A professor draws from a covenant recorded in Deuternomony that covenant is not just a historical event but an eternal relationship transcending time, continually speaking to new contexts and communities.
Dr. Hing-weng Seng, assistant professor of Old Testament at Hong Kong Baptist Theological Seminary, gave a presentation based on his paper titled "The Moab Covenant: Exploring the Rhetoric of Deuteronomy 29:9-14" at the 2025 Bible Conference themed "Interpretative Approaches to the Old Testament" hosted by Hong Kong Baptist Theological Seminary on March 17.
Dr. Seng began by noting that Deuteronomy studies have long focused primarily on dating and historical background. However, since 1969, scholars have increasingly turned their attention to examining "how the text especially narrates events." Methodologically, Dr. Seng employed "rhetorical criticism" in his research approach that differs from traditional historical-critical methods by focusing more on the text's internal consistency and modes of expression, exploring "how the rhetor persuades the audience to believe something." Dr. Seng expressed a preference for "synchronic reading," analyzing the text as a whole and focusing on its final form rather than investigating its historical development process. However, he acknowledged that when studying covenant concepts, supplementary perspectives from "diachronic reading" are sometimes necessary.
Covenant Participants: Inclusion and Boundaries
Dr. Seng first examined the description of covenant participants in Deuteronomy 29:9-14 (the verses in this article align with the Hebrew Bible). The text meticulously lists various groups participating in the covenant: "your leaders, tribes, elders, officials, all Israelite men, your children, women, resident aliens in your camp, and those who cut your wood and draw your water." He paid particular attention to the phrase "those who cut wood and draw water," connecting it to the Gibeonites in the book of Joshua.
The story of the Gibeonites, he explained, illustrates profound covenant implications. This group, originally outside the Israelite nation, used wisdom and strategy to make a covenant with Israel. Although they were relegated to "woodcutters and water carriers" after their deception was discovered, they gained protection through this covenant. YHWH honored this agreement, not only preserving the Gibeonites' lives but incorporating them into His people, albeit as servants. From a Deuteronomistic historical perspective, this narrative perfectly embodies Deuteronomic theology—the inviolability of covenants and the universal extension of YHWH's grace.
The Rhetorical Power of "Today": A Covenant Transcending Time
Dr. Seng observed that the word "today" (Hebrew: hayom) appears five times in this brief passage, creating a powerful rhetorical effect. The first occurrence relates to the participants' stance (29:9), the second to YHWH making the covenant and curse (29:11), the third appears in the covenant formula (29:12), while the fourth and fifth clarify the inclusion of both present and absent parties in the covenant relationship (29:14).
This repeated emphasis on "today" creates a sense of immediacy, connecting the ancient covenant event closely with the contemporary audience. Dr. Seng suggested that in Deuteronomy's rhetorical structure, one can clearly see a threefold development of the covenant relationship between YHWH and Israel: Distinction—YHWH separates Israel from all peoples; Election—YHWH specifically chooses Israel as His "treasured possession"; and Obligation—the elected status leads to a clear mission, with Israel called to be a "holy people."
Corresponding to these temporal markers, Dr. Seng also noted that Deuteronomy employs a deliberate ambiguity regarding geographical location. The text uses the Hebrew word "פֹּה" (poh, meaning "here") without specifying the exact location, despite Deuteronomy 28:69previously mentioning "the land of Moab." This rhetorical strategy serves a deeper purpose: by downplaying specific historical and geographical limitations, the covenant becomes relevant not just to Israelites in a particular time and place, but potentially to all future faith communities.
The Covenant Formula: Defining Identity and Relationship
Dr. Seng further analyzed Deuteronomy's covenant formula, focusing on terminology choices. He examined the Hebrew word "קום" (qum, meaning "establish" or "confirm"), noting that this indicates the covenant is not merely an agreement but a formally established relationship. The covenant formula includes two complementary declarations: "to be his people" (Hebrew: לוֹ לְעַם, lo le'am) and "he will be your God" (Hebrew: וְהוּא יִהְיֶה-לְּךָ לֵאלֹהִים, vehu yihyeh-lecha l'Elohim). These core expressions of the covenant relationship signify mutual commitment.
Additionally, the text establishes historical continuity by referencing the patriarchs (Abraham, Isaac, and Jacob), creating a "you//patriarchs" contrast that enables the Moab covenant to encompass three temporal dimensions: past, present, and future. This analysis clarifies why the Moab covenant, while continuing the Horeb covenant (Sinai covenant), possesses unique theological significance and rhetorical characteristics. It creates a temporally transcendent concept of covenant, making it not merely a historical event but an eternal relationship spanning across time.
Dr. Seng likened this rhetorical structure to a staircase: "We now see Moses' words recorded in the book of Deuteronomy, transformed into text, allowing us to participate in the entire Moab covenant and return to an ancient tradition. If we imagine it, it's like a staircase, ascending which leads to a place where one becomes God's people."
Moses' Authority and Textual Authority
Another significant contribution of Dr. Seng's research was revealing how Deuteronomy's author shapes Moses' authoritative figure. He analyzed the phrase "It is not with you alone that I am making this covenant" in 29:13, which indicates that God granted Moses the responsibility and authority to make covenants. In Hebrew biblical tradition, the covenant-maker role originally belonged solely to the Lord. When Moses was granted the mission to make a covenant with the Israelites, the text's portrayal of Moses' role reached its sublime pinnacle. However, since 29:13 doesn't explicitly mention Moses, the rhetorical strategy also implies the gradual fading of Moses' role. This reflects how Deuteronomy establishes textual authority through the "final testament." Future believers need not to seek the covenant-maker role from Moses personally, as this role has been integrated into Moses' words, recorded in the authoritative text of Deuteronomy.
Dr. Seng concluded that Deuteronomy, through carefully designed rhetorical structures, makes the covenant not just a historical event but an eternal relationship transcending time, continually speaking to new contexts and communities. This rhetorical strategy gives Deuteronomy's message universal applicability beyond time and space, allowing readers of any era to consider themselves participants in the covenant.
