Abstract
The historical-critical method has given birth to many approaches to the study of the Bible. As a consequence, many scholars have come up with solutions to some of the exegetical problems in the Judeo-Christian scriptures. One of the most popular proposed solutions to the problems in the Pentateuch is the Documentary Hypothesis. With time, the findings of the hypothesis have been challenged in reference to some texts in the Pentateuch. This paper seeks to re-examine the sources, formation and the socio-historical context of the Joseph narrative under the Documentary Hypothesis. It evaluates the Joseph narrative under the hypothesis in the light of its critique by later scholars. The essay argues that the narrative is composed of already-existing materials from the Ancient Near East, Egypt and the traditions from Israel to reflect some aspects of the history of Israel in retrospect. Weighing the sources according to the hypothesis as against the views of its critics, who accept the narrative as a unity, one discovers that some traces of source criticism are apparent in the views of the critics of the Documentary Hypothesis. They were solving similar problems within the narrative but from different perspectives.
Highlights
The historical-critical method has given birth to many approaches to the study of the Bible
Weighing the sources according to the hypothesis as against the views of its critics, who accept the narrative as a unity, one discovers that some traces of source criticism are apparent in the views of the critics of the Documentary Hypothesis
With the advent of the critics[2] of the Documentary Hypothesis, the question arises as to whether or not the Hypothesis should be rejected with reference to the study of the Joseph narrative
Summary
With regard to the socio-historical context, taking the Documentary Hypothesis as their point of departure, the earlier source critics construed the sources, the date for the composition of the Joseph story, and its social milieu. They proposed the following sources for Genesis, namely; J E P, with most sources being attributed to J and E while the hand of P is seen in the final redaction incorporating all the sources into the book of Genesis. The movement of Jacob’s family is likened to the movement of the mercenary group, the Hapiru (Habiru, Apiru)—from whose name the term “Hebrew” is assumed to have been derived—attested to in 2nd millennium Mesopotamian and Egyptian documents.[18]
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