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such as difficulties within the text, as well as second-order ones, such as the exegete's
philosophy, his cultural presuppositions, or his polemical concerns.
Clearly the thinking that characterized medieval exegesis is not entirely consonant
with that of modern hermeneutics. For example, a modern metaphorical reading will
be expected to conform to lexical clues and to adhere as much as possible to the
simple meaning of the text. Medieval commentators, on the other hand, sometimes
allow themselves the freedom of departing radically from the peshat when
interpreting metaphorically. Nevertheless, there is a certain degree of correlation
between the approaches and presuppositions of different contemporary hermeneutical
schools and those of corresponding schools of classical exegesis: (a) The reverence
towards the text characteristic of traditional Jewish exegesis also typifies the schools
of authorial intent and New Criticism. All these approaches posit that the text has an
inherent meaning, which needs to be deciphered using objective, rather than
subjective, tools, even though different schools and different individual exegetes may
differ regarding the precise nature of these tools. (b) The assumption of many
classical exegetes that answers to their philosophical or ideological concerns may be
found hidden in the biblical text, parallels the assumption of the reader response
school that the perplexities and concerns of the reader play a central role in
ascertaining the meaning of texts. (c) Attempts by exegetes to reconcile miracle
stories with their view of science and philosophy included adoption of various reading
strategies, often involving metaphorical approaches and sometimes involving close
reading techniques, all of which are characteristic of modern commentators. (d) The
legitimacy accorded by some classical commentators to exercising personal
preferences in choosing among interpretive options parallels the modern awareness of
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