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- From: Studium Biblicum Franciscanum <sbfnet AT netvision.net.il>
- To: Biblical Hebrew <b-hebrew AT franklin.oit.unc.edu>
- Subject: Re: X-Qatal - wayyiqtol (Lee R. Martin)
- Date: Sat, 20 Feb 1999 17:02:54 +0200
Title: Re: X-Qatal - wayyiqtol (Lee R. Martin)
Dear BH-list members,
Thanks to Lee for calling our attention to Joshua 24:28-Judges 1:2--a text from which we ca learn a lot about the problem of wayyiqtol and x-qatal that keeps this list busy.
1. Analysis of Joshua 24:28-Judges 1:2
- Wayehî in Josh. 2:29 may indicate a *new paragraph*, as Lee says. In any case, it continues the mainline of wayyiqtol-forms. This narrative mainline extends back until the beginning of Chap. 22; in fact, in 22:1 we have a non-wayyiqtol construction *'az yiqra' yehôshua'* "At that time Joshua summoned the Reubenites..."
- The narrative mainline continues until v. 31 included--i.e. Lee's wayyiqtol ## 2-4.
- In v. 32 we have a break in the mainline. If we look at vv. 32-33 we actually find twice the same sequence: waw-x-qatal followed by a wayyiqtol--i.e. # 5-->6 and ## 7-->8. This represents a special case of the interralationship between x-qatal (or waw-x-qatal with no difference) and wayyiqtol. That is,
* With
reference to the preceding wayyiqtol #4, both waw-x-qatal ## 5 and 7
represent a break in the flow of communication.
* Both wayyiqtol ## 6 and 8
are *continuation wayyiqtol*. I used this designation for those
wayyiqtol-forms whose function is to carry on a preceding
non-mainline verform.
* More precisely, both
waw-x-qatal ## 5 and 7 convey background information at the end of a
story. This is a rather frequent way of closing a story or a novel as
H. Weinrich has shown in his _Tempus_. The effect of the waw-x-qatal
## 5 and 7 can be rendered here as follows:
"(32) Now (as a
conclusion let the reader know that) the bones of Joseph [...] were
buried at Shechem ... (33) Moreover (let the reader know that)
Eleazar the son of Aaron died [...]"
* In case # 5 the *x* element has an asher-clause
embedded in it. In both cases # 5 and 7 there are embedded
asher-clauses also after the qatal-forms.
* The wayyiqtol # 6 and 8 carry on the
offline initiated by the preceding waw-x-qatal ## 5 and 7. We can
render the passage in this way:
"(32)
Now (as a conclusion let the reader know that) the bones of Joseph
[...] were buried at Shechem... AND THEY BELONGED TO THE CHILDREN OF
JOSEPH AS AN INHERITANCE... (33) Moreover (let the reader know that)
Eleazar the son of Aaron died AND THEY BURIED HIM..."
BTW according to the MT the inheritance of the Josephites consists in the bones of Joseph, rather than in the piece of land.
- The Book of Judges begins with wayyiqtol, i.e. in the mainline--wayyiqtol # 9. This means that, although the previous story is concluded, the author/redactor wishes to carry on the subject. The phrasing *after the death of Joshua* clearly takes up the main information that closes the preceding book (Josh. 24:29). This means that the author/redactor wanted to tie the beginning of Judges to the end of Joshua. In other words Judges is presented as a continuation of Joshua. This element is important from a canonical perspective--as I shall point out later (point 3).
- The narrative mainline goes on until the end of Judg. 1:8; in fact 1:9 begins with waw-x-qatal--# 16. This represents a break in the narrative mainline. In 1:9 a new episode of the story begins.
2. About Sequentiality
- We can say that waw-x-qatal is non-sequential in the sense that it does not carry on the narrative mainline indicated by wayyiqtol; rather, it represents a break in the flow of communication. Syntax can not tell what kind of break happens. This needs to be evaluated in every case with the help of interpretation. Because x-qatal can not stay alone in a narrative text, two main possibilities exist:
a) the x-qatal represents a background information connected with the PRECEDING mainline wayyiqtol, i.e. we have a tense transition wayyiqtol --> x-qatal, or
b) the x-qatal represents the setting of a following wayyiqtol, i.e. tense transition x-qatal --> wayyiqtol.
- The main difference is that wayyiqtol represents mainline or foreground, while x-qatal represents offline, or background.
Thanks to Lee for calling our attention to Joshua 24:28-Judges 1:2--a text from which we ca learn a lot about the problem of wayyiqtol and x-qatal that keeps this list busy.
1. Analysis of Joshua 24:28-Judges 1:2
- Wayehî in Josh. 2:29 may indicate a *new paragraph*, as Lee says. In any case, it continues the mainline of wayyiqtol-forms. This narrative mainline extends back until the beginning of Chap. 22; in fact, in 22:1 we have a non-wayyiqtol construction *'az yiqra' yehôshua'* "At that time Joshua summoned the Reubenites..."
- The narrative mainline continues until v. 31 included--i.e. Lee's wayyiqtol ## 2-4.
- In v. 32 we have a break in the mainline. If we look at vv. 32-33 we actually find twice the same sequence: waw-x-qatal followed by a wayyiqtol--i.e. # 5-->6 and ## 7-->8. This represents a special case of the interralationship between x-qatal (or waw-x-qatal with no difference) and wayyiqtol. That is,
BTW according to the MT the inheritance of the Josephites consists in the bones of Joseph, rather than in the piece of land.
- The Book of Judges begins with wayyiqtol, i.e. in the mainline--wayyiqtol # 9. This means that, although the previous story is concluded, the author/redactor wishes to carry on the subject. The phrasing *after the death of Joshua* clearly takes up the main information that closes the preceding book (Josh. 24:29). This means that the author/redactor wanted to tie the beginning of Judges to the end of Joshua. In other words Judges is presented as a continuation of Joshua. This element is important from a canonical perspective--as I shall point out later (point 3).
- The narrative mainline goes on until the end of Judg. 1:8; in fact 1:9 begins with waw-x-qatal--# 16. This represents a break in the narrative mainline. In 1:9 a new episode of the story begins.
2. About Sequentiality
- We can say that waw-x-qatal is non-sequential in the sense that it does not carry on the narrative mainline indicated by wayyiqtol; rather, it represents a break in the flow of communication. Syntax can not tell what kind of break happens. This needs to be evaluated in every case with the help of interpretation. Because x-qatal can not stay alone in a narrative text, two main possibilities exist:
a) the x-qatal represents a background information connected with the PRECEDING mainline wayyiqtol, i.e. we have a tense transition wayyiqtol --> x-qatal, or
b) the x-qatal represents the setting of a following wayyiqtol, i.e. tense transition x-qatal --> wayyiqtol.
- The main difference is that wayyiqtol represents mainline or foreground, while x-qatal represents offline, or background.
- Wayyiqtol usually appears in a chain.
This is what I call narrative mainline. The information conveyed by
this wayyiqtol is USUALLY ALSO CHRONOLOGICALLY sequential (or
successive) to that of the preceding wayyiqtol; however, there are
cases of explicative wayyiqtol as well as of resumptive wayyiqtol.
This fact does not contradict the claim that wayyiqtol is sequential;
it only qualifies it. In Joüon-Muraoka § 118dg we find a list of
cases where the use of wayyiqtol is avoided because the *feature of
succession characteristic of the wayyiqtol construction* does not
apply. In my _Syntax_ I have illustrated different cases of
*interruption of the wayyiqtol chain (with constructions denoting
background)* (see §§ 39-50).
3. About Canonical Consciousness
- As already noted in the discussions in this BH-list, narrative wayyiqtol is indeed found at the beginning of a narrative (see, among other cases, Judg. 1:1 above); however it does not represent the beginning of a narrative cycle.
- Gen. 1:1--i.e. the absolute beginning of the Hebrew Bible, starts with a offline construction *bere'shît bara'*, a x-qatal construction conveying the setting of the story. Actually I think--as Rashi already noted--that *bara'* is in a contruct state to *bere'shît"; thus: "In the beginning of God-created...", i.e. "When God began to create..."
- This (a) offline x-qatal construction continues in v. 2 with (b) waw-x-qatal ("the earth was without form and void"), (c) non-verbal sentence ("darkness was upon the surface of the deep"), and (d) non verbal sentence with participle ("and the Spirit of God was moving over the face of the waters").
- Sentences (b)-(d) are main clauses (or apodoses) with reference to the previous (a) (or protasis), i.e. "When God began to create heaven and earth [PROTASIS], (the situation was as follows:) the earth was without form and void, darkness was upon the surface of the deep, and the Spirit of God was moving over the face of the waters [3 coordinated apodoses]." I prefer this analysis rather than taking v. 2 as a parenthesis as done by traditional Jewish commentators (thus also JPS).
- Sentences (a)-(d) represent the setting of the story, while the wayyiqtol in Gen. 1:3 is the start of the mainline: "Then God said...". Thus the first creation story in Genesis shows the same beginning found in similar stories of the Ancient Near East--"When (there was no...)... then (God/the gods)..."
- The story goes on until Gen. 2:4--the WHOLE of verse 4; I think that, because of its structure, verse 4 can not be divided in two parts as is usually assumed. Thus Gen. 1:1-2:4 is the first *text* (in Weinrich's terms) of the Bible.
3. About Canonical Consciousness
- As already noted in the discussions in this BH-list, narrative wayyiqtol is indeed found at the beginning of a narrative (see, among other cases, Judg. 1:1 above); however it does not represent the beginning of a narrative cycle.
- Gen. 1:1--i.e. the absolute beginning of the Hebrew Bible, starts with a offline construction *bere'shît bara'*, a x-qatal construction conveying the setting of the story. Actually I think--as Rashi already noted--that *bara'* is in a contruct state to *bere'shît"; thus: "In the beginning of God-created...", i.e. "When God began to create..."
- This (a) offline x-qatal construction continues in v. 2 with (b) waw-x-qatal ("the earth was without form and void"), (c) non-verbal sentence ("darkness was upon the surface of the deep"), and (d) non verbal sentence with participle ("and the Spirit of God was moving over the face of the waters").
- Sentences (b)-(d) are main clauses (or apodoses) with reference to the previous (a) (or protasis), i.e. "When God began to create heaven and earth [PROTASIS], (the situation was as follows:) the earth was without form and void, darkness was upon the surface of the deep, and the Spirit of God was moving over the face of the waters [3 coordinated apodoses]." I prefer this analysis rather than taking v. 2 as a parenthesis as done by traditional Jewish commentators (thus also JPS).
- Sentences (a)-(d) represent the setting of the story, while the wayyiqtol in Gen. 1:3 is the start of the mainline: "Then God said...". Thus the first creation story in Genesis shows the same beginning found in similar stories of the Ancient Near East--"When (there was no...)... then (God/the gods)..."
- The story goes on until Gen. 2:4--the WHOLE of verse 4; I think that, because of its structure, verse 4 can not be divided in two parts as is usually assumed. Thus Gen. 1:1-2:4 is the first *text* (in Weinrich's terms) of the Bible.
- The next text (or second creation
account) is 2:5-25; the third text is 3;1-24; the fourth 4:1-26.
Every text begins with a non-wayyiqtol construction. Not only x-qatal
but also the non-verbal sentence, x-yiqtol, and even weqatal are
attested in that function of conveying the setting of a new story, or
of an episode of the same story.
- With these criteria we can explore the whole Bible and try to detect large sequences, or narrative cycles, by simply looking at the beginning of the different books. For instance, Exodus begins with a non-verbal sentence; this means that it constitutes a new sequence, which is however connected with Genesis (compare Exod. 1:1 to Gen. 46:8). Leviticus begins with wayyiqtol, i.e. continues the narrative thread of Exodus; the same happens with Numbers. Deuteronomy begins with a non-wayyiqtol construction and constitutes a new sequence; this is however connected with Numbers (compare Deut. 1:4-5 to Num. 26:3; 36:13). Joshua begins with wayyiqtol. It continues Deuteronomy; specifically it starts with the death of Moses with which Deuteronomy ends. Further, Judges continues Joshua as we saw above. The mainline of narrative continues into 1 and 2 Samuel--both open with wayyiqtol. Finally 1 Kings starts with a non-wayyiqtol construction, and begins a new sequence which is however in historical continuation with the previous narrative--from David to Solomon, and 2 Kings continues with wayyiqtol.
- With these criteria we can explore the whole Bible and try to detect large sequences, or narrative cycles, by simply looking at the beginning of the different books. For instance, Exodus begins with a non-verbal sentence; this means that it constitutes a new sequence, which is however connected with Genesis (compare Exod. 1:1 to Gen. 46:8). Leviticus begins with wayyiqtol, i.e. continues the narrative thread of Exodus; the same happens with Numbers. Deuteronomy begins with a non-wayyiqtol construction and constitutes a new sequence; this is however connected with Numbers (compare Deut. 1:4-5 to Num. 26:3; 36:13). Joshua begins with wayyiqtol. It continues Deuteronomy; specifically it starts with the death of Moses with which Deuteronomy ends. Further, Judges continues Joshua as we saw above. The mainline of narrative continues into 1 and 2 Samuel--both open with wayyiqtol. Finally 1 Kings starts with a non-wayyiqtol construction, and begins a new sequence which is however in historical continuation with the previous narrative--from David to Solomon, and 2 Kings continues with wayyiqtol.
- In conclusion there emerges a large
narrative cycle extending from Genesis to 2 Kings. It seems evident
that the different materials have been arranged with a definite
canonical consciousness in mind. Among other things, we see that
Pentateuch is not a unit; it must have become such later on.
I have expounded this subject--also beyond the historical books-- in a paper in _Rivista Biblica_ 43 (1995) 9-29 (in Italian).
From an historial perspective, I would assume, following good authorities, that that canonical arrangement was the work of Ezra, possibly in the early 4th cent.BC. BTW, a 2nd-century date for the Biblical literature, as suggested by someone in this list, seems out of question.
I have expounded this subject--also beyond the historical books-- in a paper in _Rivista Biblica_ 43 (1995) 9-29 (in Italian).
From an historial perspective, I would assume, following good authorities, that that canonical arrangement was the work of Ezra, possibly in the early 4th cent.BC. BTW, a 2nd-century date for the Biblical literature, as suggested by someone in this list, seems out of question.
I look forward to the opinions of Bryan and others.
Peace and all good,
Alviero Niccacci
On 02/19/99 (X-Qatal - wayyiqtol) Lee R. Martin wrote:
> Dear Prof. Niccacci and Bryan Rocine,
> Both of you have recently mentioned a very important point in regard to
> x-qatal: That it does not occur alone in narrative, it is always found
> in conjunction with wayyiqtol. Please look at the following section
> from Joshua 24:28-Judges 1:2
>
> (narrative of the covenant renewal precedes v.24)
> wayyiqtol - So Joshua let the people depart ...
>
> 1 VaYiHi - And it came to pass after these things( = new paragraph)
> 2 wayyiqtol - that Joshua ... died...
> 3 wayyiqtol -And they buried him ...
> 4 wayyiqtol -And Israel served the LORD all the days of Joshua...
>
> 5 x-qatal - And the bones of Joseph ...buried they in Shechem,
> in a parcel of ground ...
> 6 wayyiqtol - and it became the inheritance of the children of Joseph.
>
> 7 x-qatal - And Eleazar the son of Aaron died
> 8 wayyiqtol -and they buried him...
>
> 9 VaYiHi - After the death of Joshua it came to pass (= new paragraph)
> 10 wayyiqtol - that the children of Israel asked the LORD...
> 11 wayyiqtol - And the LORD said ..
> (omit series of wayyiqtols)
> 12 wayyiqtol - Now the children of Judah fought against Jerusalem,
> 13 wayyiqtol - and they took it,
> 14 wayyiqtol - and they smote it with the edge of the sword,
> 15 wayyiqtol - and set the city on fire.
>
> 16 x-qatal - And afterward the children of Judah went down to fight
> against the Canaanites, that dwelt in the mountain,
> and in the south, and in the valley.
> 17 wayyiqtol - And Judah went against the Canaanites that dwelt
> in Hebron: ... and they slew Sheshai, and .....
>
> In this short section, there are three pairs of x-qatal + wayyiqtol
> (5&6, 7&8, 16&17). Comments anyone?
>
>
>
> --
>
> Lee R. Martin
> Pastor, Prospect Church of God, Cleveland, Tennessee
> Instructor in Hebrew and Old Testament
> Church of God Theological Seminary
> http://www.earth.vol.com/~lmartin/
>
>
>
> ---
> You are currently subscribed to b-hebrew as: sbfnet AT netvision.net.il
> To unsubscribe, forward this message to leave-b-hebrew-81188F AT franklin.oit.unc.edu
> To subscribe, send an email to join-b-hebrew AT franklin.oit.unc.edu.
> Dear Prof. Niccacci and Bryan Rocine,
> Both of you have recently mentioned a very important point in regard to
> x-qatal: That it does not occur alone in narrative, it is always found
> in conjunction with wayyiqtol. Please look at the following section
> from Joshua 24:28-Judges 1:2
>
> (narrative of the covenant renewal precedes v.24)
> wayyiqtol - So Joshua let the people depart ...
>
> 1 VaYiHi - And it came to pass after these things( = new paragraph)
> 2 wayyiqtol - that Joshua ... died...
> 3 wayyiqtol -And they buried him ...
> 4 wayyiqtol -And Israel served the LORD all the days of Joshua...
>
> 5 x-qatal - And the bones of Joseph ...buried they in Shechem,
> in a parcel of ground ...
> 6 wayyiqtol - and it became the inheritance of the children of Joseph.
>
> 7 x-qatal - And Eleazar the son of Aaron died
> 8 wayyiqtol -and they buried him...
>
> 9 VaYiHi - After the death of Joshua it came to pass (= new paragraph)
> 10 wayyiqtol - that the children of Israel asked the LORD...
> 11 wayyiqtol - And the LORD said ..
> (omit series of wayyiqtols)
> 12 wayyiqtol - Now the children of Judah fought against Jerusalem,
> 13 wayyiqtol - and they took it,
> 14 wayyiqtol - and they smote it with the edge of the sword,
> 15 wayyiqtol - and set the city on fire.
>
> 16 x-qatal - And afterward the children of Judah went down to fight
> against the Canaanites, that dwelt in the mountain,
> and in the south, and in the valley.
> 17 wayyiqtol - And Judah went against the Canaanites that dwelt
> in Hebron: ... and they slew Sheshai, and .....
>
> In this short section, there are three pairs of x-qatal + wayyiqtol
> (5&6, 7&8, 16&17). Comments anyone?
>
>
>
> --
>
> Lee R. Martin
> Pastor, Prospect Church of God, Cleveland, Tennessee
> Instructor in Hebrew and Old Testament
> Church of God Theological Seminary
> http://www.earth.vol.com/~lmartin/
>
>
>
> ---
> You are currently subscribed to b-hebrew as: sbfnet AT netvision.net.il
> To unsubscribe, forward this message to leave-b-hebrew-81188F AT franklin.oit.unc.edu
> To subscribe, send an email to join-b-hebrew AT franklin.oit.unc.edu.
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- Re: X-Qatal - wayyiqtol (Lee R. Martin), Studium Biblicum Franciscanum, 02/20/1999
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