جزییات کتاب
Neither a philological study of the uses of kātab, 'to write' in Biblical Hebrew, nor even a full-scale exegetical study of the passages wherein the verb and its derivatives occur, nor even, for that matter, an exhaustive study of all texts with an administrative color in which writing figures, this is a study of selected biblical passages ranging from Samuel to Daniel in which the author finds what he considers subtle evaluations of writing as a positive or negative entity of religion and society. In the chosen texts identified as preexilic, writing is used for nefarious purposes: David and Jezebel have Uriah and Naboth, respectively, put to death (2 Sam. 11, 1 Kings 21), and Jehu's use of written messages is as ruthless as the rest of his practices (2 Kings 10); while in the postexilic texts (2 Chron. 30, Ezra 1-6, Esther, Dan. 6) writing plays a more ambivalent role.Though there appears to be little doubt that some of the postexilic texts express uncertainties about how a community is to deal with the written divine word in practical circumstances, I do, on the other hand, wonder if the elite users of writing who produced the texts of the Hebrew Bible would really have been criticizing writing itself, as opposed to its illegitimate use by individuals whose conduct is presented in a negative light. Would the ancient equivalents of modern Luddites, for whom media such as radio and television are an irremediable evil, have found a sympathetic ear among the composers of biblical texts? Or, at a lower level on the scale of exclusion, is it any more plausible that these texts carry the message that writing should only be used for religious purposes, that purely administrative use is to be condemned? Such a message would surely represent a revolutionary point of view, for writing was invented for administrative purposes and by far the largest number of documents discovered in all ancient Near Eastern archives of any size are administrative in nature.