Biblical Hebrew Forum

["Rodney K. Duke" <dukerk AT appstate.edu>]

> Subject: Re: structure of Ezek 44:9-12
> From: "Bryan Rocine" <brocine AT earthlink.net>
> Date: Sun, 2 May 1999 18:16:56 -0400
> X-Message-Number: 12
>
> Shalom, Haver,
>
> Rodney Duke wrote:
> > Dear Colleagues,
> >
> > I would appreciate any thoughts about the clause sequences
> in Ezek
> > 44:9-12.  In particular I would like to know how the text
> > linguists/discourse practitioners understand: (a) the use
> of the
> > x+yiqtols in relationship to the weqatals in the context
> of instruction,
>
> I would not call this passage run-of-the-mill instruction. <snip>

> I would say that Eze is
> to present the message to his audience not so much as
> instruction, but as a *description* of that future reality,
> and I would label vv. 9-12 appropriately as an *Expository
> Discourse* about the future.
>
> A Predictive Narrative would make heavier use of the
> weqatal, as you have noticed, but we see tyhe heavy use of
> X-yiqtol is this passage.  The X-yiqtol, I would say is a
> type of nominal clause, and ranks fairly high in the
> discourse profile scheme of Expository Discourse, which is
> designed to make statements rather than move forward
> narrative time. <snip>
>
> I think you will note that in Eze the weqatal of hyh is used
> as a copula in the future, a "will be," plain and simple.
> The use of vehayu in this passage is further evidence that
> the passage is expository rather than instructional. <snip>

> >(c) the use of y'n asher with a yiqtol.
>
> This could be a yiqtol giving repetitive, habitual action in
> the past.
>

Dear Bryan,

Thanks, thanks, thanks!  Seeing this passage as Expository Discourse not only 
makes sense of the x-yiqtols, but also ends up supporting the "fresh" reading 
that I
think is more on target with what is going on in this text.  The thesis in 
brief: Ezekiel is being shown the plan, order, and statutes of an envisioned 
new
temple/cultic design.  Despite the people's guilt that resulted in exile, God 
is still going to restore them.  Such a gracious act of God, in Ezekiel, 
moves the people
tears, shame, and remorse.  What we see in ch 40-48 is a cultic order that 
assumes the cultic order/restrictions of P but has moved beyond them, making 
them stricter
to prevent future cultic violations.  In 44:6-14 the Levites are 'restored' 
to their duties in P (expressed by lower-line weqatals); however, they and 
the house of
Israel still suffer sanctions for their past waywardness (expressed by 
mainline x-yiqtols).  (In Ezekiel we find that Levites cannot now enter into 
the inner court,
just into the extensive gate system that Ezekiel envisions.   The layperson 
can no longer slaughter the sacrifice; the Levite has to do it for them.)

Discourse pattern 44:9-14:

1 x+qatal, intro to reported speech = Thus says the Lord
    GOD
2 x+lo'+yiqtol, main. description = Every son of a foreigner
                  ... will not enter into my holy place, even
                  every son of a foreigner...
         3 asher+nom. cl., rel cl. for description = who is in
                  the midst of the sons of Israel;
4 kiy 'im + x +[*yiqtol], main descript = but rather, the
                  Levites [will enter], [similar to P]
         5 asher+qatal, rel. cl. for past background = who became
                  distant from me
         6 b+inf, temporal cl. cotemp. w/#5 = when Israel wandered
                  away
         7 asher+qatal, rel. cl. past background = who went away
                  from me after their idols.
     8 weqatal, topicalization/clarification = And they* will bear
                   their* guilt.  [Similar to P]
     9 weqatal (wehayvu), continues clarification =
                  And they shall be servants*, overseers, of
                  the gates of the house and servants* of the
                  house.  [Similar to P]
10 x+yiqtol, main description = They themselves will slaughter
                  the whole-burnt offering and the sacrifice
                  for the people.  [Stricter than P]
11 x+yiqtol, main description = They themselves will stand
                  before them [the people] to serve them.
                  [Stricter than P]
         12 y'n asher+*yiqtol, past reason = because they used to
                  serve (habitual yiqtol -procedural?) them
                  before their idols,
         13 weqatal (wehayvu) continues past description of procedure
                  = and they were to the house of Israel a stumbling
                  of iniquity.
            14 'l-kn + qatal,(x+qatal)  comment on #13 or back to
                  mainline? = therefore, I lifted my hand against
                  them [house of Israel, Levites, or both?]
15 nom cl, descriptive comment? speech formula closing or
                  opening? = an oracle of the Lord GOD
     16 weqatal, topicalization/clarification = And they will bear
                  their guilt [Forms an inclusio with #8 and might set
                  8-16 off as a unit; however the clause is missing in
                  the LXX.]  [Similar to P]
17 lo-yiqtol, main line? = They will not have access to me to serve as
                  priest to me or to draw near to any of my holy things
                  [or] to the most holy things.  [Similar to P, might
                  intend to be stricter?]
     18 weqatal, topicalization/clarification = And they will bear
                  their(?) shame and their(?) abomination*,
            19 asher qatal, background = which they(?) did.
     20 weqatal, topicalization/clarification = I and will appoint them
                  as guards of the guard duty of the House, for all of
                  its service and all, [Similar to P]
            21 asher yiqtol, projection forward = which will be done in
                  it.


Comments:
4. kiy 'im sometime is used with ellipsis and implies the previous verb.  I 
think that this grammatical possibility leads to a different understanding of 
the text than
how it has been traditionally translated and understood (i.e. the cultic role 
of the Levites as found in P is being re-instated with stricter guidelines).

8. I have taken my lead from J. Milgrom and think that this phrase is 
probably used here as it is used in P.  There it is a technical phrase that 
has no idea of
punishment, but is an ASSIGNMENT OF RESPONSIBILITY for preventing cultic 
encroachment.  As such a technical phrase, the implied antecedents are: "and 
they [the
Levites] will bear their [the people's] guilt."  Note that the speech is 
directed mainly toward the "rebellious house of Israel" vs 6.  Here, too, it 
is a part of a
description and off the main line.  It is not a change.  It is not a 
punishment.

9. I agree with Milgrom that in a technical, cultic context, mshrt refers to 
guard duty against cultic encroachment, which is one of the main offenses the 
house of
Israel is being charged with (see vv 6-8) and the reason that the newly 
envisioned order is stricter.  It would be better translated here as "guards" 
than as
"servant."

10. & 11.  Since it is in these two passages that Ezekiel supersedes the 
cultic order of P, it seemed to me that they should predominate.  Once one 
sees this text as
descriptive discourse--thanks to Bryan--one sees that they do; they are main 
line!

18.  Again this phrase does not imply that the Levites are being punished in 
line #17.  On the contrary, in Ezekiel, to receive forgiveness and 
restoration from God
resulted in bearing one's shame and humiliation (cf. 16:53f, 60-63; 20:39-44; 
36:31f; 39:25f; 43:10f).

--
Rodney K. Duke
Dept. of Phil. & Rel., Appalachian State Univ., Boone, NC 28608
(O) 828-262-3091, (FAX) 828-262-6619, dukerk AT appstate.edu