target="_blank" rel="nofollow" href="#ulink_26c86eff-3dda-57ec-8865-8bc367a4e7a6">16 Gordon and Rendsburg stress the political nature of Enuma elish.17 In this world when a powerful king like David became ruler of both Judah and Israel, the other states of that world would expect a publication from Jerusalem dealing with “world origins” and “world ordering.” Jerusalem was not really interested in dealing with “world origins” (e.g., the birth of the gods), but they were interested in dealing with “world ordering” (i.e., ordering chaos and the formation of this world). In addition, Jerusalem included the stories of the fathers and mothers as mentioned in reason number one (see above). These stories were made to point to David in several ways, with the insertion of Genesis 38 being the most explicit example (see below).
A third reason we look at Genesis as royal literature is that the stories of the ancestors in Genesis probably were formed at the tomb and used by the kings of Israel as a part of the rituals at the royal tombs of those ancestors. We know that such rituals were important for the kings for the purpose of receiving the blessings of their ancestors.18 To receive the blessing of such a father or patriarch meant that the king would produce an heir, and that the dynastic line would continue.
Miriam Lichtheim has an interesting discussion of how in Egypt, “it was in the context of the private tomb that writing took its first steps toward literature.” Here “the autobiography was born,” and it “became a truly literary product.”19 Also in her introduction to “Prose Tales,” she relates that the Story of Sinuhe “is told in the form of the autobiography composed for the tomb . . .”20 I relate these comments for the purpose of pointing out that my suggestions concerning the growth of literature at the tomb are not new in our studies of ancient literature. But it certainly may be new for many to think about the growth of the patriarchal cycles at the tomb. Genesis 48:15–16 is a passage that can help us introduce this subject.
The context of the blessing in Gen 48:15–16 is as follows: 1) Jacob’s instructions for his burial (47:28–31); 2) Jacob’s adoption of Joseph’s sons (48:1–7); and 3) Jacob’s blessing of Joseph which includes the blessing of Joseph’s sons (48:8–20) and Jacob’s gift of Shechem to Joseph (48:21–22).
Genesis 48:15–16
He said:23 “The God before whom my fathers, Abraham and Isaac, walked, the God who has been my shepherd from my birth until this day,24 16 the Messenger who has delivered me from all harm, may he bless these young men. My name and the names of my fathers, Abraham and Isaac, shall be called forth by them.25 They will become a multitude in the land.”
The most important part of this passage for us is v. 16b. I do not know of any translation that does it this way, and yet this is a very easy translation. These “young men” shall call forth the names of the fathers at the tomb. Then they will receive the blessing; they will become a multitude. But most just do not understand what it means “to call forth” (qara’) the names, and they do not understand the ritual setting. So they have suggested that it has to do with everything from “recalling” to “perpetuating” the name(s).26 Note the following translations:
AB: “That in them be recalled my name, and the names of Abraham and Isaac, my fathers, . . .”
Tanakh: “In them may my name be recalled, And the names of my fathers Abraham and Isaac, . . .”
AAT: “. . . so that my name may be carried on through them, together with the names of my fathers, Abraham and Isaac; . . .”
NEB: “. . . they shall be called by my name, and by that of my forefathers, Abraham and Isaac; . . .”
NRSV: “. . . ; and in them let my name be perpetuated, and the name of my ancestors Abraham and Isaac; . . .”
None of these translations does justice to the Hebrew text, and they all miss the point.
The key for understanding this passage has not been available for very long. We now have a burial ritual from Ugarit in which the “fathers” and the recently departed kings are “called forth” (qara’ = “call/invite/summon,” the same word that we have in the Genesis text) in order for the new king to receive a blessing. In our passage Ephraim and Manasseh will “call forth” at the tomb the names of the fathers. It is important to see the Ugaritic text at this point:
An Ugaritic Liturgy RS 34.126
Translation
1. A document of a celebration of ancestors:
2. You have been summoned, O Rephaim of the netherworld;
3. You have been invited, O Assembly of the Didanites.
4. Ulkn, the Rapha, has been summoned.
5. Trmn, the Rapha, has been summoned.
6. Sdn-w-Rdn, [the Rapha], has been summoned.
7. Tr-‘Illmn, [the Rapha], has been summoned.
8. The ancient Raphaim have been summoned.
9. You have been summoned, O Raphaim of the netherworld;
10. You have been invited, O Assembly of the Didanites.
11. King Ammishtamru has been summoned.
12. Also, King Niqmaddu has been summoned.
13. O throne of Niqmaddu, weep!
14. Let his footstool shed tears;
15. Before him, let the table of the king weep;
16. Let it swallow its tears!
17. Bereft, bereft, and bereft!
18. Be hot, O Shapshu!
Be hot, (19) O great luminary!
Above us, Shapshu shouts:
20. “After your lord, from the throne,
After (21) your lord,
To the netherworld descend!
To the netherworld (22) descend;
Go down low into the world of death.
Below (23) is Sdn-w-Rdn!
Below is Tr- (24) ‘Illmn!
Below are the ancient Rephaim!
25. Below is King Ammishtamru!
26. Below is King Niqmaddu, as well!”
27.
