Copyright © 1992 by
A LITERARY STRUCTURAL OVERVIEW OF
EXOD 25-401
RALPH E. HENDRIX
1. Introduction
The first two studies on Exod 25-40 dealt primarily with the
etymology and
use of miskan and 'ohel
mo'ed within the passage,
and so
provided an overarching, "terminological" structure.2 This
final
article provides a structural overview which takes its cue from
the
literary, topical, and grammatical dimensions within the
passage.
The structure of the Masoretic
text of Exod 25-40 shows
several
dimensions.3 To correctly
describe the complex, multi-
dimensional
structure of the passage, clear terminology is essential.
In this
study, the term "axis" is used to describe that dimensional
plane
along which the text divides itself.
This structural axis (or
form of
the text as determined by internal parameters) may be seen
in
terms of structural size (sub-structural components within larger
structures). "Literary structure" is determined
by the order of these
1The author here wishes to
express appreciation to J. Bjornar Storfjell, Richard
M. Davidson,
and Randall W. Younker, members of the faculty of the Seventh-day
Adventist
Theological Seminary,
overseeing the
preparation of this, and related, studies.
2Ralph E. Hendrix, "Miskan and 'ohel mo'ed:
Etymology, Lexical Definitions,
and
Extra-biblical Usage," AUSS 29 (1991): 213-224; Idem, "The Use
of Miskan and
'ohel mo'ed in Exod
25-40," AUSS 30 (1992): 3-13.
3John H. Stek,
"The Bee and the Mountain Goat: A Literary
Tribute to Gleason Archer, ed. Walter C. Kaiser, Jr., and Ronald
Youngblood
(Chicago: Moody Press, 1986), 59.
Here Stek compares these dimensions to a
"hologram" rather than a "photograph." Also, see S. Bar-Efrat,
"Some Observations
on the
Analysis of Structure in Biblical Narrative," VT 130 (1980): 170, where he
discusses
"structural patterns" which belong to various "structural
levels."
123
124 RALPH E. HENDRIX:
components
within the text. One stratum or level
within a structure
of the
text is called an "element."
Literary structures may be delimited both
by "numbers" of
elements (in
this case, six- or nine-element groups) or by "type" of
elements
(physical items, verbal ideas, etc.). A
large, overarching
literary form
("maxi-structure") may encompass smaller sub-
structures
("midi-" and "mini-structures"). A "terminological"
structure
takes its form from the use-pattern of a certain term or
phrase (as
in the case of miskan and 'ohel mo'ed). A "topical"
structure
receives its form from the recurrence of a common theme
or
topic or subject.4 A
"grammatical" structure reflects patterning
at the
level of grammar. In short, literary
axes concern the overall
form of
the text and may include variations such as lists, parallels,
inverse
parallels (chiasms)5 gathered in such a way as to augment
the
surface meaning of the text.
In practice, structure is not as difficult
to recognize as it may
be to
describe. For example, the structure of Exod 32:1-33:6 is a six-
element
inverted-parallel structure, thematically focusing on its
central
structural element.6 As shown
below, Exod 40:1-8 is a
simple list
of nine elements which is parallel to Exod 40:17-33
(which has the same nine elements in the same order).
The
previous analysis of the use of miskan and ohel mo'ed in
Exod
25-40 provided a concrete example of a "terminological"
structure. Table 1 of that study7 displays
the existence of four
terminological units which occur within the basic literary structure
of the
passage. This terminological axis,
missed by many scholars,
has
resulted in insensitivity to the discrete and separate
connotations of miskan and 'ohel moed. Miskan is
used in contexts
describing the
physical construction, primarily associated with
commands to
manufacture and assemble the
YHWH, but
secondarily in its generic sense simply as "dwelling
place." The phrase 'ohel
mo'ed appears where the concern is the
cultic
function of the habitation. The house of
YHWH must,
4Bar-Efrat, 157, 168-169, cf.
his “1evel of conceptual content" with our
"topical" structure, and his
"verbal level" with our "terminological" structure.
5Bar-Efrat, 170, lists "parallel" (AA1),
"ring" (AxA1), "chiastic" (ABB1A1),
and
"concentric"
(ABxB1A1) patterns.
6Ralph E. Hendrix, "A Literary Structural Analysis of
the Golden-Calf Episode
in Exodus 32:1-33:6," AUSS 28 (1990): 211-217.
7Hendrix, "Use," 7.
STRUCTURAL OVERVIEW OF EXOD 25-40 125
therefore, be
understood as a transient dwelling place,
corresponding to the dwelling places of nomadic peoples (and so
the
choice of miskan), yet its continual function
of fostering the
cultic
relationship (best expressed by the choice of 'ohel
mo'ed) must
also be
acknowledged. All of this is evident
from the terminological
structure of Exod 25-40.
The structural analysis which follows is
not exhaustive. It is
meant to
point a direction and to encourage further sensitivity to
literary
structure as an aid to understanding the biblical text.
2. Overview of the Literary Structure
A Structural Summary. The terminological maxi-structure
formed by
the succession of occurrences of miskan and 'ohel mo'ed
forms an
important literary dimension in Exod 25-40. This was
presented in
the second study, mentioned above. As I
shall present
below,
this large, overarching, four-part maxi-structure encom-
passes two
sub-structures (Exod 25:1-31:18 and Exod 35:1-36:7).
Further,
each of these two main sub-structures is also sub-divided.
Exod
25:1-31:18 includes six midi-structures:
the second (Exod
27:20-21)
and fifth (Exod 30:1-10) of which are transitional
passages,
and the
first (Exod 25 1-27:19), third (Exod
28:1-43), fourth (Exod
29:1-46),
and sixth (Exod 30:11-31:18) of which are divided
into four
sub-structures of six major elements each.
Taken together, the
passage
consists of alternately-sized structures:
LARGE-small-
LARGE-LARGE-small-LARGE (Table 1).
Next come four
supportive,
interlocutory narratives (the Golden-Calf episode, Exod
32:1-33:6;
the episode of Moses' Tent, Exod 33:7-11; the Theophany,
Exod
33:12-23; and the Giving of the Second Tables, Exod
34:1-35)
as
presented in Table 2. Exod 35:1-40:38 has four
smaller midi-
structures,
which alternate with four nine-element midi-structures:
small-LARGE-small-LARGE-LARGE-small-LARGE-small (Exod 35:1
-36:7,
36:8-38:20, 38:21-31, 39:1-43, 40:1-8, 40:9-16, 40:17-33, and
40:34-38) as
shown in Table 3. Taken together, these
three tables
present the
overarching literary structure of Exod 25-40. These
midi-structures are, themselves, composed of even smaller sub-
structures: topical, grammatical, and terminological.
126 RALPH E. HENDRIX:
3. Instructions
for Making the Miskan: Exod 25:1-31:18
The first midi-structure includes
instructions to make the holy
precinct for
YHWH. The literary structure is composed
of six
sections
which will be considered individually.
Exod
25:1-27:19. This section includes three
introductory
statements: YHWH speaks to Moses (25:1) saying, bring
offerings
(25:2-7),
and make a miskan (25:8-9). These are followed by six
topical
elements:
40), the
and the
Courtyard (27:19). The concern of this
passage is the design
of the
dwelling place: its size, pattern, and materials. The name for
the
physical structure described here is exclusively miskan. The
phrase 'ohel mo'ed does not occur in
this section. Here first appears
a
connection between the idea of "construction" and the term
miskan.
Exod
27:20-21. This next section deals with
how the Dwelling
Place is to
be used. These verses mark the
transition from a
"construction" context to a "function" context: Exod 27:19
instructs
that the
tent pegs for the courtyard be made of bronze, but Exod
27:20-21
gives instructions on how the sons of
olive oil
for the lamp so it can burn continually before YHWH.
These are
clearly two different types of activities.
At precisely this
transition in
context, comes a transition from miskan to 'ohel mo'ed.
Both
topically (construction versus function) and terminologically
(miskan
versus 'ohel mo'ed), Exod 27:20 begins a
new literary sub-
structure, characterized
by three elements: Command (to bring oil,
Exod
27:20), Explanation (of its cultic function, Exod
27:21a), and
Duration (lasting
ordinance, Exod 27:21b).
Exod
28:1-43. In this passage come the
commands to gather the
priests
(28:1) and to make garments (28:2-5). A
consideration of six
more
topical elements follows: Ephod
(28:6-14), Breastpiece (28:15-
30), Robe
(28:31-35), Turban (28:36-38), Tunic and small garments
(28:39-41), and Undergarments (28:42-43).
Each topical element
further
includes the Command to make it, and an Explanation of
its
function within the cult. The literary
structure of this section is
similar to
that of Exod 25:1-27:19, considered above: Said-Bring-
Make-Six
Elements / / Bring-Make-Six Elements.
Exod 28:1-43
emphasizes the function of each item.
The Ephod
was to
act as a memorial (28:12). The Breastpiece, with its Urim
and Thummim, was to be Aaron's means of making decisions
STRUCTURAL OVERVIEW OF EXOD 25-40 127
(28:29-30). The Robe, with its
bells, was to preserve Aaron's life
(28:35). The Turban and
plate enabled Aaron to bear the guilt of
the
sacred gifts (28:38). The Tunic and
small garments were to
bring the
priests "dignity and honor" (28:40).
The Undergarments
were to
be worn by the priesthood as they ministered so that they
would not
"incur guilt and die" (28:43).
The subject matter clearly
concerns the
cultic function of the topical elements, rather than
simply
manufacturing instructions. In this
cult-functional context,
the
dwelling place is called only 'ohel mo'ed, thereby linking the
cult-function with the phrase 'ohel mo'ed.
What is particularly interesting, from
the perspective of
analyzing the
literary structure of Exod 25-40, is that a
comparison
of Exod 25:1-27:19 and Exod.28:1-43 reveals the interrelation
of two
different
structural dimensions: terminological
and topical. The
terminological structure (miskan in the first
section and 'ohel mo'ed
in the
second) meshes with the topical structure found in both
(Bring-Make-Six Elements). Since the first,
six-element section is
strictly a miskan section, and the latter is exclusively an 'ohel mo'ed
passage, the
intentional use of two different denominatives within
a
single literary structure is apparent.
Exod
29:1-46. Still within the 'ohel mo'ed terminological
structure (the
phrase occurs seven times), this section considers the
consecration of cultic objects. Two
preliminary instructions,
consecrating (make holy) the priests (29:1a) and bringing the priests
and sacrifices
(29:1b-4), are followed by six elements:
Dressing the
priests
(29:5-9), the Bull (sin) Offering (29:10-14), the Ram (burnt)
Offering
(29:15-18), the Ordination Ram (Wave) Offering (29:19-24),
the
Ordination Ceremony (29:25-37), and the "Daily" Offering
(29:38-41). All of this action
is to take place either in the 'ohel mo'ed
or at
the entrance to the 'ohel mo'ed
(further cementing the
association of
cult-function and 'ohel mo'ed). Once again, six
elements are
introduced with commands to "make" and "bring"
(although in inverted order from that in the preceding
sections).
Exod
29:42-46 acts as an Epilogue.
Exod
30:1-10. This section is another
short transitional passage,
similar to Exod 27:20-21. Two
commands (to "make," Exod 30:1-5,
and to
"place," Exod 30:6, the incense altar), are
followed by an
explanation of
the altar's use (Exod 30:7-10b) and a statement
regarding its
duration (generations to come, Exod 30:10c). Hence,
we find
the same basic elements in both this transitional section
(Exod 30:1-10) and the previous one (Exod
27:20-21), namely:
128 RALPH E. HENDRIX:
Command(s), Explanation, and Duration. This similarity occurs in
the
linguistic dimension as well, with both sections including the
root: drt in reference to perpetuity. This second transitional section
serves, as
did the first, to link two larger sections.
Thus, the two
transitional sections are similar in three ways: topically,
linguistically, and functionally.
Exod
30:11-31:18. This section includes
the now familiar six-
elements: Atonement Money (30:11-16), [
Anointing
Oil (30:22-33), Incense (30:34-38), Craftsmen (31:1-11),
and the
Sabbath(s) (31:12-17). Following, comes
an Epilogue (31:18).
Each of the
six elements begins with a similar phrase: "YHWH
spoke (dbr) to Moses saying ('mr)"
(Elements 1, 2, 3, 5), "YHWH said
('mr) to Moses" (Element 4) or "YHWH said ('mr) to Moses saying
('mr)" (Element 6). The repeated use of the roots dbr and/or ('mr)
provides
internal grammatical structure.
Summary of Exod
25:1-31:18. The literary structure
of this
passage is
based on four sections, each composed of six elements.
The first
two and last two are divided by smaller, transitional
sections,
providing a LARGE-small-LARGE-LARGE-small-LARGE
pattern. The transitional sections are characterized
by Command(s)-
Explanation-Duration elements.
The first two large sections have
introductory Bring-Make elements, while the third has a Make-
Bring
sequence. The last two large sections
have Epilogues. The
first
section uses the term miskan,
while the latter five sections use
'ohel
mo'ed. Noteworthy is that these
structures co-exist along
different
dimensional axes.
4. Interlocutory Narratives
Four narratives appear next in the
literary structure of Exod
25-40. The Golden Calf
episode (Exod 32:1-33:6), the episode of
Moses' Tent
(Exod 33:7-11), the Theophany
(Exod 33:12-23), and the
Giving of
the Second Pair of Tables (Exod 34:1-35) divide the
previous
midi-structure (characterized by six-element topical
structures)
from the closing midi-structure which will be seen to
have
nine-element structures.
Rather than being interruptions in the
flow of the miskan/'ohel
mo'ed (
four
narratives serve to focus the reader's attention on YHWH's
uninterrupted desire to dwell among the people.
The first and last
narratives
exemplify the basis of YHWH's relationship with the
people:
law/grace. The middle two narratives
manifest the purpose
STRUTURAL OVERVIEW OF EXOD 25-40 129
of the miskan/'ohel mo'ed
to allow YHWH to live amid the people
(by Moses' representation in his tent and then by direct
theophany).
The Golden Calf Episode: Exod
32:1-33:6. This narrative has been
treated
previously,8 and will not be presented in detail here. The
passage is
structurally divided as follows: A
(32:1-6) people
act/
Aaron reacts, B (32:7-10) YHWH's two utterances, C
(32:11-14)
Moses
intercedes, D (32:15-20) Moses goes down the mountain, E
(32:21-25)
Moses investigates judgment F (32:26a) opportunity for
repentance, E1
(32:26b-29) Moses executes judgment D1 (32:30)
Moses goes
up the mountain, C1 (32:31-32) Moses intercedes, B1
(32:33-33:3)
YHWH's two utterances (inverted from previous order),
A1
(33:4-6) YHWH acts/people react. The
central structural
element F,
is a call for repentance and illustrates that the narrative
is
about a more fundamental human issue than anger, idolatry, or
law: it
is about the opportunity for repentance.9
The Episode of Moses' Tent: Exod 33:7-11.
There is considerable
disagreement over the relation of the 'ohel mo'ed mentioned here
with the 'ohel mo'ed mentioned
elsewhere in Exodus.10
Theological
and
historical issues arising from the passage should be considered
in
another forum. Whatever the
interpretation of the passage, its
structure is
linear. It is divided on the basis of
its action: Moses
took an 'ohel (33:7a), pitched it outside of camp (33:7b),
called it the
'ohel mo'ed (33:7c).
All the people who were inquiring of YHWH
went to
the 'ohel mo'ed
(33:7d). When Moses went to the 'ohel, the
8See note 6.
9Brevard S. Childs sees that
"the canonical function of Ex. 32-34 is to place the
institution of
forgiveness"
(Introduction to the Old Testament as Scripture [
Press], 175).
10Jack P. Lewis, "Mo'ed," Theological Wordbook of the Old Testament,
ed. R. Laird
Harris,
Gleason L. Archer, Jr., and Bruce K. Waltke (Chicago:
Moody Press, 1980),
1:339; Joe
O. Lewis, "The
J. Coert Rylaarsdam,
"Introduction to the Book of Exodus," IB (
Press, 1952)
1:845; R. K. Harrison, Introduction to the Old Testament, (
Eerdmans Pub.
trans. D. M.
G. Stalker (
W. Johnstone, Exodus, Old Testament Guides (Sheffield,
England: JSOT Press, 1990);
Terence E. Fretheim, Exodus, Interpretation: A Bible Commentary for
Teaching and
Preaching (Louisville: John Knox Press, 1991); Nahum
M. Sarna, The JPS
Torah
Commentary:
Exodus (New York:
Jewish Publication Society, 1991).
130 RALPH E. HENDRIX:
people
arose (33:8a); each person stood at his own 'ohel
(33:8b); they
watched
Moses enter the 'ohel (33:8c). When Moses went to the
'ohel, the Cloud Pillar came (33:9a); it stayed
at the entrance of the
'ohel (33:9b); it spoke with Moses
(33:9c). All the people saw the
Cloud stand
at the entrance of the 'ohel (33:10a); all
stood (33:10b);
all
worshipped at the entrance of their own 'ohel
(33:10c). YHWH
spoke with
Moses face-to-face (33:11a). He (Moses)
returned to
camp
(33:11b); Joshua did not leave the ‘ohel (33:11c). This
forms a
certain
pattern in terms of who performs the action:
Moses-Moses-
Moses-
People-People- People-Moses-Cloud-Cloud-Cloud-People-
People-People-YHWH-Resolution (Moses, Joshua).
The parallel of
Moses/
/Cloud Pillar, of People/ /People, and of Moses/ /YHWH
is
evident.
The content is undoubtedly one of
cult-function and it is not
surprising that
'ohel or 'ohel mo'ed occurring eleven times in the five
verses. Moses acts in the priestly role as
representative of the
people. YHWH is present in the "Pillar of
Cloud" which "stayed"
or
"stood" at the entrance to the tent (precisely where the cultic
ministry took
place; cf. esp. Exod 29:1-46 and Lev 8). This context
of
close intimacy between YHWH and the people is paralleled in
the next
interlocutory narrative.
The Theophany: Exod 33:12-23. Here Moses glimpses the "faces"
of
YHWH. This straightforward dialogue
parallels the previous
section (and
perhaps compliments Exod 34:5-9), indicating that the
central two
interlocutory narratives emphasize YHWH's insistent
longing to
dwell amid the people; His desired immanence.
Based
on the
verb wayy'omer (and he "said"), the
structure of the narrative
is: A (33:12-13) Moses said, B (32:14) [YHWH]
said, A1 (33:15-16)
[Moses]
said, B1 (33:17) YHWH said, A2(33:18)
[Moses] said, B2
(33:19)
[YHWH] said, B3 (33:20) [YHWH] said, and B4 (33:21)
YHWH said.
The Giving of the Second Pair of
Tables: Exod
34:1-35. This last
interlocutory narrative concerns the events surrounding the giving
of a
second set of tablets including A (34:1-3) YHWH's
command
to
Moses, B (34:4) Moses' response: made tablets, A1 (34:5-7) the
theophany, B1 (34:8-9) Moses' response:
worshipped, A2 (34:10-26)
the
specifics of YHWH's Covenant, B2 (34:27) YHWH's command
to
Moses to write the covenant, and an Epilogue (34:28). The
passage
provides historically and theologically important
information
which precedes the resumption of the process of
establishing the miskan/'ohel mo'ed.
STRUCTRURAL OVERVIEW OF EXOD 25-40
131
In the overall literary structural
framework of Exod 25-40,
these
interlocutory narratives form the center, between a pattern of
six-element
structures and a pattern of nine-element structures.
These four
interlocutory narratives also thematically form a
structure: A-B-B1-A1. The "A" elements both deal with a
tablets/covenant context; while the "B" elements both deal with the
immanence of
YHWH. Therefore, the central focus of
the literary
structure of Exod 25-40 appears to be the co-elements: Exod 33:7-11
and
33:12-23, both of which emphasize the immanence of YHWH
among the
people.
5. Making
and Assembling the Components: Exod 35:1-40:38:
The final chapters of the segment analyzed
provide the second
maxi-structure of Exod 25-40. It is composed of a linkage of midi-
structures in a
manner similar to that found in the first maxi-
structure (Exod 25-31). Notably
different is the number of topical
elements
which make up each sub-structure. Here,
the number of
elements is
nine, rather than six as found in the first.
There are
four
nine-element sections which alternate with smaller structures
in a
small-LARGE-small-LARGE-LARGE-small-LARGE-small
pattern.
Exod 35:1-36:7. These verses form an introduction to the task
of
actually making the components of the Dwelling Place/Tent of
Meeting
which were already described in Exod 25-31. Exod 35:4-9
very
closely parallels Exod 24:2-7, both enumerate the
specific
offerings of
raw material in some detail. The Sabbath
reminder of
Exod
35:1-3 is generally equivalent to Exod 31:12-17,
though the
Exod 35
section has a more specific focus. Exod 35:30-36:1 parallels
Exod
31:1-11 regarding the craftsmen Bezalel and Oholiab.
Overall structure is given by the term siwwah,
"commanded."
This appears
as "YHWH commanded" at the beginning of Element
A (Exod 35:1-4a) and Element B (Exod
35:4b-19) and at the end of
Element B1
(Exod 35:20-29) and Element A1 (Exod 35:30-36:1).
The
verb,
placed at the beginning two elements and the end of the
other two,
provides the passage's inverted parallel literary structure
(chiasm). Verses 2-7
provide an epilogic response to call for
materials.
Miskan appears
three times in this passage (35:11, 15, 18) and
'ohel mo'ed appears once (35:21). Although both words appear,
miskan occurs much more often than 'ohel mo'ed, and so begins the
132 RALPH E. HENDRIX:
third
terminological literary structure, a "miskan-dominant"
section.11 Here for the first time both terms occur in the same
literary
unit, which marks the transition between the second
terminological literary structure ('ohel mo'ed-only) and the third
terminological literary structure (miskan-dominant).
The first element, A (Exod
35:1-4a), deals with the Sabbath and
specifically with a prohibition against lighting fires. This
prohibition is
remarkable in the context of the construction of
YHWH's
dwelling, especially since fire is essential for smelting ore
and
working with gold, silver, and bronze.
Later, in the epilogue
of this
passage, the Israelites respond with more offerings than
needed. Perhaps such a prohibition was necessary as a
restraint
against
those, who in their overzealousness, were tempted to work
seven days
a week. According to the literary
structure of this
passage,
this prohibition is parallel to the element detailing the
provision of
workmen (A1): Bezalel, Oholiab, and their
helpers, as
if to
indicate that there is no need to break the Sabbath, as YHWH
has
provided enough workers.
The appeal for raw material offerings in
vv. 4b-19 (Element B)
has its
parallel in the bringing of those offerings by the people in
vv.
20-29 (Element B1). Exod 36:2-7 provides an epilogue regarding
the
abundance of offerings which resulted from the plea. The
literary
structure of Exod 35:1-36:7, therefore, exhibits four
elements
in an
inverted parallel pattern provided by siwwah:
A-B-A1-B1,
followed by
the Epilogue.
Exod
36:8-38:20. The narrative moves
directly to the account of
making the
components of the Dwelling Place/Tent of Meeting.
Again, this
section parallels the previous "command" section (Exod
25:8-27:19). Terminologically,
this passage continues the miskan-
dominant
structure of the preceding section.
The call to construct the miskan in Exod 25:8, with
its resulting
treatment of
six elements (
Burnt
Offering, and Courtyard), is augmented here with three
additional
elements: Altar of Incense (seen in the
transitional
passage, Exod 30:1-10, esp. vv. 1-5); the Anointing Oil and Incense
(from Exod 27:20-21; 30:34-38); and
the [
Exod
30:17-21). The passage contains a list
of nine elements, the
first of
four such nine-element lists which characterize the literary
structure of
the latter portion of Exod 25-40.
11See Hendrix, "Use," p. 8.
STRUCTURAL OVERVIEW OF EXOD 25-40 133
The order of the elements is the same in
both the "command"
and
"execution" passages, except for the rearrangement of the
miskan-element, from the fourth place into the first
place, and the
addition of
three new elements. The overall
terminology of the
passages is
also very similar, almost as if in the course of the
narrative, the
author were purposely drawing attention to the
minute and
detailed fulfillment of YHWH's design orders.
Exod
38:21-31. Now follows the second, short
passage within
the Exod 35:1-40:33 midi-structure. It is an account of the gold,
silver, and
bronze used in the manufacturing process.
The passage
continues the miskan-dominant terminological structure of the
preceding
sections. Its topical structure consists
of an introduction
(38:21), a
discussion of the workers (38:22-23), and a tally of the
amount of
raw materials used in the manufacturing process (38:24-31).
Exod
39:1-43. Here is the second,
nine-element passage.
Terminologically,
it continues the miskan-dominant section while
the verb
siwwah ("commanded") provides the
literary structure.
Each of nine
elements ends with YHWH commanded, providing little
room for
error in recognizing its inherent structure.
This second
passage in
the "execution" section parallels Exod
28:1-43, the second
passage in
the "command" section. It
incorporates five of the six
elements of
the preceding passage and inverts the preceding order
of
elements four and five.
In contrast to Exod
36:8-38:20, the total number of nine
elements in
this passage is made up of emphasized events as well
as
physical objects. The nine elements are:
an Introduction (39:1),
Ephod made
(39:2-5), Stones assembled (39:6-7), Breastpiece made
(39:8-21),
Robes made (39:22-26), Tunic made (39:27-29), Plate made
(39:30-31),
the Miskan presented (39:32-42), and the Miskan
inspected
(39:43). As this is a combination of
physical objects and
literary
statements, it is the use of the verb siwwah
which insures
recognition of
each structural element. The inclusion
of nine
elements
within the literary structure appears to be intentional,
bringing this
section into balance with the other sections in the
literary
structure.
Exod
40:1-8. This forms the third,
nine-element passage which
follows the
general order of Exod 25:1-19 and 36:8-38:20. These
nine
elements
include an Introduction (40:1), the Miskan
(40:2),
(40:3),
Table (40:4a), Lampstand (40:4b), Incense Altar
(40:5), Altar
of
Burnt Offering (40:6), [
(40:8). The miskan
element in Exod 40:2 is rearranged from the
134 RALPH E. HENDRIX:
order of Exod 25:1-19, just as it was in Exod
36:8-38:20. The
anointing oil/incense
element of Exod 36:8-38:20 is not present here;
an
element of introduction is added. Still, the major elements of the
Dwelling
Place/Tent of Meeting are included and generally
retain
their
order of appearance as in parallel passages. Terminologically,
miskan and 'ohel mo'ed appear both alone and grammatically linked.
Thus, a new
terminological sub-structure is introduced, the "mixed
miskan-'ohel mo'ed" section.
Exod
40:9-16. This short passage
continues the section that
mixes the
terms miskan-'ohel mo'ed. Its five-element linear structure
concerns the
Anointing of the Miskan (40:9), the Altar of
Burnt
Offering
(40:10), the [
an
Epilogue (40:16).
Exod
40:17-33. This passage rounds out the
group of four sub-
structures,
each with nine elements. It is a virtual
rehearsal of the
elements
included in the commands to assemble the Dwelling
Place/Tent
of Meeting given in Exod 40:1-8. The elements include
an
Introduction (40:17), the Miskan (40:18-19),
(40:22-23), Lampstand (40:24-25), Golden Altar (40:26-28), Altar of
Burnt
Offering (40:29), [
(40:33). Terminologically,
this passage continues the mixed miskan-
'ohel mo'ed structure found in the immediately
preceding passages.
Exod
40:34-38. One final passage remains
for consideration.
This
provides an epilogue to the accounts of Exod
25:1-40:33. A
straightforward, linear structure (A-B-A1-B1-A2-B2)
is apparent.
Exod 40:
34a, 35a, and 36-37 (the "A" elements)
concern the Cloud;
Exod 40:34b,
35b, and 38 (the "B" elements) concern the immanence
of YHWH
(Glory, cloud-by-day, fire-by-night). The passage closes
out the
mixed miskanan-'ohel mo'ed
terminological structure of the
preceding
three sections, and completes the description of the
construction of YHWH's
6. Summary
Exod 25-40 has at
least three maxi-structural axes: literary,
topical, and
terminological. It has at least one
subsidiary, mini-
structural
axis: grammatical. Its structural integrity, particularly
that
integrity demanded by the presence of overarching maxi-
structures, has
given strong argument for approaching the biblical
text in
its canonical form.
As considered in a previous study, in Exod 25-40 the terms
miskan and 'ohel mo'ed provide a four-section terminological
STRUCTURAL
OVERVIEW OF EXOD 25-40 135
structure. In these sections the term(s) used to name
the physical
construction were variously miskan, 'ohel mo'ed, miskan-dominant,
and
mixed miskan-'ohel mo'ed. Within this terminological structure,
coexisted
topical structures (generally presented in lists of six or
nine
elements) and literary sub-structures such as parallelism,
inverted
parallelism, and linear lists. In their
co-existence, none of
the
literary structures negated the others, but rather complemented
them
along axes within differing literary dimensions.
Exod 25:1-31:18
exhibits six literary midi-structures:
four with
topical
structures of six elements each, and two small literary midi-
structures each
with three parallel elements. These
basic elements
show a
pattern: 6-3-6-6-3-6. This topical structure provides
continuity over
the transition between two of the miskan/ 'ohel mo'ed
terminological structures. The term
variation within the literary
maxi-structure minimizes the likelihood of an intentional source
seam
between literary structures. The
overarching literary structure
argues
strongly in favor of a unified literary product. The six midi-
structures
concern the design of the physical
Tent of Meeting.
Exod 32:1-34:35
incorporates four interlocutory narratives:
the
Golden Calf
Episode (Exod 32:1-33:6), the episode of Moses' Tent
(Exod 33:7-11), the Theophany (Exod 33:12-23), and the Giving of
the
Second Set of Tablets (Exod 34:1-35). These range in
structure
from
complex, inverted parallelism (Golden Calf) to simple, linear
narrative (the
others).
Exod 35 begins
the second, major maxi-structure of the Exod
25-40 complex. In Exod 35:1-40:38, there are eight midi-structures:
four of
which are very short, transitional, structures, and four of
which
exhibit a nine-element topical form. In terms of numbers of
elements,
these eight midi-structures follow a 5-9-3-9-9-5-9-3
pattern. The first four structures are miskan-dominant; the latter
four are
mixed miskan-'ohel mo'ed.
The first four structures consider
the
making of the Dwelling Place/Tent of Meeting; the latter four
concern its
assembly. Exod
33:7-11/ /Exod 33:12-21 provide the
thematic
focus for Exod 25-40, namely, the
immanence/indwelling
of YHWH
among the people of
"Command Narratives"
Exod Exod
Exod
Exod
Exod
Exod
25:1-27:19 27:20-21 28:1-43 29:1-46
30:1-10 30:11-31:18
miskan 'ohel mo'ed 'ohel mo'ed 'ohel mo'ed 'ohel mo'ed
Lord Said Command --- --- Command ---
Bring --- Bring Make
Command ---
Make Explanation Make Bring
Explanation ---
--- Duration --- --- Duration
---
1
2 Table 2 Breastpiece 2
Bull 2
Washbasin
3 Lampstand 3
Robe 3 Ram 3
Oil
4 Dwelling 4
Turban 4 Ord.
Ram 4
Incense
5 Altar 5
Tunic 5 Ceremony 5
Craftsmen
6 Courtyard 6
Garments 6 Daily 6 Sabbath(s)
Epilogue Epilogue
TABLE 1:
LITERARY STRUCTURE OF EXODUS 25-31
"Interlocutory
Narratives"
Golden Calf Moses'
Tent Theophany Second Tablets
Exod
Exod Exod Exod
32:1-33:6 33:7-11 33:12-23 34:1-35
'Ohel mo'ed
A Act/React A
Moses took A
Moses said A Y's command
B Spoke/Said A
[Moses] pitched it B
[YHWH] said B Moses's response
C Moses intercedes A
[Moses] called it A1
[Moses] said A1
Y's Theophany
D Moses goes down B
people went B1
YHWH said B1 Moses's response
E Investigation B
people arose A2
[Moses] said A2
Y's Covenant
F Repentance offered B
[people] stood B2
[YHWH] said A3 Y's
command
E1 Execution A
Moses enterred A3
[YHWH] said Epilogue
D1 Moses goes up C
Cloud Pillar came A3
YHWH said
Cl Moses intercedes
C Cloud Pillar stayed
Bl Said/Spoke C Cloud Pillar spoke
A1 Act/React B
[people] saw
B [people] stood
B [people] worship'd
C YHWH spoke
Resolution
TABLE 2: LITERARY STRUCTURE OF EXODUS
32-34
"Execution Narratives"
Exod Exod Exod Exod Exod Exod Exod Exod
35:1- 36:8- 38:21-31 39:1-43 40:1-8 40:9-16 40:17-33 40:34-38
36:7 38:20
miskan- miskan- miskan-
miskan- Mixed- Mixed- Mixed- Mixed-
dominant dominant
dominant dominant terms terms terms
terms
A Sabbath 1
miskan 1
Intro. 1 Intro. 1 Intro. 1 miskan
1 Intro. 1 Coming
B Offering 2 Ark 2 Workers 2 Ephod 2
miskan 2 Altar 2
miskan 2 Function
B1 Offering 3 Table 3 Amounts 3 Stones 3
A1 Work 4 Lamp 4 Breast 4 Table 4
Priests 4 Table
Epilogue 5 Incense 5 Robe 5 Lamp Epilogue
5 Lamp
6 Oil 6
Tunic 6 Incense 6 Incense
7 Burnt 7
Plate 7 Burnt 7 Burnt
8 Basin 8
Present 8 Basin 8 Basin
9 Court 9
Inspect 9 Court 9 Court
TABLE 3: LITERARY STRUCTURE OF EXODUS
35-40.
This material is cited with gracious
permission from:
SDA Theological
Berrien Springs
http://www.andrews.edu/SEM/
Please report any errors to Ted
Hildebrandt at: