Today, I discuss a few of the echoes of the Genesis narrative in later stories in Scripture.
In part 27 of Abraham’s story you started to talk about the ‘random man’ who gives Joseph a lot of information in 37:15-17. Could you say some more about this odd character?
On this episode of the Theopolis podcast, both Peter Leithart and James Jordan are away, so I discuss themes of resurrection in the story of Joseph by myself.
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A discussion of parallels between Judah’s story in Genesis 38 and the story of Samson in Judges 14-16.
Today, I discuss Genesis 39, the story of Joseph in Potiphar’s house and Joseph’s resistance of Potiphar’s wife.
Today, I discuss Genesis 38 and the story of Judah and Tamar.
Today, I discuss the abduction of Dinah in Genesis 34 and the violent response of Levi and Simeon.
I discuss Genesis 31, where God appears to Jacob, Jacob flees from the house of Laban, Rachel takes Laban’s teraphim, and Laban and Jacob make a covenant.
What were the purposes of levirate marriage? I can see that it would help to provide for widows, but its described purposes appear to go beyond that. In our culture, if a brother dies, he and his brother already share a name and his nieces and nephews by a brother will carry on the family name. My understanding is that the Israelites did not have family names in the same manner as modern English-speaking cultures. What was different about Israelite culture that causes the first child born of a levirate marriage being described in Deuteronomy 25 as assuming the name of the dead brother (and what does such a taking of the brother’s name mean, in cultural context)? Also, does levirate marriage imply polygamy because of how, with regard to the levirate marriage, it apparently contains an increased risk that the surviving brother will not have a child from that marriage to succeed him (if, for instance, he only has one son by that wife)?
This is probably my last video for a month or so. Within it, I discuss the difficult chronology of Genesis 38. I’ve written a lengthy post here, which gets into some of the typology of the chapter in its context. I also mention the Judah and Tamar narrative in the context of this video on Ruth the Moabitess. Unfortunately, the sound quality is poor on this one.