Journal: Tyndale Bulletin
Volume: TYNBUL 70:2 (NA 2019)
Article: Dodging The Question? The Rhetorical Function Of The מה־זאת עשׂית Formula In The Book Of Genesis
Author: Alex C. H. Lee

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Dodging The Question?
The Rhetorical Function Of The מה־זאת עשׂית Formula In The Book Of Genesis

Alex C. H. Lee

and

G. Geoffrey Harper

([email protected] & [email protected])

Summary

Building on recent research that demonstrates a rhetorical movement in Genesis from fratricide (Cain and Abel) to forgiveness (Joseph and his brothers), this article considers the function of a repeated question utilised throughout the patriarchal narratives. On eight occasions, variations of מַה־זֹּאת עָשִׂיתָ (‘What is this you have done?’) are used to confront wrongdoers. The typical response is to mitigate culpability; the outcomes are generally negative. However, the final instance of the question in chapter 44 is markedly different. This subversion of expectation works powerfully as a rhetorical tool to instruct readers regarding a right response to the uncovering of sin.

Authors’ note: We are grateful for comments made by the anonymous reviewers which helped clarify aspects of this article. Any errors, of course, remain our own.

1. Introduction

As recently as 2010 Gregory Jones and Célestin Musekura could bemoan not only limited Christian reflection on the topic of forgiveness, but also a predominant focus on its divine–human expression.1 Even in works which explicitly attempt a biblical and theological understanding of human–human repentance and

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reconciliation2 – at both academic and popular levels – engagement with Old Testament texts is often minimal, if not entirely absent.3

There is, of course, a degree of warrant for this lacuna. The prevailing concern in the Old Testament is demonstrably bound up with issues related to the need for, the securing of, and the results stemming from, divine forgiveness.4 Yet, for Anthony Bash to conclude that ‘[i]n the Old Testament, forgiveness is always – and only – understood to be part of what it means to be put right with God’ overstates the case.5 Albeit limited in scope, the Old Testament is not silent regarding human responses to acts of human wrongdoing.6 Yet, as mentioned, this biblical witness rarely receives th...