The Joseph Narrative in Genesis by Eric I. LowenthalReview by: Dennis PardeeJournal of the American Oriental Society, Vol. 98, No. 3 (Jul. - Sep., 1978), p. 311Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/598722 .

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action (the possibility of it being neutral is not discussed). By linking the notions of wine and reproductive prowess, the author concludes that when Noah became drunk he was simply fortifying himself for the task of repopulating the earth. Ham's sin consisted in spying on his father in the act of being fruitful and multiplying and, by the act of gazing, appropriating his father's power. 2) The biblical flood story is an account of the seismic waves which must have hit the Levant as a result of the Thera volcanic eruption in ca. 1450 B.C. Literarily, it is a

recasting of the old Mesopotamian flood story in the

light of the more recent deluge. These and many less important conclusions are reached

primarily by means of fanciful etymologies and extracting hidden meanings from what the biblical text does and does not say. One example of the philological method

employed here: A rather important element in Cohen's

theory of the flood is that the Hebrew word for 'flood' mabbil means 'seismic wave'. This is based on a deriva- tion from the root ybl 'bring, bear' which is compared immediately with yobel 'ram's horn'. Rams push with their horns and seismic waves push against land.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

The Joseph Narrative in Genesis. By ERIC I. LOWENTHAL.

Pp. ix + 212. New York: KTAV. 1973. $9.50.

A verse-by-verse commentary on Gen. 37, 39-48, 49:29-33, and 50. Though the author has read, and cites, critical commentaries, he is clearly more impressed by the methods of midrash. He treats the text as unitary and attempts to extract the deeper meaning of the narrative from idiosyncrasies of the text. He is especially interested in surmising motivations and in suggesting backgrounds for apparent irregularities in the narrative. The method "is to scrutinize the immensely condensed diction of the text so that its details will yield the intent"

(p. 1). Radaq would feel right at home, and B. Jacob would be honored at the extensive use made of his com-

mentary. DENNIS PARDEE

THE UNIVERSITY OF CHICAGO

The Commentary of Rabbi David Kimhi on Psalms CXX- CL. Edited and translated by JOSHUA BAKER and ERNEST W. NICHOLSON. Pp. xxxii + 190. (University of Cambridge Oriental Publications 22). Cambridge: UNIVERSITY PRESS. 1973. $13.50.

This is a new edition of David Kimhi's commentary on Psalms 120-50 based on two early editions (Bologna

action (the possibility of it being neutral is not discussed). By linking the notions of wine and reproductive prowess, the author concludes that when Noah became drunk he was simply fortifying himself for the task of repopulating the earth. Ham's sin consisted in spying on his father in the act of being fruitful and multiplying and, by the act of gazing, appropriating his father's power. 2) The biblical flood story is an account of the seismic waves which must have hit the Levant as a result of the Thera volcanic eruption in ca. 1450 B.C. Literarily, it is a

recasting of the old Mesopotamian flood story in the

light of the more recent deluge. These and many less important conclusions are reached

primarily by means of fanciful etymologies and extracting hidden meanings from what the biblical text does and does not say. One example of the philological method

employed here: A rather important element in Cohen's

theory of the flood is that the Hebrew word for 'flood' mabbil means 'seismic wave'. This is based on a deriva- tion from the root ybl 'bring, bear' which is compared immediately with yobel 'ram's horn'. Rams push with their horns and seismic waves push against land.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

The Joseph Narrative in Genesis. By ERIC I. LOWENTHAL.

Pp. ix + 212. New York: KTAV. 1973. $9.50.

A verse-by-verse commentary on Gen. 37, 39-48, 49:29-33, and 50. Though the author has read, and cites, critical commentaries, he is clearly more impressed by the methods of midrash. He treats the text as unitary and attempts to extract the deeper meaning of the narrative from idiosyncrasies of the text. He is especially interested in surmising motivations and in suggesting backgrounds for apparent irregularities in the narrative. The method "is to scrutinize the immensely condensed diction of the text so that its details will yield the intent"

(p. 1). Radaq would feel right at home, and B. Jacob would be honored at the extensive use made of his com-

mentary. DENNIS PARDEE

THE UNIVERSITY OF CHICAGO

The Commentary of Rabbi David Kimhi on Psalms CXX- CL. Edited and translated by JOSHUA BAKER and ERNEST W. NICHOLSON. Pp. xxxii + 190. (University of Cambridge Oriental Publications 22). Cambridge: UNIVERSITY PRESS. 1973. $13.50.

This is a new edition of David Kimhi's commentary on Psalms 120-50 based on two early editions (Bologna

action (the possibility of it being neutral is not discussed). By linking the notions of wine and reproductive prowess, the author concludes that when Noah became drunk he was simply fortifying himself for the task of repopulating the earth. Ham's sin consisted in spying on his father in the act of being fruitful and multiplying and, by the act of gazing, appropriating his father's power. 2) The biblical flood story is an account of the seismic waves which must have hit the Levant as a result of the Thera volcanic eruption in ca. 1450 B.C. Literarily, it is a

recasting of the old Mesopotamian flood story in the

light of the more recent deluge. These and many less important conclusions are reached

primarily by means of fanciful etymologies and extracting hidden meanings from what the biblical text does and does not say. One example of the philological method

employed here: A rather important element in Cohen's

theory of the flood is that the Hebrew word for 'flood' mabbil means 'seismic wave'. This is based on a deriva- tion from the root ybl 'bring, bear' which is compared immediately with yobel 'ram's horn'. Rams push with their horns and seismic waves push against land.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

The Joseph Narrative in Genesis. By ERIC I. LOWENTHAL.

Pp. ix + 212. New York: KTAV. 1973. $9.50.

A verse-by-verse commentary on Gen. 37, 39-48, 49:29-33, and 50. Though the author has read, and cites, critical commentaries, he is clearly more impressed by the methods of midrash. He treats the text as unitary and attempts to extract the deeper meaning of the narrative from idiosyncrasies of the text. He is especially interested in surmising motivations and in suggesting backgrounds for apparent irregularities in the narrative. The method "is to scrutinize the immensely condensed diction of the text so that its details will yield the intent"

(p. 1). Radaq would feel right at home, and B. Jacob would be honored at the extensive use made of his com-

mentary. DENNIS PARDEE

THE UNIVERSITY OF CHICAGO

The Commentary of Rabbi David Kimhi on Psalms CXX- CL. Edited and translated by JOSHUA BAKER and ERNEST W. NICHOLSON. Pp. xxxii + 190. (University of Cambridge Oriental Publications 22). Cambridge: UNIVERSITY PRESS. 1973. $13.50.

This is a new edition of David Kimhi's commentary on Psalms 120-50 based on two early editions (Bologna

action (the possibility of it being neutral is not discussed). By linking the notions of wine and reproductive prowess, the author concludes that when Noah became drunk he was simply fortifying himself for the task of repopulating the earth. Ham's sin consisted in spying on his father in the act of being fruitful and multiplying and, by the act of gazing, appropriating his father's power. 2) The biblical flood story is an account of the seismic waves which must have hit the Levant as a result of the Thera volcanic eruption in ca. 1450 B.C. Literarily, it is a

recasting of the old Mesopotamian flood story in the

light of the more recent deluge. These and many less important conclusions are reached

primarily by means of fanciful etymologies and extracting hidden meanings from what the biblical text does and does not say. One example of the philological method

employed here: A rather important element in Cohen's

theory of the flood is that the Hebrew word for 'flood' mabbil means 'seismic wave'. This is based on a deriva- tion from the root ybl 'bring, bear' which is compared immediately with yobel 'ram's horn'. Rams push with their horns and seismic waves push against land.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

The Joseph Narrative in Genesis. By ERIC I. LOWENTHAL.

Pp. ix + 212. New York: KTAV. 1973. $9.50.

A verse-by-verse commentary on Gen. 37, 39-48, 49:29-33, and 50. Though the author has read, and cites, critical commentaries, he is clearly more impressed by the methods of midrash. He treats the text as unitary and attempts to extract the deeper meaning of the narrative from idiosyncrasies of the text. He is especially interested in surmising motivations and in suggesting backgrounds for apparent irregularities in the narrative. The method "is to scrutinize the immensely condensed diction of the text so that its details will yield the intent"

(p. 1). Radaq would feel right at home, and B. Jacob would be honored at the extensive use made of his com-

mentary. DENNIS PARDEE

THE UNIVERSITY OF CHICAGO

The Commentary of Rabbi David Kimhi on Psalms CXX- CL. Edited and translated by JOSHUA BAKER and ERNEST W. NICHOLSON. Pp. xxxii + 190. (University of Cambridge Oriental Publications 22). Cambridge: UNIVERSITY PRESS. 1973. $13.50.

This is a new edition of David Kimhi's commentary on Psalms 120-50 based on two early editions (Bologna

1477, Naples 1487) and seven manuscripts (fifteenth or

early sixteenth century where dated). The Hebrew text is reproduced from typescript on the left page with

English translation and notes in normal print on the

facing page. A glossary is included at the end (pp. 171-

90). With Frank Talmadge's recent book on Kimhi (David

Kimhi: The Man and the Commentaries), we are witnessing a small revival in Kimhi studies. It is to be hoped that reliable modern editions of Kimhi's works and those of other medieval commentators will continue to appear. My only regret about the present work is that the editors did not see fit to give us in one volume Kimhi's entire work on the Psalms. Editions of the earlier portions are out-of-date or hard to come by, and most of them do not include a translation.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

The Inner World of Qohelet. By FRANK ZIMMERMANN.

Pp. xiv + 196. New York: KTAV. 1973. $10.00.

The "inner world of Qohelet" is that of a neurotic obsessed with guilt (because of early incestuous desires) and inadequacy (sexually impotent, mediocre station in

life). The Book of Qohelet is the catharsis by which the author obtains a measure of psychological stability. It was originally written in Aramaic in Seleucia or Antioch, about 300 B.C., by a minor official of the Seleu id court.

Though Zimmermann may well touch occasionally on

deeper points of Qohelet's psyche, the extremes of his

interpretation render his conclusion, that Qohelet was a

pathological neurotic, very unlikely. (An example of

straining the text to obtain negative results: every item of the list in ch. 3:2-8 must be immediately applied to

Qohelet and must have the most negative possible mean-

ing: hrg in vs. 3 means 'murder' and not 'kill'; 'sew' in vs. 7 must refer to Qohelet himself and must therefore have a deep sexual implication). Indeed, I remain un- convinced that Freudian psychoanalysis applied to ancient texts can do more than give occasional insights.

Misprints are fairly numerous but minor, though the

Hebrew/Aramaic transcriptions sometimes lack the all-

important diacritical marks. The three indexes (subject, Hebrew words, authors) do not include the most impor- tant: an index of texts discussed. The short commentary (pp. 136-63), which is separate from the main body of the book (pp. 1-135, notes pp. 177-84), does not fill this lacuna for it does not include cross-references to the many individual textual interpretations scattered throughout the book.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

1477, Naples 1487) and seven manuscripts (fifteenth or

early sixteenth century where dated). The Hebrew text is reproduced from typescript on the left page with

English translation and notes in normal print on the

facing page. A glossary is included at the end (pp. 171-

90). With Frank Talmadge's recent book on Kimhi (David

Kimhi: The Man and the Commentaries), we are witnessing a small revival in Kimhi studies. It is to be hoped that reliable modern editions of Kimhi's works and those of other medieval commentators will continue to appear. My only regret about the present work is that the editors did not see fit to give us in one volume Kimhi's entire work on the Psalms. Editions of the earlier portions are out-of-date or hard to come by, and most of them do not include a translation.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

The Inner World of Qohelet. By FRANK ZIMMERMANN.

Pp. xiv + 196. New York: KTAV. 1973. $10.00.

The "inner world of Qohelet" is that of a neurotic obsessed with guilt (because of early incestuous desires) and inadequacy (sexually impotent, mediocre station in

life). The Book of Qohelet is the catharsis by which the author obtains a measure of psychological stability. It was originally written in Aramaic in Seleucia or Antioch, about 300 B.C., by a minor official of the Seleu id court.

Though Zimmermann may well touch occasionally on

deeper points of Qohelet's psyche, the extremes of his

interpretation render his conclusion, that Qohelet was a

pathological neurotic, very unlikely. (An example of

straining the text to obtain negative results: every item of the list in ch. 3:2-8 must be immediately applied to

Qohelet and must have the most negative possible mean-

ing: hrg in vs. 3 means 'murder' and not 'kill'; 'sew' in vs. 7 must refer to Qohelet himself and must therefore have a deep sexual implication). Indeed, I remain un- convinced that Freudian psychoanalysis applied to ancient texts can do more than give occasional insights.

Misprints are fairly numerous but minor, though the

Hebrew/Aramaic transcriptions sometimes lack the all-

important diacritical marks. The three indexes (subject, Hebrew words, authors) do not include the most impor- tant: an index of texts discussed. The short commentary (pp. 136-63), which is separate from the main body of the book (pp. 1-135, notes pp. 177-84), does not fill this lacuna for it does not include cross-references to the many individual textual interpretations scattered throughout the book.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

1477, Naples 1487) and seven manuscripts (fifteenth or

early sixteenth century where dated). The Hebrew text is reproduced from typescript on the left page with

English translation and notes in normal print on the

facing page. A glossary is included at the end (pp. 171-

90). With Frank Talmadge's recent book on Kimhi (David

Kimhi: The Man and the Commentaries), we are witnessing a small revival in Kimhi studies. It is to be hoped that reliable modern editions of Kimhi's works and those of other medieval commentators will continue to appear. My only regret about the present work is that the editors did not see fit to give us in one volume Kimhi's entire work on the Psalms. Editions of the earlier portions are out-of-date or hard to come by, and most of them do not include a translation.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

The Inner World of Qohelet. By FRANK ZIMMERMANN.

Pp. xiv + 196. New York: KTAV. 1973. $10.00.

The "inner world of Qohelet" is that of a neurotic obsessed with guilt (because of early incestuous desires) and inadequacy (sexually impotent, mediocre station in

life). The Book of Qohelet is the catharsis by which the author obtains a measure of psychological stability. It was originally written in Aramaic in Seleucia or Antioch, about 300 B.C., by a minor official of the Seleu id court.

Though Zimmermann may well touch occasionally on

deeper points of Qohelet's psyche, the extremes of his

interpretation render his conclusion, that Qohelet was a

pathological neurotic, very unlikely. (An example of

straining the text to obtain negative results: every item of the list in ch. 3:2-8 must be immediately applied to

Qohelet and must have the most negative possible mean-

ing: hrg in vs. 3 means 'murder' and not 'kill'; 'sew' in vs. 7 must refer to Qohelet himself and must therefore have a deep sexual implication). Indeed, I remain un- convinced that Freudian psychoanalysis applied to ancient texts can do more than give occasional insights.

Misprints are fairly numerous but minor, though the

Hebrew/Aramaic transcriptions sometimes lack the all-

important diacritical marks. The three indexes (subject, Hebrew words, authors) do not include the most impor- tant: an index of texts discussed. The short commentary (pp. 136-63), which is separate from the main body of the book (pp. 1-135, notes pp. 177-84), does not fill this lacuna for it does not include cross-references to the many individual textual interpretations scattered throughout the book.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

1477, Naples 1487) and seven manuscripts (fifteenth or

early sixteenth century where dated). The Hebrew text is reproduced from typescript on the left page with

English translation and notes in normal print on the

facing page. A glossary is included at the end (pp. 171-

90). With Frank Talmadge's recent book on Kimhi (David

Kimhi: The Man and the Commentaries), we are witnessing a small revival in Kimhi studies. It is to be hoped that reliable modern editions of Kimhi's works and those of other medieval commentators will continue to appear. My only regret about the present work is that the editors did not see fit to give us in one volume Kimhi's entire work on the Psalms. Editions of the earlier portions are out-of-date or hard to come by, and most of them do not include a translation.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

The Inner World of Qohelet. By FRANK ZIMMERMANN.

Pp. xiv + 196. New York: KTAV. 1973. $10.00.

The "inner world of Qohelet" is that of a neurotic obsessed with guilt (because of early incestuous desires) and inadequacy (sexually impotent, mediocre station in

life). The Book of Qohelet is the catharsis by which the author obtains a measure of psychological stability. It was originally written in Aramaic in Seleucia or Antioch, about 300 B.C., by a minor official of the Seleu id court.

Though Zimmermann may well touch occasionally on

deeper points of Qohelet's psyche, the extremes of his

interpretation render his conclusion, that Qohelet was a

pathological neurotic, very unlikely. (An example of

straining the text to obtain negative results: every item of the list in ch. 3:2-8 must be immediately applied to

Qohelet and must have the most negative possible mean-

ing: hrg in vs. 3 means 'murder' and not 'kill'; 'sew' in vs. 7 must refer to Qohelet himself and must therefore have a deep sexual implication). Indeed, I remain un- convinced that Freudian psychoanalysis applied to ancient texts can do more than give occasional insights.

Misprints are fairly numerous but minor, though the

Hebrew/Aramaic transcriptions sometimes lack the all-

important diacritical marks. The three indexes (subject, Hebrew words, authors) do not include the most impor- tant: an index of texts discussed. The short commentary (pp. 136-63), which is separate from the main body of the book (pp. 1-135, notes pp. 177-84), does not fill this lacuna for it does not include cross-references to the many individual textual interpretations scattered throughout the book.

DENNIS PARDEE THE UNIVERSITY OF CHICAGO

311 311 311 311

This content downloaded from 91.229.229.177 on Sat, 14 Jun 2014 07:07:58 AMAll use subject to JSTOR Terms and Conditions