John C. Reeves
John C. Reeves
Blumenthal Professor of Judaic Studies and Professor of Religious Studies, Department of Religious Studies

  • Home
  • Course Materials
    • LBST 2212 Literature and Culture
      • Course Syllabus
    • RELS 1120: Bible and its Interpreters
      • Course Syllabus
    • RELS 1502 Comparative Mythology
      • Course syllabus
    • RELS 2000: Topics Courses in Religious Studies
      • Alternative Messiahs
        • Course syllabus for Alternative Messiahs
      • Bible and Qur’an
        • Course Syllabus: Bible and Qur’an
      • Building Bible
        • Course Syllabus for Building Bible
      • Course Syllabus: Elementary Biblical Hebrew I (Fall 2019)
      • Course Syllabus: Elementary Biblical Hebrew II (Spring 2019)
      • Out of This World
        • Course Syllabus: Out of This World
      • Rewriting the Book of Genesis
        • 2000 Syllabus
      • The Biblical Dark Arts
        • Biblical Dark Arts Course Syllabus
    • RELS 2104: Hebrew Scriptures/Old Testament
      • General Principles For Interpretation Of The Tanakh
      • RELS 2104: Syllabus
      • Sennacherib’s Third Campaign: The Siege of Jerusalem
      • Translation Of 1Q Genesis Apocryphon II-XXII
      • Bereshit Rabbati on Shemhazai & Azael
      • Eutychius (Sa’id b. al-Bitriq) on Genesis 6:1-4
      • Moabite Stone (KAI 181)
    • RELS 2600 Orientation to the Study of Religion
      • Course syllabus for RELS 2600
    • RELS 3000: Special Topics Courses
      • Angels and Demons in Biblical Folklore
        • Course Syllabus
        • Some Adam/Satan/Iblīs materials
      • Bible and Its Monsters
        • Course syllabus
      • Bible to Qur’ān
        • Course Syllabus: Bible to Qur’an
      • Pentateuch/Torah
        • Course Syllabus: Pentateuch/Torah
      • Rewriting the Book of Genesis
        • Course Syllabus: Rewriting the Book of Genesis
      • The Biblical Black Arts
        • Course Syllabus
      • Wrestling with Angels & Demons
        • Course syllabus for Wrestling with Angels & Demons
    • RELS 3090: Readings in Primary Texts
      • After One Year of Classical Hebrew …
      • Course Syllabi: Advanced Biblical Hebrew I
        • Syllabus Fall 2006
        • Syllabus Fall 2008
        • Syllabus Fall 2010
      • Course Syllabi: Advanced Biblical Hebrew II
        • Syllabus Spring 2007
        • Syllabus Spring 2009
        • Syllabus Spring 2011
      • Course Syllabus: Elementary Biblical Hebrew I
      • Course Syllabus: Elementary Biblical Hebrew II
    • RELS 3104: Prophecy and Prophetic Literature in Ancient Israel
      • RELS 3104: Course Syllabus
    • RELS 3107: Psalms and Wisdom Literature of Israel
      • RELS 3107: Course Syllabus
    • RELS 3122 Esoteric Traditions: Gnosis and Gnosticism
      • Course Syllabus for Gnosis and Gnosticism
    • RELS 3122 Esoteric Traditions: Jewish Secret Traditions
      • Course syllabus
    • RELS 3122 Esoteric Traditions: Thinking About Angels and Demons
      • Course syllabus for Thinking About Angels and Demons
    • RELS 4000/5000 Advanced Biblical Hebrew
    • RELS 4000/5000 Blood, Guts, and Gore
    • RELS 4000/5000 Contextualizing the Qur’an
      • Course Syllabus
    • RELS 4000/5000 Early Mythologies of Evil
      • Course Syllabus
    • RELS 4000/5000 Jewish Apocrypha and Pseudepigrapha
      • Course Syllabus
    • RELS 4000/5000 Jewish Fantasy Literature
      • Course syllabus for Jewish Fantasy
    • RELS 4000/5000 Jewish Mystical Literature
      • Course Syllabus
    • RELS 4010/5010: James G. Frazer and William Robertson Smith
    • RELS 4107: Early Judaism
      • A Brief Introduction to Rabbinic Exegesis of the Bible
      • Bavli Menahot 109b
      • Midrash Tanhuma, Noah §3
      • RELS 4107: Course Syllabus
      • The Essene Hypothesis
      • Types of Midrashic Texts
      • Who Wrote the Dead Sea Scrolls?
    • RELS 4108: Medieval Judaism
      • RELS 4108: Course Syllabus
    • RELS 6000: Pluriform Multilingual Zechariah
      • Various Zechariah Legends
        • Bordeaux Pilgrim (333 CE) on the Temple Mount
        • Cave of Treasures 47.12-17
        • Mas’udi, Muruj al-dhahab
        • Protevangelium Jacobi (Syriac) 22-24
    • RELS 6000: Readings in Jewish Aramaic
      • Course syllabus for Jewish Aramaic
    • RELS 6000: Readings in Rabbinic Hebrew
      • Course Syllabus (2006-07)
      • Course Syllabus (2009-10)
    • RELS 6000: Readings in Syriac
    • RELS 6000: Readings in Ugaritic
    • RELS 6602: Seminar in the Religion of Ancient Israel
      • Course Syllabus (Spring 2009)
    • RELS 6603 Seminar in Early Judaism
      • Course Syllabus (Fall 2005)
      • Course Syllabus (Spring 2006)
      • Course Syllabus (Spring 2008)
    • RELS 6611: Qumran and its Literature
    • RELS 6615: Seminar in the Religions of Late Antiquity
      • Course Syllabus (2008)
      • Course syllabus (Spring 2015)
    • RELS 6631: Seminar in Islamic Studies
    • RELS 6651: Seminar in the History of Religions
  • Publications
    • Books
    • Articles
    • Book Reviews
    • Unpublished Lectures and Fragmenta
      • Assorted Near Eastern Apocalypses
      • Shahrastānī on Mani and Manichaeism
      • Theodore bar Konai on Mani and Manichaeism
      • Who Wrote the Dead Sea Scrolls?
      • Ya`qūbī, Ta’rīkh
  • Research Projects
    • Cave of Treasures: A New Translation and Commentary
    • Enoch from Antiquity to the Middle Ages
    • Illuminating the Afterlife of Ancient Apocryphal Jewish Literature
    • Medieval Jewish Pseudepigrapha
      • Jellinek’s Sefer Noah
      • Son of Samael
      • The Chronicles of Moses Our Teacher
    • Sefer ‘Uzza wa-‘Aza(z)el: Exploring Early Jewish Mythologies of Evil
    • Shades of Light and Darkness: Chaldean Dualism, Gnosis, and the Islamicate Milieu
    • Shahrastani’s Kitab al-Milal wa’l-Nihal On the Dualists
    • Trajectories in Near Eastern Apocalyptic
      • ’Otot ha-Mašiah (Signs of the Messiah)
      • ’Otot of R. Shimon b. Yohai
      • Aggadat ha-Mašiah
      • Aggadat R. Ishmael
      • Eldad ha-Dani beney Mosheh texts
      • Midrash Wa-yosha` (end)
      • Nistarot (Secrets of) R. Shimon b. Yohai
      • Pirqe de-R. Eliezer §30 (end)
      • Pirqe Mašiah
      • Prophecy of Zardusht
      • Pseudo-Ephrem (Syriac)
      • Responsum of Hai Gaon on Redemption
      • Sefer Elijah
      • Sefer Zerubbabel
      • Tefillat (Prayer of) R. Shimon b. Yohai
      • Ten Further Things About the Messianic Days
      • Ten Signs
      • Testament of Adam
  • Links
  • Cuneiform Studies Laboratory
    • Law Code for the Scribal Archive
Course Materials » RELS 2104: Hebrew Scriptures/Old Testament » General Principles For Interpretation Of The Tanakh

General Principles For Interpretation Of The Tanakh

1. The Tanakh is a composite work. Simply glancing at the table of contents in any western translation of the Tanakh should be a sufficient indicator of this fact. It is a conglomeration of narrative, fable, verse, social ordinance, religious custom, advice, political opinion, and invective, all of which stem from a variety of political and scribal circles spanning over one thousand years, and much of which has been repeatedly revised and glossed in order to reflect changing circumstances. Should one expect a homogeneous consistency of outlook from such a mish-mash of sources and genres? The upshot: do not be surprised when the Bible looks like it is arguing with itself. Sometimes it is. After all, it doesn’t know that it is Bible!

2. Neither book nor internal narrative order need be sequential. A book’s relative position in a printed table of contents possesses no inherent value for determining that book’s relative antiquity. Do not make the mistake of concluding that just because “Genesis” precedes “Amos” in the printed table of contents in your Bible translations, this means that the textual material in Genesis is older than the contents of Amos. Distinguishing “older” from “younger” literature is a complicated process which involves the assessment of linguistic criteria, archaeological evidence (if available), textual stability, and the internal testimony of the text itself (e.g., what sorts of social structures are presupposed by the text? Are there allusions to historical figures and events? etc.). Furthermore, present-day biblical tables of contents vary from religion to religion (e.g., the Jewish canon as opposed to the Protestant Christian one) or even within a single religion (e.g., the Protestant O.T., the Roman Catholic O.T., the Samaritan Pentateuch, etc.).

As a corollary to this caveat, we might keep in mind the oft-repeated rabbinic injunction that eyn mequdam ume’uhar be-torah (Sifre Num §64); that is, “there is no ‘before’ and ‘after’ in the Bible.” This means that textual position is not always a reliable guide for determining what narrative activity or event preceded what! For a proof-text, compare Num 9:1 with Num 1:1, or look at the present form of the book of Jeremiah.

3. The Tanakh is not a Christian book. All of the books comprising the Hebrew scriptural canon were composed, edited, and transmitted to subsequent generations well before the onset of classical Christianity—most of them hundreds of years prior to the activity of Paul and subsequent Christian exegetes. Therefore there are neither explicit nor implicit references to “Jesus” nor any other Common Era personage or event in the Tanakh, at least in terms of the work’s original intent. King David and the prophet Isaiah had no more knowledge of (or interest in) what would transpire a millennium hence than you or I have of who might play in the Super Bowl of the year 2998 CE. Think about it!

It is of course true that the Tanakh achieved scriptural status in classical Christianity, where it bears the pejorative designation “Old Testament.” This label deliberately plays off that of the “New Testament,” a collection of relatively early Christian writings which won scriptural rank for most branches of that religion. Within classical Christianity, the “Old Testament” came to be viewed as a sourcebook of ‘unfulfilled’ narratives and prophecies which were superseded and/or find their final fulfillment within the “New Testament” documents. While this dominant idea may possess utility for Christian faith, doctrine, and practice of various stripes, it has no relevance outside the boundaries of that religion. One can (and many do) read the Tanakh without sectarian bias, and this is the model which we will follow in this class.

4. Anyone who reads the Tanakh carefully will soon notice that there seems to be quite a bit of repetition of narrative motifs, themes, and events. Some of these themes and events are so pervasive and hence important that I have dubbed them “paradigmatic”—and we will spend some time exploring these later in the semester. One must realize that much of the narrative in the Bible is constructed typologically; that is, it deliberately invokes through its narrative art a prior story, or presages through its narrative art a future story (I like to call these ‘re-enactments’ and ‘pre-enactments’ respectively). The great thirteenth-century scholar Ramban recognized this clearly: “anything which happened to the father happened also to the children” (ad Gen 12:10). In other words, what superficially appear to be many separate and distinct stories are at root the same story, repeated ad infinitum. Such a recognition possesses obvious implications for a particular narrative’s historicity.

5. Note well the following observations:

a. “Abbaye said: The verse says, ‘Once God has spoken, but twice I have heard’ (Ps 62:12). A single verse has several meanings, but no two verses hold the same meaning. It was taught in the school of R. Ishmael: ‘Behold, My word is like fire—declares the Lord—and like a hammer that shatters rock’ (Jer 23:29). Just as this hammer produces many sparks (when it strikes the rock), so a single verse has several meanings.” (b. Sanh. 34a; also Shab. 88b).

b. Dibberah torah ke-lashon beney adam (Sifre to Num 15:31). Translated, this asserts that the “Bible speaks a human language,” as opposed to some sort of supernatural code. If accepted at face value, this means that biblical discourse displays the same ambiguities of meaning that our everyday speech conceals. Consider the claim of Num. Rab. 13.15, which speaks of the 70 panim (“faces,” here “meanings”) of a scriptural verse, or the case of Lev. Rab. 18.2, which interprets Hab 1:7 six different ways, none of which are “wrong” in any absolute sense, and each of which are perfectly intelligible within their interpretive context.

The moral—there is no one “right” or “wrong” way to interpret a scriptural verse, by definition. However, some interpretations are more plausible than other interpretations, and there are usually measurable criteria for making such a determination. This is all the more true for the historical-critical method, which aspires to the rigor of a “science.”

Skip to toolbar
  • Log In