Project topics and materials
Get Complete Project Material File(s) Now! »
Text-type: Behavioural epitaph
By means of the ‘asher-verb formula within the Behavioural epitaph text-type pericopes of Deuteronomy 34:10-12 and 2 Kings 23:25, the narrator presents an overall final evaluation of the life of the subject character. Although the viewpoint is retrospective, the focal point is not primarily on a specific action of the character, but rather is on the overall nature of his life (characterised by a series of actions), and specifically his ministry as either a prophet (Moses) or a king (Josiah).
Deuteronomy 34:10-12 – Moses
Introduction
That the book of Deuteronomy, the fifth scroll of the Torah, plays a central role in the history and theology of the ancient people of Israel is virtually unquestioned.
The covenantal theology of the book seems to consistently and emphatically recur throughout the Old Testament historical writings (eg, the books of Kings)57 and prophetic writings, and even the name of the book indicates the prophetic and covenantal nature of Deuteronomy (the Hebrew title of the book is « These are the words,,).58 It is iu Deuteronomy that the appropriate nat~re of a loyal and committed relationship between God and his people is explained in detail, along with consequences for both faithfulness and unfaithfulness, through the words and instructions of Moses. It is not surprising, therefore, that the book is often referred to elsewhere in the Old Testament when the narrators want to appeal to a « final authority ».
The ongoing exploration of the precise literary structure of Deuteronomy has resulted in numerous thoughtful suggestions, rangmg from an arrangement of speeches, to an Ancient Near Eastern covenantal format, to a traditional liturgical structure. If either the literary structure of three or four speeches or a typical covenantal structure is accepted, then chapter 3 is often treated as an appendix or even as unrelated to the rest of the book. However, if chapters 1-34 are seen as having inherent literary unity (with a liturgical purpose) by means of concentric circles63 (ie. chiasm), then Deuteronomy 34:10-12 is understood to be part of an intentional, and even key, element of the narrator’s rhetorical presentation within the book. Given the high level of narratological skill displayed in 34:10-12, it is best to conclude that the final chapters are not peripheral to the book, but in fact form a profound literary and theological conclusion64 to the Torah, as expanded upon below.
The text
Limits of the passage
At first glance, determining the limits of the text for this peri cope may seem like an easy task, due to verse 12’s function as the end of the chapter, of the book of Deuteronomy and of the entire Torah. However, determining the beginning textual limit is slightly more complicated. Among modem scholars, there seems to be a division between those who suggest 34:1_ 1265 as the textual limits.
Structural and literary analysis
Literary style and narrative characteristics
That the book of Deuteronomy centers of the character of Moses is fairly selfevident, and therefore it is not surprising that the closing verses have special significance to the final evaluation of his life and ministry. Olson (1994a:21) suggests that chapter 34 is the « culminating episode », and Craigie (1976:406) calls verses 10-12 « the literary epitaph of Moses; they form a fitting conclusion to the
Pentateuch, of which the last four books contain an account of the life and work of Moses in Israel ».69 The final three verses of the Torah take a retrospective and analytical look at the life of the key human character within the Torah narrative, and his relationship to the Lord. The Deuteronomistic narrator uses verses 10-12 to form a succinct summary and evaluation of the unparalleled life of the prophet Moses, as portrayed in the Torah.
Literary context
Deuteronomy 34:10-12 and the ‘fisher-verbs within the Torah
A review of all instances of ;,tIi~ and ll » within a three verse range78 reveals that the only other explicit assel1ion that God knew Moses is found in Exodus 33:12, as Moses reminded God that he had previously said « I know (ll ») you by name » (subsequently confirmed by the Lord in v. 17).79 In addition, the Lord is also said to have known the suffering (Exodus 3:7) and wandeling (Deuteronomy 2:7) of the people of Israel.
The idea of the « sending » of Moses occurs throughout both the Torah and the rest of the Old Testament. An analysis of all instances of ;,tIi~ and n!:>tIi within a three verse range80 suggests that even though Moses was sent by God (Deuteronomy 34:10-12 and Exodus 3:10-15), Moses was somewhat hesitant about his « call ». For example, Moses tried to get out of being sent (Exodus 4: 13), questioned being sent (Exodus 5:22), and was unsure about being sent alone (Exodus 33:12). Ultimately, however, when his authority and divine calling was questioned, Moses confirmed that his « sending » was from the Lord and was not his own idea (Numbers 16:28).
Throughout the Pentateuch, Moses often « does » certain activities as per the Lord’s commands (either explicit statements or implied), and a review of all instances of ;-!iVtl and :1(VlJ within a three verse rangeS! reveals that the Lord confirmed to Moses that he was to perform the deeds on the Lord’s behalf (Exodus 4:21), although occasionally it was Aaron who actually did it (Exodus 4:30). There were other instances when Moses and Aaron perfonned an action together as the Lord commanded82 (Exodus 7:6,10,20; 11:10; Numbers 8:20) and they also promised to do what the Lord had spoken (Exodus 19:8; 24:3). In some instances, however, it was Moses alone who did as the Lord commanded83 (Exodus 17:6; 40:16, 19; Leviticus 8:4; Numbers 17:11; 20:27; 21:9; 27:22; 31:31).
As shown above, the notion that Moses was known, sent and subsequently responsive to God’s commands is not limited to Deuteronomy 34:10-12, but in fact is reiterated throughout the entire Torah narrative. Although Moses may have initially expressed uncertainly about his mission, the narrator of Deuteronomy 34:10-12 paints a clear picture that he ultimately did (;,tull) what he was sent (n?tli) to do on behalf of the Lord.
Abstract.
Key terms
Orthography
1 Introduction
1.1 Actuality and theological significance
1.1.1 Introduction by way of example – Deuteronomy
1.1.1.1 Literary analysis of English translations
1.1.1.2 Identification of the ‘ asher-verb formula
1.1.1.3 Selection of specific ‘asher-verb occurrences
1.1.1.3.1 Formal indicator: 01P-K
1.1.1.3,2 Formal indicator: ; »,n~ »
1.1.1.3.3 Formal indicator: ~ .~
1.1.1.3.4 Informal indicator: Implied observation »
1 ,1,2 Review of previous research
1.1.3 Aims and objectives
1.2 Assumptions and methodology
1.2,1 Hermeneutical point of departure
1.2,2 Synchrony and diachrony .
1.2.3 Text linguistics / discourse analysis
1 ,2.4 Tex tual criticism
1.3 Synthesis and exegetical process
1.4 Theological implication
Hypothesis
2 Text-type: Behavioural epitaph
2.1 Deuteronomy 34:10-12 – Moses
2.1.1 Introduction
2.1.2 The text
2.1.2.1 Limits of the passage
2.1.3 Translation
2.1.4 Structural and literary analysis .
2.1.4.1 Literary style and narrative characteristics
2.1.4.2 ‘asher-verb structure
2.2 2 Kings 23:25 – Josiah
2.2.1 Introduction
2.2.2 The text
2.2.2.1 Limits of the passage .
2.2.2.2 Translation
2.2.3 Structural and literary analysis
2.3 Conclusion
3 Text·type: Narrative future
3.1 Numbers 27:16·17 – Moses’ successor
3.1.1 Introduction
3.1.2 The text
3.1.2.1 Limits of the passage
3.1.2.2 Translation
3.1.3 Structural and literary analysis
3.1.3.1 Literary style and narrative characteristics
3.1.3.2 ‘asher-verb structure
3.1.4 Literary context .
3.1.4.1 Numbers 27:16-17 and the ‘asher-verbs within the Torah .
3.1.4.2 Numbers 27:16-17 and the Old Testament
3.1.5 Character evaluation – Synthesis
3.2 2 Chronicles 1: 11·12 – Solomon .
3.2.1 Introduction
3.2.2 The text
3.2.2.1 Limits of the passage
3.2.2.2 Translation
3.2.3 Structural and literary analysis
3.3 Conclusion
4 Text-type: Narrative historical
4.1 Genesis 24:7 – The Lord
4.2 2 Samue17:23/1 Chronicles 17:21- The people .
4.3.3 Structural and literary analysis
4.4 Conclusion
5 Text-type: Behavioural judgment
5.1 Exodus 32:35 – The people
5.2 Numbers 12:11- Aaron and Miriam
5.3 1 Kings 14:16 – Jeroboam
5.3.1 Introduction
5.4 1 Kings 21 :25 – Ahab
5.5 Jeremiah 8:2 – Judah / Jerusalem
5.6 Conclusion
6 Conclusion and synthesis ….
6.1 Function
6.2 Concluding analysis
Index of Authors
Bibliography
GET THE COMPLETE PROJECT
