Search book by multi-Inventory points

Skip to navigation | Skip to main content | Skip to footer

Search by multiple inventory points or book comparison

Full Inventory point list:

44 books found

2 Maccabees (Researcher: Robert Hayward):

Selected Inventory point(s):

1.1 The text refers to itself as verbal entity (with implied or explicit boundaries).

Full profile (Bibliography at the bottom):

1.1 The text refers to itself as verbal entity (with implied or explicit boundaries).

1.1.1 The text refers to itself using a genre term, speech act term, verb or other term implying verbal constitution: the bulk of the text of 2 Maccabees, from 2:19 to the final verse 15:39, explicitly describes itself as an "epitome", a summary or abridgement of a writing originally composed in five books by Jason of Cyrene. Thus at 2:23 the governing voice declares its intention to attempt to "summarize" or "abridge", Greek epitemein, into one "volume" (syntagma; see also the very end of the text, 15:38, 39, where the governing voice describes this text as syntaxis) matters which had been expounded by Jason in five "books" (dia pente biblion). The governing voice further announces its intention to "follow the hupogrammata of the epitome" (2:28): this statement is made in the course of what may been seen as a theoretical discussion of "epitome", and the procedures it involves (2:26-32): the Greek word hupogramma in this context seems to have the sense of "model" "rule", or "template". The term "epitome" features again at verse 26; and a related verb, suntemnein, is found elsewhere, for example at 10:10, where the governing voice addresses the reader directly to indicate that what follows is a "summary" or "abridgement". At the same time, the governing voice twice refers to what is produced in this "epitome" as a "story", Greek historia (2:32), the same term that had been used earlier (2:30) to describe the work of the original author Jason of Cyrene. This same word is also used at 2:24, in all probability with reference to Jason's original writing. The term diegesis, "narrative, discourse", can also be used by the governing voice to define the text for which it is responsible: at 2:32, that voice announces: "Therefore from this point on we shall begin the narrative (arxometha tes diegeseos)". The governing voice uses this same word at 6:17, addressing the reader directly with reference to the narrative of Eleazar's martyrdom, which follows at once upon this verse. At the same time, in the same direct address to the reader, the governing voice speaks of the text as "this book" (6:12, "I beg those who read this book, teide tei biblio"). Immediately preceding this "epitome", "historia", "diegesis", "biblion", are two texts whose verbal constitution indicates that they are letters. The first of these, 1:1-9, opens with well known onventional formulae associated with letter writing such that (a) the addressees of the letter are identified (1:1, "To the brothers, the Jews who are throughout Egypt"); (b) conventional words of greeting are employed and conveyed to the addressees (1:1, "Greetings...good peace", "chairein...eirenen agathen"); and (c) the senders are named (1:1, "the brothers, the Jews who are in Jerusalem and those in the country of Judaea"). This text is dated to the 188th year (1:9), and also contains a reference to an earlier letter sent by the same Jews to the same addressees, in the words "we have written to you in the 169th year" (1:7), a staterment which indirectly confirms that the text 2 Maccabees 1:1-9 is indeed a letter. A second, much longer letter follows at 1:10-2:18. This also opens with conventional forms, such that (a) the senders are identified (1:10, "Those who are in Jerusalem and Judaea, and the Gerousia, and Judas"); (b) the addressees are named (1:10, "to Aristobulos, the teacher of Ptolemy...and to the Jews in Egypt"; and (c) the adressees are greeted in conventional manner (1:10, "greeting and health", chairein kai hugiainein). At 2:16, the governing voice of the text declares "we wrote to you". The purpose of the two letters is the same: the Jews in the homeland urge the Jews in Egypt to observe 25th Kislev as a festival day in honour of the Temple's purification.

1.1.3 The text uses expressions for characterizing itself as a bounded entity. (PROMPT: "all", "beginning", "some" referring to subject-matter in relation to text): the bulk of the text, the "epitome" (2:19-15:39), is explicitly opened by the governing voice at 2:32 with the words: "we shall begin the narrative" (arxometha tes diegeseos). The governing voice concludes the epitome's text at 15:39 with the words: "And here shall be the conclusion" (entautha de estai he teleute), having signalled the intention of doing so at 15:37, "I shall cease my discourse", (ton logon katapauso).

1.1.4 The text introduces the governing voice, thereby indirectly marking its own boundedness: The bulk of the text, the "epitome" of 2 Maccabees 2:19-15:39, opens with a statement by the governing voice, which speaks in the first person plural giving an account of topics which "we" shall abridge (2:23). This governing voice continues to speak to the reader directly, using the first person plural (2:25, 26 , 27, 29) until 2:32, when it announces: "we shall begin the narrative". The first letter which precedes the "epitome" (1:1-9) introduces its governing voice as: "The brothers, the Jews who are in Jerusalem and those in the country of Judaea" (1:1). The second letter preceding the "epitome" (1:10-2:18) introduces its governing voice as: "Those who are in Jerusalem and those who are in Judaea and the Gerousia and Judas".

1.1.5 Important text witnesses attest to a heading which is not integrated with the body of the text or with any introductory frame, implying one or more of the kinds of information under 1.1.1–4. Great uncials A and V of LXX have the heading "The second (book) of Maccabees"; while at the end of the text A* and V* have, respectively, "Epistle of acts of Judah the Maccabee", and "abridgment (=epitome) of acts of Judah the Maccabee". Eusebius, Pr. Evang. VIII.9.38 refers to this text as the second book of Maccabees,as does Jerome, Prologus Galeatus to the books of Samuel.

1.7 The text’s Inventory profile should be seen in the light of the following further information on completeness, thematic progression, aesthetic effects, etc.: The text known from antiquity as the Second Book of Maccabees opens with two letters (1:1-9; 1:10-2:18), both designed to urge Jews resident in Egypt to observe 25th Kislev as an annual festival celebrating the purification of the Jerusalem Temple following its desecration at the hands of Antiochus IV and his supporters. The bulk of the text consists of the remainder of 2 Maccabees, which follows at once upon these letters (2:19-15:39). It consists of a prose narrative explicitly described as an "epitome" (abdrigement) of five books by one Jason of Cyrene (see 2:19-32). Nothing is known of Jason's writings beyond what is preserved in this "epitome"; and attempts to reconstruct elements of Jason's original text from the "epitome", however plausible, must ultimately be judged speculative. Following the two letters immediately, as it does, the "epitome" appears to provide justification for the observance of 25th Kislev in the form of historical evidence, evidence which, at crucial points in the narrative, is supplied with clearly articulated moral and theological interpretation. Such interpretation is evident both in the overall structure of the "epitome", and in its several episodes. Beginning with a description of Jerusalem in peace and prosperity under the pious rulership of the Torah-observant high priest Onias III, the "epitome" narrates how the greed and ambition of malicious individuals brings sin upon the Jewish people; the noble Onias is first deposed, then murdered; he is replaced with venal, self-serving innovators; the arrogant Seleucid monarch Antiochus IV meddles directly in the affairs of the Jewish people; and the judgment of God falls upon Jerusalem and Judea. The Temple is desecrated; Jews are forbidden to observe the commandments, and forced to worship pagan idols. Such, broadly, is the state of affairs described in 3:1-7:42. A time of peace and tranquillity is overtaken by sin and disobedience, which call forth divine punishment on people, city, and Temple. The remainder of the "epitome" (8:1-15:39) describes the reversal of the divine punishment largely through the pious and heroic actions of Judah Maccabee and his supporters, whose hard-won military victories are aided by God and bring about first the re-consecration of the Temple (10:1-8), and finally the return of Jerusalem into Jewish hands, following the victory over Nicanor (15:26-36). God is able to grant this restoration because of the loyalty and heroism of martyrs, who have submitted to terrible tortures and death rather than apostatize: they include the aged scribe Eleazar (6:18-31); seven devout brothers and their courageous mother (7:1-41); and the elder Razis (14:37-46). The text expounds the significance of their sufferings; and records in some detail the supernatural assistance which the pious, including Judah Maccabee, elicit (see, e.g.,3:25-26, 33; 5:2-4; 10:29; 11:6-8, 10). The graphic accounts of these supernatural helps granted to the devout at this time might be regarded as providing reasons for the annual commemoration of the two major achievements of Judah Maccabee described in the text, the restoration of the Temple and the returning of Jerusalem to Jewish ownership.

Top of the Page

2.1 The information conveyed in the text defines the perspective of the governing voice in the following way:

2.1.2 The governing voice thematizes how it comes to know the text’s contents or its right to command obedience from the text’s addressee. Its perspective is presented as limited, referring either to evidence, or to personal experience (mere human knowledge): The governing voice of the "epitome", the bulk of the text of 2 Maccabees (2:19-15:39), explicitly declares itself as "summarizing" or "condensing" information contained in the writings of another individual, one Jason of Cyrene, who is reported as having written in five books on the subject matter being summarized in this "epitome" (see 2:19-32).

2.1.2.2 The governing voice appeals to the projected addressee for a particular action, projecting limited knowledge or authority: The governing voice of the first letter preceding the "epitome" (1:1-9) appeals to the Jews of Egypt to observe as a festival "of booths" the 25th Kislev, and gives as reason for this appeal the recent restoration of the Temple service in Jerusalem (1:7-9). The governing voice of the second letter preceding the "epitome" (1:10-2:18) appeals to Aristobulos, a member of a priestly family, and to the Jews who are in Egypt, to observe 25th Kislev as a feast (1:10, 18; 2:16), citing as evidence the death of Antiochus Epiphanes (1:13-16); the restoration of the altar fire in the days of Nehemiah (1:19-36); the concealment of Temple vessels by Jerremiah (2:1-7) and the mysterious connection of this act to the descent of fire from heaven in the days of Moses, and at Solomon's inauguration of the Temple service (2:8-12). This last point enables the governing voice to return to the matter of 25th Kislev, but not before it has stressed that abundant documentary evidence is avaialable to confirm all that has been written in the letter, to which the addressees may have access on demand (2:13-15).

2.1.7 The governing voice (whether first or third person) is anonymous, that is, is not presented as tied to a specific personal identity (or to personhood in general): For the bulk of the text only, the "epitome" (2:19-15:39), the governing voice is anonymous.

2.2 A first-person voice imposes its perspective on all (or almost all) knowledge or norms conveyed in the text.

2.2.2 [The first person voice identifies itself by name or uniquely identifying expression (once or repeatedly): In the case of the two letters 1:1-9 and 1:10-2:18, but not in the case of the "epitome".]

2.2.2.1 [The voice identifies itself by way of a “signature”, as at the beginning or end of a text projecting itself as letter, or other text with a salutation: The governing voice of the first letter preceding the "epitome" (1:1-9) identifies itself as "The Jews who are in Jerusalem and in the country of Judaea" (1:1); and the governing voice of the second letter preceding the "epitome" (1:10-2:18) identifies itself as "Those in Jerusalem and those in Judaea and the Gerousia and Judas" (1:10).]

2.2.3 The first-person governing voice is not identified by name or unique identifier, but speaks of himself/herself in the first person at least once: This applies only to the governing voice of the bulk of the text, the "epitome", who speaks of herself/himself on several occasions in the first person, as at 2:23, 25, 26, 29, 32; 6:12, 17; 15:37, 38.

2.2.4 The number and gender of the first-person governing voice are as follows:

2.2.4.1 The first person singular is used: In the "epitome" only, the governing voice refers to herself/himself in the first person singular at 6:12, 17; 15:37, 38. It is clear, however, that this is the same governing voice which speaks in the first person plural on other occasions, as 2:23, 25, 26, 29, 32; 10:10.

2.2.4.2 The first person plural is used: In the "epitome", the governing voice refers to himself/herself in the first person plural at 2:23, 25, 26, 29, 32; 10:10. It is clear, however, that this is the same governing voice which speaks in the first person singular at 6:12, 17; 15:37, 38. In the first letter (1:1-9) and in the second letter (1:10-2:18) preceding the "epitome", the governing voice speaks in the first person plural (see 1:7,8; 1:11, 18; 2:14, 16-18).

2.2.4.4 The first person forms are marked for gender: The governing voices of the first letter (1:1-9) and of the second letter (1:10-2:18) preceding the epitome are marked for the masculine gender. The gender of the governing voice of the "epitome" is unmarked.

2.4 The governing voice defines a horizon of knowledge as shared with the projected addressee by taking for granted the following linguistic usages or references (in selection):

2.4.1 Persons or unique objects referred to by proper name or by technical expression: the first letter names specific Temple offerings and rituals, whose significance is taken for granted (1:8); it also names the biblical characters Abraham, Isaac, and Jacob (1:2), and the non-biblical characters Demetrius and Jason(1:7). The second letter names, and takes for granted, items of Temple furniture (2:4-5); Temple sacrifice (2:10-11); a library founded by Nehemiah (2:13) and a collection of items gathered by Judah Maccabee (2:14). It refers to biblical personnel such as Nehemiah (e.g., 1:20;, 33, 36); Jeremiah (e.g., 2:1, 5, 7); Moses (e.g., 1:29; 2:4, 8, 10, 11); Solomon (2:8, 10, 12); and David (2:13); and non-biblical characters such as Antiochus (Epiphanes) (2:14) and Judah (Maccabee) (2:14). The "epitome" refers very frequently to the Jerusalem Temple and its parts; and the office of High Priest.

2.4.1.1 for persons mentioned or presented in narrative usage; as characters; or topics, for example: the "epitome" of 2:19-15:39 is an abridged narrative which refers to a small number of biblical characters by name, for example Moses (7:6); Jeremiah (15:14-15); Sennacherib (e.g., 8:19; 15:22); and Joshua (12:15). Otherwise, it is replete with the names of non-biblical persons. The most frequently mentioned are Judah Maccabee; the high priest Onias III; Heliodorus; Antiochus Epiphanes; Menelaus; Timothy; Lysias; and Nicanor. The governing voice mentions in excess of 40 other individuals, as well as names of peoples (including Jews, Greeks, Romans, Arabs, Ammonites). This preponderance of proper names is very striking.

2.4.1.3 for Gods/mythical figures/supernatural beings, etc., for example: the God of Israel is referred to in the first letter simply as "God" (1:2) and "the Lord" (1:8), and in the second letter as "the Lord, the Lord God creator of all things" (1:24). In the "epitome", God is referred to and addressed by many titles: for example, "Heaven" (e.g., 2:21; 3:15, 34; 7:11; 8:20; 14:34; 15:8, 21); Creator of the cosmos (7:9); Most High (3:31); Lord of spirits (3:24); lord (dunastes) of the cosmos (12:15); Lord of all things (13:35); Almighty Lord God of Israel (9:5); He who sees all things (12:22; 15:2); Pantokrator (Almighty) (8:11, 18; 5:20; 6:26). The "epitome" has several references to supernatural apparitions (e.g., 3:25-26, 33-34; 5:2-4; 10:29; 11:9-10). Occasionally, angels are specifically mentioned (11;8; 15:23). Pagan deities are named in the second letter (Nanea, 1:13, 15) and in the "epitome": Hercules ((4:19, 20); Zeus Olympius (6:2); Zeus Xenios (6:2; Bacchus (6:7; 14:33) and Atargatis (12:26).

2.4.1.4 for locations, for example: in the first letter, we hear of Jerusalem, Judaea, and Egypt (1:1) along with "the holy land and kingdom" (1:7). The second letter also mentions Jerusalem, Judaea and Egypt (1:10), as well as the Holy City (1:12 and; Persia (1:13, 19, 20, 33). In the "epitome", the most often mentioned place name is Jerusalem. Some few other places in the Land of Israel are named, such as Garizim (5:23; 6:2); Beth Zur (11:5; 13:19, 21); Jericho (12:15); Modin (13:14); and Samaria (15:1). Otherwise, most places, which are not nearly so common as personal names, are outside the Land. The most often named are Coele-Syria and Phoenicia; Tyre; Antioch; and Ptolemais. Most are named once or twice.

2.4.1.5 for times or calendar dates (specific to a language or culture), for example: in the letters and in the "epitome", both the Seleucid and Jewish calendars are employed. The Seleucid calendar is used to reckon the years, as at (first letter) 1:7 (year 169); (second letter) 1:10 (year 188); ("epitome") 11:21 (year 148, 24th day of month Dioscorinthios); 11:30 (30th day of month Xanthicus); 11:38 (year 148, 15th day of month Xanthicus); 13:1 (year 149); and 14:4 (year 151). The Jewish calendar is used to refer to Jewish festivals, as at (first letter) 1:9, "The Feast of Tabernacles in the month Kislev"; (second letter) 1:18, " purification of the Temple on the 25th day of Kislev"; ("epitome") 10:5-6, the 25th day of Kislev, like the Feast of Tabernacles;; and 15:36, the 13th day of the twelfth month which is called in the Syrian language Adar". The "epitome" frequently refers to the Sabbath (5:26; 8:26, 27, 28; 6:6; 12:38; 15:1, 3); and at 12:31, it names the Feast of Weeks, explaining it using the Greek term "Pentecost".

2.4.1.6 for documents, texts, books, etc. (identified through being referred to or quoted), for example: the second letter mentions "writings" recording actions of the prophet Jeremiah (2:1, 4); the Law (2:2); records and memoirs of Nehemiah (2:13) who founded a library containing books of the kings and prophets, and letters of kings (2:13). There is a reference to the Jewish Law at 2:18. In the "epitome", the governing voice refers to the five books of Jason of Cyrene (2:25); the "holy book", probably the Torah (8:23); and the law and the prophets (15:9).

2.4.3 The text as a whole routinely employs the following language, knowledge of which is taken for granted: Greek. The Greek of the "epitome" in particular is of high literary quality, resorting to puns and word-play, and employing well known Greek literary references such as Xerxes' attempt to subdue the sea (5:21) and the depiction of Scythian lawlessness as an example of unusual barbarity (4:47). Some commentators compare the quality of the Greek with that of Polybius' writing.

2.4.4 Special linguistic usages occur pervasively or prominently: Although Greek is used through out all parts of this text,the "epitome" indicates that the language of Judah and his fellow Jews was not Greek. Thus the mother of the seven martyrs uttered exhortation in her own language (7:21), and Judah is said to sing Psalms "in his own language" (12:37). The victorious Jews praised God in their own language (15:29); and the governing voice notes that the month Adar is so-called "in the Syrian language" (15:36)

2.4.4.1 Technical expressions for a particular subject matter: In all parts of the text, technical words relating to the Temple and sacrifice are used without explanation. In the second letter, the curious word "nephthar" is explained as meaning "purification", and its alternative form "nephthai", said to be used by most people, is mentioned (1:36)

2.4.4.3 Technical expressions for the meta-linguistic presentation of another text (see 6.9.4): In the second letter, at 1:29 the formula "As Moses said" is used to introduce a citation of part of Exod. 15:17; and the formula "And Moses said" is used to introduce a Scriptural verse (Lev. 10:16; compare also Lev. 9:24) to furnish proof of an immediately preceding statement, to the effect that Solomon had prayed, and fire came down and consumed the sacrifice (2:11). In the "epitome", the mother of the seven martyrs declares that God watches over them and has compassion on them, "as Moses declared in his song...when he said, And He will have compassion on His servants" (7:6), a quotation of Deut. 32:36. At 10:26, a quotation of Exod. 23:22 is followed by the formula "as the Law makes plain".

2.4.4.5 Other special linguistic usages: [FOR ORIENTATION: normative force through use of the indicative in the Mishnah; repeated or prominent use of unexplained loan words; translational calques [e.g., kyrios], etc.] The Greek word kurios, "Lord", is used frequently in the two letters and in the "epitome" as a designation for God, following the LXX's use of this term very commonly to represent the Hebrew Tetragram.

2.4.5 The meaning of some linguistic usage or reference is addressed explicitly, marking it as not being part of the shared horizon of knowledge: in the second letter, the meaning of the word "nephthar" is reported; and in the "epitome", the Feast of Weeks mentioned at 12:31 seems to be explained in the following verse (12:32) as "the feast called Pentecost".

2.5 The text contains deictic or other expressions referring to the governing voice’s time or place, or place it after/before some key event:

2.5.1 as part of the words of the governing voice. The governing voice of the first letter explicitly dates the text to year 188 of the Seleucid Era (1:9), and refers to an ealier letter dispatched in year 169 of the Seleucid Era (1:7); it locates itself in "Jerusalem and the country of Judaea" (1:1). The governing voice of the second letter refers to the collection by Judah Maccabee of books lost "because of the war that had come upon us", a reference to the time of Antiochus Epiphanes (2:14); and it situates itself in Jerusalem and Judaea (1:10). The governing voice of the "epitome" explicitly locates itself in the period following the death of the general Nicanor (15:28-36).

2.6 The text presents itself as speaking to certain persons, groups or entities, explicitly projecting a certain image of its addressee.

2.6.1 The governing voice uses apostrophe, second-person grammatical forms or first-person exclusive or inclusive “we”: The governing voice of the "epitome" directly addresses the readers (whom it has identified from the outset (2:25) in very general terms as "those who wish to read...those who are inclined to commit to memory...and those who happen to read") at 6:12-17 using the first person singular to "exhort" those who read this book ("I exhort those who read this book"): these readers are further defined in the same verse as "our nation", a group which the governing voice proceeds to set over against "the other nations" (6:14). In this indirect manner, the addressees are defined as the Jews, who in this segment of the text are being directly admonished by the governing voice, who assures them that the disasters s/he has described are intended (sc. by God) not to destroy, but to discipline "our people". The exhortation continues by insisting that God does not withdraw His mercy "from us", but disciplines "us" without forsaking "His own people". In the following and final verse of this segment (6:17), the governing voice explicitly associates him/her self with the addressees, describing the matters mentioned earlier in the "epitome" as "a warning for us" (6:17).

2.6.1.1 An audience is identified as the intended receiver of a text projecting itself as a letter: The text of 1:1-9 projects itself as a letter addressed to "the brothers, the Jews throughout Egypt" (1:1); and the text of 1:10-2:18 projects itself as a second letter, addressed to one "Aristobulus, who is of the family of the anointed priests, teacher of King Ptolemy, and to the Judaeans in Egypt" (1:10).

2.6.2 The projected addressee is characterized as having a certain moral or epistemic stance, or as standing in contrast to another group’s moral or epistemic stance: The projected adressees of the two letters are implicitly characterised as Egyptian Jews who are expected to have an epistemic and religious stance in conformity with Jews resident in Jerusalem and Judaea who celebrate the purification of the Temple by Judah Maccabee and his followers. The projected adressees of the "epitome" are Jews, whose moral and epistemic stance is implicitly understood to agree with the actions and objectives of Judah Maccabee in his purifcation of the Temple: see 2.6.1, and comments there on 2 Macc. 6:12-17.

2.6.3 The governing voice uses verbs of epistemic or moral exhortation or employs a “focus marker". For the "epitome", see 6:12, where a verb of admonition and exhortation (parakalo) is employed by the governing voice. The governing voice of the first letter urges the addressees to keep the feast of the purification of Temple with the words "And now (take care) that you observe the days..." (1:9); the governing voice of the second letter exhorts the addressees by stating "Therefore you shall do well, by observing the days..." (2:16).

2.6.5 The governing voice employs exclamatory or declamatory modes of speech (cf. 8.1.13): The "epitome" uses declamatory modes of speech particularly at 4:16-17 and 6:12-17.

Top of the Page

4.1 The text narrates events which are strongly emplotted, making reference to interlocking happenings, characters, motivations, causes, times or locations: The entries in this section of the Inventory apply only to the "epitome" of the books of Jason of Cyrene supplied in 2 Maccabees 2:19-15:39.

4.1.1 The text narrates a complex series of events not presented as leading towards only one crisis and solution, nor as contributing to only one person's tale: The bulk of the text of 2 Maccabees, the "epitome" (2:19-15:39), narrates events from the time of Seleucus IV and the high priest Onias III (from around 180 BCE) down to the victory of Judah Maccabee over the Seleucid general Nicanor (161 BCE). These events include the foiled attempts of the Seleucid envoy Heliodorus to appropriate funds from the Temple in Jerusalem; the murder of Oniss III; the beginnings of the Hellenistic crisis promoted by Antiochus IV; the resistance to the latter, involving the martyrdom of pious Jews; the military campaigns of Judah Maccabee; and Jewish victories gained with divine assistance.

4.1.3 The narrative provides a clear closure, or dwells on the closure: The closure of the epitome is marked with reference to the decisive victory of Judah Maccabee over Nicanor (2 Macc. 15:25-35), and the promulgation of an annual festival on 13th Adar to commemorate the victory, which ensured that Jerusalem henceforth remained in Jewish hands (2 Macc. 15:36-37). At this point, the governing voice explicitly declares that this is the end of the "epitome" (15:37-39).

4.1.4 The narrative foregrounds apparently exact information on the absolute and relative timing of events: The "epitome" dates events with reference both to the official Seleucid calendar (particularly for absolute chronology) and to the Jewish calendar (principally for relative chronology). The chronology of the reigns of Seleucid monarchs and of Jewish high priests of the period ca. 180-161 BCE is in the background of narrative events throughout the "epitome". For the use of the Seleucid calendar, see (e.g.,) 11:21, 30, 33, 38; 13:1; 14:4; and for the Jewish calendar see (e.g.,) 10:25; 15:36).

4.1.5 The narrative foregrounds quantifiable non-temporal information: Such information is pervasive in the "epitome", and includes (a) information relating to sums of money: see 3:11 (400 talents of silver, 200 of gold); 4:8-9 (360 talents of silver, and a further 80, followed by another 150); 4:19 (300 drachmae of silver); 4:24 (300 talents of silver); 8:10 (2,000 talents); 8:11 (90 slaves for 1 talent each); 10:20 (70,000 drachmae); 12:43 (2.000 drachmae of silver); (b) extensive information about troop numbers: see, for example, 4:40 (3,000 armed men); 5:5 (1,000 men); 5:24 (22,000 armed men; 8:9 (20,000 troops); 8:16 (8,000 troops); 8:20 (a list of troops of Macedonians and Galatians); 10:31 (20,500 infantry and 600 cavalry); 11:2 (around 80,000 troops); 11:4 (myriad footsoldiers, thousands of cavalry, and 80 elephants); 11:11 (11,000 footsoldiers and 1,600 horse); 12:20 (120,000 footsoldiers and 8,500 horse); 13:2 (list of 110,000 foot, 5,300 horse, 22 elephants, 300 chariots); and 14:39 (500 soldiers); (c) numbers of persons killed in battle: see, for example, 5:14 (40,000 dead in war); 8:24 (9,000 dead); 8:30 (20,000 killed); 10:23 (more than 22,000 killed); 10:31 (20,500 infantry and 600 cavalry killed); 12:4 (200 dead); 12:26, 28 (two groups of 25,000 dead); 15:27 (35,000 killed); and (d) precise measures of distance: see, for example 12:9 (240 stades); 12:10 (9 stades); 12:16 (2 stades); 12:17 (750 stades); 12:29 (600 stades); and compare 13:5, referring to a tower 50 cubits high.

4.2 The event sequence is projected as related to the sequence of text parts as follows:

4.2.1 The report sequence mirrors the projected chronological sequence of events mostly or wholly, not precluding 4.2.2–5.

4.2.2 There is use of prolepsis or analepsis: See, for example, 4:1, "Simon, of whom we spoke before...".

4.2.3 There are chronological gaps which are explicitly managed or signposted: See, for example, 4:23, "After a period of three years..."; 5:2, "And then it happened for the space of almost forty days..."; 10:3, "after a period of two years...".

4.2.4 There are chronological gaps which are merely implied, or indicated but left vague: These are occasional: an example is 11:1, "Not long after this...".

4.6 There are meta-narrative explanations occurring in the narrative (editorial comments by narrator): The "epitome" includes editorial comments by the narrator: note that there is no evidence available to determine whether these comments were provided originally by Jason of Cyrene, or were created by the composer of the "epitome". See, for example, 4:15-17, where disaster is said to have overtaken the Jews because they followed Greek customs, which the narrator regards as impiety towards divine laws; 4:38, the deserved punishment of Andronicus for the murder of Onias III was divinely instigated; 5:17-20, theological comment on the desecration of the sanctuary by Antiochus; 6:12-17, exhortation to addressees to heed warnings of divine chastisement illustrated by events described in the narrative up to this point; 6:31, editorial comment on Eleazar's death; 9:28, editorial comment on death of Antiochus IV; 12:44-45, editorial comment on Judah Maccabee's reasons for offering sacrifices on behalf of the dead.

4.8 The text provides scene-setting information, other than the introduction of an I-narration.

4.8.1 There is an explicit introduction of the chronological and/or spatial setting of the action: The "epitome" sets the scene of the narrative in Jerusalem, "the holy city" (3:1), where the bulk of the narrative will take place: in the same verse, the narrative begins with reference to the time when Onias III was high priest.

4.8.2 There is an explicit introduction of the main characters: Onias III is explicitly introduced in 3:1, as are Apollonius (3:5), Heliodorus (3:7) and others. Antiochus Epiphanes is introduced at 4:7. Judah Maccabee is first mentioned at 5:27, but unlike many other characters, he is is not furnished with an introduction.

4.9 There is prominent or sustained characterization of key figures in the narrative.

4.9.2 All characterization is achieved only through reporting the actions, speech or thoughts of the characters ("dramatic"): While the governing voice offers comments on characters mentioned in the narrative (see 4.6), characterization itself arises from reports of the characters' actions (for example, Onias as a pious priest, 3:23; Jason as a brutal tyrant, 5:6; Antichus IV as a murderer and sacrilegious plunderer, 5:14-15; Judah as a noble warrior, from chapter 6 onwards), and speeches (for example, the nobility of the martyr Eleazar, 6:24-28a; the courage of the seven martyrs noted throughout chapter 7; and the piety of Judah Maccabee, 15:22-24).

4.9.3 A figure is characterized by her or his moral or religious traits: Such is the case with Onias III, who is a devout observer of the Law (3:1); the martyr Eleazar (6:18-31), the seven martyrs (7:1-19; 30-40), and the mother of the seven martyrs (7:20-29), all of whom are exemplars of fidelity and loyalty to the Torah; the martyr Razis (14:37-46); and throughout the "epitome", the leader Judah Maccabee: for a parade example of his moral and religious traits, see 12:36-45.

4.9.3.1 Moral/religious traits are manifestly linked to the ethnicity and/or gender of the figure: The strong moral and religious traits attributed to the characters listed under 4.9.3 are explicitly associated with the loyalty of those characters to traditional Judaism. Thus all those characters are Jews; most are men; but a woman, the mother of the seven martyrs, is singled out for exceptional mention.

4.9.5 A figure is characterized by physical prowess or beauty, or their opposites: Judah Maccabee, from the moment of his introduction (5:37), is characterized by his bravery and physical courage.

4.10 A character’s relations to her/his community are foregrounded, including any two-fold social environment (e.g. a diaspora setting).

4.10.4 A main character is portrayed as in conflict with his/her environment (or as being an “Other”), whether the environment is single or doubled: Onias III, the martyr Eleazar, the seven martyr brothers and their mother, and Judah Maccabee are all in conflict with their environment as it has come to be constituted by the decrees and actions of the royal overlord Antiochus IV.

4.11 Supernatural characters appear in the narrative, whether introduced casually, or accounted for elaborately: Such characters are a remarkable feature of the "epitome", and include a heavenly horse with a terrifying rider accompanied by two supernatural young men (3:25-26); an apparition of supernatural horsemen and hosts of cavalry (5:2-4); five men from heaven on horses, two of whom lead the Jews in battle (10:29); a heavenly being on horseback (11:8), described as "a helper from Heaven" (11:10); and a divine apparition (15:27).

4.12 The narrative pace is slowed down or changed by the occasional or regular occurrence of extended descriptions: Many of the appearances of supernatural characters noted at 4.11 are accompanied by descriptions. Thus the two young men accompanying the heavenly horsemen are described (3:26); as are the weapons of the celestial soldiery (5:3) and the accoutrements of the heavenly horserider (11:8; see also 10:29-30).

4.12.1 There is extended description of one or more static objects: This is not common; but there is some limited description of a tower containing ashes at 13:5-6; of the Temple, desecrated by Antiochus (6:4); and again of the Temple as restored and purified by Judah and his troops (10:1-3).

4.12.2 There is extended description of the outward appearance of persons or other animated beings: There is limited, but rather detailed description of some of the supernatural beings noted at 4.11, such that the two young men accompanying the heavely horsemen are carefully delineated (3:26); and there is description in Judah's dream-vision of Onias III (15:12) and of the prophet Jeremiah (15:13).

4.13 The narrative pace is slowed down or changed by frequent or prominent quotation of speech, thought or text.

4.13.1 The quotation constitutes a plot-driving event in its own right: See 3:33-34 and 3:35-39, recording the effects of the supernatural events on Heliodorus and his reporting of this to the king; the speech of Eleazar (6:24-28a) advancing the narrative's concern with martyrdom, and the speeches of the seven martyrs in chapter 7, which build up the significance of martyrdom and contextualize the graphic speech of the mother (7:22-23, 27-29). These martyrdoms occur at a pivotal point in the narrative, for it is following these that the Jews begin to get the advantage of their enemies. The climax of the "epitome", the account of the victory of Nicanor, is preceded by speeches relating to the sanctity of the Sabbath (15:2-5).

4.13.3 Quoted wording is presented as a message (written or oral) sent from one character to another: Several letters are quoted in the "epitome", representing messages: for example, we are provided with letters from Antiochus IV to the Jews (9:19-27); from Lysias to the Jews (11:16-21); from Antiochus V to Lysias (11:22-26); from Antiochus V to the Jews (11:27-33); the Romans Quintus Mennius and Titus Manius to the Jews (11:34-38). The dream-vision of Judah Maccabee (15:11) may be included here, which reports speeches of Onias III (15:14) and of Jeremiah (15:16) heard in the course of the dream conveying messages to Judah.

Top of the Page

5.9 The text’s governing voice projects the accuracy or validity of its statements as:

5.9.3 Pervasively in need of support by arguments, or open to discussion: What follows applies only to the two letters contained in 1:1-9 and 1:10-2:18. The two letters preceding the "epitome" are concerned to persuade their addressees to observe a feast of the purification of the Temple on 25 Kiselv, and adduce arguments designed to convince their readers that observance of such a feast is right and proper.

5.9.4 The following argument types occur:

5.9.4.2 Predominantly or exclusively conceptual arguments (e.g. inferences, analogies, or references to evidence): Both letters provide evidence for the course of action they seek to promote. The first letter refers to another letter sent earlier to the addressees, containing historical information which should properly lead those addressees to observe 25th Kislev (1:7-9). The second letter sets out a series of mini-narratives (1:11-16, 19-22, 31-36; 2:1-3, 4-9; see further 5.12) presenting historical information constituting evidence that the festival of 25th Kislev, which the letter seeks to promote (1:18; 2:16), is properly to be observed as a commemoration in accordance with God's will.

5.9.4.3 Predominantly or exclusively arguments from the quoted wording of another text (e.g. paraphrases, interpretation units, proof-texts): In the case of the second letter only, Scripture is explicitly quoted in support of the argument advanced by the governing voice: see 2 Maccabees 1:29; 2:11.

5.12 The text thematizes the meaning of historical or narrative events and summarizes, alludes to or refers to events as evidence, but does not create sustained emplotment (contrast 4.7): The two letters 1:1-9 and 1:10-2:18 which precede the "epitome" adduce and summarize historical and narrative events as evidence, without creating emplotment. They present historical and narrative material thematized in such a way as to support the letters' request to the addressees to observe the feast of the purification of the Temple on 25th Kislev. Thus the first letter begins with a greeting (1:1), followed by a brief, formal prayer for the addressees (1:2-5). The governing voice reports that the senders of the letter are praying for the addressees (1:6). Historical evidence said to have been previously communicated to the addressees is then set before them in the form of a brief note (1:7-8); and the letter concludes with an exhortation to the addressees to keep the festival (1:9): this exhortation has the appearance of a command to observe what is in effect an unconditional norm. The second letter opens with a formal greeting (1:10), and then introduces a mini-narrative relating the history of the death of Antiochus Epiphanes and his companions (1:11-16), which is concluded with a formal blessing (1:17). The addressees are then encouraged to observe 25th Kislev as a festival (1:18): reasons for this observance are provided in a series of mini-narratives of historical-theological character. The first of these (1:19-22) tells of Nehemiah and the altar-fire, whose miraculous appearing evokes a formal prayer uttered by the priests (quoted 1:23-29) and psalms (1:30). A second mini-narrative gives further historico-aetiological details about the "nephthar" which had produced this fire (1:31-36). A third mini-narrative is then supplied, citing records concerning Jeremiah, who had preserved the altar-fire and had issued commands about avoiding idolatry (2:1-3): this is supplemented by a further mini-narrative about Jeremiah's concealment of sacred objects on the mountain which Moses had ascended to see the Land, with a note that Jeremiah himself had offered sacrifice for the dedication of the Temple (2:4-9). This final mini-narrative contrives to mention both Moses and Solomon, whose association with "fire from heaven" is then proved by reference to Scripture (2:10-12) and linked to the dedication of the sanctuary. The letter draws together the themes of these mini-narratives by declaring that these matters are all reported in the records of Nehemiah, who had collected writings of many different kinds into a library (2:13). Judah Maccabee had done something similar, and all these texts are in the possession of the senders of the letter (2:14). The addressees are informed that they may have sight of these writings on demand (2:15). A strong exhortation to the addressees, amounting to a positive command, to observe the feast of 25th Kislev follows (2:16); and the letter then concludes by emphasising the divine activity at work in the events described in the preceding mini-narratives, and an expression of hope for further divine blessings in the future (2:17-18).

Top of the Page

7.2 Narrative or thematic correspondences, or overlap of specific wording, occur between the non-biblical text under discussion and other non-biblical texts in a manner that is prominent or pervasive: There is narrative and thematic correspondence between parts of the "epitome" section of 2 Maccabees (2:19-15:39) and 1 Maccabees 1:1-7:50, the latter narrating events in Jerusalem and Judaea up to the death of Nicanor (with which 2 Maccabees concludes). The two texts report a number of narrative episodes which are either identical or very similar in character.

7.2.1 There is a correspondence of characters (which may include the persona projected as the governing voice of the current text): Both texts have as (non-biblical) characters in their narratives Judah Maccabee; Antiochus IV Epiphanes; Jason; the high priest Alcimus; the Asideans; the commanders Gorgias, Lysias, and Nicanor; Demetrius; Antiochus V; the commander Timothy; Apollonius; and a number of other minor characters.

7.2.2 The overall chronological and spatial framework of the narrative, as well as certain events, are substantially or prominently co-extensive with that of a non-biblical narrative or with some extended part of it: 2 Maccabees 2:19-15:39 (the "epitome") covers events in Jerusalem, Judaea and the surrounding country in the period ca.180-161 BCE, while 1 Maccabees 1:1-7:50 deals with many of the same events in the same places and time period (although the sequence of these events and the detailed accounts of them may differ in the two texts), including the beginnings of the "Hellenistic Crisis"; the activities of Jason; Antiochus IV and his desecration of the Temple; the rise of Judah Maccabee and his supporters; their recapture of the Temple and its purification; Judah's further victories, and his defeat of the general Nicanor.

7.2.2.1 The narrative is located at a particular point (“niche”) in a chronological-spatial framework also known from another non-biblical text, but there is no overlap in the narrative substance: The narratives concerning Onias III, his enemies and eventual murder, and other events before the rise of Antiochus IV Epiphanes as told in 2 Maccabees 3:1-4:10 are not represented in 1 Maccabees; but the first chapter of that text indicates a "pre-history" to the activities of Antiochus IV and Jason which 2 Maccabees appears to supply.

7.2.6 There is extensive tacit overlap with the wording of a non-biblical partner text, whether in narrative or in non-narrative texts: See, for example, the account of the building of the gymnasium in Jerusalem (4:9-10//1 Macc. 1:14); the desecration of the Temple by Antiochus (5:1, 11-26//1 Macc. 1:16-40); the flight of Jews from Jerusalem (5:27//1 Macc, 2:28); and activities of Judah Maccabee (8:1-7//1 Macc. 3:1-9).

Top of the Page

8.1 Standard forms or contents formulated in set phrases, set sentence formats, or clauses in a standard syntactic connection.

8.1.2 Unconditional norm: in the two thematic discourses represented by the letters preceding the epitome, the recommendations to the addressees (1:9; 1:1 and 2:16) to keep 25th Kislev as a feast have the force of unconditional norms viewed from the stance of the governing voices of those letters. In the "epitome", observance of the same feast is presented as an unconditional norm, as is the observance of the festival commemorating the defeat of Nicanor (15:36).

8.1.3 Sentence with theme anticipated to the beginning and repeated in a pronoun or by ellipsis: this form is utilised at the opening of the "epitome" to introduce its contents, 2:19-23.

8.1.4 Unit of a biblical quotation together with a hermeneutically dependent formulation; midrashic unit: this occurs in governing voice in the second letter, at 1:29 and 2:11, and in the "epitome" at 7:6 and 10:26.

8.1.4.1 The expressive use of unmarked biblical wording whose function in the text’s discourse is enhanced or achieved by it being recognised as coming from a Scripture: in the two letters, ths is common. See, for the first letter, 1:3-4; and for the second, 1:24-25; 2:2-3, 17. It is proportionately less common in the "epitome", but does occur: see, for example, 3:1 (the holy city, cf. Neh. 11:1); 5:17 (cf. Isa.54:7-8); 6:14 (cf. Gen. 15:16); 6:23 (cf. Prov. 16:31); 8:3 (cf. Gen. 4:10); 9:8 (cf. Isa. 40:12); 10:26 (cf. Exod. 23:22); and 12:38 (cf. Numb. 31:19).

8.1.6 Speech reports: these are common in the second letter and in the "epitome".

8.1.10 List sentence enumerating items by words or phrases: lists are not represented in the letters, but are found occasionally in the "epitome", as, for example, at 13:2.

8.1.12 Explicit claim that in a particular formulation other information in the immediate co-text is being summarized or generalized: this is found occasionally in the "epitome" only (in addition to the initial description of the epitomist's activities in 2:19-32). See 6:17; 10:10.

8.1.13 Declamatory sentence, confession, proclamation or affirmation: for confession of God's actions, see in the second letter 2:17; and for declamatory statements, see the "epitome", 4:16-17; 6:12-17.

8.1.14 Prayer, doxology, valediction or blessing: in the governing voice of the second letter, see the blessing in 1:17.

8.1.16 Descriptive sentence of a static (ocular) structure or "scientific" descriptive sentence: in the "epitome", see the description of the tower in 15:5-6, and descriptions of the Temple at 6:4 and 10:1-3.

8.1.21 Statement describing a reality (nature, creation, human nature) in a “wisdom” or similar formulation: see the concluding words of the governing voice of the "epitome" at 15:39.

8.2 Non-narrative small literary forms that impose on their components a standard functional relationship to each other, while grammar and syntax may vary:

8.2.5 The summary exposition, in a number of sentences, of theological ideas: These are common in the "epitome", and include the notion of "measure for measure", as in 5:8-10; 9:5-6; 13:8; in invincibility of the Hebrews, because God helps them in battle (11:13); impiety towards God's laws brings disaster (4:16-17); God did not choose the Jews for the sake of the Temple, but the Temple for the sake of the Jews (5:19).

Top of the Page

10.1 The text consist of the juxtaposition of constituent part-texts, each of which has its own thematic, lemmatic or narrative structure (e.g., for thematic part-texts, one of 1.1–3, 5.2–6, or 5.7.1–2 apply).

10.1.2 The text juxtaposes one narrative and two thematic part-text: The text known from antiquity as "2 Maccabees" consists of the juxtaposition of a short thematic discourse in the form of a brief letter (2 Maccabees 1:1-9), followed immediately by a second thematic discourse in the form of a longer letter (2 Maccabees 1:10-2:18), and an extended narrative explicitly described as an "epitome" (2:28), an abridgement of five books by Jason of Cyrene (2:23).

10.1.2.1 Their sequential relationship suggests that they complement each other, at least weakly (e.g., as “biography –utterances”): Both thematic discourses contained in the letters (1:1-9; 1:10-2:18) are concerned to promote the observance of the feast of the purification of the Temple, with special reference to the achievements of Judah Maccabee in regaining possession of the desecrated Temple and his subsequent purification of it and the re-instatement of its divine service (see 1:7-8; 1:10-11, 14-16). The "epitome" narrates in some detail the heroic actions of Judah leading both to the reconsecration of the sanctuary and the Jewish reconquest of the city of Jerusalem (15:37), the "holy city" (3:1), which was accomplished with divine help and angelic support (5:2-4; 10:29; 11:6; 11:8-10; 15:23 (as in the days of King Hezekiah, 15:22). Thus the "epitome" furnishes evidence that the request made in the two letters is not only reasonable, but something of a religious obligation.

Top of the Page

11.1 The non-narrative text projects its thematic concern as being mainly one or more of the following: Of the two letters 1:1-9 and 1:10-2:18:

11.1.3 Law, commandments or norms of behaviour: The two letters 1:1-9 and 1:10-2:18 preceding the "epitome" are concerned to inculcate the observance of 25th Kislev as a annual festival of the purification of the Temple.

11.2 The text is dominated by the reporting of emplotted events, whether or not in an overarching narrative format (4).

11.2.2 The reported events are not biblical, but are related to a biblical past/future: This is in the "epitome" 2:19-15:39.

Top of the Page

12.1 Sampling of genre labels applied to the text in secondary literature: pathetic history; didactic historiography; festival scroll for Hanukkah.

Top of the Page

Bibliography:

Text; R. Hanhart, Maccabaeorum libri I-IV, 2: Maccabaeorum liber II, copiis usus quas reliquit Werner Kappler edidit Robert Hanhart (Septuaginta: Vetus Testamentum Graecum Auctoritate Societatis Litterarum Goettingensis editum IX (2nd ed.; Goettingen: Vandenhoeck & Ruprecht, 1976); F.M. Abel, Les Livres des Maccabees (Paris: Gabalda, 1949); A. Rahlfs, Septuaginta, vol. I (Stuttgart: Wuettembergische Bibelanstalt, 1935), pp. 1099-1139; H. Swete, The Old Testament in Greek, According to the Septuagint, vol. 3 (Cambridge: Cambridge University Press,1912).

Translations: English. J. Moffatt, "2 Maccabees, in R. H. Charles (ed.), The Apocrypha and Pseudepigrapha of the Old Tesament, vol. 1 (Oxford: Clarendon Press, 1913), pp. 125-154; "Joachim Schaper, "2 Makkabees", in A. Pietersma and B. G. Wright (eds.), A New English Translation of the Septuagint (Oxford: Oxford University Press, 2007), pp. 503-520; D. R. Schwartz, "2 Maccabees", in L. H. Feldman, J. L. Kugel and L. H. Schiffman (eds.), Outside the Bible. Ancient Jewish Writings Related to Scripture (Philadelphia: Jewish Publication Society/University of Nebraska Press, 2013), pp. 2832–2887. French. F.-M. Abel and J. Starcky, Les Livres des Maccabees, in La Bible de Jerusalem (Paris: Cerf, 1961). German. Chr. Habicht, 2 Makkabaeerbuch, Juedische Schriften aus hellenistisch-roemischer Zeit I/3 (2nd ed., Guetersloh: Mohn, 1979), with commentary.

Selected Studies: C. C. Torrey, "The Letters Prefixed to Second Maccabees", JAOS 60 (1940), pp. 119-150; B. Z. Wacholder, "The Letter from Judah Maccabee to Aristobulus: Is 2 Maccabees 1:10-2:18 Authentic?", HUCA 49 (1978), pp. 89-133; E. J. Bickerman, "Heliodore au temple de Jerusalem", Annuaire de l'Institut de Philologie et d'Histoire Orientale 7 (1939-1944), pp. 18-40; A. Momigliano, "The Second Book of Maccabees", Classical Philology 70 (1975), pp. 81-88; Chr. Habicht, "Royal Documents in Maccabees II", Harvard Studies in Classical Philology 80 (1976), pp. 1-18; R. Doran, "2 Maccabees and 'Tragic History'", HUCA 50 (1979), pp. 107-114; R. Doran, Temple Propaganda: The Purpose and Character of 2 Maccabees (Washington, DC: The Catholic Biblical Association of America, 1981); J. A. Goldstein, II Maccabees, Anchor Bible 41 (New York: Doubleday, 1983); J. W. van Henten, The Maccabean Martyrs as Saviours of the Jewish People: A Study of 2 and 4 Maccabees (Leiden: Brill, 1997); M. Himmelfarb, "Judaism and Hellenism in 2 Maccabees", Poetics Today 19 (1998), pp. 19-40; D. S. Williams, "Recent Research in 2 Maccabees", Currents in Biblical Research 2 (2003), pp. 69-83; D. R. Schwartz, 2 Maccabees, Commentaries on Early Jewish Christian Literature (Berlin, de Gruyter, 2008)

Top of the Page

_1.1. The text refers to itself as verbal entity (with implied or explicit boundaries).
__1.1.1. The text refers to itself using a genre term, speech act term, verb or other term implying verbal constitution:
__1.1.2. The text speaks of itself as dealing with an overall theme (subject matter) or purpose, or as consisting of coordinated parts making a whole
__1.1.3. The text uses expressions for characterizing itself as a bounded entity. (PROMPT: "all", "beginning", "some" referring to subject-matter in
__1.1.4. The text introduces the governing voice, thereby indirectly marking its own boundedness.
___1.1.4.1. The text has a superscription concerning “to whom” it is addressed or for whose use it is.
__1.1.5. Important text witnesses attest to a heading which is not integrated with the body of the text or with any introductory frame, implying one
_1.2. The text presents its internal sequence of sentences (or larger parts) as mirroring the objective relationships of components in the project
_1.3. The text overall is shaped by a poetic or rhetorical-communicative pattern that is self-bounding (see further section 3).
_1.4. The text signals its parts or boundaries only by implicit contrast or by some other implicit signal (1.1./2 do not apply):
__1.4.1. A contrasting theme appears at the beginning or at what turns out to be a boundary/end point in the text.
__1.4.2. A sentence/small unit with a contrasting form from those used in the co-text appears at the beginning or at what turns out to be a boundary/
__1.4.3. A lemmatic commentary which otherwise exhibits gaps in its coverage of the base text begins and ends by treating the first and last segment
_1.5. The text presents a certain homogeneousness of form and/or contents, without claiming or projecting boundedness, and without being unified b
__1.5.1. There is a limited inventory of small forms which recur in a linear juxtaposition of units (e.g. 5.8).
__1.5.2. The ways in which smaller units hang together or follow on from each other (section 9) are repeated again and again.
__1.5.3. The themes which are verbalized together within the text are projected as interrelated objectively, albeit not in their textual sequence.
_1.6. The approximate word count or other indication of comparative size is:
_1.7. The text’s Inventory profile should be seen in the light of the following further information on completeness, thematic progression, aesthet
_2.1. The information conveyed in the text defines the perspective of the governing voice in the following way:
__2.1.1. The text does not thematize how the governing voice comes to know the text’s contents (or its right to command obedience from the addressee)
___2.1.1.1. In narrative, the governing voice’s perspective tacitly is that of someone “present” at all events equally, regardless of their time, place,
___2.1.1.2. The text is not narrative but the governing voice refers to utterances on the basis of unexplained knowledge of speech events of diverse per
___2.1.1.3. The text’s governing voice speaks from the perspective of unmediated access to all levels and parts of some projected reality.
___2.1.1.4. The text’s governing voice speaks from the perspective of unlimited authority in commanding the addressee’s obedience.
__2.1.2. The governing voice thematizes how it comes to know the text’s contents or its right to command obedience from the text’s addressee. Its per
___2.1.2.1. The governing voice presents or discusses norms whose commanding force is unlimited, but speaks from a perspective clearly distinguished fro
___2.1.2.2. The governing voice appeals to the projected addressee for a particular action, projecting limited knowledge or authority.
___2.1.2.3. The governing voice suggests its information or advice is based on his or her own experiences, or on other knowledge filtered by reflections
__2.1.3. Knowledge or authority of the text is presented as exceeding what the persona projected by the governing voice would ordinarily be able to a
__2.1.4. The governing voice explicitly acknowledges that something mentioned in the text cannot be adequately expressed or conveyed.
__2.1.5. The information in the text is characterized as secret or as (made) known exclusively to the persona projected by the governing voice.
__2.1.6. The governing voice explicitly claims unlimited knowledge or authority.
__2.1.7. The governing voice (whether first or third person) is anonymous, that is, is not presented as tied to a specific personal identity (or to p
__2.1.8. The governing voice speaks at no point in the first person (except for any 2.2.4.3) and all persons/objects are mentioned from a third-perso
__2.1.9. An anonymous voice repeatedly reports the direct speech of a character whose speeches account for the bulk of the text (but not continuously
_2.2. A first-person voice imposes its perspective on all (or almost all) knowledge or norms conveyed in the text.
__2.2.1. The first-person governing voice is identified by an anonymous voice through a proper name or unique description. Points 2.2.1.1–3 are devot
___2.2.1.1. The anonymous voice presents the first-person utterance as a situation-unspecific “text”, not as uttered in a unique situation of the past.
___2.2.1.2. The text is introduced as the first-person voice’s extended direct speech, having taken place on a unique narrative occasion.
___2.2.1.3. The introduction of the first-person governing voice of the text has the following characteristics (also applies to self-identification 2.2.
____2.2.1.3.1. It contextualizes the person, or the person together with a unique occasion of speaking.
____2.2.1.3.2. It consists of minimal or merely formal information (e.g. name and genre/generic contents).
____2.2.1.3.3. It is found at the beginning of the text only.
____2.2.1.3.4. It is found at the end of the text only.
____2.2.1.3.5. It is found both at the beginning and at the end of the text.
__2.2.2. The first person voice identifies itself by name or uniquely identifying expression (once or repeatedly).
___2.2.2.1. The voice identifies itself by way of a “signature”, as at the beginning or end of a text projecting itself as letter, or other text with a
__2.2.3. The first-person governing voice is not identified by name or unique identifier, but speaks of himself/herself in the first person at least
__2.2.4. The number and gender of the first-person governing voice are as follows:
___2.2.4.1. The first person singular is used.
___2.2.4.2. The first person plural is used.
___2.2.4.3. The first person is used but represents a generic “I” (“we”) of discourse and discussion, not the projection of a specific persona.
___2.2.4.4. The first person forms are marked for gender. [SPECIFY WHICH GENDER]
__2.2.5. The first-person governing voice refers to herself/himself also in third person grammatical constructions.
_2.3. There is an unexplained switch of the grammatical person of the governing voice within the main body of the text, [from third to first perso
_2.4. The governing voice defines a horizon of knowledge as shared with the projected addressee by taking for granted the following linguistic usa
__2.4.1. Persons or unique objects referred to by proper name or by technical expression:
___2.4.1.1. for persons mentioned or presented in narrative usage; as characters; or topics, for example:
___2.4.1.2. for persons quoted with direct speech in a non-narrative co-text, for example:
___2.4.1.3. for Gods/mythical figures/supernatural beings, etc., for example:
___2.4.1.4. for locations, for example:
___2.4.1.5. for times or calendar dates (specific to a language or culture), for example:
___2.4.1.6. for documents, texts, books, etc. (identified through being referred to or quoted), for example:
__2.4.2. circumlocutions, names or descriptions employed as “code” names.
__2.4.3. The text as a whole routinely employs the following language(s), knowledge of which is taken for granted:
___2.4.3.1. Additional language(s) taken for granted in quoted speech or certain parts of the text are:
__2.4.4. Special linguistic usages occur pervasively or prominently:
___2.4.4.1. Technical expressions for a particular subject matter.
___2.4.4.2. Technical expressions for presenting disputes/dialectic exchanges.
___2.4.4.3. Technical expressions for the meta-linguistic presentation of another text (see 6.9.4).
___2.4.4.4. Biblicizing language, such that the text may be assumed to project itself as having a link to texts today known as biblical (see 7.1.4.1).
___2.4.4.5. Other special linguistic usages: [FOR ORIENTATION: normative force through use of the indicative in the Mishnah; repeated or prominent use o
__2.4.5. The meaning of some linguistic usage or reference is addressed explicitly, marking it as not being part of the shared horizon of knowledge:
_2.5. The text contains deictic or other expressions referring to the governing voice’s time or place, or placing it after/before some key event:
__2.5.1. as part of the words of the governing voice.
__2.5.2. as part of the words of a quoted character, but with probable implications also for the governing voice.
_2.6. The text presents itself as speaking to certain persons, groups or entities, explicitly projecting a certain image of its addressee.
__2.6.1. The governing voice uses apostrophe, second-person grammatical forms or first-person exclusive or inclusive “we”.
___2.6.1.1. An audience is identified as the intended receiver of a text projecting itself as a letter.
__2.6.2. The projected addressee is characterized as having a certain moral or epistemic stance, or as standing in contrast to another group’s moral
__2.6.3. The governing voice uses verbs of epistemic or moral exhortation or employs focus markers.
__2.6.4. The governing voice directs questions at the projected addressee which are marked as rhetorical or as suggesting the audience assume a parti
__2.6.5. The governing voice employs exclamatory or declamatory modes of speech (cf. 8.1.13).
_2.7. The epistemic stance, knowledge horizon, moral stance and identity of the governing voice, and of the projected addressee, do not become the
_3.1. The text’s functional parts are sequenced as communicative stages for engaging the projected addressee's attention or goodwill.
__3.1.1. The text as a whole is a prayer of petition with the communicative sequence: praise of God/confession of sins/appeal for forgiveness[+/- ant
__3.1.2. The text as a whole treats a biblical passage and/or theme by (1) an approach to that passage/theme from an unrelated verse (Petichah) – (2)
__3.1.3. The text as a whole treats a biblical passage/theme by sequencing units of Bible interpretation in such a way as to create (and resolve or l
__3.1.4. Some functional parts occur more than once with different contents, and are merely juxtaposed to each other. See also 9.8.
_3.2. The text is bounded by a formal, communicative or poetic (poetic-thematic) formation, constituting a single piece.
_3.3. The text bears resemblance in length and theme to a biblical prayer, song, lament or psalm, and is thereby recognizable as constituting a si
_3.4. The text constitutes one piece in a sequence of pieces that only show themselves as separate from each other by their contrast in adjacency
_3.5. The language of a text whose boundaries are determined by poetic formation or by contrast in adjacency (3.3–4 applies) exhibits poetic forma
__3.5.1. There is pervasive use of rhyme and/or metre.
__3.5.2. There is pervasive use of parallelism.
__3.5.3. There is pervasive use of other features that can be interpreted as defining poetic formation, such as heightened or figurative language, re
_3.6. The language of a text whose boundaries are not determined by poetic formation or by contrast in adjacency (3.2–4 does not apply) exhibits p
__3.6.1. There is pervasive use of rhyme and/or metre.
__3.6.2. There is pervasive use of parallelism.
__3.6.3. There is pervasive use of other features that can be interpreted as defining poetic formation, such as heightened or figurative language, re
_4.1. The text narrates events which are strongly emplotted, making reference to interlocking happenings, characters, motivations, causes, times o
__4.1.1. The text narrates a complex series of events not presented as leading towards only one crisis and solution, nor as contributing to only one
__4.1.2. All subordinate events are presented as preparing one crisis and its solution, or as addressing one unified timespan/location, or as telling
___4.1.2.1. The narrative builds up one central narrative tension as having special intrinsic interest, or unites in some other way a number of narrativ
___4.1.2.2. The action pivots around one character or a small set of inter-connected characters.
___4.1.2.3. The narrative emphasizes personal, private or domestic aspects of lives.
__4.1.3. The narrative provides a clear closure, or dwells on the closure.
__4.1.4. The narrative foregrounds apparently exact information on the absolute and relative timing of events.
__4.1.5. The narrative foregrounds quantifiable non-temporal information.
_4.2. The event sequence is projected as related to the sequence of text parts as follows:
__4.2.1. The report sequence mirrors the projected chronological sequence of events mostly or wholly, not precluding 4.2.2–5.
__4.2.2. There is use of prolepsis or analepsis.
__4.2.3. There are chronological gaps which are explicitly managed or signposted.
__4.2.4. There are chronological gaps which are merely implied, or indicated but left vague.
__4.2.5. There are descriptions of repeated or habitual actions which have no unique point in the chronology.
_4.3. The text presents several sets of internally complex episodes with no explicit or manifest causal or motivational nexus between them. Where
__4.3.1. The episodes have a common main character, or several characters of approximately equal narrative prominence, who is the subject of the acti
__4.3.2. The episodes are linked by a common witness character who is peripheral to some or much of the action told, but through whose perceptions al
_4.4. The narrative tells the story of the creation or reception of a separate text which is presented verbatim within the narrative framework, or
_4.5. The narrative progression is schematic and not mediated through the interlinking of specific events, while the events are not described in d
__4.5.1. The schematic telling of events is presented as conforming to an explicit overarching schema of chronology/periodization.
_4.6. There are meta-narrative explanations occurring in the narrative (editorial comments by narrator).
_4.7. Within a thematic (non-narrative) framework the text contains extensive telling of continuous and detailed events.
__4.7.1. This narrative material is explicitly subservient to and integrated into a thematic discourse or thematic description (see under 5).
__4.7.2. This narrative material is explicitly subservient to and integrated into the lemmatic treatment of another text (see under 6).
_4.8. The text provides scene-setting information, other than the introduction of an I-narration.
__4.8.1. There is an explicit introduction of the chronological and/or spatial setting of the action.
__4.8.2. There is an explicit introduction of the main character(s).
_4.9. There is prominent or sustained characterization of key figures in the narrative.
__4.9.1. There is editorial comment on the qualities of a character from a third-person narrator.
___4.9.1.1. There is self-characterization of a first-person governing voice, or first-person characterization of other characters.
__4.9.2. All characterization is achieved only through reporting the actions, speech or thoughts of the characters ("dramatic").
__4.9.3. A figure is characterized by her or his moral or religious traits.
___4.9.3.1. Moral/religious traits are manifestly linked to the ethnicity and/or gender of the figure.
___4.9.3.2. Moral/religious traits are not manifestly linked to the ethnicity and/or gender of the figure.
__4.9.4. A figure is characterized by her or his intellectual gifts or understanding.
__4.9.5. A figure is characterized by physical prowess or beauty, or their opposites.
_4.10. A character’s relations to her/his community are foregrounded, including any two-fold social environment (e.g. a diaspora setting).
__4.10.1. A main character is portrayed as being integrated in one societal environment but as in conflict with a second environment.
__4.10.2. A main character is portrayed as being integrated in two different societal environments.
__4.10.3. A main character is portrayed as being integrated in her/his single societal environment.
__4.10.4. A main character is portrayed as in conflict with his/her environment (or as being an “Other”), whether the environment is single or doubled
_4.11. Supernatural characters appear in the narrative, whether introduced casually, or accounted for elaborately.
_4.12. The narrative pace is slowed down or changed by the occasional or regular occurrence of extended descriptions.
__4.12.1. There is extended description of one or more static objects.
___4.12.1.1. There is extended description is of a heavenly object, e.g. God’s throne, chariot, etc.
__4.12.2. There is extended description of the outward appearance of persons or other animated beings.
__4.12.3. There is extended description of the physical or architectural setting/landscape.
_4.13. The narrative pace is slowed down or changed by frequent or prominent quotation of speech, thought or text.
__4.13.1. The quotation constitutes a plot-driving event in its own right.
___4.13.1.1. The quotation divulges earlier events which the governing voice had left out of its own account of the earlier period.
___4.13.1.2. The narrative action largely or partly consists of a report on (long) speeches exchanged between characters.
__4.13.2. Quoted speech/thought provides a comment on the events (4.13.1 does not apply).
__4.13.3. Quoted wording is presented as a message (written or oral) sent from one character to another.
__4.13.4. The quotation differs from the surrounding text in its form (e.g. poetry), style or language.
_4.14. The identity or perspective of the governing voice changes between adjacent parts of what is manifestly the same narrative.
__4.14.1. A first-person narrator is followed by a third-person narrator.
__4.14.2. A third-person narrator is followed by a first-person narrator.
__4.14.3. The change coincides with other features which could be seen as motivating (or diachronically accounting for) it.
___4.14.3.1. A shift in the setting of the action which modifies the epistemic perspective but does not disrupt the effective narrative continuity (nor n
___4.14.3.2. a prominent change of (literary) form, style or language.
___4.14.3.3. a narrative and/or formal discontinuity which is disruptive of text unity.
_4.15. There are imbalances in the level of detail provided between adjacent parts of a continuous narrative, in the absence of narrative developme
__4.15.1. This coincides with the occurrence of unique literary forms, more detail for narrative contents absent from a biblical partner text (see 7.1
_5.1. The bulk of the text is constituted by thematic discourse/description, albeit presented as speech/wording quoted from a narrative setting:
__5.1.1. The discursive or descriptive treatment of themes is presented as one character’s continuous speech or wording in a unique narrative situati
___5.1.1.1. The quotation forms a substantial continuous part of the overall text, but not its bulk, as there is also extended narration concerning its
__5.1.2. The discursive or descriptive treatment of themes is presented as constituted by speeches uttered on separate but mutually emplotted occasio
___5.1.2.1. The separate speeches in sequence constitute a juxtaposition of themes/propositions (see further 5.7).
___5.1.2.2. The separate speeches in sequence constitute the overall treatment of one theme by a constant principle of differentiation (see further 5.2-
_5.2. The sequence of themes in the discursive or descriptive text suggests an objective order constituted by dividing a larger topic by a constan
__5.2.1. This suggestion includes all substantive parts of the text (other than any frames), or deviations are made explicit.
___5.2.1.1. Later passages refer to preceding themes in order to add detail.
__5.2.2. This suggestion includes only a continuous substantial part of the text, not the whole.
_5.3. The text’s discursive/descriptive treatment of its subject matter can be understood as assembling precisely those sub-topics of an overall t
__5.3.1. The sub-topics, if seen in this manner, represent a unifying theme for the whole text.
__5.3.2. The sub-topics, if seen in this manner, only account for a continuous substantial part of the text.
_5.4. The text’s sequence of sub-topics suggests a progression from the more general to the more specific, or vice versa if accompanied by explana
__5.4.1. The progression embraces all substantive parts of the text; or, any extra themes are explained.
__5.4.2. The progression occurs only in a continuous substantial part of the text.
_5.5. The text’s sequence of sub-topics (discursive or narrative) mirrors a temporal or spatial order, but without narrative emplotment between th
__5.5.1. This order includes all parts of the text (excepting any frames), as follows:
___5.5.1.1. A temporal order provides the sequence for norms or normative information.
____5.5.1.1.1. Additionally, the temporal order corresponds to a sequence of actions which is in itself, as a sequence, normative.
___5.5.1.2. A temporal order provides the sequence for non-normative (and non-narrative) information.
___5.5.1.3. A spatial or geographical order provides the sequence for the text’s themes (including any normative themes).
____5.5.1.3.1. Additionally, the themes so ordered are distinguished from one another by spatial or geographic expressions.
___5.5.1.4. An order of units of meaning in another text (from words to whole books) provides the sequence for the text’s themes (including any normativ
__5.5.2. This order defines only a continuous substantial part of the text, as follows:
___5.5.2.1. A temporal order provides the sequence for a continuous text part thematizing norms or normative information.
____5.5.2.1.1. Additionally, the temporal order corresponds to a sequence of actions which is in itself, as a sequence, normative.
___5.5.2.2. A temporal order provides the sequence for continuous non-normative (and non-narrative) information in part of the text.
___5.5.2.3. A spatial or geographical order provides the sequence for the text’s themes (including any normative themes) in a continuous part of the tex
____5.5.2.3.1. Additionally, the themes so ordered are distinguished from one another by spatial or geographic expressions.
___5.5.2.4. An order of units of meaning in another text (from words to whole books) provides the sequence for a continuous substantial part of the text
_5.6. The text pervasively provides explicit links between successive sub-topics, without at the same time mirroring an objective order as in 5.2–
__5.6.1. The text constitutes a conceptual inquiry into the accuracy or validity of universal claims regarding facts or norms.
___5.6.1.1. The inquiry pervasively or prominently proceeds by juxtaposing and discussing mutually exclusive claims, or alternative (or hypothetical) wo
____5.6.1.1.1. Some or most of the units so opposed to each other are ascribed (whether verbatim or not) to real, imaginary or hypostasized speakers.
_5.7. Adjacent text parts constituting themes are merely juxtaposed or weakly conjoined, while there is no indication of an overall objective rela
__5.7.1. Some measure of objective interrelatedness of all/almost all themes in the text is capable of expression by way of a summarizing term or phr
__5.7.2. Some measure of objective interrelatedness of all/almost all themes in the text is capable of expression, but only through use of a summariz
__5.7.3. The text’s thematic profile emerges from juxtaposed larger blocks of text which are all (or almost all) defined by an internal structuring s
__5.7.4. There is an enumeration of topics at the beginning of the text which relates to the thematic units constituting the bulk of the text as foll
___5.7.4.1. One of the enumerated topics corresponds to a possible summary theme of the bulk of the text (cp. 5.7.1/2), so that there is a single step “
___5.7.4.2. The enumerated topics distinguish themes that could work as sub-divisions of the contents of the bulk of the text (cp. 5.7/2), but no struct
__5.7.5. There is no objective interrelatedness of all/almost all themes in the text capable of expression in such a way that the summarizing term or
__5.7.6. The juxtaposed thematic units are concerned with universal claims to accuracy/validity and thereby tacitly project an objective interrelated
_5.8. The bulk of the text consists of small forms and patterns drawn from a limited set of formats for thematic articulation or for discussion (f
_5.9. The text’s governing voice projects the accuracy or validity of its statements as:
__5.9.1. Being taken for granted or being self-evident.
__5.9.2. Admitting discussion or disagreement, or the need for argument and evidence in principle.
__5.9.3. Pervasively in need of support by arguments, or open to discussion.
__5.9.4. The following argument types occur:
___5.9.4.1. Conceptual arguments as well as arguments from the quoted wording of another text (not necessarily in equal measure).
___5.9.4.2. Predominantly or exclusively conceptual arguments (e.g. inferences, analogies, or references to evidence).
___5.9.4.3. Predominantly or exclusively arguments from the quoted wording of another text (e.g. paraphrases, interpretation units, proof-texts).
_5.10. The governing voice ascribes statements about the text’s thematic substance pervasively or prominently to speaker characters as utterances.
__5.10.1. Isolated utterances (or dialogues) are presented without a unifying emplotment, but tacitly presuppose a unified grid of story/history.
___5.10.1.1. The persons, groups or generic figures indicated as speakers tend to be only minimally identified or contextualized.
__5.10.2. The text’s governing voice presents the speech of characters mostly in the exclusive function of disagreeing/agreeing with, or providing the
__5.10.3. The governing voice quotes a character with a direct speech of such length that it constitutes a significant proportion of the text overall.
__5.10.4. Hypothetical speech is routinely or prominently put into the mouth of hypostasized or generic characters.
__5.10.5. The reported wording is projected as a text, with the quoted character identified as its “author”.
_5.11. The text mentions no unique individuals as characters, or mentions them only in frame positions.
_5.12. The text thematizes the meaning of historical or narrative events and summarizes, alludes to or refers to events as evidence, but does not c
_6.1. The text’s most basic thematic progression consists of alternations of (a) quotations from a base text in their original sequence, and (b) s
__6.1.1. Most or many statements are dependent reformulations (paraphrases) of the quotations, or meta-linguistic observations on them.
__6.1.2. Some or many statements are presented in such a manner that it is ambiguous whether they reformulate the perceived meaning of the quotation
__6.1.3. Quotation-comment units pervasively or prominently contain meta-linguistic expressions.
__6.1.4. Quotation-comment units tend to be merely juxtaposed, while the units have internal cohesion and formal independence from each other.
__6.1.5. Only base text segments in their lemmatic sequence are quoted and receive a statement.
__6.1.6. The text also contains quotation-comment units which relate: (i) to texts other than the base text, and/or (ii) to the base text but not in
___6.1.6.1. Such units play a prominent part or make up the majority of quotation-statement units in the text.
__6.1.7. The text offers only one statement per quoted base text segment (comment or non-comment), or explains instances of more than one statement.
_6.2. Found alongside comment statements (6.1.1), a considerable proportion of quotation-attached statements are presented as hermeneutically inde
__6.2.1. Non-comment statements regularly or prominently attract their own hermeneutically dependent comment statements or dedicated discussion.
___6.2.1.1. Such discussions of non-comment statements can effectively take the place of, or indirectly constitute, any otherwise lacking direct discuss
__6.2.2. Non-comment statements can occur as multiples, and constitute extended stretches of text with their own order, homogeneousness or thematic c
__6.2.3. Non-comment statements occur prominently towards the end of the text or towards the end of a lemmatic division of the text.
__6.2.4. Most or all non-comment statements are presented as speech by named characters and groups, or from anonymous sources.
__6.2.5. Most or all non-comment statements are presented as quotations from other texts.
_6.3. Comment statements are frequently or prominently supported by another base text-like quotation.
__6.3.1. Such supporting text quotations regularly or prominently attract their own comment statements in turn.
_6.4. The lemmatic progression is constituted simultaneously as a thematic integration or is fused with some other principle of order.
__6.4.1. There is a manifestly unifying thematic focus to the commentary as a whole, or thematic diversity is addressed.
__6.4.2. The text pervasively provides explicit links between successive quotation-comment units, does not formally separate the units from each othe
__6.4.3. The segment size varies so as to mirror the size of literary Gestalts in the base text.
__6.4.4. The commentary text has a division into parts which accentuates a division of the base text into larger parts than the segments receiving le
__6.4.5. The lemmatic progression is fused with a secondary order principle, creating also the integrity of (a) a narrative, (b) a thematic discourse
__6.4.6. A “negative” thematic focus is created by consistent avoidance of a theme suggested (to the modern scholar) by the base text.
_6.5. There is a manifest constancy of the hermeneutic approach, or an explicit account of hermeneutic approaches.
_6.6. The extent of the base text segment is evident as follows:
__6.6.1. There is a regular distance in the base text from the beginning of one quotation to the beginning of the next quotation:
___6.6.1.1. With all base text verbal matter quoted from one to the other.
____6.6.1.1.1. With initial wording given only, while comment statements may target also the unquoted verbal matter in between quotation beginnings.
__6.6.2. There is no regular distance in the base text from the beginning of one quotation to the beginning of the next quotation.
___6.6.2.1. With the extent of the quoted verbal matter coinciding with the limits of the verbal matter targeted by comment statements.
__6.6.3. The size of segments (as under 6.6.1/2) tends to be, or to include:
___6.6.3.1. A sentence.
___6.6.3.2. Less than a sentence.
___6.6.3.3. More than a sentence.
___6.6.3.4. Two different sizes for adjacent interpretations of the same piece of base text.
___6.6.3.5. The size of some unit other than the sentence (Masoretic verse, proverb).
__6.6.4. The segments (as under 6.6.1/2) provide coverage of the base text as follows:
___6.6.4.1. There is no complete coverage of the base text.
____6.6.4.1.1. Base text not covered is contiguous.
____6.6.4.1.2. Base text not covered may have appeared less important or less problematical.
_____6.6.4.1.2.1. The text does not project complete lemmatic coverage as its overarching theme (6.2 or 6.6.2 apply, or there are many smaller “gaps” in the c
____6.6.4.1.3. No manifest pattern accounts for the base text not covered.
____6.6.4.1.4. Incomplete lemmatic coverage is explicitly addressed.
___6.6.4.2. There is complete coverage of the base text.
__6.6.5. There is explanation of the nature and length of base text segments or quotations.
__6.6.6. The quoted base text segment may already have appeared earlier in the text, as part of a copy of a larger section (or the whole) of the base
_6.7. There occur multiple comment statements for the same quoted base text segment:
__6.7.1. Interpreting the same expression within the same base text segment.
__6.7.2. Interpreting different expressions within the same base text segment.
__6.7.3. The multiple comment statements are set off from each other by being:
___6.7.3.1. Separated by a repeated quotation of the base text segment or parts of it.
___6.7.3.2. Introduced by terms of transition.
___6.7.3.3. Assigned to different speaking voices, including the governing voice.
___6.7.3.4. Marked explicitly as constituting disagreement.
___6.7.3.5. Set off only by being linguistically or logically discontinuous with the interpretation immediately preceding.
_6.8. Comment or non-comment statements are prominently or frequently presented as quotations of speech acts by individuals, groups or by anonymou
__6.8.1. Quoted comment or non-comment statements regularly or prominently are themselves treated to explanations or supplementations.
__6.8.2. Comment or non-comment statements are frequently or prominently presented as speech acts outside any connecting narrative framework, but in
___6.8.2.1. This grid tacitly or explicitly links quoted characters to each other as commentators on the base text.
___6.8.2.2. This grid tacitly or explicitly links quoted characters to the origins of the base text.
___6.8.2.3. The presupposed narrative/historical links between speakers, or between speakers and base text, are used to clarify the meaning of their quo
_6.9. The text distinguishes the level of the base text quotations from the level of the statements, whether comments or non-comments, as follows:
__6.9.1. The nature of the statements or of the lemmatic order is verbalized.
__6.9.2. Base text quotations have no quotation formula, but tend to be found at the beginning of a new textual unit, marked by the appearance of an
__6.9.3. The sequence of components within interpretation units is: 1. quotation from base text – 2. comment statement – 3. supporting base-text like
___6.9.3.1. This sequence is changed, or the base text quotation doubled, for any Petichah-like units.
__6.9.4. The text employs terms/formulae, signals of transition, hermeneutic techniques, or separation markers, including the following:
___6.9.4.1. Specialized terminology separating quotation from comment.
___6.9.4.2. Speech reports introducing the statement, used as separator.
___6.9.4.3. Other signals of the transition between quotation and comment: [].
___6.9.4.4. Tacit juxtapositions of components, which cannot be read as being continuous on the same level with each other.
___6.9.4.5. Expressions of a hermeneutic operation.
___6.9.4.6. Intermediary rephrasings of the lemma leading to the comment statement (see also 6.10.3).
___6.9.4.7. Verbal links or overlapping wording between adjacent quotation-comment units, using contiguous base text segments.
_6.10. Comment statements reveal hermeneutic attitudes towards the base text as follows:
__6.10.1. Comment statements tend to speak directly, in object-language, about the base text’s themes.
___6.10.1.1. The perspective of any first-person speaker character of the base text segment may be reproduced in the comment statement.
__6.10.2. Comment statements tend to speak about the quotation only as a verbal entity, i.e. be exclusively meta-linguistic.
__6.10.3. Exclusively meta-linguistic comment statements are found alongside more frequent object language comments, or are used as intermediary rephr
__6.10.4. The text implies or explicates a hermeneutic stance concerning the accuracy of the base text:
___6.10.4.1. The base text wording is tacitly or explicitly treated under the assumption that it may be inaccurate/insincere/invalid.
___6.10.4.2. The base text wording is tacitly or explicitly treated under the assumption that it cannot be inaccurate/insincere/invalid.
_6.11. Within the lemmatic arrangement, extended sections of text have their own principle of progression which suspends the lemmatic progression:
__6.11.1. The base text quotation becomes the starting point of a set of local thematic shifts involving further quotations plus explanation/supplemen
__6.11.2. There is limited but sustained thematic, narrative or lemmatic continuity (with or without further quotations), as follows:
___6.11.2.1. Another text, or a different part of the base text, is treated thematically or lemmatically as relevant to the base text quotation.
___6.11.2.2. A different base text is treated lemmatically and as independent of the base text quotation.
___6.11.2.3. A thematic order, thematic inquiry or reflection is sustained (e.g. of the type 5.6.1).
___6.11.2.4. A narrative order is sustained.
___6.11.2.5. Some extra-thematic principle of order is sustained (see 9.11).
__6.11.3. Non-comment statements (6.2) can occur in the following positions:
___6.11.3.1. After one or more initial quotation-comment unit with manifest or explicit hermeneutic dependency (6.1.1/3).
___6.11.3.2. Immediately succeeding the base text quotation (with later units exhibiting hermeneutic dependency on the quotation).
____6.11.3.2.1. There are cases where a non-comment statement constitutes the only treatment of the base text quotation.
_6.12. There are marked imbalances in the distribution or positioning of base text quotation-statement units at certain strategic points in a 6.1 t
__6.12.1. Higher density is found at the beginning of the base text, or the beginning of the commentary/rendering text.
__6.12.2. Higher density is found at the end of the base text, or the end of the commentary/rendering text.
__6.12.3. Higher density is found at some other defined or strategic text position of the base text, the commentary or the rendering text.
__6.12.4. The imbalance coincides with other changes:
___6.12.4.1. The occurrence of literary forms which are rare or unique for the text.
___6.12.4.2. The recurrence of units from elsewhere in the text.
___6.12.4.3. The absence of the comment component from quotations of other texts (not the base text).
___6.12.4.4. A change in the pattern of coverage of the base text by quoted segments.
_6.13. The text constitutes a complete and sequential representation, in another language and in object-oriented perspective, of the perceived mean
__6.13.1. The statements of the text are displayed in manuscripts as alternating in mere juxtaposition with segments of verbal matter from the base te
__6.13.2. The text’s governing voice is almost always identical with, or a consistent extension of, the persona projected by the governing voice of th
__6.13.3. The text tends to use the sentence structure of the base text to accommodate any additional or modified object information.
__6.13.4. The text creates new syntactic structures within which the words of the base text can be recognized.
__6.13.5. The text places sentences which have no corresponding wording in the base text at all alongside sentences which do.
__6.13.6. The text also thematizes its base text or some part of it as a verbal entity, e.g. by quoting its wording.
___6.13.6.1. Such meta-linguistic components are verbally integrated into the text’s narrative or thematic continuity, so that no lemmatic structuring of
___6.13.6.2. The positioning of any base text quotations does not disrupt or undermine the text’s narrative or thematic progression.
_7.1. Narrative or thematic correspondences, or overlap of specific wording, occur between a non-biblical text and one or more biblical texts in a
__7.1.1. Characters correspond between the non-biblical narrative and the narrative of a biblical text or texts.
___7.1.1.1. Some or all main characters of the text correspond to main characters in a biblical partner text.
____7.1.1.1.1. A main character shared with a biblical partner text is also the first-person narrator of the text.
___7.1.1.2. The text’s main character is a minor character in Scripture.
____7.1.1.2.1. That character is also the first-person narrator of the text.
___7.1.1.3. Only minor character(s) of the text correspond to character(s) in a biblical text(s), whether minor or major.
___7.1.1.4. The first-person narrator of the text is a non-biblical character.
__7.1.2. Chronology, physical setting or emplotment correspond between the non-biblical narrative and the narrative of a biblical text or texts:
___7.1.2.1. The narrative’s chronological and spatial framework, as well as certain events, are co-extensive with that of a biblical partner text, or wi
____7.1.2.1.1. The text tends to narrate the story through events described in approximately the same amount of detail as a biblical partner text.
____7.1.2.1.2. The narrative is told in more detail than that of a biblical partner text, or contains more components that slow down the narrative pace (4.
____7.1.2.1.3. The text tends to narrate the story through events described in less detail or through fewer events than a biblical partner text.
____7.1.2.1.4. Some of the narrative’s sub-plots or episodes, mostly corresponding to those of a biblical text, differ from each other in the amount of det
_____7.1.2.1.4.1. Among the sub-plots or episodes with more detail are some or all of the ones that have no biblical counterpart.
___7.1.2.2. While the narrative covers the same chronological-spatial ground or plot as a biblical text, it lacks extended speeches found in that biblic
___7.1.2.3. The narrative is located at a particular point (“niche”) in a chronological-spatial framework also known from a biblical text, but there is
__7.1.3. There is prominent use of explicit quotations of biblical wording, whether in non-narrative or in narrative (but not in biblical commentary,
__7.1.4. The text shares features of language with the Hebrew Bible, or exhibits tacit overlap with specific biblical wording, whether narrative or n
___7.1.4.1. There are pervasive biblical linguistic features (vocabulary, morphology or syntax) or a pervasive use of unspecific biblical language, such
___7.1.4.2. The text contains prominently, but not necessarily frequently, the wording of specific biblical passages such as whole sentences or unique b
____7.1.4.2.1. The tacit overlap of specific wording extends regularly to whole sentences or to extensive sentence groupings, found alongside sentences or
___7.1.4.3. The tacit overlap of wording takes place across language boundaries, with respect to the current language of the text (this point does not a
__7.1.5. The projected persona of the governing voice of the text, whether a narrative or not, is also known from a biblical text, or the governing v
___7.1.5.1. The projected first-person persona of the governing voice is also a character in a biblical text.
____7.1.5.1.1. The persona appears to be linked to a character as it specifically appears in the biblical text, not merely as it might be known from diffus
___7.1.5.2. The projected first-person persona of the governing voice is presented as identical with, or as an extension of, the persona of the governin
___7.1.5.3. The epistemic stance of the governing voice (narrative or not, first person or not) can be interpreted as falling into the same generic cate
____7.1.5.3.1. The conveyance of personally received verbal or visual revelation: prophecy model.
____7.1.5.3.2. The omniscient narration, as in Genesis-Joshua; or unrestricted knowledge of a described reality, similar to Genesis 1.
____7.1.5.3.3. The plea to God of human prayer or supplication, as in Psalms.
____7.1.5.3.4. The conveyance of wisdom on the basis of personal experience or learning, as in Proverbs, Qohelet.
__7.1.6. The range of themes in the non-narrative text is wholly or nearly contained within the specific range of themes found also in a biblical tex
__7.1.7. The sequence of themes in (at least) substantial parts of the non-narrative text is tacitly isomorphic with the sequence of themes in a bibl
__7.1.8. The non-narrative text pervasively or prominently presupposes the narrative fabric of biblical events/reported speech, beyond the contents o
___7.1.8.1. The text presupposing biblical narrative fabric has a thematic structure of discourse or description.
___7.1.8.2. The text presupposing biblical narrative fabric is a lemmatic sequential commentary on some part of the Hebrew Bible.
__7.1.9. While sharing the basic narrative-chronological framework of biblical texts, the narrative also mentions characters or events which presuppo
_7.2. Narrative or thematic correspondences, or overlap of specific wording, occur between the non-biblical text under discussion and other non-bi
__7.2.1. There is a correspondence of characters (which may include the persona projected as the governing voice of the current text).
___7.2.1.1. This also constitutes a correspondence with a biblical text (7.1.1).
__7.2.2. The overall chronological and spatial framework of the narrative, as well as certain events, are substantially or prominently co-extensive w
___7.2.2.1. The narrative is located at a particular point (“niche”) in a chronological-spatial framework also known from another non-biblical text, but
___7.2.2.2. This co-extension also constitutes a co-extension with a biblical text; or, this “niche” relationship also constitutes a “niche” relationshi
__7.2.3. There are explicit quotations or instances of explicitly marked expressive use of wording from a non-biblical partner text.
__7.2.4. The wording or specific theme of self-contained thematic units is occasionally identical to those of another non-biblical text (or part-text
___7.2.4.1. Such overlapping units are found in text types which differ from each other in their thematic arrangement.
___7.2.4.2. It is common for such overlapping units to be marked as the speech of a character or as anonymous quoted speech in one or both of the non-bi
___7.2.4.3. Such self-contained overlapping units occur within what is, by other structural signals, manifestly the same text.
__7.2.5. There are prominent single allusions to specific wording found in a non-biblical partner text.
__7.2.6. There is extensive tacit overlap with the wording of a non-biblical partner text, whether in narrative or in non-narrative texts.
___7.2.6.1. The text presents statements as anonymous which are also anonymous in a partner text.
___7.2.6.2. The text assigns to a character statements which are anonymous in a partner text.
____7.2.6.2.1. The character thus quoted is also the person traditionally identified as the redactor or tradent of the anonymous parts of a partner text.
___7.2.6.3. The text presents statements as anonymous which are assigned to a character in a partner text.
___7.2.6.4. The extensive wording overlap takes place across language boundaries.
___7.2.6.5. The extensive wording overlap takes place in a thematic environment or in a cotext different from that of the wording in the partner text.
___7.2.6.6. The 7.2.6. wording overlaps also constitute wording overlaps with a biblical text.
__7.2.7. The projected first-person persona of the governing voice of the text, whether narrative or not, is also known from another non-biblical tex
___7.2.7.1. The projected first-person persona is identical with a character in another non-biblical text.
____7.2.7.1.1. The persona appears to be linked to that character as it specifically appears in the other text, not merely as it might be known from diffus
___7.2.7.2. The projected first-person persona is presented as identical with or as an extension of the persona of the governing voice of another non-bi
___7.2.7.3. The 7.2.7. overlap also constitutes an overlap with a biblical text.
__7.2.8. The range of themes in the non-narrative text is wholly or nearly contained within the specific range of themes found also in another non-bi
__7.2.9. The sequence of themes in (at least) substantial parts of the non-narrative text is tacitly isomorphic with the sequence of themes in anothe
___7.2.9.1. Shared themes occur largely or entirely in the same sequence, albeit separated by other themes. [DELETE OR KEEP: These themes may be support
___7.2.9.2. Characteristic thematic or formal groupings of sentences (e.g. 9.3, 9.4, 9.4.4/5) occur approximately at the “same” point (as defined, for e
_8.1. Standard forms or contents formulated in set phrases, set sentence formats, or clauses in a standard syntactic connection.
__8.1.1. Conditional norm or hypothetical legal case:
__8.1.2. Unconditional norm:
__8.1.3. Sentence with theme anticipated to the beginning and repeated in a pronoun or by ellipsis:
__8.1.4. Unit of a biblical quotation together with a hermeneutically dependent formulation; midrashic unit:
___8.1.4.1. The expressive use of unmarked biblical wording whose function in the text’s discourse is enhanced or achieved by it being recognised as com
__8.1.5. Simile used in hermeneutic function:
__8.1.6. Speech report:
___8.1.6.1. The reported speech is elliptic and depends on surrounding text not marked as reported speech.
__8.1.7. Sentence referring to a behaviour or norm as customary, using the term minhag, its verbal root or a clearly similar term:
__8.1.8. Reason clause:
__8.1.9. The a fortiori argument:
__8.1.10. List sentence enumerating items by words or phrases:
__8.1.11. List enumerating items by whole sentences/interpretation units:
__8.1.12. Explicit claim that in a particular formulation other information in the immediate co-text is being summarized or generalized:
__8.1.13. Declamatory sentence, confession, proclamation or affirmation:
__8.1.14. Prayer, doxology, valediction or blessing:
__8.1.15. Wish sentence:
__8.1.16. Descriptive sentence of a static (ocular) structure or "scientific" descriptive sentence:
__8.1.17. Report sentence of a singular event in the past which is not part of a narrative unit, nor of a mashal:
__8.1.18. Sentence making a prediction of a future event:
__8.1.19. Prediction of reward or punishment of behaviour in a “wisdom” or similar formulation:
__8.1.20. Recommendation of a particular behaviour or statement of an ideal type of person in a “wisdom” or similar formulation:
__8.1.21. Statement describing a reality (nature, creation, human nature) in a “wisdom” or similar formulation:
__8.1.22. Statement praising Torah in a “wisdom” or similar formulation:
_8.2. Non-narrative small literary forms that impose on their components a standard functional relationship to each other, while grammar and synta
__8.2.1. Dispute unit:
__8.2.2. Self-contained question-answer unit in anonymous discourse:
__8.2.3. Self-contained question-answer unit in discourse concerning the meaning of an earlier word/words in the same text.
___8.2.3.1. Self-contained question-answer unit which, since there is tacit overlap with a partner text (7.2), may relate to the meaning of a statement
__8.2.4. A clause or phrase which links two statements/themes explicitly as being similar:
__8.2.5. The summary exposition, in a number of sentences, of theological ideas.
__8.2.6. A Petichah or Petichah-like unit, which uses the wording of a general biblical verse to introduce by way of a hermeneutic link the main them
__8.2.7. A Semikhah or Semikhah-like unit, addressing how the co-text preceding a given biblical verse relates to that verse.
__8.2.8. An “Inyan” part in a rabbinic homily, understood as a limited lemmatic sequence of midrashic units on one or more verses introduced by a pre
__8.2.9. A Chatimah or Chatimah-like unit, which leads from a biblical verse earlier treated as part of the “Inyan” of a rabbinic homily, to another
__8.2.10. A Yelammedenu unit, an initially halakhic question-answer unit usually expanded by further discussion which opens a rabbinic homily or a lit
_8.3. Forms with internal emplotment relationships, or character-centred small literary forms or motifs:
__8.3.1. A ma'aseh or pared-down narrative of a unique event with normative-probative function:
__8.3.2. A mashal or other minimal (two-stage) narrative employed to model the emplotment of a biblical or other event:
__8.3.3. A narrative unit which is not integrated into a larger chronological framework constituted by the co-text:
__8.3.4. A narrative unit which is schematic or presents unspecific characters (other than 8.3.2):
__8.3.5. A narrative unit incorporating direct speech/dialogue devoted to an explicit hermeneutic engagement with quotations from the base text or so
__8.3.6. The narrative motif of humanized animals or animals as agents:
__8.3.7. The narrative motif of the fantastic, grotesque, or gross:
__8.3.8. A narrative motif that can be interpreted as humorous or ironic:
__8.3.9. Use of a gap of knowledge between what a character knows and what the governing voice has already told, including one character telling a li
__8.3.10. Narrative use of humour by way of a character’s speech:
_8.4. Small poetic form:
__8.4.1. Occurrence of a song, poetic piece, rhythmic unit:
_9.1. An extended portion or substantial proportion of the thematic text (or thematic part of a non-thematic text) projects its selection and sequ
__9.1.1. By dividing a larger topic by a constant principle (or set of principles) of subordination/coordination.
__9.1.2. By assembling precisely those sub-topics of an overall theme that would result if that overall theme were to be exhaustively defined or divi
__9.1.3. By progressing from the more general to the more specific, or vice versa if accompanied by explanation.
__9.1.4. By mirroring a temporal or spatial order, or the order of units of meaning in a pre-existing text.
_9.2. In one or more extended passages, making up a substantial portion of the text, a series of situations is created from one hypothetical legal
__9.2.1. Two distinct parameters of the situation are paired with their opposites or negations, to produce a series of four situations.
_9.3. An extended passage consists in the elaboration one by one of the items of an initial list, making each list item the topic of one or more s
_9.4. For an extended passage there is a juxtaposition of thematic units (sentences or groups of sentences) capable of being interpreted in the fo
__9.4.1. As thematic cluster: the sentence themes of an extended passage have a stronger homogeneity/family resemblance with each other than with the
__9.4.2. As contrastive thematic block: the text juxtaposes two extended thematic blocks tacitly projecting a contrast and/or analogy between them.
__9.4.3. Repetitions as markers of architecture: there is a repetition of words marking out as coordinated passages that deal with contrastive sub-to
__9.4.4. In an extended passage, thematic homogeneousness is created by recurrence of the same reason clause appended to norms which are adjacent or
__9.4.5. In an extended passage, thematic homogeneousness is created by recurrence of the same normative predicate or apodosis in hypothetical legal
_9.5. In a number of extended dialectical passages, the governing voice differentiates between the topics/propositions of two or more initial them
__9.5.1. The governing voice performs this differentiation largely by quoting further voices, or by speaking on behalf of the initially quoted voices
__9.5.2. The governing voice of a lemmatic commentary determines the precise themes of quotations from the base text, by progressively adducing furth
__9.5.3. Within a sustained dialectical discourse on the meaning of a quoted segment, the grammatically or thematically complete quotation is only re
_9.6. An extended portion or substantial proportion of the text continuously explicates local thematic transitions, by means of:
__9.6.1. Use of conjunctions.
__9.6.2. Use of announcement of themes for text parts, full-sentence headings or summaries.
__9.6.3. Use of explicit reference to the textual position or sequence of information, articulating the passage as having coordinated parts.
__9.6.4. Use of discourse deixis (e.g., “below”, “following”) which indicate parts, or of cross-references.
__9.6.5. Use of ordinal or cardinal numbers to designate themes in text sequence (e.g., “first generation”).
__9.6.6. Use of questions to articulate parts within a passage or functioning as headings.
_9.7. The text as a whole continuously explicates local thematic transitions, while at the same time also projecting an objective or communicative
_9.8. The text has a tendency to juxtapose immediately thematic units which fulfill the same literary, evidential, hermeneutic or narrative functi
__9.8.1. There is more than one quotation-comment unit or midrashic unit for the same lemma.
__9.8.2. There is more than one biblical quotation supporting the same statement within a single midrashic unit.
__9.8.3. There is more than one Petichah or Petichah-like unit for the same rabbinic homily (3.1. applies).
__9.8.4. There is more than one Petichah or Petichah-like unit in continuous text but outside a rabbinic homily structure (3.1. does not apply).
__9.8.5. There is more than one mashal (parable) for the same thematic or hermeneutic point.
__9.8.6. There is more than one reason clause supporting a statement.
__9.8.7. There is more than one version of a reported dispute.
__9.8.8. There is more than one version of the same ma’aseh (narrative precedent report).
__9.8.9. There is more than one version of events within the same narrative account.
__9.8.10. There is more than one narrative or report presenting (near-) identical events but different characters.
__9.8.11. There is more than one version of a named rabbi’s utterance.
__9.8.12. There is an alternative name attached to a statement quoted as a character's speech.
__9.8.13. There is some acknowledgement of the equivalence/alternative status of adjacent thematic units under 9.8.1-12.
_9.9. There are passages of three or more successive thematic units whose relationship is defined as follows: There is a clear thematic continuity
__9.9.1. The second unit has a formal pattern which may then continue for one or more new, subsequent themes.
__9.9.2. The second unit has a quoted character named also as the speaker for one or more new, subsequent themes.
__9.9.3. The second unit mentions a type of object which is then treated with respect to a new thematic framework (or frameworks) in subsequent sente
__9.9.4. The second unit has a reason clause which is then used for one or more further thematic units(s) concerning a different halakhic topic/diffe
_9.10. The text’s narrative account is occasionally circular in that it leads from an action to its motivation/purpose, then back to reporting the
_9.11. An extended part of the thematic text (or a part-text in the sense of section 10) is structured by an extra-thematic principle of order, as
__9.11.1. The implied chronology of speaker characters.
__9.11.2. An alphabetical or alphanumerical sequence (not if a 3.2 text).
__9.11.3. The sequence of text sections of Scripture.
__9.11.4. The sequence of days of a calendar/festival calendar.
__9.11.5. The implied chronology of the composition of text parts of a text, as seen by the voice governing the whole text.
__9.11.6. The increasing or decreasing size of part-texts.
__9.11.7. A fixed performative sequence of speech acts.
__9.11.8. The ascending or descending quantitative value of numbers provides the sequence for themes in part of the text, with or without any explicit
_9.12. Important manuscripts divide the text explicitly into parts by the use of single words or incomplete sentences which constitute sub-headings
__9.12.1. This division involves the use of meta-textual terms.
__9.12.2. This terminology is supplemented by the use of sequential numbering, or there is numbering of text sections which are not named at all.
_9.13. Physical evidence from antiquity potentially shows non-verbal signals indicating (an interpretation of) the text’s thematic division.
_9.14. There is sporadic use of mnemonic indications of text contents and sequence at the beginning or end of passages, consisting of sequences of
_10.1. The work consists of the juxtaposition of large constituent part-texts, each of which has its own thematic, lemmatic or narrative structure
__10.1.1. The part-texts are of the same kind, i.e., all narrative, all thematic or all lemmatic.
___10.1.1.1. The part-texts juxtaposed are all thematic-discursive or thematic-descriptive, dealing with substantially the same kind of subject matter.
___10.1.1.2. The part-texts juxtaposed are all thematic-discursive or thematic-descriptive, dealing with substantially diverse kinds of subject matter.
____10.1.1.2.1. Their sequential relationship suggests that they complement each other, at least weakly.
___10.1.1.3. The part-texts juxtaposed are all lemmatic.
___10.1.1.4. The part-texts juxtaposed are all narrative.
___10.1.1.5. There are significant ambiguities as to where one part-text ends and the next begins (in their textual sequence).
___10.1.1.6. Any manifest differentiation of adjacent part-texts is partly due to their mirroring of divisions within a base text or a partner text.
__10.1.2. The work juxtaposes one narrative and one thematic part-text. [SPECIFY IF MORE THAN ONE, AND SPECIFY SEQUENCE]
___10.1.2.1. Their sequential relationship suggests that they complement each other, at least weakly (e.g., as “biography –utterances”).
__10.1.3. The work juxtaposes one narrative and one lemmatic part-text. [SPECIFY IF MORE THAN ONE, AND SPECIFY SEQUENCE]
___10.1.3.1. Their sequential relationship suggests that they complement each other, at least weakly.
__10.1.4. The work juxtaposes one lemmatic and one thematic part-text. [SPECIFY IF MORE THAN ONE, AND SPECIFY SEQUENCE]
___10.1.4.1. Their sequential relationship suggests that they complement each other, at least weakly.
__10.1.5. There is important transmission evidence indicating that the sequencing or division of part-texts within the overall aggregate varied.
_10.2. The work consists of the juxtaposition of part-texts which are constituted by poetic or communicative-rhetorical formation, so that one of t
__10.2.1. The work juxtaposes poems, psalms, songs, etc. as part-texts (3.2, 3.3 or 3.4 applies to each part-text).
___10.2.1.1. The boundaries of some or all of the individual pieces are defined by their inherent formal characteristics, i.e., by point 3.2.
___10.2.1.2. Some or all part-texts only show themselves as separate from each other by their contrast in adjacency, i.e. by point 3.4.
___10.2.1.3. There are cases of ambiguity concerning where one part-text ends and the next begins, if read in their textual sequence; but regardless of w
___10.2.1.4. The themes of individual part-texts are predominantly homogeneous across the whole aggregate work.
___10.2.1.5. The themes of individual part-texts are significantly disparate across the whole aggregate work.
___10.2.1.6. A manifest theme or message emerges from the togetherness and/or the sequential order of the part-texts.
___10.2.1.7. The formal characteristics of individual pieces are predominantly homogeneous across the whole aggregate text.
___10.2.1.8. The formal characteristics of individual pieces are significantly diverse across the whole aggregate work.
__10.2.2. The work juxtaposes rabbinic homilies as part-texts, according to an extra-thematic principle of order (see also 9.11). Point 3.1.2 or 3.1.3
__10.2.3. There is important transmission evidence indicating that the sequencing or division of part-texts within the overall aggregate varied.
_11.1. The non-narrative text projects its thematic concern as being mainly one or more of the following:
__11.1.1. Description of a reality, including a physical reality.
__11.1.2. Moral values or value judgments, including practical instructions on proper behaviour or self-preservation.
__11.1.3. Law, commandments or norms of behaviour.
__11.1.4. A discourse on or inquiry into a field of knowledge, with self-referential treatment of the limits, sources or nature of knowledge.
__11.1.5. The meaning of another text.
__11.1.6. Reports of the speech of named characters.
__11.1.7. Future events or future reward and punishment.
_11.2. The text is dominated by the reporting of emplotted events, whether or not in an overarching narrative format (4).
__11.2.1. The reported events are those of a biblical past, or of a biblically foretold future.
__11.2.2. The reported events are not biblical, but are related to a biblical past/future.
__11.2.3. The reported events have no strong links to biblical events.
_11.3. The text is directly or indirectly addressed to God. Its specific contents are self-reflective regarding the governing voice, thematic in a
_12.1. Sampling of genre labels applied to the text in secondary literature: