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The Last Testaments of Jacob and Moses Joel Heck Concordia Seminary, St Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Doctor of Theology Dissertation Concordia Seminary Scholarship 6-1-1984 The Last Testaments of Jacob and Moses Joel Heck Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: https://scholar.csl.edu/thd Part of the Biblical Studies Commons Recommended Citation Heck, Joel, "The Last Testaments of Jacob and Moses" (1984). Doctor of Theology Dissertation. 2. https://scholar.csl.edu/thd/2 This Dissertation is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Doctor of Theology Dissertation by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. THE LAST TESTAMENTS OF JACOB AND MOSES __________ A Thesis Presented to the Faculty of Concordia Seminary, St. Louis, Department of Exegetical Theology in partial fulfillment of the requirements for the degree of Doctor of Theology __________ by Joel Heck June 1984 Approved by: Horace D. Hummel Quentin F. Wesselschmidt, Reader L. Dean Hempelman, Reader (p. ii) TABLE OF CONTENTS Chapter I. A HISTORY OF THE INTERPRETATION OF GENESIS 49 AND DEUTERONOMY 33 . 1 II. GENESIS 49 . 10 Introduction . 10 Translation . 25 Exegesis . 27 III. DEUTERONOMY 33 . 191 Introduction . 191 Translation . 197 Exegesis . 200 IV. DATE . 332 The Priority of Genesis 49 . 332 Archaisms . 341 Geographical References and Historical Allusions . 348 The Order of the Twelve Tribes . 355 Sequence Dating . 360 The Date of Genesis 49 . 362 The Date of Deuteronomy 33 . 365 V. THE UNITY OF THE CHAPTERS . 368 Genesis 49 . 370 Deuteronomy 33 . 377 VI. CONCLUSION . 380 TABLE I . 389 TABLE II . 392 BIBLIOGRAPHY . 395 (iii) HEBREW TRANSLITERATIONS Dagesh forte is shown by doubling the consonant. The hyphen is used for maqqeph. aleph ’ ṭeth ṭ ayin ‘ beth b, bh yod y pe p, ph gimel g, gh kaph k, kh ṣade ṣ daleth d, dh lamed l qoph q he h mem m resh r waw w nun n sin ś zayin z samek s shin š ḥeth ḥ qameṣ ā furtive pathaḥ a ḥolem with mater lectionis ô pathaḥ a hateph pathaḥ a qibbuṣ with mater lectionis û ṣere ē ṣere yod ê segol e segol yod e (y) shewa e hateph segol e hireq i hireq yod ȋ holem ō qameṣ hatuph o qibbuṣ u hateph qameṣ o (iv) GREEK TRANSLITERATIONS The iota subscript is normally omitted; those who know the language will be able to supply it, where needed. Rough breathing is h, and u is used for upsilon when part of a diphthong. alpha a nu n beta b xi x gamma g omicron o delta d pi p epsilon e rho r zeta z sigma s eta ē tau t theta th upsilon y iota i phi phi kappa k chi ch lambda l psi ps mu m omega ō CHAPTER I A HISTORY OF THE INTERPRETATION OF GENESIS 49 AND DEUTERONOMY 33 Most of the history of the interpretation of Genesis 49 and Deuteronomy 33 is confined to the last century. Prior to that time, the two chapters were understood as the words of Jacob and Moses, respectively. Today that is the case only among conservative scholars.1 The rise of critical scholarship in the nineteenth century led to a reinterpretation, based in part on the Documentary Hypothesis, that is for the most part still accepted today by the liberal scholar.2 The first doubt that Genesis 49 was written by Jacob was raised by Johann Gottfried Hasse in 1788.3 Two years later Johann Heinrich published the first thorough investigation of this subject.4 During the nineteenth century unanimity was achieved within critical scholarship that both chapters were to be viewed as vaticinia ex eventu, mainly through the work of Karl Heinrich Graf and Kaufmann Kohler, Graf published his study of Deuteronomy 33 in 1857,5 and Kohler’s study came ten years later on the subject of Genesis 49.6 Around the beginning of the twentieth century, the chapters came to be considered collections of oracles that had circulated independently before being gathered into their present arrangements. Two early voices signaled this development. Ernest Renan mentioned in passing the idea that Genesis 49 and Deuteronomy 33 were not unified passages. In a work published in 1855, Renan said, Such are, above all, in spite of a few more modern interpolations, the two blessings of Jacob and Moses, where the intention of gathering satirical and laudatory sayings which were then in use in each tribe becomes known.7 J. P. N. Land supported that point of view for Genesis 49, taking the chapter as a collection of oracles.8 Hugo Gressmann convincingly (for critics) demonstrated this perception after the turn of the century in a work first published in 1914. Part of the result of his assertions was that each passage in the two chapters had to be interpreted individually.9 Among the first attempts to treat the sayings individually were those of Albrecht Alt, Eugen Israel Täubler, and Johannes Lindblom. Alt dealt with the saying in Gen. 49:14-15.10 Täubler wrote in regard to Gen. 49:13 and 1 In this thesis, the words “conservative” and “liberal” will be used for the sake of conciseness. “Liberal” here means those scholars who make use of the historical critical method, while “conservative” refers to those who do not. 2 For the history of interpretation up until 1965, I am largely indebted to Hans-Jürgen Zobel, Stammesspruch und Geschichte: Die Angaben der Stammessprüche von Gen 49, Dtn 33 und Jdc 5 über die politischen und kultischen Zustände im damaligen “Israel,” in Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft, no. 95 (Berlin: A. Töpelmann, 1965), pp. 1-3. 3 Johann Gottfried Hasse, “Neue Uebersetzung des Abschiedsgesangs Jakobs, 1 Mos. XLIX,” Magazin für die biblischorientalische Litteratur und gesammte Philologie (1788):5-16. 4 Johann Heinrich Heinrichs, De auctore atque aetate capitis Geneseos XLIX commentatio (Göttingen: I.D.G. Brose, 1790). 5 Karl Heinrich Graf, Der Segen Mose’s (Deuteronomium c. XXXIII) erklärt (Leipzig: Dyk, 1857). 6 Kaufmann Kohler, Der Segen Jakob’s mit besonderer Berücksichtigung der alten Versionen und des Midrasch historisch-kritisch untersucht und erklärt: Ein Beitrag zur Geschichte des hebräisch Alterthums wie zur Geschichte der Exegese (Berlin: J. Benzian, 1867). 7 My English translation of Ernest Renan, Histoire generale et Systeme compare des Langues Semitiques (Paris: Imprimerie impériale, 1855), p. 112: “Telles sont surtout, malgré quelques interpolations plus modernes, les deux bénédictions de Jacob et de Moïse, òu perce l’intention de recueillir des dictons satiriques ou laudatifs qui avaient cours sur chaque tribu.” All translations of French and German quotations in this thesis are the author’s. 8 J. P. N. Land, Disputatio de carmine Jacobi Gen. XLIX (Leiden: J. Hazenberg, 1858). 9 Hugo Gressmann, Die Anfänge Israels (Von 2, Mose bis Richter und Ruth) übersetzt, erklärt und mit Einleitung versehen, in Die Schriften des Altes Testaments (Göttingen: Vandenhoeck & Ruprecht, 1914). 10 Albrecht Alt, “Neues über Palästina aus dem Archiv Amenophis IV,” Palästinajahrbuch, Berlin 20 (1924):34-41. Deut. 33:18-19, Gen. 49:16-20, 27 and Deut. 33:22.11 Lindblom directed his attention to the Judah oracle in Gen. 49:8-12.12 One of the results of the work of Hans-Joachim Kittel was to show that the texts might have circulated individually at first, before being gathered into collections. He also demonstrated that there was a genre that could be called “tribal sayings.”13 J. P. N. Land supported that point of view for Genesis 49, taking the chapter as a collection of oracles.14 Hugo Gressmann convincingly (for critics) demonstrated this perception after the turn of the century in a work first published in 1914. Part of the result of his assertions was that each passage in the two chapters had to be interpreted individually.15 Among the first attempts to treat the sayings individually were those of Albrecht Alt, Eugen Israel Täubler, and Johannes Lindblom. Alt dealt with the saying in Gen. 49:14-15.16 Täubler wrote in regard to Gen. 49:13 and Deut. 33:18-19, Gen. 49:16-20, 27 and Deut. 33:22.17 Lindblom directed his attention to the Judah oracle in Gen. 49:8-12.18 One of the results of the work of Hans-Joachim Kittel was to show that the texts might have circulated individually at first, before being gathered into collections. He also demonstrated that there was a genre that could be called “tribal sayings.”19 Beginning in 1922, notice was taken of the apparent fact that some of the sayings were different from the others, a thought that eventually led to their exclusion from the genre of “tribal sayings.” Otto Eissfeldt commented about the sayings on Reuben (Gen. 49:3-4) and on Simeon and Levi (Gen. 49:5-7), stating that they were not actually tribal sayings.20 Josef Scharbert was another influential voice, arguing that certain sayings were not actually tribal sayings.21 Like Eissfeldt, Gerhard von Rad recognized the difference between some of the verses.22 Kittel completed his dissertation in 1959, a history of traditions study, showing that the form of certain verses in Genesis 49 and Deuteronomy 33 did not fit the genre “tribal sayings.” They were rather to be characterized as “prophetic oracles.”23 As a result, Gen. 49:3-4, 5-7, 8, and 25-26 are not to be counted among the “tribal sayings,” nor are most of the verses in Deuteronomy 33. In the meantime, Oskar Grether published a study, which claimed that a few verses of the Song of Deborah (Judg.
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