Biblical Hebrew Forum

["Bryan Rocine" <brocine AT earthlink.net>]

Forwarded on behalf of Bryan Rocine:

> Dear Alviero,
> You wrote:
>
> > >You ask for examples of wayyiqtol in modal contexts in
> > >Gen-Ki of the sort we fairly often find in Proverbs
(and
> > >I'll add Psa).
> >
> > < ... >
> >
> > >The Proverbs and Psalms use what I call a gnomic (or
> > >proverb-like) present that I think you would classify
as
> > modal. < ... >
> >
> > Dear Bryan,
> >
> > in recent postings of yours you mentioned a *gnomic
> wayyiqtol* in
> > Proverbs-- specifically in Prov 31:10 ff. Are you sure
of
> it? Did you
> > check other possibilities?
>
> I see your reading of Pro 31 as a possibility, however
three
> things seem to fight against it a bit for me.  I am not
> suggesting that my points are especially weighty or
> conclusive, but I think they are sugnificant.  One is the
> pragmatic purpose of the poem which seems to be more
> intended to describe than narrate as you are taking it.  A
> description of this sort comes under the genre I call
> Expository Discourse, which defaults for a present time
> understanding.  A second thing is the yiqtols in the
> passage, the preponderance of which seems to violate
typical
> narrative convention and ask for a present time
> understanding.  Thirdly, the wayyiqtol in a present time
> gnomic situation in the Proverbs is fairly well attested.
> See 11:2, 11:8, 12:13, 18:22, 20:26, 21:22, 22:12, 25:4.
>
> > In what follows I will try to apply to the poem of the
> good
> > wife the rules of prose. Let us see how it functions and
> what are the
> > results.
> > I need to explain my basic understanding. I think that
the
> use of the
> > verb system in poetry follows basically that of direct
> speech.
>
> I agree with you on this very important point.  However,
as
> you know, I posit several genres within the direct speech
> category, two of which are very important in BH poetry,
> Hortatory Discourse which has the volitive forms for its
> mainline, and Expository Discourse which has the noun
clause
> (and complex noun clause) as its mainline.  Essentially,
BH
> poetry is arguementative in nature.  It either attempts to
> alter the audience' behavior (Hortatory Discourse, eg.
> Praise the Lord!) or convince it of a thesis (Expository
> Discourse, e.g. The Lord is Good!).  Narrative Discourse,
> while it is fairly common in Direct Speech in the prose
> sections of the HB, is quite rare in poetry.  BTW, I think
> Expository Discourse is a relatively unappreciated genre
in
> the HB, yet I think it is a key to understanding the
clause
> types used in BH poetry.
>
> Shalom,
> Bryan
>
>
> > Specifically, with reference to our passage, we have a
> central part
> > that is characterized by QATAL and continuation
WAYYIQTOL,
> and has
> > therefore a past setting (vv. 11-29). This central part
is
> framed by
> > a small introduction (v. 10) and a conclusion (vv.
30-31)
> that are
> > not set in the past but rather in the present and
future.
> > In the central part (vv. 11-29) the verbforms are used
as
> in
> > direct speech with a past setting. A narrative unit
begins
> with qatal
> > (or x-qatal, as in v. 19) and continues with
wayyiqtolwith
> the same
> > function, i.e. mainline of an oral narrative (e.g. v.
13).
> The
> > secondary line is conveyed with x-qatal following
> wayyiqtol to
> > express a unique circumstance / background (e.g. v. 16),
> with
> > x-yiqtol to express an habitual circumstance /
background
> (e.g. v.
> > 11), also in the negative (e.g. v. 18), or with
nonverbal
> sentence to
> > express contemporaneity, description (e.g. v. 21).
> > The following translation and analysis is based on the
> RSV,
> > further *revised* as necessary. Each narrative unit is
> marked with a
> > ' - '. The frame passages are marked with ' ** '.
> >
> >
> > **[10] A good wife who shall find [x-YIQTOL], Since she
is
> far more
> > precious than jewels [nonverbal sentence] ?
> >
> > - [11] The heart of her husband trusted [QATAL] in her,
> and he would
> > have no lack of gain [x-YIQTOL].
> > - [12] She did him [QATAL] good, and not harm, all the
> days of her life.
> > - [13] She sought [QATAL] wool and flax, and worked
> [WAYYIQTOL] with
> > willing hands.
> > - [14] She was [QATAL] like the ships of the merchant,
she
> was
> > bringing [x-YIQTOL] her food from afar.
> >    [15] And she rose [WAYYIQTOL] while it is yet night
and
> provided
> > [WAYYIQTOL] food for her household and tasks for her
> maidens.
> > - [16] She considered [QATAL] a field and bought it
> [WAYYIQTOL],
> > while with the fruit of her hands she planted [x-QATAL]
a
> vineyard.
> > - [17] She girded [QATAL] her loins with strength and
made
> her arms
> > strong [WAYYIQTOL].
> > - [18] She perceived [QATAL] that her merchandise was
> profitable. Her
> > lamp was not going out [negative YIQTOL] at night.
> > - [19] She put [QATAL] her hands to the distaff, while
her
> hands were
> > holding [x-YIQTOL] the spindle.
> > - [20] She opened [x-QATAL] her hand to the poor, while
> she reached
> > out [x-QATAL] her hands to the needy.
> > - [21] She was not afraid [negative YIQTOL] of snow for
> her
> > household, for all her household were clothed [nonverbal
> sentence] in
> > scarlet.
> > - [22] She made [x-QATAL] herself coverings; her
clothing
> was fine
> > linen and purple.
> > - [23] Her husband was known [nonverbal sentence] in the
> gates, when
> > he was sitting among the elders of the land.
> > - [24] She made [X-QATAL] linen garments and sold
> [WAYYIQTOL] them,
> > while she delivered [X-QATAL] girdles to the merchant.
> > - [25] Strength and dignity were her clothing [nonverbal
> sentence],
> > and she laughed [WAYYIQTOL] at the time to come.
> > - [26] She opened [x-QATAL] her mouth with wisdom, and
the
> teaching
> > of kindness was on her tongue.
> > - [27] She was looking well [nonverbal sentence] to the
> ways of her
> > household, and was not eating the bread of idleness
> [negative
> > x-YIQTOL].
> > - [28] Her children rose up [QATAL] and called her
blessed
> > [WAYYIQTOL]; her husband [rose up] also, and praised her
> [WAYYIQTOL]:
> > - [29]  "Many women have done [x-QATAL] excellently, but
> you have
> > surpassed [x-QATAL] them all."
> >
> > **[30] Charm is deceitful [nonverbal sentence], and
beauty
> is vain
> > [nonverbal sentence], but a woman who fears the LORD
shall
> to be
> > praised [x-YIQTOL].
> > **[31] Give [imperative] her of the fruit of her hands,
> and let her
> > works praise her [jussive WeYIQTOL] in the gates.
> >
> > Analyzed according to the rules of prose, this poem may
> not
> > be gnomic at all. It seems rather written from the
> perspective of the
> > woman's children and husband at the gate (v. 28), who
> narrate her
> > past deeds as a life-long achievement. It appears to be
a
> poem
> > exalting a specific woman of value. Of course she is a
> model, still
> > she remains a person and does not become a type.
> > I think we can and we should get rid of a *gnomic*
> wayyiqtol.
> > Instead we can speak of a *gnomic yiqtol*, e.g. "A wise
> son will make
> > glad [x-YIQTOL] his father / while a foolish son is a
> sorrow for his
> > mother. Treasures gained by wickedness will not profit
> [x-YIQTOL],
> > while righteousness will deliver [x-YIQTOL] from death"
> (Prov
> > 10:1-2), etc.
> >
> > Peace and all good for the New Year 2000.
> >
> > Alviero Niccacci
> >
> >
> >
> > Studium Biblicum Franciscanum      Tel. +972 - 2 - 6282
> 936
> > POB 19424 - 91193 - Jerusalem      Fax  +972 - 2 - 6264
> 519
> > Israel
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> >
>