Рет қаралды 1,354
In Genesis 38 the story of Judah and Tamar is strange and cruel. However, this twisted tale is actually a reflection of the politics of ancient Israel and tribe of Judah's rise to prominence.
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SOURCES:
--- On Genesis 38and 49 as the work of a “Judah” editor:
- Thomas Römer, "The Joseph Story in the Book of Genesis: Pre-P or Post-P?
- F. Ede, Die Josefsgeschichte
- Raymond De Hoop, Genesis 49 in its literary and historical context, vol. 39 (Brill, 2021), 619-20.
- Redford, A Study of the Biblical Story of Joseph
- Sparks, "Genesis 49 and the tribal list tradition in ancient Israel”
- J. Sykora, Judah and Saul in the Narratives of Genesis and 1 Samuel
- Mark A O'Brien, "The contribution of Judah's speech, Genesis 44: 18-34, to the characterization of Joseph"
- Robert Letellier, Creation, Sin and Reconciliation: Reading Primordial and Patriarchal Narrative in the Book of Genesis
- Victor P Hamilton, The Book of Genesis, Chapters 18-50, vol. 1
- Meike Röhrig, "Zur Literarkritik und Redaktionsgeschichte der alttestamentlichen Josefserzählung"
--- On the moral reflections on the character of Tamar:
- Tamar’s Legacy: The Early Reception of Genesis 38 Julianna Kaye Smith
- Susan Niditch, "The Wronged Woman Righted: An Analysis of Genesis 38," Harvard Theological Review 72, no. 1-2 (1979): 146.
- Marina H Hofman, "Tamar as the Unsung Hero of Genesis 38" (Master of Arts McMaster Divinity College, 2007).
- Walter Brueggemann, Interpretation: A Bible Commentary on Genesis (Atlanta: John Knox Press, 1982), 309.
--- On the context of Levirate Marriage:
- Cheryl Strimple, "Widows and Justice: Law, Narrative, and Identity Discourse," Society of Biblical Literature Meeting (November 2009): 7.
--- Tamar in Jewish thought:
- "What a breach you have made for yourself" The History of Jewish Interpretations of Genesis 38, Maayan Lustigrnan