07_Biblica_AN_Meek_280-291 15/07/14 12:24 Pagina 286 286 RUSSELL L. MEEK Garry points out that such is the case with a particular account of prepa- ration of a Passover lamb: “The Chronicler reports that in the time of Josiah ‘they boiled the Passover lamb with fire, according to the ordi- nance’ ([…] 2 Chr 35:13). No single ‘ordinance’ prescribes such a culi- nary technique; rather, Deuteronomy indicates that the lamb should be boiled ([…] Deut 16:7), while Exodus insists that the lamb should not be boiled but ‘roasted with fire’” 31. Thus, since the two legal texts offered different prescriptions regarding the Passover lamb, the preparers of the Passover feast in Chronicles welded the two legal texts into a new pre- scription that addressed the needs of the audience. Whereas legal exegesis is concerned solely with the reinterpretation and reappropriation of previous legal texts, haggadic exegesis “utilizes pre- existing legal materials, but it also makes broad and detailed use of moral dicta, official or popular theologoumena, themes, motifs, and historical facts. In a word, haggadic exegesis ranges over the entire spectrum of ideas, genres, and texts of ancient Israel. It is these which form the basis of its textual transformations, reapplications, and reinterpretations” 32. Fur- thermore, haggadic exegesis also differs from legal exegesis in that which gives rise to it in the first place. Later authors engaged in legal exegesis because of a perceived lack in the earlier tradition that required an inter- preter to make the text applicable to a new situation. Haggadic exegesis, on the other hand, came about because of the fullness of a previous text. It does not “supplement gaps in the traditum, but characteristically draws forth latent and unsuspected meanings from it” to show how a law or other text “can transcend its original focus, and become the basis for a new con- figuration of meaning” 33. Very rarely does haggadic exegesis use explicit markers such as lamr to indicate its use of a traditum (e.g. Jer 3,1); more often, the exegesis uses implicit markers such as shared lexemes, thematic elements, and their reformulation, such as is the case with the use of Ps 8,5-7 in Job 7,17-18 34. The Joban use of Ps 8,5-7 can be detected by the repetition of vocabulary and theme, but Job’s revision of Ps 8,5-7 clarifies its use of the traditum. Thus, “[w]hereas the psalmist exalts the human species to near-divine status, and regards this exaltation as a sign of divine 31 E.P. MCGARRY, “The Ambidextrous Angel (Daniel 12:7 and Deutero- nomy 32:40): Inner-Biblical Exegesis and Textual Criticism in Counterpoint”, JBL 124 (2005) 211-228, here 211. 32 FISHBANE, Biblical Interpretation, 282. 33 FISHBANE, Biblical Interpretation, 282-283. 34 See C. FREVEL, “Eine Kleine Theologie der Menschenwürde: Ps 8 und seine Rezeption im Buch Hiob”, Das Manna fällt auch heute noch: Beiträge zur Geschichte und Theologie des Alten, Ersten Testaments. Festschrift für Erich Zenger (eds. F. HOSSFELD – L. SCHWIENHORST-SCHÖNBERGER) (Freiburg – New York 2004) 247-272.