1

Texts for Recitation

Eep Talstra
Vrije Universiteit
Lernen: share the experience.
Being committed daily to the text of the Tanach. That is basically, what Karel
Deurloo has done in his career as a minister and as a professor of Biblical Studies.
Executing carefully the instruction of Deuteronomy 6,7 about how to transmit
experience with the Torah to a next generation:
:


 
 

 
      
 
   

 
"! 
#    $  %! &'(*) +, - #  .) & ) /0"! &

Repeat them for your children,

say them when you are at home and when you are on your way,
when you lay down and when you get up.

This instruction in 6,7 has a parallel in Deuteronomy 11,19 where the verb to
teach is used:
...

2 354 2 687 9;:

<

1>= ?A@CB D

2E<GFIH

?J1

F 3;HK

F 7"< L 98:
MN O
1 ?

Teach them to your children, by saying them ...

These texts formulate something fundamental. Basic to keeping the words of the
Torah and to exercise its way of life is: repetition and remembering. To Karel
Deurloo that has been profession and lifestyle at the same time. Repeating the
instructions and the commandments of the Torah for his students - if for this
2 3;:
<
occasion I may translate the word PQ@B R
dynamically by students - and let the
words sound when at home and when on his way. Many students will be able
to confirm that fact. About repeating the words when laying down and when
getting up one cannot be fully sure, of course, but I would not be surprised. In
short, theology as a daily commitment to Scripture and its language.
In my view it is appropriate to address these texts on teaching in the context of
this volume, especially while the translation of the two most simple words in the
2 3 F 3S4 < 2 987"MN O
to say them, is less evident then it might seem at first
instructions: 1
sight. Now to Karel Deurloo himself such may not be an unusual experience, but
I hope that my contribution on these two ordinary words may assure him that
his students and colleagues are prepared to continue to work in his style of being
both curious and dedicated to the texts of the Torah.

Translating

2 3 F 384 < 2 9T7"MUN O

Modern translations usually render the words 1

by phrases of the type:
speak about them. Such is the case with the older Dutch translation by the
Netherlands Bible Society (1951): Wat ik u heden gebied, zal in uw hart zijn, gij
zult het uw kinderen inprenten en daarover spreken, wanneer gij in uw huis zijt,
wanneer gij onderweg zijt .... The same is true of the newer Dutch translation by
the Catholic Bible Institute (1995): spreek er met uw kinderen telkens opnieuw
over ... Translating by speak about them has a clear impact on the nature of
instruction that is referred to in Deuteronomy 6. The Hebrew text itself emphasizes the aspect of presentation: present the text to your audience. Instruction
happens in the mode of performing the texts of the Torah. This is completely
different from the modern translations, since they in fact turn the process of
instruction into an strictly intellectual procedure: speak about them, i.e speak
about the texts content. One finds that formulated very explicitly in the
translation by J. Wijngaards 1 in his commentary to the book of Deuteronomy:
prent ze je kinderen in en maak ze een onderwerp van gesprek ... (impress
them upon your children and make them the topic of your conversation ...).
Interesting, however, is an intriguing small note, written by Georg Braulik in his
commentary to the German "Einheitsbersetzung" of the book of Deuteronomy.
This translation itself presents the type of rendering found in the Dutch translations mentioned above. It has: Du sollst von ihnen reden ...(you should speak
about them). Braulik, though writing his commentary to this translation, adds a
remark to the text of Deuteronomy 6,72: du sollst von ihnen reden, besser: du
sollst sie aufsagen. (You should speak about them, better: you should recite
them ). Evidently Braulik prefers a translation of the type performing,
quoting. Clearly also in his view the process of instruction mentioned in
Deuteronomy 6 and 11 is not a matter of speaking about. Instruction is not
given by abstracting a text to a short formula of its contents, it is done by reciting
the text itself. Not reciting as a kind of drill somewhere else in a separate
classroom, but reciting within the setting of real life situations. The words of the
Torah are to be performed by the parent or the teacher, on important moments
of the day.
It is no surprise that specially translations of Jewish background confirm this
approach to the text. An example can be found in the commentary to Deutero-

J. Wijngaards, Deuteronomium uit de grondtekst vertaald en uitgelegd (BOT: De boeken van het Oude
Testament), Roermond, 1971, p. 77, 105.

G. Braulik, Deuteronomium (1-16,17) (Die neue Echter Bibel. Kommentar zum Alten Testament
mit der Einheitsbersetzung), Wrzburg: Echter Verlag, 1986; Deuteronomium II (16,18-34,12),
Wrzburg: Echter Verlag, 1992. For the note mentioned, see Part I, p. 56.

nomy by Moshe Weinfeld3. He translates 6,7: you shall recite them ... adding a
reference to the texts of studying the Torah in Joshua 1,8 and Psalm 1,2 : and his
law he murmurs (hgh b) day and night.
Questions
The variation of translations presented sofar gives raise to a couple of questions.
1. Is the difference equal to a difference between Jewish and Christian tradition
in reading the Bible?
2. Is the choice in favor of a particular translation a matter of tradition only? Can
one find linguistic data to support one of these translations against the other one?
One notices that the textual references given by Weinfeld in fact only imply an
argumentation based on Jewish tradition, not on an explanation of the idiom.
2V4(2W7
Joshua 1 and Psalm 1 do not use the words
.
1. In my view the difference of translations indeed can be derived from a difference between Jewish and Christian traditions of transmitting religion and faith
to new generations. Additional comments to this can be read in the commentary
to the book of Deuteronomy by J.H. Tigay, that is based on the translation of the
Jewish Publication Society4. This translation also uses the word recite.
Deuteronomium 6,7:
"Impress them upon your children.
Recite them when you stay at home and ..."
Deuteronomium 11,19:
" ... teach them to your children reciting them when you stay at home and ..."
In an excursus5 Tigay provides further explanation. In halachic exegesis the
instructions of Deuteronomy 6,7 and 11,19 have been interpreted as: quote, recite
these words. In this way they have become part of morning and evening prayers.
Reciting these texts is called the Keriat Shema which has been practised from the
period of the second temple until the present day.
Here one sees a practice different from christian theology where one, contrasting
Bible and modern culture, usually prefers to speak in terms of content or even
propositions. Modern theological hermeneutics prefers to focus on isolating the
topic, "die Sache", from the text that consequently is being treated as a culturally
determined container, whereas in Jewish tradition preference is with language,
ritual and with the text as it is. Respect for this tradition and its way of handling
3

M. Weinfeld, Deuteronomy 1-11. A new Translation with Introduction and Commentary (The Anchor
Bible 5), New York: Doubleday, 1991, p. 341; 333.

J.H. Tigay, The Jewish Publication Society Tora Commentary. Deuteronomy. The Traditional Hebrew
Text with the New JPS Translation, Philadelphia-Jerusalem, 1996, p. 78, 114.

Tigay, aw. p. 440, Excursus 10.

Scripture always has been the main characteristic of Karel Deurloos position in
academic theology.6
2. Some combination of linguistic data and exegetical tradition can be found in
2 3 F 3;4 < 2 987"MN O
the Septuagint translation of Deuteronomy
6
and
11.
The
words
of
6,7

1
[]\ \Q^0_`>a a d.e dihkj l
are translated litteraly by XQYIZ Y
Zcb
Ygf Z b : and you will talk with them,
which only can be taken to mean: speak using these particular words. The words
2 3m4 2 687 9;:
<
are translated, copying even the infinitive construction, by
1dih [
\of \11,19
al e
Y Z Ygf Y : to talk these things.
However, in spite of these witnesses, the tradition of translating the words by
recite is not generally practiced. Martin Buber, for example, translates 6,7 by:
rede davon (speak about them) and 11,19 by davon redend (speaking about
them). One could try to explain that in terms of make these words being heard,
but that would not be very convincing. Bubers translation does not exactly follow
traditional Jewish practice here. It is striking that also Tigay in his commentary7
focusses on content rather than on wording. He writes: Recite them, Rather,
"speak about them", as in 1 Sam. 19,3,4 (...) Psalm 119, 13,46.
Of course, it is somewhat ironical that in this way Tigay follows the reversed
path in comparison to the proposal by Braulik, mentioned earlier. Braulik, having
to explain the Einheitsbersetzung: rede davon (speak about them) prefered the
alternative translation recite. Tigay on the other hand, having to explain the
Jewish Publications Societys translation recite, is on favor of the translation to
speak about.
According to the point of view Tigay expresses in his Excursus, the Jewish translation recite is a matter of text reception and not a matter of linguistic meaning
of the Hebrew expression. And indeed, except for Psalm 119,13, the texts he
2V4(2W7
mentions to corroborate this, all of them use the words
.
Psalm 119,46
I Sam. 19,3

2qH 65HKr:sN O
M: 3cLt<G7vu
F 7w>x 6c2E<yI4 3 E2 <z7 98H {|N }
:np
3Jy F 38H 9~
4 o H {yp7 3 2 9 1Q@2E= MzH 3J7 }:
< REB RF"PQM7"@ <.? L 9;x 3AN OH] 6;H 6 H {|N }

1>n
n?
? @
2EMzH@ 35:p@ H 2E<G4 2 687 9;H { C@ B H {|N }
@CB
@
?JP

Vers 4, idem.

Now these examples are not in all respects of equal value. As the texts of
Deuteronomy, also Psalm 119,46 speaks of the Torah. I Samuel 19, hoewever,
refers to speaking about somebody. In that case the translation recite is not
appropriate, but in Psalm 119 it would be perfectly fitting.
Therefore, the question still is, whether to translate reciting merely would be a

K.A. Deurloo, Exegese naar Amsterdamse traditie, in: Inleiding tot de studie van het Oude
Testament, A.S. van der Woude (red.), Kampen, 1986. p 188-198; K.A. Deurloo - G.J. Venema,
Exegesis according to Amsterdam Tradition, in: J.W.Dyk, a.o., (ed.), The Rediscovery of the
Hebrew Bible, ACEBT-Suppl.1, Maastricht: Shaker, 1999, 3-14.

Tigay, aw., p. 78.

matter of reception and tradition, or whether it could also be the linguistic

24(2W7
meaning of the idiom
. Weinfeld, mentioned above, argues in favor of this,
but fails to present linguistic arguments. Tigays examples only partially fit, but
are not decisive. The challenge remains: can one find more linguistic data to be
able to take a decision?
Textual data: in search of linguistic system
Can one collect sufficient textual material to help in taking a decision on
speaking about [a matter] or reciting [the words]? More precisely put: what
42W7
2
could be meaning of
+
+ instruction?
With the assistance of the retrieval programme Quest8, half-verses have been
4(2g7
2
collected that use the words
en : in this order only, and without any other
word in between. To be precise, this means that more cases of the idiom probably
could be found. But this restricted query already resulted in quite a number of
texts, sufficient for sorting the material into a number of sets of identical
construction. Below I present these constructions adding one or a few examples
of each.

Set I: = adjunct
In sorting the data the first question asked was whether the prepositional phrase
2
using functions as an adjunct, referring to time or location or qualifying the
2
subject of the clause. In those cases the phrase does not influence the meaning
4(2W7
of the predication verb
. It is an adjunct, a non-obligatory element with
respect to the predication of the clause. Some examples:
I.1.

= location

y 2 32 6
6 y 95H 2EM y 954 H {4 x
MU2 3 N4 2E<7 9 ON } N.HK
2 N }
@ @
n @U
@ B
n?
@
I.2. = time
N LIF 98y 6 6-N O:]2 6;H 3 2E< N:pH { 3 O:pHK 354LwkHp: 6Jy wkHp4 M2 3 N4 2E<7 9 O4 2 6 7 9
II Sam.
20,18
:
n @
@

=
n
Bn
2
I. 3. = qualification of the subject
MUr< } 4L 9 2E<GyI4 3 2E<.7 9;H {
Job 10,1
:@Un B

2
Set II: = complement
2
I Kings
13,25
2

Next the sorting of the remaining texts. These are the cases where the phrase
represents a clause constituent which produces meaning in combination whith
2
the predication verb. Here the
phrase functions as a complement, an

On the users software see: W.-D. Syring, QUEST 2 - Computergesttzte Philologie und Exegese,
Zeitschrift fr Althebraistik 11 (1998) 85-89. On the development of the Hebrew database see: E.
Talstra - C. Sikkel, Genese und Kategorienentwicklung der WIVU-Datenbank, oder: ein Versuch,
dem Computer Hebrisch beizubringen, in: Christof Hardmeier, Wolf-Dieter Syring, Jochen D.
Range, Eep Talstra (eds.), Ad Fontes! Quellen erfassen - lesen - deuten. Was ist Computerphilologie?
[Applicatio 15], Amsterdam: VU University Press, 2000, p. 33-68.

obligatory contribution to the predicate. The difference betweenadjunct and

complement can be observed in texts where both are present, e.g. in Ezekiel
2
38,17. One group with is an adjunct: the time reference "in former days"
Lg7"< 9
LtM 2E<
2
42W7
, the other group with
is a complement to
: "speak by
1Q@B o 1Q@ 7 9-2 @ 3;x {
7 } 2E<
means of" @
@ .
y]N y O 7w>H {4L 9SH 3y w
...

@4 i@ BH {H N.yy F 38H 98=y 9

H 6 E2 M O 7 9-2 3;x {7 } 2E<
LI7"< 9
tL M 2E< F"Mz4 < 2 9 7"M

@ @ B @
@ 1Q@iB o Q
1 @ @ @ n?

Thus has spoken the Lord:

Were not you the one whom I mentioned in earlier days by the service of my
prophets ...?

Within the set of texts with a -complement it was necessary to draw further
distinctions between subsets of various semantic functions.

II.1.
7 } 2E<=4 2 types
7"M of presentation

OtH @ 3 2E<4 2? 7"M

@B DrM 2E< F 3S4 < 2 ?9 7"M
4 2 687 9
PQ@ L < 2EM

P ?Tn
2

H 2EM y 9 N.y "MH {

7Q2E<zx 9J7 } 2E<4 2 7"M4

H {yQN *y O4(2 9T7"< M

I Kgs.14,18 : @ y B 9
@ OtH 3 2E<
o 42 6 7w @ M H 354 ? H { n ?
M.@ y 9FI=H
Deut.5,1
9@UF 3S= H B : 6TLtM n ? 7"< 02E<...

1Qo @ 1>= ?-@B D y y 9

Q
1
@

N
rM 2E<4 2 6;7 9 F"<? N }
I Kgs.8,24 y y 9
:

R
]
1
o
@
=
P
@
]
P
@
x 3;: 35xp4 9Ty 6 L < 2EM4 2 6T7 9;:
<GyIxwk4 < 95:pH F"MzH 2 3zH 3cL 6 N
Ex.5,23
R

1
P ?Tn
?@

II.2. = person
to speak about somebody

M.y 9~:s H 6 2E<

4 M 2 387"< y 9 Lt<x 9 2E< 7 3;H 3 2 y F 38H 9AN O

? P 1Q@ B P @B D 1
?
to speak to somebody
}*L |F"< NFp7w "M 2E<GHKr:sN OyIH 4 <L 9 N 2V4 2 7 9;H {y :IH y
Num.12,8
o
B
@
?
?
? ?
?
to speak against somebody, challenge somebodyy Lwv2E< 7"MU2E<zx 9 2E<4 2 687 9;:
< F Hp4 6 OHKr:x 9 N 7>L 9 N
Num.12,8
: n?
@
1 2EM ? N4 2E@ <7 9 ON }y>L 3 N H 3
Job 19,18
:
@
2 3%N y]N y 2 9 N 4 < 2 987"M M N H 38 3 N4Lt<zHK N }y Lw:pH @ x 38y 3JHK
2 N }
Num.21,7

@ B @ = B
@ n ?
?J1
@
2
Ezek.33,30

NF 4
o @
2EM }y]N *y OF
@
]@ @
...

The person indicated by the -phrase can be the topic of the conversation, but
s/he can also be the partner in conversation. An additional feature turned out to
2
be the social status of the speaker with reference to the addressee. To speak to
a socially higher ranking person actually means to speak against, challenge; to
2
speak to someone of equal or lower rank means to address someone. The two
examples from Numbers 12,8 are the most clear ones showing the difference.

Finally, those texts where the -complement does not indicate a person, but a
means of communication, a text type, or a more visual type, such as a dream or
2
a vision. In these cases the -complement refers to the instrument. The full
expression means: to speak by means of. When a text type is the instrument of
speaking, it means: make the words of the text audible, recite the text. Below I
present all the cases of this subset found.

II.3. = means of communication

text type:
Deut.6,7
Deut.11,19

2 354 2 687 9;:

< 1

2 3 F 3;4 < 2 987"MN O

2 3;:
< F 3 O } MN O
2E<G FIH P]@CF B 3;R HK 1 F 7"< B L 98B n :
MN O
1>= ?A@CB D ?J1
1 ?

:1

Ezech.3,4
Psalm 119,46
Danil 9,21

vision/dream:

y : 68H { 4 9-2 3T7"<U2EM F 3;4 < 2 987"MN O:pH 6;4 3 < F 2 65:pH HK 2
:
7 3SH 3 2

?A@
@
1 4 3 2E<z7 98H {|?N }
2 H 65HKr:sN O @ M: 3cLt@ <G 7vu ? F 7w>x 6c2E?J
q
<yI
:npo
1Q@= y : 3crM REF"B< R2 95
PQ@4 ? 2 687 9TLt< H {7 xsN O

@B
o

N M4L HK F]N }

7 M {(: 9  3c2E< F 3;4 < 2 9 7"MH 3
@ N
n : 3;H 6J? yIH 3;4 < L 9 P>
@ ?-y]@N * y O Co H { 2EM Oy y"< H
M
2 9J
:o

@
@ 1>= ? @ B @ R @ 1
2
The text of Numbers 12,6, where two different complements are being used,
2
2
Psalm 89:20
Num.12:6

4 2 u :kx 9~4 x 6 F"M

4 2 7 98H { o :k { 2 9 x R7 3%N }F"<@ H

?
?
1 o
]

demonstrates the difference between

communication (speak by means of).

+ person (address) en

+ type of

The result of this grammatical and lexical sorting of the materials is that the
wording of Deuteronomy 6,7 and 11,19 fits best into this last set of texts. The
translation recite is its most adequate rendering.
By way of a short aside: the only text difficult to assign to one of the sets listed
here is in Isaiah 63,1.

x9 M I
y :
<2W4 9Jy 387 3AE< 2EMG4 2 6T7 98Lt< H {

@Un o

@B
y 3T7 3-E<
It is I, speaking in
, fully capable to save.
2
:

When God speaks +justice, do we have an adjunct as in I.3: qualifying the

subject? His style of speaking is with justice? Or do we have a complement as
in II.3: by means of? A translation speak about (II.2) would be meaningless in
this verse. It is attractive to make a choice in favor of II.3. In speaking God
y 387 3-E<
expresses and performs
. See Jesaja 56,1 59,16v.9
Back to reading
The practical and theological result of a linguistic exercise is the possibility to
argue first on the basis of linguistic features, before one continues to argue on the
basis of tradition or religious concepts. At the same time, of course, one has to
admit that computers when collecting and sorting linguistic materials do not
prove. It is the researcher who has to test and verify whether the sorting of the
material is consistent and can be convincingly applied. In my opinion such is the
42W7
2
+
may have demonstrated
case here. The presentation of the texts with
that concentrating on language as a system of signs is very well possible in
cooperation with concentrating on texts as literary compositions. For the
42W7
2
linguistic analysis of the valency pattern of
+
shows part of the special
idiom of the Old Testament: to instruct the Torah to next generations is to be
9

W.A.M. Beuken, Jesaja deel IIIA (de Prediking van het Oude Testament) Callemebach: Nijkerk,
1989, p. 250.

done by recitation. Making the text of the Torah heard by means of performance.
The moment of transmitting a tradition is located there where students hear the
generation of parents and teachers personally perform its texts. It is like teaching
music. This style implies a criticism of western, academic style of transmitting
religious knowledge: by abstraction and summary, by historical reconstruction
and by speaking about the ideas below the surface of the texts.
It is in this critical attitude towards a theology that seems to loose its capacity of
proper reading where Karel Deurloos style of doing Theology is the most
powerful. Biblical texts are not containers of ancient thoughts, or concepts of God
in antique dressing. These texts are, when taught in the way of performing them,
tradition itself. In our times however, philosophical hermeneutics dominates the
stage by presenting its concepts of human understanding as a universally valid
prescription for reading: peel away the accidental and find the "Sache", the real
thing. Exegetes react by withdrawing into their laboratories of historical
reconstruction and rhetorical beauty. However, reading and teaching a text is not
unpacking its kernel, it is not to speak about it, rather it is reciting it in full.
These are good reasons to continue confrontation with the style of reading Karel
Deurloo always has presented. Because it is fun and because it helps. No doubt,
exegetes need the laboratory situation time and again. But they do not live there.
Rediscovery of the interaction of biblical text and the communities of its ancient
and modern readers, is the basic task. Or, as it has been formulated once by Roel
Oost10: Het enig werkelijk specialisme van de theoloog is zijn
schriftgeleerdheid. (The only true profession of a theologian is being a student
of Bible.)
Biblical texts are to be recited in the context of a living community that in this
way is presenting itself, using a language of its own, on the much broader stage
of modern culture. Theology can be taught by music in these respects. You dont
summary and abstract a Bach cantata, you perform it. And you will find that
various sectors of modern culture know how to enjoy a professional performance. Apparently, what in the book of Deuteronomy already was obvious in
terms of didactics and theology, has to be reclaimed at modern universities again
and again. It is my sincere hope that with his joyful dedication to the study of
Scripture Karel Deurloo will continue to be a partner in dialogue for many
biblical scholars.

10

R. Oost, Omstreden Bijbeluitleg. Aspecten en achtegronden van de hermeneutische discussie rondom de

exegese van het Oude Testament in Nederland. Een bijdrage tot gesprek, Kanpen: Kok, 1987, p. 125.