By Isaac Kalimi, Peter J. Haas
This quantity includes fifteen essays categorised in 3 significant sections. a few of these essays increase theoretical and methodological matters whereas others specialize in particular topics. The time span levels from overdue biblical interval to the present. the quantity displays the present considered the various significant students within the box in a variety of shapes and contexts in addition to from quite a few views: inner-biblical, qumranic, New testomony, a number of rabbinic literature (targumic, midrashic, halachic, and Medieval kabalistic), and a few glossy interpretation.
The essays displays the modern considered the various leading students within the box of biblical exegesis from various standpoints, stream the biblical exegesis way past its traditional limits, and increase the information and deeper the knowledge of the readers.
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Additional resources for Biblical Interpretation in Judaism and Christianity
Some Christian commentators, such as Ephrem and Jacob of Serugh, discuss these theological principles in their commentaries to the Cain episode 11. Neoﬁti to Gen 21:1: ċğĠ ġĐ ć[Đ]ĐĈď ĐČĕĎğĈ ğĒĊć ĐĐĐČ… (“And the Lord remembered Sarah in his good mercies…). 12. Neoﬁti to Gen 30:22: ÖēĎğ ġĐ ćĐĈď ĐČĕĎğĈ ĐĐĐ ğĒĊćČ Ö (“…The Lord in his good mercies remembered Rachel…”). 13.
71a. Mekilta Yitro 1–2; Horovitz–Rabin, 189–91, 200. Horovitz–Finkelstein, 76. Compare the Akkadian word adu (“to be happy”); see CAD, H, 25. KALIMI Targumic and Midrashic Exegesis 27 maintained that Jethro’s ﬂesh was full of goose pimples (ĖĐĊČĊĎ ĖĐĊČĊĎ), that is to say that it crept with horror at the calamities that had befallen the Egyptians (Exod 18:8). Rab, commenting on Samuel’s interpretation, while still maintaining that Jethro became a proselyte, explained: “that is what people say, ‘before a proselyte even unto the tenth generation, do not speak disparagingly about a non-Jew’” (b.
The peshat is clear and leaves no doubt whatsoever concerning the incredibly harsh punishment of the woman. Evidently, it was considered that for a woman to seize a man’s pudenda, thereby publicly disgracing him, was unforgivable (“your eye shall have no pity”),16 though she had merely sought to rescue her husband. 17 Now, the tannaitic Midrash, Sifre (Deuteronomy 293),18 rejects, in this case too, the peshat and interprets the passage as prescribing ﬁnancial compensation on the part of the woman.
Biblical Interpretation in Judaism and Christianity by Isaac Kalimi, Peter J. Haas