1975), 7.

     22 R. Knierim, Text and Concept in Leviticus 1:1-9: A Case in Exegetical Method,

Forschungen zum Alten Testament 2 (Tubingcn: J. C. B. Mohr, 1992), 2.



of explanatory power."23 Since it is of course self-evident that in matters

like these "all one can aspire to is to elevate a possibility into a serious

probability or, in other words, to propose a better hypothesis,"24 the

reader is called upon to weigh the evidence and then to decide for herself

or himself, whether in Pentateuchal studies a systematic synchronic

approach should at last be taken more seriously.

In my opinion the message conveyed through the distinct

terminological patterns enables us to better understand the eminent role

that Judah holds among his brothers in the last chapters of Genesis and

that his (royal) descendants have held throughout the history of Israel.

And in case the foregoing observations are true to the authorial

intentions, we may conclude that by means of dexterous structural designs

the biblical writer subtly promulgates profound theological tenets.


      23 A. G. van Aarde, "Historical Criticism and Holism: Heading Toward a New

Paradigm?," in Paradigms and Progress in Theology, ed. J. Mouton et al. (NP: HSRC Studies

in Research Methodolo , 1988), 54.

     24 Blenkinsopp, 1.





Andrews University Seminary Studies

SDA Theological Seminary
Berrien Springs
, MI 49104-1500




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