A Quote by Elie Wiesel
I try to see their moral relevance [in the Bible] and, of course, to admire the literary beauty of the text. Prophetic poetry: No one has written the way Isaiah does.
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[My approach to the Bible, history does really matter.] Everything matters. But I have priorities. For instance, for me to know whether there were two Isaiahs or one is less important than the text itself. Of course I read the arguments for and against. But it's not my task in life to say there were two or three authors of Isaiah's book, or how many authors there were of Deuteronomy. This is not what I'm doing.
I read the text; and then I come to the Shirat ha-Yam, to the Song of the Sea [Exodus 15], to the poetry. Who could have written such a poem except someone who went through it? It is so full of life, so full of truth, of passion, of concern. And the thousands and thousands of commentaries in the Talmudic tradition that have been written on it. It had to have happened. But even if not, I would attribute the same beauty to the text as I do now.
No one has written the way Isaiah does. The royal style, the majesty of the language. He is called the prince of the prophets. No one has written like that. I've studied ancient literature, Homer, for example, but it's not the same thing.
My claim is simply that the literary approach is one necessary way to read and interpret the Bible, an approach that has been unjustifiably neglected. Despite that neglect, the literary approach builds at every turn on what biblical scholars have done to recover the original, intended meaning of the biblical text.
We try to make the sound hold as much relevance as it does on the record you know, we don't try and interpret it in a different way.
When you find it you become the secret addressee of a literary text and I felt that their reader had been left out of this experience of reading poetry or what the experience of poetry was.
Certainly professionally, yes [I was interested more in history]. And literary criticism, the structure of poetry. But it is primarily as a historian that I work, although text criticism and literary criticism are very much a part of my interests.
The Bible was written in several languages, embraces many literary forms, and reflects cultures very different from our own. These are important considerations for properly understanding the Bible in its context.
We have a text before us, an ancient text, a living text, and we try to enter it, not only to decipher it, but to penetrate it, to become part of it, similar to the way every student becomes part of a teacher's texture. That's how I see our [with Frank Moore Cross] two differing approaches.
Do not try to make the Bible relevant. Its relevance is axiomatic.
Even if great poetry continues to be written, it has retreated from the center of literary life. Though supported by a loyal coterie, poetry has lost the confidence that it speaks to and for the general culture.
Only idiots or snobs ever really thought less of 'genre books' of course. There are stupid books and there are smart books. There are well-written books and badly written books. There are fun books and boring books. All of these distinctions are vastly more important than the distinction between the literary and the non-literary.
Poetry is often very critical of the culture from which it emerges. Quite often literary critics of a nationalist bent talk up the national culture, in a way that the literary texts don't. Poetry can bring out areas of denial and repression.
Isaiah the prophet, Isaiah's second son was - his symbolic name was Mahershalalhashbaz. And Isaiah was - the Prophet Isaiah was instructed to write the name in all capital letters as a prophecy. And it means hasten to the spoils, speedy as the prey.
Ultimately you're trying to reach across and find some other person, some other human warmth. But it is, especially in written poetry, it is inscribed in a text and the text can't do that work by itself and you as a poet can only do your best.
The letter kills the spirit. The written text is mute in the face of responding challenge. It does not admit of inward growth and correction. Text subverts the absolutely vital role of memory.
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