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Biblical Interpretation in Ancient Israel by Michael Fishbane

By Michael Fishbane

First released in hardback in August 1985, Professor Fishbane's publication bargains the 1st complete research of the phenomenon of textual research in historical Israel. It explores the wealthy culture of exegesis sooner than the advance of biblical interpretation in early classical Judaism and the earliest Christian groups, and examines 4 major different types of exegesis: scribal, felony, aggadic, and mantological. In learning this topic, it emerges that the Hebrew Bible isn't just the basis record for the exegetical tradition of Judaism and Christianity, yet an exegetical paintings in its personal correct. Professor Fishbane, who has additional new fabric in appendices to this paperback version, has been provided 3 significant prizes for this paintings: the nationwide Jewish ebook Award 1986, the Biblical Archaeological Society 1986 ebook Award, and the Kenneth B. Smilen Literary Award.

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Theol. 14 (1960), 17. 14 INTRODUCTION own sake, as a new and independent composition. Such a nuanced continuum of relationships between traditum and traditio may be observed in the Hebrew Bible, and in early Jewish exegesis as well. 36 These have yet to be thoroughly investigated and systematized. Of immense interest, then, must be the types of exegetical reasoning that can be found in the received Massoretic text. This interest is not historical alone (in so far as these types are predecessors of rabbinic exegesis), but has an inherent concern with the ways ancient Israelite legists, or prophets, preachers, and scribes, resignified and explained their traditum.

Scribes received the texts of tradition, studied and copied them, puzzled about their contents, and preserved their meanings for new generations. Whatever the origins and history of our biblical materials, then, they became manuscripts in the hands of scribes, and it is as such that we have received them. The pivotal position of scribes as tradents of traditions also put them in a primary position with respect to their meanings. And this leads to the second reason for beginning an inquiry into inner-biblical exegesis with an examination of scribal comments and corrections.

These served—at least in principle—to set Israel apart from the mythological civilizations round about her. They could have also turned into a closed and lifeless inheritance without the courage of the tradents of biblical teachings to seize the traditum and turn it over and over again, making traditio the arbiter and midwife of a revitalized traditum. The final process of canon-formation, which meant the solidification of the biblical traditum and the onset of the post-biblical traditio, was thus a culmination of several related processes.

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