By Martin J. Buss

This magnum opus isn't really one other catalogue of the different types of biblical literature, yet a deeply mirrored account of the importance of shape itself. Buss writes out of his event in Western philosophy and the problematic involvement of biblical feedback in philosophical background. both, biblical feedback and the improvement of notions of shape are relating to social contexts, even if from the facet of the aristocracy  Read more...

Preface; Acknowledgments; Abbreviations; bankruptcy 1 creation: spotting varieties; bankruptcy 2 BIBLICAL styles; bankruptcy three GRAECO-ROMAN THEORIES OF shape; bankruptcy four EARLY AND MEDIAEVAL ANALYSES; bankruptcy five POSTMEDIAEVAL EXAMINATIONS OF shape; bankruptcy 6 FORMAL research in the course of the REIGN OF HISTORIOGRAPHY (c. 1775-1875); bankruptcy 7 'FORM' AFTER 1875 open air bible study; bankruptcy eight JEWISH ANALYSES OF shape, c. 1875-1965; bankruptcy nine ROMAN CATHOLIC perspectives OF LITERARY shape, c. 1875-1965; bankruptcy 10 THE BIBLE AS LITERATURE: PROTESTANT ANALYSES principally by means of OR FOR NONSPECIALISTS, c. 1875-1965.

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12 For an interpretation of texts of all types, an apprehension of a holistic sense of the Bible and of reality, including the present, was crucial. ) Individual passages were viewed in relation to others in sacred literature, as was done in Homeric exegesis (Mayer, RAC, VI: 1202). Cross-referencing, accordingly, occurred extensively in the midrash and was prescribed in both legal and non-legal exegetical rules (cf. Heinemann 1971; Patte; Boyarin). Derash, going beyond an immediate sense of the text, had as its basic 9.

The differentiation between offences against human beings and those against God was not necessarily identical with, but was nevertheless related to, another classification of law, one that involved the question of its rationality. 5 This distinction makes sense, for one 3. Seven rules for halakhic (legal) exegesis were attributed to Hillel (first centuries BCE and CE); Ishmael's 13 rules are quite similar to them. Thirty-two largely aggadic rules were formulated by Aqiba's student Eliezer (second century CE).

42. g. Stoics favoured a simple style in rhetoric, as major republican leaders had done (Kennedy 1994: 91, 147). 43. This passage and some other parts of the work have affinities with Philo and Josephus (Arieti and Crossett, 57). ) belonged to the same faith, unless he is simply falling in with Caecilius (who was Jewish) at this point. 44. D. Russell (in Kennedy 1989: 329) implies that a polemic against 'novelty' was common in rhetoric at that time. 3. 45 Their differences, and the differences between these and other traditions, are relative rather than absolute.

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