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  • From: Joseph Justiss <jljustiss AT msn.com>
  • To: biblical hebrew list <b-hebrew AT lists.ibiblio.org>
  • Subject: [b-hebrew] Qatal in Gen 43:9, 14 and Michel's theory
  • Date: Wed, 8 Dec 2010 14:25:06 -0600


As some of you are aware, Diethelm Michel's study of the verb in the Psalter
was an attempt to describe the function of the verbal forms in prose as well
by testing it in a genre, i.e. poetry, where frequent reference is made to
all time stages (past, present, and future) as opposed to a genre like
narrative where the use of the verbal forms might be obsured by the fact that
they primarily reference events in one time stage (i.e. the past). I want to
show you two examples of how I think his theory does help explain the verb in
narrative as well--at least narrative speech, but first a review of Michel on
the qatal. I offer the following translation from the German:


-Explanation by means of the qatal (he actually calls it "perfect". I will
use the more neutral terminology throughout)

As typical for the qatal we have found that it cites self-important facts
which have no inherent connection to their setting. Frequently now the qatal
is being used in a construction which adds an explanatory fact to something
previously described. Therefore it explains. Usually the qatal in that case
is tacked on by means of a ו, but also it can be used asyndetically.

He further summarizes as follows:

The qatal recounts an action which is in no dependence, which is
self-important. This is shown in three ways.

1. If a qatal is isolated or stands at the beginning of a clause it
states a fact.
2. If a qatal syndetically or asyndetically connects to a yiqtol or
participle it does not continue this, but presents an explanatory fact beside
it.
3. If many qatals stand beside each other asyndetically they do not
indicate an action progression, but rather they list equally important facts.

It is number 2 which concerns us in this discussion. In Gen 43:9 Judah
pledges himself as security for Benjamin with yiqtols then he switches to
weqatals to explain exactly what he means by his pledge. The weqatals do not
add new information. They explain the preceding yiqtols--just like Michel's
theory teaches.

The same thing happens again in 43:14. Jacob expresses a desire that the man
(Joseph) have mercy on the brothers with a yiqtol then he explains what
having mercy would look like, i.e. "may he set your other brother and
benjamin free." So the weqatal also expresses desire in a sense. So the
difference between the verbs here is not one of tense or mood. The qatal
functions here to further clarify Jacob's preceding expression of desire.

What do you all think?

Joseph Justiss


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