This book is a comparative study of early Jewish interpretations of the biblical outline of Joseph's character. It focuses on the treatises of Philo, who idealises the figure as a Hellenistic politician, on Josephus's autobiographical account and the Midrash Genesis Rabbah, which uses the figure mostly for religious instruction.

This book is a comparative study in the hermeneutics of the ancient interpretations of the biblical Joseph story. Assuming that every interpretation results from a creative encounter between the ultimately open text of Scripture and the specific thought world of the interpreter, it examines the particular way in which each exegete construes the biblical outline of Joseph's character. Paying special attention to the literary nature of the sources, the study begins with an analysis of the narrative methods and the hermeneutic potential of the biblical story, and then proceeds to the inter-testamental evidence. The central concern of this study is to compare the different interpretations of the philosopher Philo, the historian Josephus and the Midrash Genesis Rabbah. These sources do not only range over a considerable amount of time but significantly derive respectively from the Greek and Hebrew cultural realm. Consequently, their figures of Joseph fulfil distinctly different purposes, ranging from an idealisation of Joseph as a Hellenistic politician to autobiographical apologetics and religious instruction.

1999 Biblical Archaeology Society Publication Award for the category Best Book Relating to the Old Testament. Explores the evolution of the biographical traditions of some fifteen biblical figures

Robert Phenix investigates the collection of twelve Syriac poetic sermons recounting the story of Joseph in Genesis 37 and 39-50. The authorship of these poems has been disputed, but this is the first study to attempt to argue from all aspects of the evidence that Balai of Qenneshrin is the author. The study then examines all of the data that can be associated with Balai: the religious environment of Qenneshrin and nearby Aleppo, Balai's connections with the monk-bishops of central Syria in the late fourth and early fifth centuries, particularly Acacius of Beroea/Aleppo and Rabbula of Edessa, the status of chorbishops, and the presence of Syriac speakers. Since it is argued in this study that Balai's source for the Sermons on Joseph was a Jewish text, this section also carefully examines the evidence for the Jewish community in Qenneshrin. As part of the background of the author, links between characters and the physical setting of the Sermons on Joseph and Qenneshrin are investigated. The relationship of the Sermons on Joseph to other Syriac Joseph sources and Joseph material in the Pseudepigrapha and at Qumran is discussed, followed by the question of the origin of the story, which is located in a lost Greek Jewish composition. The last section of the work examines the author's use of Hellenistic rhetoric and literary themes. The many speeches in the Sermons on Joseph reveal rhetorical arrangements that are strikingly close to the models of arrangement found in Late Antique handbooks, such as the Hermogenic Corpus . Several of these arguments are examined, as are the elaborate prefaces that introduce some of the individual Sermons on Joseph . The literary themes and motifs of the Sermons on Joseph are explored. It can be shown that some motifs known only in Syriac religious literature are employed in the Sermons on Joseph in non-religious literary contexts.

This book attempts an interesting exercise in character analysis. It scrutinizes the speeches of Joseph in such a way as to expose the problematic nature of his claims to know God's intentions. While Judah is forced by Joseph's test to choose slavery for the sake of his father's survival, the ironic reversal of Judah's role from victimizer to victim is undercut by the rationale by which he had Joseph sold in order to save him. Unwittingly, Joseph mistakes this rationale as a divine principle that undergirds his suffering and he dreams of domination for the same purpose of survival. He is unaware of Judah's real predicament and this double blindness calls into doubt the coalescence of perspectives of Joseph and the narrator.

This third volume of The Cambridge History of Judaism focuses on the early Roman period.

This book explores the Tanhuma-Yelammedenu Literature, an important Jewish homiletic genre prevailing in late antiquity and early Byzantine Palestine. Originating in the culture of the study house, and addressing the synagogue audience, this literature allows us to follow the reception of the rabbinic culture in the wider Jewish society.