| Definition of the literary feature |
Selected texts illustrating the feature |
| 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. |
Sefer Yetsirah |
| 11.1.2. Moral values or value judgments, including practical instructions on proper behaviour or self-preservation. |
Sirach, 1QpHab, 4Mac, 4Ezra, mAvot, 1Bar, bHor, Wisdom |
| 11.1.3. Law, commandments or norms of behaviour. |
4Mac, 1Bar, Tractates of Mishnah and Tosefta, 4QMMT, Temple Scroll, Wisdom, Bavli Tractates, |
| 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. |
Epistola Anne, 4Mac, [extraneous example: Marcus Aurelius, To Himself] |
| 11.1.5. The meaning of another text. |
1QpHab, GenR, LevR, Sifra, Bavli, Yerushalmi |
| 11.1.6. Reports of the speech of named characters. |
most of rabbinic literature |
| 11.1.7. Future events or future reward and punishment. |
4Ezra |
| 11.2. The text is dominated by the reporting of
emplotted events, whether or not in an overarching narrative format (as
profiled in section 4). |
|
| 11.2.1. The reported events are those of a biblical past, or of a biblically foretold future. |
LAB, Jubilees, GenApoc, Wisdom, 1Bar, BerR, Targum Genesis Onkelos, QohR, Targum Esther Sheni |
| 11.2.2. The reported events are not biblical, but are related to a biblical past/future. |
1Mac, Judith, Tobit, 4Mac, 1Bar |
| 11.2.3. The reported events have no strong links to biblical events. |
Ahiqar (narrative part-text), QohR |
| 11.3. The text is directly or indirectly addressed to
God. Its specific contents are self-reflective regarding the governing
voice, thematic in a diffuse manner or narrative (see also 3). |
Prayer of Manasseh, Psalms of Solomon, Hodayyot |