2. Approach Through Jewish Traditions of Interpretation (C. Approaches Based on Tradition) (Interpretation of the Bible in the Church) (Studies on Bible & Early Christianity)

The Old Testament reached its final form in the Jewish world of the four or five centuries preceding the Christian era. Judaism of this time also provided the matrix for the origin of the New Testament and the infant church. Numerous studies of the history of ancient Judaism and notably the manifold research stimulated by the discoveries at Qumran have highlighted the complexity of the Jewish world, both in the land of Israel and in the Diaspora, throughout this period.

It is in this world that the interpretation of Scripture had its beginning. One of the most ancient witnesses to the Jewish interpretation of the Bible is the Greek translation known as the Septuagint. The Aramaic Targums represent a further witness to the same activity which has carried on down to the present, giving rise in the process to an immense mass of learned procedures for the preservation of the text of the Old Testament and for the explanation of the meaning of biblical texts. At all stages, the more astute Christian exegetes, from Origen and Jerome onward, have sought to draw profit from the Jewish biblical learning in order to acquire a better understanding of Scripture. Many modern exegetes follow this example.

The ancient Jewish traditions allow for a better understanding particularly of the Septuagint, the Jewish Bible which eventually became the first part of the Christian Bible for at least the first four centuries of the church and has remained so in the East down to the present day. The extracanonical Jewish literature, called apocryphal or intertestamental, in its great abundance and variety, is an important source for the interpretation of the New Testament. The variety of exegetical procedures practiced by the different strains of Judaism can actually be found within the Old Testament itself, for example in Chronicles with reference to the books of Samuel and Kings, and also within the New Testament, as for example in certain ways Paul goes about argument from Scripture. A great variety of forms�parables, allegories, anthologies and florilegia, rereadings (relectures) pesher technique, methods of associating otherwise unrelated texts, psalms and hymns, vision, revelation and dream sequences, wisdom composiions�all are common to both the Old and the New Testaments as well as in Jewish circles before and after the time of Jesus. The Targums and the Midrashic literature illustrate the homiletic tradition and mode of biblical interpretation practiced by wide sectors of Judaism in the first centuries.

Many Christian exegetes of the Old Testament look besides to the Jewish commentators, grammarians and lexicographers of the medieval and more recent period as a resource for understanding difficult passages or expressions that are either rare or unique. References to such Jewish works appear in current exegetical discussion much more frequently than was formerly the case.

Jewish biblical scholarship in all its richness, from its origins in antiquity down to the present day, is an asset of the highest value for the exegesis of both Testaments, provided that it be used with discretion. Ancient Judaism took many diverse forms. The Pharisaic form which eventually came to be the most prevalent, in the shape of rabbinic Judaism, was by no means the only one. The range of ancient Jewish texts extends across several centuries; it is important to rank them in chronological order before proceeding to make comparisons. Above all, the overall pattern of the Jewish and Christian communities is very different.

On the Jewish side, in very varied ways, it is a question of a religion which defines a people and a way of life based upon written revelation and an oral tradition; whereas, on the Christian side, it is faith in the Lord Jesus�the one who died, was raised and lives still, Messiah and Son of God; it is around faith in his person that the community is gathered. These two diverse starting points create, as regards the interpretation of the Scriptures, two separate contexts, which for all their points of contact and similarity are in fact radically diverse.