MARC Record from Library of Congress

LEADER: 03859cam a2200361 a 4500
001 2011004250
003 DLC
005 20110706125727.0
008 110209s2011 enk b 001 0 eng
010 $a 2011004250
020 $a9781107000728 (hardback)
040 $aDLC$cDLC$dDLC
042 $apcc
043 $af-ua---
050 00 $aBS1186$b.N54 2011
082 00 $a221.60932$222
084 $aLCO003000$2bisacsh
100 1 $aNiehoff, Maren.
245 10 $aJewish exegesis and Homeric scholarship in Alexandria /$cMaren R. Niehoff.
260 $aCambridge ;$aNew York :$bCambridge University Press,$c2011.
300 $axiv, 222 p. ;$c24 cm.
520 $a"Systematically reading Jewish exegesis in light of Homeric scholarship, this book argues that more than 2000 years ago Alexandrian Jews developed critical and literary methods of Bible interpretation which are still extremely relevant today. Maren Niehoff provides a detailed analysis of Alexandrian Bible interpretation, from the second century BCE through newly discovered fragments to the exegetical work done by Philo. Niehoff shows that Alexandrian Jews responded in a great variety of ways to the Homeric scholarship developed at the Museum. Some Jewish scholars used the methods of their Greek colleagues to investigate whether their Scripture contained myths shared by other nations, while others insisted that significant differences existed between Judaism and other cultures. This book is vital for any student of ancient Judaism, early Christianity and Hellenistic culture"--$cProvided by publisher.
520 $a"From the inception of modern research Jewish Bible exegesis in Alexandria has often been regarded as a marginal phenomenon or a puzzling hybrid. It tended to be studied either from the perspective of biblical interpretation in the Land of Israel or as a forerunner of Christian exegesis. Scholars familiar with the Jewish tradition usually focused on the emergence of rabbinic literature, which subsequently became normative. If Alexandrian exegesis was at all taken into account, it was characteristically either construed as a derivative phenomenon depending on its counterpart in Jerusalem or dismissed as an alien body of literature, which reflects Greek ideas and anticipates Christianity while failing to resonate in traditional Jewish circles"--$cProvided by publisher.
504 $aIncludes bibliographical references (p. 188-207) and indexes.
505 8 $aMachine generated contents note: 1. Setting the stage; Part I. Early Jewish Responses to Homeric Scholarship: 2. A conservative reaction to critical scholarship in the letter of Aristeas; 3. Questions and answers in Aristotelian style: Demetrius' anonymous colleagues; 4. Aristobulus' questions and answers as a tool for philosophical instruction; Part II. Critical Homeric Methods in the Fragments of Philo's Anonymous Colleagues: 5. Comparative mythology; 6. Historical perspectives on Scripture; 7. Traces of text criticism among Alexandrian Jews; Part III. The Inversion of Homeric Scholarship by Philo: 8. Literal methods of Homeric scholarship in Philo's allegorical commentary; 9. Philo's questions and answers as a manual of instruction; 10. Philo's exposition of the law at a significant distance from Alexandrian scholarship; Epilogue; Abbreviations; Bibliography; Index.
630 00 $aBible.$pO.T.$xCriticism, interpretation, etc., Jewish.
650 0 $aJudaism$xHistory$yPost-exilic period, 586 B.C.-210 A.D.
650 0 $aJewish learning and scholarship$zEgypt$zAlexandria$xHistory$yTo 1500.
650 0 $aJews$xCivilization$xGreek influences.
650 0 $aHellenism.
651 0 $aAlexandria (Egypt)$xReligion.
650 7 $aLITERARY COLLECTIONS / Ancient, Classical & Medieval$2bisacsh.
856 42 $3Cover image$uhttp://assets.cambridge.org/97811070/00728/cover/9781107000728.jpg