By Michael Fishbane

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

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Biblical Interpretation in Ancient Israel

First released in hardback in August 1985, Professor Fishbane's e-book deals the 1st entire research of the phenomenon of textual research in historic 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.

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15–25. An additional element often found in cuneiform colophons is the blessing or curse designed to safeguard the tablet from destruction or tampering. See G. Offner, ‘A propos de la sauvegarde des tablettes en Assyro-Babylonie’, RA 44 (1950), 135–43. Note that some of the aforementioned colophons in the Book of Psalms were certainly in place by the Persian period. Indeed, it is striking that the original colophonic nature of Ps. 106: 48 was either forgotten or overlooked by the Chronicler. For in the process of anthologizing Pss.

37 Cf. my earlier reflections on these matters in ‘Torah and Tradition’, in Tradition and Theology in the Old Testament, ed. D. Knight (Philadelphia: Fortress, 1977), 275–300; and passim in ‘Revelation and Tradition: Aspects of Inner-Biblical Exegesis’, JBL 99 (1980), 343–61. 16 INTRODUCTION Unfortunately, much of this important information is lacking. Only rarely are we permitted to analyse or precisely to place exegetical ‘facts’ into the life-setting appropriate to them. Exemplary in this regard are the social and political rivalries recorded in the Books of Ezra and Nehemiah, which permit us to move analytically upwards from them to the exegetical contestations involved; also unique are the longings for the renewal of purification of the Temple detailed in post-exilic sources, which provide a fairly controlled context within which the renewal of older—and sometimes lapsed—prophecies also recorded in these texts may be explained.

1–9 constituted an ancient Israelite lesson-book for scribes, based on Egyptian models; see his Wisdom in Proverbs. : A. R. Allenson, 1965), 7. 26 SCRIBAL COMMENTS AND CORRECTIONS rotations (1 Chron. 24: 6), or provided administrative services to the Temple and its upkeep (2 Chron. 34: 13; cf. Neh. 13: 13); and still other scribes served in the royal court, providing the king with diplomatic skill and sage wisdom. 53 In other cases, the professional court scribe was primarily a sage counsellor—a repository of traditional wisdom.

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