By André Lemaire, Magne Sæbø
This congress quantity contains not just the most lectures of the XVIth IOSOT Congress, held in Oslo in 1998, but additionally the interventions on the panels on "Intertextuality and the Pluralism of equipment" and on "The Hebrew Bible and History". either the most lectures and the panelists' interventions specialize in present methodological difficulties and examine crucial questions within the examine of the Hebrew Bible/Old testomony in its atmosphere.
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Additional resources for Congress Volume Oslo 1998
5,1-7. As an intertext for the story of Naboth's vineyard the parable of the vineyard first and foremost raises the simple question of whether Naboth's vineyard is more than, a piece of land. The song of the vineyard, "My loved one had a vineyard", is not about a literal vineyard. In verse one it is called a lovesong, and as readers we are rapidly led to an interpretation of the vineyard as an image of a woman and the vineyard owner as her husband. Further into the song we are even told that this interpretation is only partly correct.
And in Provo v 22, in a context about the i1"1r, it is said: "T he iniquities of the wicked ensnare him (iJ':1:1~·)". This mean s that Qoheleth quotes a traditional proverb which, however , is not found in th e Bible. ' After thi s cursive overview of contexts in which Qoheleth seems to make use of previous biblical texts, I propose to go somewhat deep er into a pericope which seems to present th e most explicit example of int ert extuality in this book and which is receiving growing att ention in conte mporary research, viz.
This may be an endpoint; but for the broader consideration of intertextuality I am asserting here, I rather mean by "canon" the emerging "measure" of textual authority in a culture or sub-culture, or at least the fluid content of authoritative cultural memory that are presumed at successive stages of culture.? Thus, different levels of canon may be distinguished. For present purposes, I wish to concentrate on three. The first of these I shall call the proto-canonical level, and mean by it the canon-before-thecanon; the second level I shall designate canon-within-the-canon; and I I have focused on this matter in many publications, beginning with Biblical Interpretation in Ancient Israel (Oxford: Clarendon Press, 1985), and most recently in The Exegetical Imagination.