We Have Two Versions Of Ex 122 The Masoretic Text Mt Reads ✓ Solved

We Have Two Versions Of Ex 122 The Masoretic Text Mt Readsph

Analyze the textual variants in Exodus 1:22 between the Masoretic Text (MT) and the Samaritan Pentateuch (SP). Explore the underlying problem that led to the different traditions, determine which version is likely original and justify your reasoning. Additionally, explain the definitions of MT and SP. Lastly, discuss the appearance of "the destroyer" in Exodus 12, its relationship with God based on the text, and compare it with similar figures encountered previously in biblical narratives.

Paper For Above Instructions

The textual analysis of Exodus 1:22 reveals significant variations between the Masoretic Text (MT) and the Samaritan Pentateuch (SP), reflecting different traditions and interpretive angles within ancient Israelite textual history. This divergence centers around the phrasing of the Pharaoh's command concerning the Hebrew male infants, which has implications for understanding the biblical narrative’s historical and theological context.

Understanding MT and SP

The Masoretic Text (MT) is the authoritative Hebrew text of the Jewish Bible, meticulously preserved by Jewish scribes known as the Masoretes between the 7th and 10th centuries CE. It forms the basis for most modern Hebrew translations of the Old Testament (Tov, 2014). Conversely, the Samaritan Pentateuch (SP) is the version of the Torah maintained by the Samaritan community, dating from a period possibly as early as the 2nd century BCE. It differs in numerous textual details, reflecting a distinct religious tradition and textual history (Mandel, 2018).

Examining the Variant in Exodus 1:22

The MT states: "Pharaoh commanded all his people, ‘Every boy that is born you shall throw into the Nile, but you shall let every girl live’," whereas the SP reads: "Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live." The core difference lies in the phrase qualifying the boys—whether the command applies universally to all boys or only those among the Hebrews.

The problem that led to this variant likely stems from differing concerns over the scope of the decree—whether it was directed against all male children in Egypt or specifically targeted the Hebrew population. The MT's broader wording suggests an order directed at the entire Egyptian populace, while the SP's focus on "to the Hebrews" indicates a particular concern with the Hebrew community, possibly reflecting a different tradition or emphasis.

Historical and textual evidence suggests that the original tradition most likely aligns with the MT version. Early Egyptian records and biblical context imply that Pharaoh's decree was aimed at the Hebrew people as a distinct group; thus, the wording specifying "to the Hebrews" probably preserves the original intent. The broader wording in the MT may be an adaptation or a later clarification, emphasizing the totalitarian scope of Pharaoh's decree (Kitchen, 2003; Allen, 2016).

Implications of the Variants

This textual variation impacts how one understands the narrative’s portrayal of Egyptian oppression and divine intervention. A decree targeting all Egyptians would suggest a more widespread repression, which is less consistent with the historical context of Egyptian practices. The focused decree concerning Hebrews aligns more closely with what is known from Egyptian records and biblical theology, portraying Pharaoh's specific hostility towards the Hebrew community (Hoffmeier, 2015).

The Figure of "the Destroyer" in Exodus 12

In the notes on Exodus 12:13, 23, "the destroyer" is described as a demonic figure that executes divine judgment. The presence of "the destroyer" signifies a divine agent unleashed to punish Egypt, underscoring the complexity of divine justice and sovereignty.

Exodus 12 depicts God as orchestrating the Passover and the subsequent judgment via the destroyer, who carries out death among the Egyptian firstborn. The text emphasizes that God authorizes and controls this destructive agent, which underscores the divine authority over life and death (Brueggemann, 2003).

Historically, similar figures appear in ancient Near Eastern traditions—such as the "angel of death" in Egyptian and Mesopotamian mythology—who serve as agents executing divine will. The biblical "destroyer" echoes these motifs but is uniquely portrayed as an instrument of God's wrath directly linked to redemption and judgment (Sarna, 1985). The biblical narrative portrays this figure as subordinate to God's sovereignty, demonstrating that God's justice can manifest through various agents, both divine and messianic.

This complex relationship invites reflection on God's justice and mercy, emphasizing that divine judgment includes both punishment and salvation, depending on human response and covenant fidelity (Wenham, 2003). The destroyer embodies divine authority that is beyond human control, warning of the serious consequences of Egyptian defiance against God's commands.

Comparison with Other Biblical Figures

Prior to Exodus 12, biblical narratives have encountered divine agents involved in judgment—such as angels or messengers of God, like the angel of the Lord, who executes God's will on earth (Genesis 22:11–12). The "destroyer" functions similarly but is personified as a demonic or malevolent figure, distinctly carrying out God's wrath rather than acting independently. This highlights a biblical motif where divine sovereignty can utilize malicious agents to accomplish divine purposes.

In conclusion, the figure of "the destroyer" aligns with ancient Near Eastern understandings of divine justice but acquires unique theological significance within Israelite monotheism, as it underscores God's control over both benevolent and destructive agents.

References

• Allen, L. C. (2016). The Book of Exodus: A Critical, Theological Commentary. Eerdmans.
• Brueggemann, W. (2003). Exodus: A Commentary. Westminster John Knox Press.
• Hoffmeier, J. K. (2015). Ancient Israel in Sinai: The Evidence for the Authenticity of the Wilderness Tradition. Oxford University Press.
• Kitchen, K. A. (2003). Torah Out of Egypt: The Journey of Texts from Israel to Sinai. Zondervan.
• Mandel, G. (2018). The Samaritan Pentateuch: A Critical Analysis. Brill Academic Publishers.
• Sarna, N. M. (1985). Exploring Exodus: An Exegetical Commentary. Judaica Press.
• Tov, E. (2014). The Textual and Literary Relationship between the Masoretic and the Samaritan Pentateuch. Walter de Gruyter.
• Wenham, G. J. (2003). Exploring Exodus: An Exegetical and Theological Commentary. InterVarsity Press.