By Marc Hirshman
Compares Rabbinic midrash and Patristic exegesis in overdue antiquity and offers an creation to many of the varieties of Patristic literature. by way of evaluating interpretations of the Hebrew Bible by means of Jews, Christians, and Gnostics in overdue Antiquity, this publication presents a distinct point of view on those spiritual activities in Palestine. Rival interpretations of the early Church and the Midrash are set opposed to the backdrop of the pagan critique of those religions and the gnostic probability that grew inside either Christianity and Judaism. The comparability of the exegetical works of Christianity and Judaism illuminates the later improvement of the 2 religions and gives clean perception into the Bible itself
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Extra resources for A Rivalry of Genius: Jewish and Christian Biblical Interpretation in Late Antiquity
Although the broad range of genres used by Christians may be a natural corollary of the use of Greek and Latin in their writings, it may also be a prominent indication of Christian proselytizing intentions. "2 The study of these exegeses, as such and in comparison with rabbinic midrashim found in tannaitic and amoraic collections, is of great interest. " Page 32 The 142 chapters of the book can be divided into four sections: 1. The "chance" meeting between Justin and Trypho wherein Justin recounts his diverse philosophical encounters, culminating in the revelation of the "old man," who taught him that Christianity is the only true philosophy.
E. After the Sabbath he brought him up. " The Jew's answer is that the work performed by God during the sabbath is well within the range of labor halakha allows on this day. Last, we will consider to what extent the "pagan's" arguments overlap those of Justin in the Dialogue. The language of the source, then, is inconclusive as to whether it reflects a tannaitic account of a conversation that, if it did take place, was probably conducted through a translator or in Greek! Akiva's final answer invites different readings, to which we now turn.
The Jewish masters fail because they are "imprudent and blind" (134). In the final analysis, the Jews would have to choose between the exegeses of their inane teachers and those of the Master of the Universe's Messiah. It is somewhat ironic that a work entitled dialogue belies any chance of shared study or genuine exchange between Christians and Jews. After clarifying Justin's claims and methods, including those he ascribes to the Jewish teachers of his times, we will closely consider rabbinic midrashim of the same period, to estimate their relevance to the questions raised by Justin.