The Exegetical Terminology of Akkadian Commentaries by Uri Gabbay

By Uri Gabbay

Within the Exegetical Terminology of Akkadian Commentaries Uri Gabbay bargains the 1st precise learn of the well-developed set of technical phrases present in historical Mesopotamian commentaries. realizing the hermeneutical functionality of those phrases is vital for reconstructing the traditional Mesopotamian exegetical culture. utilizing the exegetical terminology attested within the huge corpus of Akkadian commentaries from the 1st millennium BCE, the e-book addresses the hermeneutics of the commentaries, investigates the scholastic surroundings within which they have been composed, and considers the connection among the terminology of commentaries and the divine authority of the texts they elucidate. The booklet concludes with a comparative research that lines hyperlinks among the terminology utilized in Akkadian commentaries and that utilized in early Hebrew exegesis.

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22 Chapter 1 be studied over more than one lesson (usually the first tablets), or vice versa, that a few tablets could be studied in one lesson. ” The word malsûtu is not a designation for a commentary, but rather for the context in which the interpretations were introduced. 48 The malsûtu commentary texts, on the other hand, are probably based on what was heard in the lesson, and thus were not copied in advance (and probably not during the lesson). Rather they are compilations of the interpretations heard in the lesson and entries copied from other ṣâtu commentaries.

Although it is doubtful whether this specific case reflects a verbatim discussion between a master and a young scholar, I do think it reflects the study environment, where it was customary for the master-teacher to pose such questions. ” The speech of the scholars is also reflected in the frequent appearance of the Neo-Assyrian particle mā, used before each of the cases the master-scholar cites, before his questions, and before the answers of the young scholar. The next entry in the same extispicy commentary also uses the particle mā, as well as the interrogative ammīni, but without the “narrator’s” indication of who is speaking (although it is obvious from the previous entry).

636. 94 As noted by Frahm 2011, 127 n. (“ÍA”)-a may stand here for an exegetical technique mentioned in Examenstext A, Sjöberg 1975, 142:15 (cf. 2). Since the term occurs in Examenstext A in the context of changing the word or sign order (cf. 2), perhaps šulūšā in our passage (if the emendation is correct) refers only to ùĝ saĝ ĝi6-ga // ni-ši ṣal-mat qaq-qa-di, composed of three elements, of which the order of the second and third is reversed in the Akkadian translation. Recently, Geller (2016, 74, n.

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