Chapter 18 presents the most human of all the scenes in Genesis where God promises Abram. It opens with Abram in a mundane, recognizably human position: sitting outside his tent during the heat of the day. As Alter indicates, the narrator clues us into the divine character of the messenger by opening the chapter with "And the Lord appeared to him"(v.17:1). However, what Abram actually sees is "three men standing before him"(17:2). Abram has no trouble however recognizing that these three men are a manifestation of the lord and he runs to them and pays homage. Recognition is a key virtue in Genesis (as deception is a key sin) and here is an instance of Abram's keen ability to see the Lord. Such perception allows him to respond in a direct and appropriate way.
There is a touching humility in Abram's idiomatic request that his visitors "not go on past your servant"(v.17:4). There is a humanity and a modesty (as Alter points out) in Abram's under-promising and over-delivering hospitality; while he promises "a little water be fetched and...a morsel of bread"(v.17:5), he then runs off and hurriedly prepares a large meal for his guests.
The encounter has a mystery to it. The divine element is at once human and supernatural: God appears as three men who come to Abrams tent, presumably take him up on his suggestion that they "bathe [their] feet and stretch out under the tree"(17:5)and have a meal, yet these three most human strangers know Sara's name and that she laughs at their promise despite the fact that she's in the tent and does so "inwardly"(v.17:11).
Following Rashi, Alter notes the "variation in repetition" that occurs as the major voices in the narrative comment upon the promise: "'I will surely return to you at this very season and, look, a son shall Sarah your wife have'"(18:10). The narrative voice quietly expresses its incredulity, perhaps its wonder, by resorting to the factual: "Abraham and Sarah were old, advanced in years, Sarah no longer had her woman's flow"(18:10). After laughing "inwardly"((18:11), Sarah questions in an earthier manner: "'After being shriveled, shall I have pleasure, and my husband is old'"(18:12). God the stranger reveals Sarah's incredulity to Abraham, editing and reporting her thoughts as "'Shall I really give birth, old as I am?'"(18:13).
I feel for Sarah in this exchange. Her private thoughts have not only been eavesdropped upon, but shared with her husband.
Between chapters 12 and 18, Abram is party to seven divine encounters where he receives a promise of some sort. Generally, Alter believes that repetition should not be read as redundancy, nor as a product of the texts having been put together from many sources offering different versions of significant events. He argues throughout his commentary for "the narrative integrity of the completed text, the ability of the biblical Arranger...to orchestrate his sources"(n. 11, p.167).
In the course of relating Abrams several encounters with the Lord, there are disjunctures in the narrative flow, as between the two encounters in chapter 15. As Alter indicates (n.7-21, p64),the first clearly takes place at night and the one that seems to directly follow it occurs at sunset.
Keeping with Alter's contention of the text's narrative integrity, I think the "Arranger" of the text clearly intends each of the seven to be read not only as variations commenting upon each other, but also conveying a message by virtue of their sequence. These very well may be versions from different sources, originally offering their own take on the same event. However, they have been arranged over time as a sequence of unique events. Thus, in the initial promises, Abram is silent. Next, he is questioning. Then, presented again with the promise, he flings himself on the ground and laughs, perhaps out of incredulity or frustration or anger or some mix of all these elements. Read as a sequence of unique events occurring over time, the text also gives the reader a taste of Abram's patience and endurance.
Wednesday, March 25, 2009
Monday, March 16, 2009
Another promise: Robert Alter's translation of Genesis, Chapters 17
Chapter seventeen opens with mention of Abram being ninety nine years old, thus setting up the extent of the miracle that God is about to promise. God begins with a request, "be blameless, and I will grant my covenant"(17:2), and then moves on to a general summation of his promise: "I will multiply you very greatly"(17:3).
Rather than question or doubt, Abram "flung himself on his face,"(17:4). This response suggests God is perhaps appearing in a more awesome aspect to Abram than in prior visits. Possibly owing to the style of their source, in 12 and 13, Abram's immediate or initial response to his encounters is not detailed; instead, the narrative indicates he simply obeys by faithfully carrying out the Lord's command. Three times, he builds altars soon after a direct encounter with the Lord:12:7,8 and 13:18. It is not clear if this is to mark those encounters, but it would appear so. In 15, Abram's initial response is to question the Lord's promise.
Perhaps Abram's more dramatic and immediate response in 17 can be attributed to God's aspect. In 17, God is referred to as El Shaddai, a term that Alter notes has "tenuous associations...with a semitic word meaning 'mountain' and with fertility"(p72, n.1). More likely, the more dramatic response is owing to the story-style of the source; specifically, the narrator/editor in 17 relies on a more literary, concrete and detailed type of story to tell his history.
God's promise and request is certainly detailed. The promise has five parts. One, Abram is to be a "father to a multitude of nations"(17:4); Two, "kings shall come forth from you"(17:6). Three, God promises "an everlasting covenant to be God to you and to your seed after you"(17:7). Fourth, God will give "the whole land of Canaaan, as an everlasting holding"(17:8). Finally, God promises that Sarai will be the mother of Abram's heir: "I will also give you from her a son" (17:16) and names a time for the birth.
God's request has parts. Abram and Sarai are to change their names and the child is to be named Isaac, reflecting that Isaac laughed (yitshaq, being the Hebrew word for "to laugh") when he heard of the child. Abram is to circumcise "every male"(17:11).
When God promises Abram heirs through Sarai, Abram again "flung himself on his face and he laughed"(17:17). It is hard to reconcile the two actions. Alter observes "the laugher here-hardly the expected response of a man flinging himself on his face-is in disbelief, perhaps edged with bitterness"(p.75, n.17). I wonder if Abram isn't here flinging himself down on his face to hide his laughter, most especially if it is, as Alter suggests, born of bitterness.
The text infers that the act of circumcision will be sign that an everlasting covenant has been entered into by both parties. Yet, the sacrifice episode later on in the text, where Abraham is called on to sacrifice Isaac, complicates such a reading of circumcisions as a symbol marking the permanence of the covenant.
Rather than question or doubt, Abram "flung himself on his face,"(17:4). This response suggests God is perhaps appearing in a more awesome aspect to Abram than in prior visits. Possibly owing to the style of their source, in 12 and 13, Abram's immediate or initial response to his encounters is not detailed; instead, the narrative indicates he simply obeys by faithfully carrying out the Lord's command. Three times, he builds altars soon after a direct encounter with the Lord:12:7,8 and 13:18. It is not clear if this is to mark those encounters, but it would appear so. In 15, Abram's initial response is to question the Lord's promise.
Perhaps Abram's more dramatic and immediate response in 17 can be attributed to God's aspect. In 17, God is referred to as El Shaddai, a term that Alter notes has "tenuous associations...with a semitic word meaning 'mountain' and with fertility"(p72, n.1). More likely, the more dramatic response is owing to the story-style of the source; specifically, the narrator/editor in 17 relies on a more literary, concrete and detailed type of story to tell his history.
God's promise and request is certainly detailed. The promise has five parts. One, Abram is to be a "father to a multitude of nations"(17:4); Two, "kings shall come forth from you"(17:6). Three, God promises "an everlasting covenant to be God to you and to your seed after you"(17:7). Fourth, God will give "the whole land of Canaaan, as an everlasting holding"(17:8). Finally, God promises that Sarai will be the mother of Abram's heir: "I will also give you from her a son" (17:16) and names a time for the birth.
God's request has parts. Abram and Sarai are to change their names and the child is to be named Isaac, reflecting that Isaac laughed (yitshaq, being the Hebrew word for "to laugh") when he heard of the child. Abram is to circumcise "every male"(17:11).
When God promises Abram heirs through Sarai, Abram again "flung himself on his face and he laughed"(17:17). It is hard to reconcile the two actions. Alter observes "the laugher here-hardly the expected response of a man flinging himself on his face-is in disbelief, perhaps edged with bitterness"(p.75, n.17). I wonder if Abram isn't here flinging himself down on his face to hide his laughter, most especially if it is, as Alter suggests, born of bitterness.
The text infers that the act of circumcision will be sign that an everlasting covenant has been entered into by both parties. Yet, the sacrifice episode later on in the text, where Abraham is called on to sacrifice Isaac, complicates such a reading of circumcisions as a symbol marking the permanence of the covenant.
Wednesday, March 4, 2009
Promises: Robert Alter's Translation of Genesis 12, 13, 15
In chapter 12 of Genesis, God first promises Abram:
According to Alter, the promises of God "become more and more definite"(n.18, p.66) as Abram ages. The second promise occurring in Chapter 13 adds definition to the first promise of God. The chapter begins with Abram returning to Canaan from Egypt and separating from Lot. Between his separating from Lot and Lot's taking up residence in Sodom, the Lord tells Abram, "Raise your eyes and look out from the place where you are to the north and the south and the east and the west, for all the land you see, to you I will give it and to your seed forever. And I will make your seed like the dust of the earth-could a man count the dust of the earth, so too, your seed might be counted. Rise, walk about the land through its length and its breadth, for to you I will give it"(13:14-17). As Alter points out (n.17,p.57), the language used here includes "a legal formula in the region for conveyance of property."
Chapter Fourteen follows in which Abram defeats Chedarlaomer and his royal confederates, avenging the kings of the plain and rescuing his nephew Lot. The king of Sodom attempts to give Abram the spoils, but Abram rejects the offer. In Chapter Fifteen, the Lord comes to Abram in a vision. Initially, God's promise here is vague: "Fear not, Abram, I am your shield. Your reward shall be very great"(15:1). Abram questions the Lord:"What can You give me when I am going to my end childless"(15:3). God then proceeds to give definition to his promise: "he who issues from your loins will be your heir"(15:4). He further illustrates by taking Abram outside and asking him to "'Look up to the heavens and count the stars, if you can count them.....So shall be your seed"(15:5).
In this scene, a doubting Abram begins by questioning God. God's visit, statement and demonstration seems to re-awakens Abram's faith. Abram "trusted in the Lord, and He reckoned it to his merit"(15:6). Faith as I understand it is belief that is not dependent on signs. Seeing as the scene suggests Abram harbors doubts, God answers those doubts, and thus restores his "faith." It is interesting to note that unlike the incident with the three visitors, Abram is the only participant/observer in this particular act of divine communion. Unlike the scene to follow, where God employs a wondrous kiln to smoke the agreement he makes with Abram, there is not an element of miracle in this exchange. Abram is dependent on nothing miraculous to turn his doubt to faith. Instead, he simply listens to the lord and looks at his creation. he hears God, witnesses/feels God take him outside and direct his attention to the stars, and sees them as a sign.
Alter believes what follows the promise in that opens Chapter fifteen is a "complementary" story to the promise at the end of the chapter and shouldn't be read as an incident directly and sequentially following the star-promise. The two incidents do complement each other. In the first, God points to the stars and reiterates his promise with flair and drama. Then, according to Alter, in the complementary version follows, God resorts to a more formal and practical type of promise. This promise is "cast more in terms of a legal ritual"(n.6,p.64).
I note a pattern in the promises God offers Abram. First, promises are paired. There is first a vague, sweeping and dramatic statement of the promise and then one that spells out, in legalistic terms, the promise. Thus, in chapter 12, God commands Abram forth but offers little detail as to what lies ahead other than "land." Then, in 13, God's promise is much more formal. God shows Abram the specific land he is to inherit and then requests Abram walk its perimeter, as any new owner would. In this exchange, God comes across as a partner in a real-estate transaction, employing phrases commonly used in land conveyance. Keeping with this pattern, in the first promise in 15, the nature of the promise is vague and God resorts to dramatic gesture to give an idea of the reward. In the second promise offered in the chapter, God commands Abram perform a certain ritual associated with the sealing of pacts.
The other notable aspect of this sequence of promises is the way God often literally directs Abram's seeing. Repeatedly, God tells Abram to either go out and look up. In effect, He directs Abram to expand his horizons. In 13, God directs Abram:"'Raise your eyes and look out from the place where you are"(13:14). In the promise that opens 15, the Lord takes Abram outside (presumably of his tent) and directs Abram's eyes upward, using the stars to symbolize the vast number of Abram's future offspring. In the brazier episode, the narrator includes the reader enjoining us to join Abram, to see his presence, imploring us to "look, a smoking brazer with a flaming torch that passed between those parts"(15:17).
Abram must come to see as God sees. This culminates in the story of Abram agreeing to sacrifice his son; at this crucial juncture, Abram has achieved the vision God intends. Fittingly, he calls the mountain on which this occurs "YHWH-yireh...'On the mount of the Lord there is sight'"(22:14).
"The Lord said to Abram,'Go forth from your land and your birthplace and your father's house to the land I will show you. And I will make you a great nation and I will bless you and make your name great, and you shall be a blessing. And I will bless those who bless you and those who damn you I will curse, and all the clans of the earth through you shall be blessed."
According to Alter, the promises of God "become more and more definite"(n.18, p.66) as Abram ages. The second promise occurring in Chapter 13 adds definition to the first promise of God. The chapter begins with Abram returning to Canaan from Egypt and separating from Lot. Between his separating from Lot and Lot's taking up residence in Sodom, the Lord tells Abram, "Raise your eyes and look out from the place where you are to the north and the south and the east and the west, for all the land you see, to you I will give it and to your seed forever. And I will make your seed like the dust of the earth-could a man count the dust of the earth, so too, your seed might be counted. Rise, walk about the land through its length and its breadth, for to you I will give it"(13:14-17). As Alter points out (n.17,p.57), the language used here includes "a legal formula in the region for conveyance of property."
Chapter Fourteen follows in which Abram defeats Chedarlaomer and his royal confederates, avenging the kings of the plain and rescuing his nephew Lot. The king of Sodom attempts to give Abram the spoils, but Abram rejects the offer. In Chapter Fifteen, the Lord comes to Abram in a vision. Initially, God's promise here is vague: "Fear not, Abram, I am your shield. Your reward shall be very great"(15:1). Abram questions the Lord:"What can You give me when I am going to my end childless"(15:3). God then proceeds to give definition to his promise: "he who issues from your loins will be your heir"(15:4). He further illustrates by taking Abram outside and asking him to "'Look up to the heavens and count the stars, if you can count them.....So shall be your seed"(15:5).
In this scene, a doubting Abram begins by questioning God. God's visit, statement and demonstration seems to re-awakens Abram's faith. Abram "trusted in the Lord, and He reckoned it to his merit"(15:6). Faith as I understand it is belief that is not dependent on signs. Seeing as the scene suggests Abram harbors doubts, God answers those doubts, and thus restores his "faith." It is interesting to note that unlike the incident with the three visitors, Abram is the only participant/observer in this particular act of divine communion. Unlike the scene to follow, where God employs a wondrous kiln to smoke the agreement he makes with Abram, there is not an element of miracle in this exchange. Abram is dependent on nothing miraculous to turn his doubt to faith. Instead, he simply listens to the lord and looks at his creation. he hears God, witnesses/feels God take him outside and direct his attention to the stars, and sees them as a sign.
Alter believes what follows the promise in that opens Chapter fifteen is a "complementary" story to the promise at the end of the chapter and shouldn't be read as an incident directly and sequentially following the star-promise. The two incidents do complement each other. In the first, God points to the stars and reiterates his promise with flair and drama. Then, according to Alter, in the complementary version follows, God resorts to a more formal and practical type of promise. This promise is "cast more in terms of a legal ritual"(n.6,p.64).
I note a pattern in the promises God offers Abram. First, promises are paired. There is first a vague, sweeping and dramatic statement of the promise and then one that spells out, in legalistic terms, the promise. Thus, in chapter 12, God commands Abram forth but offers little detail as to what lies ahead other than "land." Then, in 13, God's promise is much more formal. God shows Abram the specific land he is to inherit and then requests Abram walk its perimeter, as any new owner would. In this exchange, God comes across as a partner in a real-estate transaction, employing phrases commonly used in land conveyance. Keeping with this pattern, in the first promise in 15, the nature of the promise is vague and God resorts to dramatic gesture to give an idea of the reward. In the second promise offered in the chapter, God commands Abram perform a certain ritual associated with the sealing of pacts.
The other notable aspect of this sequence of promises is the way God often literally directs Abram's seeing. Repeatedly, God tells Abram to either go out and look up. In effect, He directs Abram to expand his horizons. In 13, God directs Abram:"'Raise your eyes and look out from the place where you are"(13:14). In the promise that opens 15, the Lord takes Abram outside (presumably of his tent) and directs Abram's eyes upward, using the stars to symbolize the vast number of Abram's future offspring. In the brazier episode, the narrator includes the reader enjoining us to join Abram, to see his presence, imploring us to "look, a smoking brazer with a flaming torch that passed between those parts"(15:17).
Abram must come to see as God sees. This culminates in the story of Abram agreeing to sacrifice his son; at this crucial juncture, Abram has achieved the vision God intends. Fittingly, he calls the mountain on which this occurs "YHWH-yireh...'On the mount of the Lord there is sight'"(22:14).
Sunday, March 1, 2009
God's First Promising: Robert Alter's Translation of Genesis: chapters 12, 13
Robert Alter observes "a large narrative pattern in the Abraham stories: the promise becomes more and more definite as it seems progressively more implausible to the aged patriarch, until Isaac is born"(n.18, p.66).
God first promises in 12:1-3:
Abram and his entourage set out for the land of Canaan. The text does not indicate a sign or direction of any sort directing Abram this particular way, nor does it tell us why Abram stops where he does on arriving in Canaan, in Shechem at the Terebinth of the Oracle.
God's promise looks dubious on Abram's arrival; after telling of Abram's arrival at Shechem, the narrator tersely and almost comically notes "The Canaanite was then in the land"(12:6). Perhaps, as Gerhard von Rad suggests(Alter, n.6, p.51), given such a counter-indication, God takes this moment to appear again to Abram and, as it were, remind him, "'To your seed I will give this land'"(v.7).
Despite the Lord's appearance at Shechem, the semi-nomadic Abram "pulled up his stakes from there for the high country east of Bethel"(v.8). Abram's setting off for "the high country" may be another way the text signals Abram's righteousness. When Lot eventually sets off on his own, he chooses to settle "in the cities of the plain"(v.13:12). Alter maintains "from the writer's perspective, abandoning the semi-nomadic life for urban existence can only spell trouble"(n. 12, p.55). Genesis further emphasizes that Lot has chosen poorly by quickly noting "the people of Sodom were very evil offenders against the Lord"(v.13).
His move toward city life and a more permanent mode of residence may be the telling aspects of Lot's choice, rather than his choosing level ground for his home. Yet, when the Lord comes to rescue Lot from the impending doom of Sodom, Lot is advised to "flee to the high country"(v.19:18), advice he is reluctant to follow. A less than righteous Lot is adverse initially to going to the high country. Instead, he begs leave to sit out the coming apocalypse in a town.
Abram does not remain in his promised land for very long. In addition to the presence of the Canaanites on the land promised him, "there was a famine in the land and Abram went down to Egypt"(v.12:10). Should Abram's sojourn in Egypt be read as an expression of Abram's growing doubt or as his proper response to trial? In Egypt, Abram acts in what we would characterize as wily or less than righteous ways; claiming his wife is his sister and gaining wealth by the arrangement. This is the first of three occurrences in Genesis of a sojourning Abram passing Sara off as his sister to a foreign potentate. Its significance in Gen 12 might be properly read in relation to these other occurrences, rather than in relation to the narrative events directly surrounding it.
To my untrained eye, the narrative pronounces no judgment on Abrams actions in Egypt. He's clearly offended his host nation and is expelled from Egypt. Chapter 13 begins with Abram coming "up from Egypt" and afters a series of "stages from the Negeb up to Bethel, to the place where his tent had been before"(v.13:3). This could be as a sign that Abram has realized the error of his ways and decided to start over by literally going back to the place where he felt in touch with the Lord.
Yet, Abram profits by his stay in Egypt. In the matter of passing off Sarai as his sister, it is Pharaoh who is punished. The journey to Egypt is most likely not a transgression but a necessary step and test for Abram.
The text indicates at points that Abram's promise is one that must be realized in or after stages. As quoted above, Alter's translation of verse 13:3 indicates Abram returns "in stages." Many translations don't note this. The narrative records in a staged manner Abram's going forth to Canaan. In 12:4, it relates Abram first "went forth." The next verse tells of Abram taking Sarai, Lot and his goods and that "they set out on the way to the land of Canaan." It then adds, "they came to the land of Canaan." Then, next verse, "Abram crossed through the land to the site of Shechem." This elaboration would seem to be designed to have the reader in his reading of the text re-enact/experience the staged history whereby God redeemed and Abram fulfilled the promise made him. It was not immediately granted but required his proceeding on a path, a necessary sequence of steps.
God first promises in 12:1-3:
"The Lord said to Abram,'Go forth from your land and your birthplace and your father's house to the land I will show you. And I will make you a great nation and I will bless you and make your name great, and you shall be a blessing.And I will bless those who bless you and those who damn you I will curse, and all the clans of the earth through you shall be blessed."Abram silently accedes to this command in 12:1. Using the same verb as the command, the text reports Abraham "went forth"(12:4) and "Lot went forth with him." The promise is vague: blessing. The direction seems vague: go forth.
Abram and his entourage set out for the land of Canaan. The text does not indicate a sign or direction of any sort directing Abram this particular way, nor does it tell us why Abram stops where he does on arriving in Canaan, in Shechem at the Terebinth of the Oracle.
God's promise looks dubious on Abram's arrival; after telling of Abram's arrival at Shechem, the narrator tersely and almost comically notes "The Canaanite was then in the land"(12:6). Perhaps, as Gerhard von Rad suggests(Alter, n.6, p.51), given such a counter-indication, God takes this moment to appear again to Abram and, as it were, remind him, "'To your seed I will give this land'"(v.7).
Despite the Lord's appearance at Shechem, the semi-nomadic Abram "pulled up his stakes from there for the high country east of Bethel"(v.8). Abram's setting off for "the high country" may be another way the text signals Abram's righteousness. When Lot eventually sets off on his own, he chooses to settle "in the cities of the plain"(v.13:12). Alter maintains "from the writer's perspective, abandoning the semi-nomadic life for urban existence can only spell trouble"(n. 12, p.55). Genesis further emphasizes that Lot has chosen poorly by quickly noting "the people of Sodom were very evil offenders against the Lord"(v.13).
His move toward city life and a more permanent mode of residence may be the telling aspects of Lot's choice, rather than his choosing level ground for his home. Yet, when the Lord comes to rescue Lot from the impending doom of Sodom, Lot is advised to "flee to the high country"(v.19:18), advice he is reluctant to follow. A less than righteous Lot is adverse initially to going to the high country. Instead, he begs leave to sit out the coming apocalypse in a town.
Abram does not remain in his promised land for very long. In addition to the presence of the Canaanites on the land promised him, "there was a famine in the land and Abram went down to Egypt"(v.12:10). Should Abram's sojourn in Egypt be read as an expression of Abram's growing doubt or as his proper response to trial? In Egypt, Abram acts in what we would characterize as wily or less than righteous ways; claiming his wife is his sister and gaining wealth by the arrangement. This is the first of three occurrences in Genesis of a sojourning Abram passing Sara off as his sister to a foreign potentate. Its significance in Gen 12 might be properly read in relation to these other occurrences, rather than in relation to the narrative events directly surrounding it.
To my untrained eye, the narrative pronounces no judgment on Abrams actions in Egypt. He's clearly offended his host nation and is expelled from Egypt. Chapter 13 begins with Abram coming "up from Egypt" and afters a series of "stages from the Negeb up to Bethel, to the place where his tent had been before"(v.13:3). This could be as a sign that Abram has realized the error of his ways and decided to start over by literally going back to the place where he felt in touch with the Lord.
Yet, Abram profits by his stay in Egypt. In the matter of passing off Sarai as his sister, it is Pharaoh who is punished. The journey to Egypt is most likely not a transgression but a necessary step and test for Abram.
The text indicates at points that Abram's promise is one that must be realized in or after stages. As quoted above, Alter's translation of verse 13:3 indicates Abram returns "in stages." Many translations don't note this. The narrative records in a staged manner Abram's going forth to Canaan. In 12:4, it relates Abram first "went forth." The next verse tells of Abram taking Sarai, Lot and his goods and that "they set out on the way to the land of Canaan." It then adds, "they came to the land of Canaan." Then, next verse, "Abram crossed through the land to the site of Shechem." This elaboration would seem to be designed to have the reader in his reading of the text re-enact/experience the staged history whereby God redeemed and Abram fulfilled the promise made him. It was not immediately granted but required his proceeding on a path, a necessary sequence of steps.
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