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1. Investigating Structure 49 the correspondence of 'Abraham, Isaac and Jacob' where the actual names are repeated, and claim correspondence where different terminology is chosen. Auffret comments that 'the inclusion of the whole by the phrase "I am Yahweh" (vv. 2, 8) is obvious' and that 'since the same phrase can also be seen in direct speech in v. 6, we can suppose that there is a correspondence of v. 2 with v. 6.. .as of v. 6 with v. 8'. 1 But why is it permissible to ignore the fact that 'I am Yahweh your God' occurs in v. 7? This must surely cause confusion to a reader who is meant to see a strong connection between vv. 2, 6 and 8 by means of the phrase in question. In addition the actual similarity to which Auffret draws attention in vv. 2 and 6 is not a striking one: 'And he said to him'—'Say to the Israelites'. The verb is one of the most common in the Old Testament, it occurs first as part of a stereotyped formula which occurs frequently to introduce a prophetic message, and the preposition is not even the same (*?«/*?). Auffret proceeds from here to construct an intricate pattern which may, I think, be represented as follows: Y (v. 2) Y O C+E O Y (vv. 3-6a) Y (v. 6a: does double duty) E Y E ( v . 6b-7) C O C (v. 8aba) Y (v. 8bB) Those who are convinced that Auffret's characterization of these verses is correct may persevere with the rest of his analysis. It seems to me that his theological conclusions are basically right, 2 but that his literary analysis is artificial and precarious. Magonet's criticism of Auffret is very brief and restrained, 3 concentrating on his 'forced translation' (a description I should endorse): 'and if it was not by my name YHWH that I made myself known, I nevertheless swore by the oath I took with them...', and the loss of 1. 'Literary Structure', p. 49. 2. Thus, if Yahweh, moved by Israel's distress in Egypt, decides to reveal himself by freeing it, it is by faithfulness to his oath which he remembers. Then we see that the two stages, oath to the Fathers and revelation of the Name to Israel are joined together'. 3. 'A Response', pp. 73-74.
50 Structure and the Book ofZechariah the 'central location and significance of the "redemption" of the people'. The latter seems to me the most serious weakness in Auffret's analysis. Magonet, in his own essay, acknowledges his indebtedness to Nehama Leibowitz who argues, in her commentary on Exodus, 1 for a chiastic structure to this passage. She indicates three concentric rings as follows: Ibp + 8bp (I am YHWH); 3 + Sapba (Abraham, Isaac, Jacob); 4 + 8aa; 5 + 7 This leaves, as the centre, a section with three verbs. Leibowitz suggests that, together with the first part of v. 7, they form a sequence ('I shall release—rescue—redeem—take') that reaches its climax in the fifth expression: 'I shall be your God'. Magonet accepts this overall structure but investigates the middle section further. He proposes a slightly different climax: 2 I AM THE LORD and I will bring you out from under the burdens of the Egyptians and I will deliver you from their bondage and I will redeem you with an outstretched arm and with great judgments and I will take you to me for a people and I will be to you a God and you shall know that I AM THE LORD your God It seems to me that the weakness of this is that around the centre we have two pairs of statements which, apart from being pairs, have nothing obvious in common. Moreover, the mention of 'Egyptians' (literally 'Egypt'), which has already been appealed to for structuring, can only confuse by being introduced here if it is not supposed to be significant. It may be that at this point we are trying to press the evidence too far. Otherwise the analysis seems to me cogent and attractive. Magonet's simplified structure of the whole is: 3 1. Studies in Shemot: The Book of Exodus (2 vols; Jerusalem: 1976), pp. 116- 17; noted in Magonet, The Rhetoric of God', pp. 57-59, 67 n. 5. 2. The Rhetoric of God', p. 62. 3. The Rhetoric of God', p. 64.
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50 Structure and the Book ofZechariah<br />
the 'central location and significance of the "redemption" of the people'.<br />
<strong>The</strong> latter seems to me the most serious weakness in Auffret's analysis.<br />
Magonet, in his own essay, acknowledges his indebtedness to<br />
Nehama Leibowitz who argues, in her commentary on Exodus, 1 for a<br />
chiastic structure to this passage. She indicates three concentric rings<br />
as follows:<br />
Ibp + 8bp (I am YHWH); 3 + Sapba (Abraham, Isaac, Jacob); 4 + 8aa; 5 + 7<br />
This leaves, as the centre, a section with three verbs. Leibowitz suggests<br />
that, together with the first part of v. 7, they form a sequence ('I<br />
shall release—rescue—redeem—take') that reaches its climax in the<br />
fifth expression: 'I shall be your God'.<br />
Magonet accepts this overall structure but investigates the middle<br />
section further. He proposes a slightly different climax: 2<br />
I AM THE LORD<br />
and I will bring you out from under the burdens of the Egyptians<br />
and I will deliver you from their bondage<br />
and I will redeem you with an outstretched arm<br />
and with great judgments<br />
and I will take you to me for a people<br />
and I will be to you a God<br />
and you shall know that I AM THE LORD your God<br />
It seems to me that the weakness of this is that around the centre<br />
we have two pairs of statements which, apart from being pairs, have<br />
nothing obvious in common. Moreover, the mention of 'Egyptians'<br />
(literally 'Egypt'), which has already been appealed to for structuring,<br />
can only confuse by being introduced here if it is not supposed to be<br />
significant. It may be that at this point we are trying to press the<br />
evidence too far. Otherwise the analysis seems to me cogent and<br />
attractive.<br />
Magonet's simplified structure of the whole is: 3<br />
1. Studies in Shemot: <strong>The</strong> Book of Exodus (2 vols; Jerusalem: 1976), pp. 116-<br />
17; noted in Magonet, <strong>The</strong> Rhetoric of God', pp. 57-59, 67 n. 5.<br />
2. <strong>The</strong> Rhetoric of God', p. 62.<br />
3. <strong>The</strong> Rhetoric of God', p. 64.
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