The Phrase Mynb)bw Myc(bw in Exod 7,19

In the so-called "Plague Narrative" (Exod 7–11) and already in the very first plague (Exod 7,14-25) which relates the story of water turning into blood, the reader is confronted with a strange expression. Its meaning is dubious and difficult to understand. Offering the enumeration of all the places in which the water changes its colour, Exod 7,19 concludes with the formula Mynb)bw Myc(bw. These words can be literally translated as, "in the wood and in the stones", which in the Septuagint text has e!n te toi=j cu/loij kai_ e)n toi=j li/qoij as its translation equivalent.

Ever since historical-critical exegesis has tried to explain this expression, several solutions have come to the fore¹. The classical solution that scholars have often proposed is to translate it by, "vessels of wood and vessels of stone", in other words, as a reference to the recipients in which water was kept². The discussion on the material as well as the nature and the use of these vessels is sometimes very historicizing³. An alternative explanation translates the expression Mynb)bw Myc(bw as, "in the trees and in the stones", or understands it in a more derived way as, "the sap in the trees and the water in the wells"⁴. Here, "wells" is interpreted as springs in rocky and stony places. Subsequently, this particular proposal concerning the meaning of Mynb)bw Myc(bw has been related to, affirmed or slightly modified by the significance of similar expressions in Ugaritic texts⁵.

Following the lead of C. Houtman, I hold the opinion that there is no need to refer to Ugaritic texts in finding a satisfactory explanation for the interpretation of the expression Mynb)bw Myc(bw in Exod 7,19⁶. Within the biblical writings themselves one can find many instances where this formula is used, sometimes applied identically, sometimes somewhat altered.

In many cases, the cited expression refers to building materials, especially with regard to the temple, as can be seen in 1 Kgs 5,32; 2 Kgs 12,13; 2 Kgs 22,6 and 1 Chr 22,14. In other texts, namely Lev 14,45; 1 Kgs 15,22; Ezek 26,12; Hab 2,11; Zech 5,4; 1 Chr 22,15; 2 Chr 2,13; 16,6 and 34,11, the two words C( and Nb) are used with more distance between them and/or placed in a reversed order, but most of the time equally in the context of a description of the temple"s building materials.

In Houtman"s view, this fact enables the reader to interpret the formula Mynb)bw Myc(bw in Exod 7,19 as "a pars pro toto for buildings erected of timber and stones". As a consequence, Exod 7,19 is demonstrating that "the power emanating from Aaron"s outstretched staff will be so strong that it will penetrate even into solid and impenetrable buildings; water kept in stock there, will not be unaffected, but will turn into blood"⁷.

Although Houtman"s interpretation offers a plausible explanation, it should be noticed that the combination of C( and Nb)in the Hebrew Bible is also used in another sense, namely as an explicit reference to the foreign gods or idols made of wood and stone⁸. This is clearly the case in Deut 4,28; 28,36.64; 29,16; 2 Kgs 19,18; Isa 37,19 and Ezek 20,32. In Jer 2,27 and 3,9, both words are used in the same context, but in the first pericope the two items (C( and Nb)) are slightly more remote from each other, while in the latter they are read in a reversed order.

On the basis of this observation, the interpretation of the expression Mynb)bw Myc(bw in Exod 7,19, as referring to "foreign gods" or "idols", has already been defended in rabbinic literature⁹. Later on, this hypothesis has been followed by U. Cassuto¹⁰, but seems to have been forgotten in recent times. In my opinion, however, this proposal is worth reflection, especially for two reasons.

Firstly, when one studies the usage of the terms C( and Nb) in the two meanings — referring to building materials and to idols — it is remarkable that the expression is used much more strictly in the latter than in the former sense. When the two words evoke the idols, they are generally put in the same order and very close to each other. When C( and Nb) denote building materials, the words are often somewhat distanced from each other, as parts of an enumeration of other kinds of materials, and sometimes also placed in a reversed order. The expression Mynb)bw Myc(bw in Exod 7,19 is clearly formulated in the strict way, the two words next to each other and in the fixed order, i.e. first C( and consequently Nb), precisely as it is done in the instances referring to idols.

Secondly, when the formula Mynb)bw Myc(bw in Exod 7,19 is understood as referring to the idols, then the verse definitely ends in a climax. Everything in Egypt is polluted by the blood; even Egypt"s gods are subdued by YHWH"s power. This meaning then would fit very well into the general tone and message of the "Plague Narrative", namely, the demonstration of YHWH"s incomparable power as well as the recognition and acknowledgement of his might by both Israel and Egypt. In this respect, some scholars even hold the opinion that the narrative implies a mockery of the Egyptian pantheon¹¹. Moreover, the climax described above is even strengthened grammatically in the text itself. The formula Mynb)bw Myc(bw in Exod 7,19 is presented with a double w-construction, of which the second one can obviously be considered as a common phrasal was a conjunction, but the first one can clearly function as a beautiful example of the so-called waw emphaticum¹². The translation of the end of Exod 7,19 would then sound like "there was blood in all the land of Egypt, even (first w) on their [idols of] stone and (second w) wood", and thus would point, as proposed above, to the victory of YHWH"s power over the Egyptian idols.

There are two objections, however, that could be raised against this proposal. A first critical remark pertains to the fact that the literary context of Exod 7,19 is not explicitly one in which idolatry comes to the fore, while all the other instances using the studied combination of C(and Nb) offer supplementary indications as to the direction of interpretation such as specific verbs or more elaborate clarifications of the context. This is true, but the biblical references of the studied expression denoting building materials also offer some supplementary contextual indications. Exod 7,19, however, does not suggest any particular explanation at all, either as building materials or as idols. Thus, its understanding in terms of foreign gods or idols must not be excluded due to lack of contextual indications.

The second objection is more substantiated. It must be noticed that all the texts, which use the studied formula in the literary context of the idols, express both terms, C( and Nb), grammatically always in the singular. When applied in the sense of building materials, however, the expression is grammatically conceived in the plural. Thus, it should be admitted that Exod 7,19 would take a special place within the series of biblical pericopes referring to idols, since its formula Mynb)bw Myc(bw is clearly in the plural.

Nevertheless, I remain of the opinion that this fact does not alter the proposed meaning of the final words of Exod 7,19. First of all, if one studies the instances referring to idols more closely, it is obvious that the used singular form is in fact a collective singular, often even combined with plural verb forms and plural pronominal suffixes referring to it (cf. e.g. 2 Kgs 19,18; Isa 37,19). Why would it not be equally possible then, to use a real plural as in Exod 7,19, instead of a collective singular, when the meaning remains identical? Moreover, if one studies the Septuagint"s translation equivalents for the Hebrew collective singular referring to idols, one notices that in six in a total of nine cases (Deut 4,28; 28,36.64; 2 Kgs 19,18; Isa 37,19 and Ezek 20,32), LXX offers a grammatically plural expression, namely cu/la kai_ li/qoi¹³. Would this plural Greek expression refer, therefore, to building materials just because it is a plural?

If it is possible to read the "Plague Narrative" — of course not exclusively — as a mockery of the Egyptian pantheon, and if the expression Mynb)bw Myc(bw in Exod 7,19 can indeed be understood as a reference to the Egyptian idols, then it can be concluded that the end of this verse, within the context of the first plague, is no longer an unimportant curiosum.

Rather, it would become a programmatic word play for the whole "Plague Narrative". Already in the first plague, YHWH wins the battle in every aspect!

SUMMARY

Offering the enumeration of all the places in which the water turns into blood, Exod 7,19 concludes with the formula Mynb)bw Myc(bw. Its meaning is dubious and difficult to understand. However, a meticulous comparison of the usage of this formula in Exod 7,19 with its functioning in other parts of the Old Testament demonstrates that Mynb)bw Myc(bw in Exod 7,19 refers to the Egyptian gods or idols.

Notes:

¹ An excellent survey of these hypotheses has been offered by C. HOUTMAN, "On the Meaning of u=ba4 ce4s9|= u=ba4 )a4ba4nim in Exodus 7,19", VT 36 (1986) 347-351.

² Cf., e.g. C.F. KEIL – F. DELITZSCH, Die Bьcher Moses. Dl. 1 (BC 1; Leipzig 1866) 369: ""sowohl in den Hцlzern als in den Steinen", d.h. in den hцlzernen und steinernen WassergefдЯen, in welchen man das aus dem Nile und seinen Gewдssern geschцpfte Wasser fьr den Gebrauch aufbewahrte"; H.L. STRACK – O. BЦCKLER, Die Bьcher Genesis, Exodus, Levitikus und Numeri (KK A,1; Mьnchen 1894) 185: "in hцlzernen und steinernen GefдЯen"; A. DILLMANN – V. RYSSEL, Die Bьcher Exodus und Levitikus (KEH 12; Leipzig 1897) 82: "und in den Hцlzern und in den Steinen, d.h. holzernen und steinernen Wasser-Behдlten oder Gefдssen die man in den Haьsern hat." See also B. BAENTSCH, Exodus, Levitikus; ьbersetzt und erklдrt (HK; Gцttingen 1900) 61; H. HOLZINGER, Exodus (KHC 2; Tьbingen 1900) 23; A.H. MCNEILE, The Book of Exodus with Introduction and Notes (WC; London 1908) 47-48; S.R. DRIVER, The Book of Exodus (CBSC; Cambridge 1911) 61; H. GUNKEL – W. STAERK – P. VOLZ (eds.), Die Schriften des Alten Testaments in Auswahl neu ьbersetzt und fьr die Gegenwart erklдrt. Band 1,1: Die Urgeschichte und die Patriarchen (Gцttingen 1921) 42; W.H. GISPEN, Het boek Exodus (KVHS; Kampen 1932) 80, 84; P. HEINISCH, Das Buch Exodus (HSAT 1,2; Bonn 1934) 81-82; E. KALT, Genesis, Exodus und Levitikus (HBK 1; Freiburg 1948) 274, 281; J.C. RYLAARSDAM, The Book of Exodus. Introduction and Exegesis (IntB 1; New York – Nashville 1952) 896; B. COUROYER, L"Exode (SB(J); Paris 1952) 49; R.E. CLEMENTS, Exodus (CNEB; London 1972) 45-46; R.A. COLE, Exodus, an Introduction and Commentary (TOTC; London 1973) 90; B.S. CHILDS, Exodus, a Commentary (OTL; London 1974) 122, 154; F. MICHAЙLI, Le livre de l"Exode (CAT 2; Neuchвtel – Paris 1974) 71; R.J. BURNS, Exodus, Leviticus, Numbers (OTMes 3; Wilmington, DE 1983) 73; J.I. DURHAM, Exodus (WBC 3; Waco 1987) 93; J. SCHARBERT, Exodus (NEB.AT 24; Wьrzburg 1989) 37.

³ See, e.g. KEIL – DELITZSCH, Die Bьcher Moses, 369-370; DILLMANN – RYSSEL, Exodus, 82; HOLZINGER Exodus, 23; MCNEILE, The Book of Exodus, 47-48; GISPEN, Het boek Exodus, 84; P. HEINISCH, Das Buch Exodus, 81-82. Cf., however, G. BEER, Exodus. Mit einem Beitrag von K. GALLING (HAT 1,3; Tьbingen 1939) 48 and J.P. HYATT, Commentary on Exodus (NCBC; London 1971) 106.

⁴ See B.D. EERDMANS, Alttestamentliche Studien III. Das Buch Exodus (Giessen 1910) 23: "Alles Wasser wird zu Blut werden, sogar das Wasser in den Bдumen und den Steinen, d.h. der Saft der Bдume und die Quellen". Cf., also e.g. BEER, Exodus, 48; M. NOTH, Das zweite Buch Mose. Exodus, ьbersetzt und erklдrt (ATD 5; Gцttingen 1959) 46; G. TE STROETE, Exodus: uit de grondtekst vertaald en uitgelegd (BOT 1,2; Roermond – Maaseik 1966) 72; HYATT, Exodus, 106; E. ZENGER, Das Buch Exodus (GSL.AT 7; Dьsseldorf 1978) 90-91. CLEMENTS, Exodus, 46, mentions both explanations as equally plausible alternatives, while COLE, Exodus, 90, offering the two hypotheses, clearly favours the first.

⁵ See J. COPPENS, "Miscellanйes Bibliques", EThL 23 (1947) 173-190, especially 177-178 but also M.H. POPE, "Mid Rock and Scrub. A Ugaritic Parallel to Exodus 7,19", Biblical and Near Eastern Studies. Essays in Honor of W.S. LaSor (Grand Rapids 1978) 146-150 and Z. ZEVIT, "The Priestly Redaction and Interpretation of the Plague Narrative in Exodus", JQR 66 (1975-1976) 193-211, in particular 199-200, who refers to S.E. LOEWENSTAMM, The Tradition of the Exodus in its Development [Hebrew] (Jerusalem 1965) 36, n. 34.

⁶ Cfr. HOUTMAN, "On the Meaning", 350.

⁷ HOUTMAN, "On the Meaning", 350. Cf., also ID., Exodus; vertaald en verklaard. Dl. 2: Exodus, 7:14-19:25 (COT; Kampen 1989) 43-45; id., Exodus, Vol. 2: Ex 7:14-19:25 (Historical Commentary on the Old Testament; Kampen 1996) 35-37 and id., Exodus I. Een praktische bijbelverklaring (Tekst en Toelichting; Kampen 1988) 68.

⁸ The interpretation of the combination of C( and Nb) as a reference to idols or foreign gods is confirmed by the usage of a verb denoting cultic attitudes in the immediate literary context.

⁹ See, e.g., Exodus Rabbah IX,11 and Zohar Exodus 29a.

¹⁰ U. CASSUTO, A Commentary on the Book of Exodus (Jerusalem 1967) 99.

¹¹ Cf., very explicitly e.g., Z. ZEVIT, "Three Ways to Look at the Ten Plagues", BiRe 6 (3/1990) 16-23, 42, 44; N.M. SARNA, Exodus twm#$. The Traditional Hebrew Text with the New JPS Translation (JPSTC; Philadelphia – New York – Jerusalem 1991) 38-40, 44, 50; J. REINDL, "Der Finger Gottes und die Macht der Gцtter. Ein Problem des Aegyptischen Diasporajudentums und sein literarischer Niederschlag", EThSt 37 (1977) 49-60 and less extensively, e.g., F. MICHAЙLI, Le livre de l"Exode, 85, 93-94; G.A.F. KNIGHT, Theology as Narration. A Commentary on the Book of Exodus (Grand Rapids 1976) 59, 62-63, 65, 67; ZENGER, Das Buch Exodus, 93, 114; HYATT, Commentary on Exodus, 99; N.M. SARNA, Exploring Exodus: the Heritage of Biblical Israel (New York 1986) 78-80; J. MORGENSTERN, "The Despoiling of the Egyptians", JBL 68 (1949) 1-28, esp. 25-27; L. SCHMIDT, Beobachtungen in der Plagenerzдhlung in Exodus VII,14-XI,10 (StB 4; Leiden – New York – Copenhague – Cologne 1990) 60; D.J. MCCARTHY, "Moses" Dealings with Pharaoh: Ex 7,8-10,27", CBQ 27 (1965) 336-347, esp. 344.

¹² Cf. especially B. WALTKE – M. O"CONNOR, An Introduction to Biblical Hebrew Syntax (Winona Lake 1990) 648-649, §39.2.1b on waw emphaticum as a special case of waw explicativum. See on waw explicativum also R. MEYER, Hebrдische Grammatik (Berlin – New York 1992) III, 91 [433, §112.3a and J.P. LETTINGA, Grammatica van het Bijbels Hebreeuws (Leiden 1976) 150, §63a. The double use of waw is also discussed in P. JOЬON – T. MURAOKA, A Grammar of Biblical Hebrew (SubBib 14/II; Rome 1991) 653, §177o-p.

¹³ In Deut 29,16; Jer 2,27 and 3,9, LXX offers a singular expression, literally corresponding to the Hebrew singular.