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 Forschungen zum Alten Testament
Herausgegeben von
Konrad Schmid (Zürich) · Mark S. Smith (Princeton)
Hermann Spieckermann (Göttingen) · Andrew Teeter (Harvard)

130
 Carol A. Newsom

Rhetoric and Hermeneutics

Approaches to Text, Tradition and Social ­Construction
in Biblical and Second Temple Literature

Mohr Siebeck
Carol A. Newsom, born 1950; 1982 PhD from Harvard University (Near Eastern Languages and
Civilizations); since 1980 at Emory University; currently Charles Howard Candler Professor of
Old Testament.
orcid.org/0000-0002-0024-5475

ISBN 978-3-16-157723-9 / eISBN 978-3-16-157724-6

DOI 10.1628/978-3-16-157724-6
ISSN 0940-4155 / eISSN 2568-8359 (Forschungen zum Alten Testament)
The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie;
detailed bibliographic data are available on the Internet at http://dnb.dnb.de.

© 2019 Mohr Siebeck Tübingen. www.mohrsiebeck.com

This book may not be reproduced, in whole or in part, in any form (beyond that permitted by
copyright law) without the publisher’s written permission. This applies particularly to reproduc-
tions, translations and storage and processing in electronic systems.
The book was typeset by Martin Fischer in Tübingen using Minion typeface, printed on non-­
aging paper by Gulde-Druck in Tübingen, and bound by Großbuchbinderei Spinner in Otters­
weier.
Printed in Germany.
 To the memory of Gene M. Tucker (1935–2018)
Colleague, Mentor, Friend

And to the memory of Charlyne (Charky) Williams Tucker (1937–2018)

Kind and Generous Friend
 Preface

The orientation that has guided my work throughout my career is a fascination

with rhetoric, defined in the socially active way that Kenneth Burke understood
it. Every text, he observed, is “a strategy for encompassing a situation.”1 What
I have found so satisfying about attending to the rhetoric of texts is that it pro-
vides an ideal way of combining the interests of traditional historical criticism,
which is frequently oriented to the situation that lies behind the text, with a con-
cern for what is sometimes called the literary dimension of the text. At about
the time that I entered the field of biblical studies literary approaches were be-
coming fashionable. Too often, however, such studies divorced themselves from
the historical dimensions of the text, resulting in an intellectual thinness. At-
tention to rhetoric, however, allows one to see how situations and discourse are
inextricably intermingled within texts. Burke’s further observation, that every
text is “the answer or rejoinder to assertions current in the situation in which it
arose,”2 makes his approach to understanding texts highly compatible with that
of Mikhail Bakhtin, whose work on the dialogical aspects of language was be-
coming influential in the humanities and even the social sciences in the 1980s
and 1990s. These two figures have been my intellectual lodestars.
If rhetoric is about persuasion, then it is also fundamentally connected with
hermeneutics, which, as Gerald Bruns described it, is about “what happens in
the understanding of anything, not just of texts but of how things are.”3 All texts
make claims about the nature of reality. They do this not only through their ex-
plicit arguments but also by means of their genres, their metaphors, their stra-
tegically chosen vocabulary, and much more. Some texts model new ways of be-
ing in the world and even attempt to restructure our very sense of self. Rhetoric
thus has a socially constructive force that we can uncover by attending to the
hermeneutical dimensions of the text.
Rhetoric, dialogics, and hermeneutics all come together, of course, in the way
that texts continually engage one another, explicitly or implicitly, in the complex
process of “recycling” that constitutes textual and cultural tradition. Indeed, one
of the most significant changes in the field of biblical studies during the past
generation has been the embrace of what is often called the history of reception.
1
Kenneth Burke, The Philosophy of Literary Form: Studies in Symbolic Action (Berkeley, CA:
University of California Press, 1973), 109.
2
Burke, The Philosophy of Literary Form, 109 (emphasis in the original).
3
Gerald L. Bruns, “On the Tragedy of Hermeneutical Experience,” in Hermeneutics Ancient
and Modern (New Haven, CT: Yale University Press, 1992), 179.
VIII Preface

Increasingly, however, it is recognized that this is no separate post-canonical

phenomenon but rather a process that is integral to the production of all texts.
The essays that follow are a selection from my work that engages these issues.
The earliest comes from 1989; the most recent is a previously unpublished essay
from my current research. They are not presented in chronological order, how-
ever, but are grouped thematically. I have attempted to give the essays a consis-
tent style and have corrected minor errors, but I have resisted the temptation to
engage in substantive revisions, with one exception. The essay entitled “‘Sectu-
ally Explicit’ Literature from Qumran” required updating in its discussion of the
number and distribution of texts from the Qumran caves. Also, I have changed
my mind about the sectarian status of the Sabbath Songs, and it is important to
indicate that change of position. For the most part, however, it seems best to let
the essays represent my thought as it was at the time each was written. Two of the
essays (nos. 2 and 10) were substantially incorporated into monographs I later
wrote. I have included them here, however, because they illustrate key method-
ological themes.

I. Essays in Method

1. “Bakhtin, the Bible, and Dialogic Truth.” JR 76 (1996): 290–306.

Bakhtin’s understanding of the social dynamics of language as discourse pro-
vides a particularly useful way to read the diverse texts of the Hebrew Bible.
In particular, it facilitates a strategy for reading the multi-vocality of the Bible
that has shaped both individual books and the collection as a whole. This es-
say attempts to make the case for a dialogical biblical theology.
2. “The Book of Job as Polyphonic Text.” JSOT 97 (2002): 87–108.
However the book of Job was composed, it has a unique affinity for being read
as a polyphonic text. This essay, which anticipates the arguments of my book,
The Book of Job: A Contest of Moral Imaginations (New York: Oxford, 2003),
illustrates the productivity of a Bakhtinian reading.
3. “Woman and the Discourse of Patriarchal Wisdom: A Study of Proverbs 1–9.”
Pages 142–60 in Gender and Difference in Ancient Israel. Edited by Peggy Day.
Philadelphia: Augsburg Fortress Press, 1989.
Although this essay was written some years before the essay on “Bakhtin, the
Bible, and Dialogic Truth,” it forms a good complement to it in that this essay
attempts to describe what I consider to be a highly monologic form of speech
within the wisdom corpus. Moreover, it also highlights the social dynamics
of rhetoric.
 Preface IX

4. “Spying Out the Land: A Report from Genology.” Pages 437–50 in Seeking
out the Wisdom of the Ancients: Essays Offered to Honor Michael V. Fox on
the Occasion of His Sixty-Fifth Birthday. Edited by Ronald L. Troxel, Kelvin
G. Friebel, and Dennis R. Magery. Winona Lake, IN: Eisenbrauns, 2005.
Although the development of form criticism within biblical studies contrib-
uted to theories of literary genre in the nineteenth and early twentieth cen-
turies, the subsequent conversation between biblical studies and genology
has been sporadic at best. This essay presents and evaluates developments in
genre theory that may be useful to biblical studies.
5. “The Rhetoric of Jewish Apocalyptic Literature.” Pages 218–34 in The Oxford
Handbook of Apocalyptic Literature. Edited by John J. Collins. New York: Ox-
ford University Press, 2014.
This essay and the following one attempt to supply a lacuna in the study of
apocalyptic literature and the Dead Sea scrolls. Although the analysis of the
genre of apocalypse is well developed, the study of the rhetoric of apocalyptic
literature more broadly has received less attention. This essay makes a case
for apocalyptic literature as a kind of “epiphanic” rhetoric and suggests some
methodological ways forward.
6. “Rhetorical Criticism and the Reading of the Qumran Scrolls.” Pages 683–708
in The Oxford Handbook of the Dead Sea Scrolls. Edited by John J. Collins and
Timothy H. Lim. New York: Oxford University Press, 2010.
This essay also attempts to supplement a largely untheorized approach to
reading the rhetoric of the Dead Sea Scrolls and by suggesting some method-
ological directions for further work, as well as providing case studies.

II. Language and the Shaping of Community at Qumran

7. “‘Sectually Explicit’ Literature from Qumran.” Pages 167–87 in The Hebrew

Bible and Its Interpreters. Edited by William Henry Propp, Baruch Halpern,
and David Noel Freedman. BJSUCSD 1. Winona Lake, IN: Eisenbrauns, 1990.
This essay raises methodological question about what one means by the term
“sectarian text” and how one identifies rhetorical markers of sectarian dis-
course. The case study on the Songs of the Sabbath Sacrifice suggests how
difficult such issues can be. As my final note indicates, I have now reverted
to my previous judgment that the Sabbath Songs are most likely a sectarian
composition.
8. “‘He Has Established for Himself Priests’: Human and Angelic Priesthood in
the Qumran Sabbath Shirot.” Pages 101–20 in Archaeology and History in the
X Preface

Dead Sea Scrolls. Edited by Lawrence H. Schiffman. Sheffield: Sheffield Aca-

demic Press, 1990.
Although this essay does not self-consciously foreground rhetorical analysis,
it is guided by the fundamental question of how a set of liturgical and mys-
tical songs serves to construct an experiential reality that underwrites the
identification of members of the Qumran community as elect by giving them
privileged access to the worship of the priestly angels. It is thus an example of
the epiphanic rhetoric of apocalyptic literature.
9. “Constructing ‘We, You, and the Others’ Through Non-Polemical Discourse.”
Pages 13–21 in Defining Identities: We, You, and the Others in the Dead Sea
Scrolls. Edited by Florentino García Martínez and Mladen Popović. STDJ 70.
Leiden: Brill, 2008.
The sectarian literature of Qumran offers an ideal venue for rhetorical criti-
cism, since rhetoric, as Kenneth Burke often noted, is directed both to iden-
tification and division. Although polemical speech often draws the most
attention in describing sectarian rhetoric, this essay makes the case for the
significance of non-polemical speech in the construction of sectarian identity.
Examples are drawn from the Serek ha-Yaḥad and the Hodayot.
10. “Apocalyptic Subjects: Social Construction of the Self in the Qumran Ho-
dayot.” JSP 12 (2001): 3–35.
Rhetoric is deeply connected with forming identity, and in the Qumran Ho-
dayot one finds a type of literature that is tailor made for identifying forma-
tion. This essay examines the strategies used in the Qumran Hodayot both for
forming positive sectarian identity and for establishing a sense of separation
from other identities.

III. Fashioning and Refashioning Self and Agency

11. “Models of the Moral Self: Hebrew Bible and Second Temple Judaism.” JBL
131 (2012): 5–25.
This essay examines a variety of rhetorical constructions that model forms of
self and agency in order to address the problem of sin and obedience. Some-
times, too, these models served as means of separating Jews from gentiles or
“the righteous” Jews from the “wicked.” The variety of alternative models, es-
pecially in the late Second Temple period, indicates that the self can indeed
be a “symbolic space” serving a number of social functions.
12. “Flesh, Spirit, and the Indigenous Psychology of the Hodayot.” Pages 339–54
in Prayer and Poetry in the Dead Sea Scrolls and Related Literature: Essays
in Honor of Eileen Schuller on the Occasion of Her 65th Birthday. Edited by
 Preface XI

Jeremy Penner, Ken M. Penner, and Cecilia Wassen. STDJ 98. Leiden: Brill,
2011.
Novel interpretations of Genesis 2–3 and 6, as well as of Ezekiel 36–37, al-
lowed the authors of the Hodayot to make radical new claims about the
nature of humanity and the sectarian elect. Their focus was the status of
the fleshly/dusty human body and the breath/spirit that was infused into it.
Through their interpretive work these authors constructed a powerful rhe-
torical appeal for identification with the sectarians claims of the Yaḥad and
a sense of fearful repugnance toward their former selves.
13. “Sin Consciousness, Self-Alienation, and the Origins of the Introspective
Self.” Previously unpublished.
This essay traces a gradual refashioning of the symbolic structures of the self
and inner self-relation (the “I-me” relation) in a significant strand of late Ju-
dean and Second Temple sources. The creation of new rhetorics of the self
is dependent on hermeneutical re-workings of key texts from Genesis and
Ezekiel but also through the transposition of some of these central tropes
from narrative and prophetic genres into the genres of prayer and psalmody.

IV. Recycling: The Hermeneutics of Memory and Reception

Part A: Job

14. “Plural Versions and the Challenge of Narrative Coherence in the Story of
Job.” Pages 236–44 in The Oxford Handbook of Biblical Narrative. Edited by
Danna Nolan Fewell. New York: Oxford University Press, 2016.
The book of Job contains within itself multiple ways of telling “the same”
story. Each version makes a different claim about the nature of reality and
how meaning may be constructed. Indeed, even as various receptions of the
book of Job in later tradition attempted to rewrite the book in new ways,
they tend to finalize its meaning in a manner that the canonical book resists.
15. “Dramaturgy and the Book of Job.” Pages 375–93 in Das Buch Hiob und
seine Interpretationen. Edited by Thomas Krüger, Manfred Oeming, Konrad
Schmid, and Christoph Uehlinger. Zürich: Theologischer Verlag Zürich,
2007.
This essay, though written earlier than the previous one, actually functions
as something of an illustration of the claims made there about the ways in
which Job lends itself to rhetorical reinvention and a kind of polyphonic de-
bate across time concerning claims about the nature of God, humanity, and
the world. Particular attention is given to the intense contestation over the
XII Preface

significance of Job in post-World War I and post-World War II Germany and

America.
16. “The Book of Job and Terrence Malick’s The Tree of Life.” Pages 228–42 in A
Wild Ox Knows: Biblical Essays in Honor of Norman C. Habel. Edited by Al-
len H. Cadwallader. Sheffield: Sheffield Phoenix Press, 2013.
Terrence Malick’s film explicitly and implicitly positions itself as an engage-
ment with the book of Job, especially the prose tale and the divine speeches.
The philosophy of Martin Heidegger is an important influence on Malick’s
films and provides a hermeneutical key to his engagement. Malick’s nuanced
“reading” of the divine speeches also contrasts in intriguing ways with the
largely post-religious interpretations of the mid-twentieth century plays ex-
amined in “Dramaturgy and the Book of Job.”

Part B: History and Politics

17. “Rhyme and Reason: The Historical Résumé in Israelite and Early Jewish
Thought.” Pages 215–33 in Congress Volume: Leiden, 2004. Edited by André
Lemaire. VTSup 109. Leiden: Brill, 2006.
Little is more rhetorically contested than the “shared” history of a people.
This essay looks at a broad range of short historical résumés, comparing
their different rhetorical strategies for conveying the significance of a pur-
portedly shared history. The examples demonstrate how malleable the tra-
ditions are and how they can be persuasively shaped to argue for highly
divergent perspectives, even when they are placed side by side in canonical
ordering.
18. “God’s Other: The Intractable Problem of the Gentile King in Judean and
Early Jewish Literature.” Pages 31–48 in The “Other” in Second Temple Juda-
ism: Essays in Honor of John J. Collins. Edited by Daniel C. Harlow, Karina
Martin Hogan, Matthew Goff, and Joel S. Kaminski. Grand Rapids: Eerd-
mans, 2011.
Fredric Jameson astutely reframed Kenneth Burke’s dictum that “language
is symbolic action” by observing that a symbolic act is paradoxical in that
it is both the accomplishment of an action but also a substitute for action, a
compensation for the impossibility of direct action. Such was the problem
ancient Israel faced in its attempt to frame the problem of aggressive foreign
kings who represented threats to Yahweh’s power. This essay examines the
various ways Judean literature enacted symbolic defeat upon these kings.
19. “Why Nabonidus? Excavating Traditions from Qumran, the Hebrew Bi-
ble, and Neo-Babylonian Sources.” Pages 57–79 in The Dead Sea Scrolls:
 Preface XIII

Transmission of Traditions and Production of Texts. Edited by Sariano Metso,

Hindy Najman, and Eileen Schuller. STDJ 92. Leiden: Brill, 2010.
This essay is a case study of two forms of symbolic action, stemming from
the recognition of strong traces of Nabonidus traditions within the stories
about Nebuchadnezzar in the book of Daniel and the recovered Prayer of
Nabonidus from Qumran. It attempts first to recover evidence of intense
rhetorical contests among Jews of the late exilic period and then to trace the
later hermeneutical need to recast the Nabonidus traditions into ones con-
cerning Nebuchadnezzar in order to address the wounds of memory created
by the defeat of Judah, the exile, and the diaspora.
Preparing a collection of essays seems like a simple enough task, but the techni-
cal aspects of scanning, converting digital formats, regularizing styles, and so
forth make it a somewhat daunting task. I would not have been able to do this
without the help of some key people. As always, my husband, tech guru, and res-
ident editorial consultant, Rex Matthews, advised me and facilitated many steps
in the process. My amazing research assistant, Evan Bassett, was a life-saver. I
might have given up several times were it not for his ability to untangle seem-
ingly intractable knots of digital information and to present me not only with
beautifully prepared files but also carefully organized supplementary materials
and check-lists for trouble-shooting.
But there is another effect of preparing a selection of essays written across
one’s career. It provides an occasion for reflecting on the course of that career and
the factors that shaped it. My career as a scholar was strongly supported from
the beginning by my colleague Gene Tucker, who encouraged me to take risks
I might not otherwise have taken, gave me sage advice when I needed it, and
smoothed many paths for me. He was a wise and generous colleague and friend,
and his beloved wife Charky was always a welcoming and warm friend. It is with
gratitude that I dedicate this book to their memory.

January 6, 2019 Carol A. Newsom

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263 is but

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hand accounts 284

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