172 HEATH DEWRELL Auld has presented adequate evidence that the language of the present form of the Joseph stories at the very least has been heavily influenced by the stories in Samuel. While one might counter the arguments of Auld and others by arguing that one might expect a similarity in vo- cabulary given that the two stories are written in the same language 28, the high concentration of such correspondences in a relatively small space should militate against such skepticism in this particular case. This influence is felt most strongly in the relationship between the two Tamar stories, but it is certainly not confined to them. Add to this the tex- tual evidence that ~ysp(h) tntk in Gen 37,23 is itself likely a secondary gloss in that verse, as argued above, and one can plausibly conclude that it, too, likely derives from 2 Samuel 13. While one might stop there and simply conclude that the ~ysp(h) tntk of Genesis 37 is sec- ondary and dependent upon 2 Samuel 13, it is worth proposing a specific scribal mechanism that could have resulted in the text as we have it. I would suggest that the initial impetus for a scribe to insert a ~ysp(h) tntk into Genesis 37 is to be found in 37,23. There a scribe saw the phrase, wyl[ rXa wtntk ta @swy ta wjyXpyw “and they tore from Joseph his garment”, and was immediately reminded of ~ysph tntkw h[rq hyl[ rXa “and she rent the veiling garment which was upon her” (2 Sam 13,19). The report of a forceful action ([rq/jXp) against a garment (tntk) would have been a primary reason for making the connection. This would have only been strengthened by the many other lexical connections between the Joseph stories and those of Samuel. Whether intentionally (perhaps in order to strengthen these connec- tions even further) or not, the scribe then altered wtntk to ~ysph tntk in Gen 37,23 under the influence of 2 Sam 13,18-19, giving rise to the textual variant observed above. of course, the scribe likely had only a vague idea of what ~ysph tntk actually meant and probably did not realize how out of place a virgin princess’s gown would have been on a lad like Joseph. This supposition is itself strengthened by the gloss in 2 Sam 13,18, the very existence of which indicates that its use was no longer commonplace at the time and that an audience would have needed an explanation to understand its significance. The Genesis scribe likely assumed that it was simply some kind of “special gar- 28 Note especially the cautions against assuming allusions without sufficient evidence raised by A. BERLIN, “Literary Exegesis of Biblical Narrative: Between Poetics and Hermeneutics”, “Not in Heaven”. Coherence and Complexity in Biblical Narrative (eds. J.P. RoSENBLATT – J.C. SITTERSoN, Jr.) (Bloomington, IN 1991) 120-128.