03693nam a2200505Ka 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.0m        d        cr cnu---unuuu110414s2011    enk     ob    001 0 eng d  aN$TcN$T  z9781107000728  z1107000726  a9781139009935 (electronic bk.)  a1139009931 (electronic bk.)  a(OCoLC)712624883  a357419b(N$T)  af-ua--- 4aBS1186b.N54 2011eb 7aRELx0060902bisacsh04a221.60932222  aN$TA1 aNiehoff, Maren.10aJewish exegesis and Homeric scholarship in Alexandriah[electronic resource] /cMaren R. Niehoff.  aCambridge, UK ;aNew York, N.Y. :bCambridge University Press,cc2011.  a1 online resource (xiv, 222 p.)  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.  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.  aIncludes bibliographical references (p. 188-207) and indexes.  aDescription based on print version record. 7aLITERARY COLLECTIONS / Ancient, Classical & Medieval2bisacsh00aBible.pO.T.xCriticism, interpretation, etc., Jewish. 0aJudaismxHistoryyPost-exilic period, 586 B.C.-210 A.D. 0aJewish learning and scholarshipzEgyptzAlexandriaxHistoryyTo 1500. 0aJewsxCivilizationxGreek influences. 0aHellenism. 0aAlexandria (Egypt)xReligion. 7aRELIGION / Biblical Criticism & Interpretation / Old Testament2bisacsh 4aElectronic books.08iPrint version:aNiehoff, Maren.tJewish exegesis and Homeric scholarship in Alexandria.dCambridge, UK ; New York, N.Y. : Cambridge University Press, c2011z9781107000728w(DLC)  2011004250w(OCoLC)671710113403NetLibraryuhttp://www.netLibrary.com/urlapi.asp?action=summary&v=1&bookid=357419  acpp1723AUTO  a02bN$T  c50228d50228