Cited by 1Biblical Studies and InterpretationContemporary Christian Leadership and EducationKarl Barth and Christian Theology

The DOI matches its Crossref record; 30 of the 30 references it cites were found in a registry or an index; none of the 26 sources its claims cite is checked for support yet.

God's Holy Spirit: A back-story from the Joseph narrative (Genesis 37-50)

Open access
Green, B·2013·Acta Theologica

Abstract

The story of Judah within the longer Joseph story (Genesis 37-50) provides an apt place for readers to discern the work of the Holy Spirit and what is recognized in spirituality as the work of discernment. The character goes from venal and crass to empathetic and self-giving, and the question is how the narrative shows evidence of that process. With the help of the philosopher/theorist Mikhail Bakhtin, the narrated experience of the character in seven scenes is examined for evidence of Judah’s journey of transformation – presumably guided by God’s widening and inspiring Spirit, with special attention given to the scene (Genesis 44) where Judah must persuade his (unrecognized) brother Joseph, serving as Viceroy of Egypt, to allow Judah to take punishment in place of their brother Benjamin for the sake of their father. The larger Holy Spirit and discernment context of the story is the dreams of Joseph.

Overview

AI snapshot

Written from the paper’s full text.

TL;DR

This article reads Judah’s transformation in Genesis 37–50 through Mikhail Bakhtin’s categories of answerability, exotopy, and dialogism, treating the reader’s discernment of Judah’s growth as an exercise in biblical spirituality. It argues that although the Holy Spirit is not named in the Joseph story, readers can construct the Spirit’s transformative work in Judah’s movement from selling Joseph to offering himself for Benjamin.

Key findings

  • The paper traces Judah across seven narrative moments, from his proposal to sell Joseph for profit in Genesis 37:26–27, through his acknowledgment of Tamar’s righteousness in 38:26, his pledge for Benjamin in 43:9, to Genesis 44, where he asks to take Benjamin’s punishment.
  • Genesis 44:18–34 is described as “the longest narrative speech of the Old Testament,” spanning seventeen verses, in which Judah sketches the father, the Egyptian man, and himself to persuade Joseph to release Benjamin.
  • The paper notes that the Hebrew word *ruaḥ* does not appear in Genesis 37–50; instead God is described as operating through Joseph’s dreams (37:5–11; 40–41), as being with Joseph (39:2, 23; 41:51, 52; 45:7–9; 50:20), and as appearing to Jacob (46:1–4).
  • The narrative ends with compassion “not decisively or conclusively achieved”: the brothers still fear Joseph and have not acknowledged their deed in their own words, even after Jacob’s death.

Methods

  • Design: a literary-theological and biblical-spirituality reading of Genesis 37–50, focused on Judah, using Bakhtin’s concepts of answerability, exotopy/outside-ness, and dialogism, supplemented by Ruth Coates on Bakhtin.
  • Data/sample: the biblical text of Genesis 37–50, especially Genesis 44, alongside secondary theoretical and exegetical literature; no empirical sample is used.
  • Analysis: close reading of seven selected scenes, with attention to Judah’s speech, characterization, and rhetorical construction, while treating language about the Spirit’s role as phenomenological and provisional.

Limitations

  • The paper states that its seven scenes “do not begin to exhaust” the Joseph story and that historical reconstruction, genetic processes, authorial identity/intention, and character psychology are less important for its purposes.
  • It also states that Bakhtin has been critiqued by feminists and post-colonialists for an overly optimistic view of the benignity of such processes, and that “possibilities for abuse of the willingly vulnerable are legion.”
  • Evident from the text: the Holy Spirit is not explicitly named in Genesis 37–50, the author’s link to “breadth/wideness” as a Spirit marker is a readerly proposal, and Judah’s transformation is described as implicit, miniaturized, and “not very comprehensively motivated.”

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

Crossref · 10.4314/actat.v32i2s.5

Cites

30 of 30 references verified0 citation errors · 0 not checkable

Statistics

Nothing to recompute.

Verification

Claims the paper makes

96 Own interpretation · 21 Sources not found · 6 No basis given · 1 No full text of the sources

Show all 5 claims

  • Probably not a substantial claim. 118
  • It may state two separate claims as one. 53
  • The quote only partly states this claim. 1
119 of 119
  • The authors state this as an assumption.

    The human capacity to grow in compassion aligns with God's nature, whose central and most prominent quality is compassion.

    “But I assume that the dance aligns the capacity of the human to grow in compassion, a central and most prominent quality of God.”
  • The authors state this as an assumption.

    God's Spirit is coherent over time.

    “Christians may and should presume coherence of God's Spirit over time.”
  • The authors state this as an assumption.

    God's Spirit is active in the Old Testament, even if less prominent.

    “We can catalogue ways in which God's Spirit has been glimpsed at work in the time and production of the Old Testament (Waaijman 2002:483-515) even if less prominent, presumably nonetheless active.”
  • The paper relies on this without support.

    Readers can discern and construct the presence of the Holy Spirit in the Joseph story even if the storyteller did not intend to foreground it.

    “Without needing to make the claim that the Joseph storyteller intended to foreground the role of the Holy Spirit as breadth, nonetheless our capacity to discern and construct her presence is what counts”
  • The paper relies on this without support.

    Scripture is one of the main pathways for transformation for Christian believers.

    “since for Christian believers (and analogously for many others) Scripture is one of the main pathways for transformation.”
  • The authors state this as an assumption.

    God's Spirit assists in transforming human hearts toward broader compassion.

    “Insofar as God's deepest hopes are for the transformation of our narrow and self-focused little hearts to inhabit a place broader and more compassionate, God's Spirit assists.”
  • The paper relies on this without support.

    A reader can be transformed by engaging a narrative of someone else's process of change and growth.

    “We bring our life into relationship with a narrative of someone else's process of change and growth.”
  • The authors state this as an assumption.

    The Judah character is drawn with enough honesty and catches well enough to readers that he can catalyze compassion in them.

    “We must wager that his narrative can help us, that he as a human/literary construct catches well enough to us that he can catalyze compassion in us as he comes to welcome and be swamped by it as well.”
  • The authors state this as an assumption.

    The purpose of art is for us to see ourselves, the good and the bad, and to cope with what we see.

    “The purpose of art is for us to see ourselves -the good and the bad -and to cope with what we see.”
  • The authors state this as an assumption.

    Brilliant literature that is Scripture most intensely allows readers the space and breadth to change.

    “Brilliant literature that is Scripture most intensely allows us the space, the breadth, to change.”
10 of 10

Citations

Cites

Show all 29 references

Research works printed but not linked: 7

  1. 1981. Joseph, Judah and Jacob. In: R.R. Kenneth (ed.) Gros Louis Literary Interpretations of Biblical Narratives, vol. 2. (Nashville: Abingdon), pp. 85-113.
  2. BonetSkAiA, n. 1998. Bakhtin's Aesthetics as a logic of form. In: D. Shepherd et al. (eds), Contexts of Bakhtin: Philosophy, authorship, aesthetics. (Amsterdam: Harwood Academic Publishers), pp. 83-94.
  3. greenStein, e. 1981. An equivocal reading of the sale of Joseph." In: R.R. Kenneth & L. Gros (ed.) Literary Interpretations of Biblical Narratives vol. 2 (Nashville: Abingdon), pp.114-125, 306-10.
  4. hymAn, r. 1989. Power of persuasion: Judah, Abigail, and Hushai. Jewish Bible Quarterly 23.1: 437-55.
  5. o'Brien, m.A. 1997. The contribution of Judah's Speech, Genesis 44:18-34, to the characterization of Joseph. Catholic Biblical Quarterly 59.3: 429-47.
  6. Sutton, S. 2000. "A Bakhtinian analysis of the Panopticon." A Thesis Presented to the Graduate Theological Union. Unpublished.
  7. wAAiJmAn, k. 2002. Discernment -A blueprint for the method (in Part Two: Foundations, pp. 483-515), in Spirituality: Forms, Foundations, Methods, John Vriend, (trans.) Leuven: Peeters.

Cited by

Metadata

Authors
Green, B.
Affiliations
Graduate Theological Union (US)
Corresponding author
Green, B
Venue
Acta Theologica
Published
2013-10-31
Volume
32
Issue
2S
ISSN
1015-8758 (ISSN-L)
OpenAlex
W2082523749
Cited by
1
References
29
Citations by year
2021: 1
FWCI
0.00
Type
journal article
Language
en
Open access
Licence
cc-by
Locations
Acta Theologica (publishedVersion, cc-by)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Arts and Humanities › Religious studies › Contemporary Christian Leadership and Education
  • Social Sciences › Arts and Humanities › Philosophy › Karl Barth and Christian Theology
Keywords
Holy Spirit, discernment, Joseph narrative, Genesis 37-50, Judah, Benjamin, Genesis 44, Bakhtin, narrative transformation, Joseph's dream

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CoChat. (2026). Citation check: God's Holy Spirit: A back-story from the Joseph narrative (Genesis 37-50). https://app.cochat.ai/papers/10.4314/actat.v32i2s.5
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Green, B. (2013). God's Holy Spirit: A back-story from the Joseph narrative (Genesis 37-50). Acta Theologica. https://doi.org/10.4314/actat.v32i2s.5