Introduction to Judges 2:1
Judges 2:1 introduces a divine proclamation by מַלְאַךְ־יְהוָה (Mal’akh YHWH, “the Angel of the LORD”). The verse employs multiple narrative verb forms, particularly wayyiqtol, which signals sequential action in Biblical Hebrew. These verbs create a flow that connects divine actions, emphasizing YHWH’s intervention in Israel’s history. The wayyiqtol form is crucial for understanding Hebrew storytelling, as it structures events in a cause-and-effect sequence.
וַיַּ֧עַל מַלְאַךְ־יְהוָ֛ה מִן־הַגִּלְגָּ֖ל אֶל־הַבֹּכִ֑ים פ וַיֹּאמֶר֩ אַעֲלֶ֨ה אֶתְכֶ֜ם מִמִּצְרַ֗יִם וָאָבִ֤יא אֶתְכֶם֙ אֶל־הָאָ֗רֶץ אֲשֶׁ֤ר נִשְׁבַּ֨עְתִּי֙ לַאֲבֹ֣תֵיכֶ֔ם וָאֹמַ֕ר לֹֽא־אָפֵ֧ר בְּרִיתִ֛י אִתְּכֶ֖ם לְעֹולָֽם׃
Analysis of Key Words/Phrases
1. וַיַּעַל (vayya‘al) – “And he went up”
2. מַלְאַךְ־יְהוָה (Mal’akh YHWH) – “the Angel of the LORD”
3. וַיֹּאמֶר (vayyo’mer) – “And he said”
4. וָאָבִיא (va’avi) – “And I brought”
5. נִשְׁבַּ֨עְתִּי (nishba‘ti) – “I swore”
6. לֹֽא־אָפֵ֧ר (lo’ ‘afer) – “I will not break”
Explanation of Grammatical Function
1. The Wayyiqtol Verb Form in Sequential Narrative
The verse begins with וַיַּעַל (vayya‘al, “and he went up”), which follows the wayyiqtol form. This form, derived from the qal imperfect of עָלָה (‘alah, “to go up”), marks a completed past action within a narrative sequence.
– The prefix וַ (wa-), combined with the yiqtol form, signals the narrative past.
– The verb establishes the setting by describing the Angel of YHWH’s movement.
Similarly, וַיֹּאמֶר (vayyo’mer, “and he said”) follows the same pattern:
– Root: אָמַר (’amar, “to say”)
– וַיֹּאמֶר introduces direct speech, transitioning from action to discourse.
Other verbs in the verse, such as וָאָבִיא (va’avi, “and I brought”), continue the sequence.
2. The Function of וַיַּעַל + וַיֹּאמֶר in Narrative
The וַיַּעַל … וַיֹּאמֶר structure is a standard Biblical Hebrew formula. Here, it serves to:
1. Indicate a shift in location (וַיַּעַל – “And he went up”).
2. Introduce direct speech (וַיֹּאמֶר – “And he said”).
This construction frequently appears in divine speeches, marking a transition between divine action and communication.
3. The Cohortative Verb and Affirmative וָ Prefix
The verb וָאָבִיא (va’avi, “and I brought”) exhibits the וָ (wa- prefix), a common feature in first-person cohortative expressions, reinforcing intention or volition.
– The verb comes from הֵבִיא (hevi’, “to bring”).
– The וָ prefix can signal emphasis: “I myself have brought.”
Similarly, וָאֹמַר (va’omar, “and I said”) continues this pattern.
4. The Negative Prefix לֹֽא in Covenant Language
The phrase לֹֽא־אָפֵ֧ר בְּרִיתִ֛י אִתְּכֶ֖ם (lo’ ‘afer beriti ‘itkhem, “I will not break my covenant with you”) uses לֹֽא (lo’) for strong negation. The verb אָפֵר (’afer, “I will break”) is in the qal imperfect, indicating a future commitment.
The Role of Sequential Verb Forms in Divine Pronouncements
The wayyiqtol form in וַיַּעַל … וַיֹּאמֶר structures the verse’s narrative flow, transitioning from divine action to speech. The passage also highlights how first-person cohortative verbs (va’avi, va’omar) reinforce divine intention, while negation (לֹֽא־אָפֵר) underscores covenantal permanence. Understanding these forms enhances our comprehension of Hebrew narrative and its theological implications.
