| Fürst, Hebraiches und Chaldaisches Handwörterbuch über das Alte Testa ment, Leipzig, 1857. Geikie, Hours wlth the Bible, London, 1883, 7-th edit. G. Gesenius, Thesaurus philologicus criticus lingvae Hebraicae et Chaldaicae V. Testamenti, Lipsiae, 1829. W. Gesenius, Hebraisches und Chaldäisches Handwörterbuch über das Alte Testament, IX Auflage 1883. Glaire, Les Livres Saints venges, Paris, 1845. Hävernick, Einleitung in Alte Testament, Zw. Aufl., Frankfurt à M., 1856. Hengstenberg, Die Bücher Mose’s und Aegypten, Berlin, 1841. Herodotos – von H. Stein, Berlin, 1864. Vetus Testamentum graecum cum latina translatione, Iager, Parisiis, 1855. Iannsens, Hermeneutica Sacra, Paris, 1839. Keil, Biblischer Commentar über die Bücher Mose’s. Band I: Genesis und Exodus, Zw. Aufl. Leipzig, 1866. Knobel, Die Bücher Exodus und Leviticus, Leipzig, 1857. Köhler, Lehrbuch der Biblischen Geschichte Alt. Testam., Erlangen, 1875, 1-te Hälfte. Kurtz, Geschichte des Alten Bundes, Zw. Auflage, 1858. Maspero, Histoire Ancienne des peuples de l’Orient, Paris, 1876. Millington, Signs and Wonders in the land of Ham. А description of the ten plagues of Egypt with ansients and modern parallele and illustrations. London, 1873. Egypt Exploration Fund. The Store City of Pithom and the Route of the Exodus – by Edonard Naville, London, 1885. Osburn, Monumental History of Egypt, London, 1854. Philonis Iudaei opera, ed. Mangey. Pierret, Le Panthéon Egyptien, Paris, 1881. Plinius Secundus, Historia Naturalis, editio altera, Parisiis, 1723. Plutarchi Scripta moralia, Parisiis, 1841, ed. Didot. Georges Rawlinson, History of Herodotus, London, 1862. Karl von Raumer, Der Zug der Israeliten aus Aegypten nach Canaan. Leipzig, 1837. Robinson, Palästina und die südlich angrenzenden Länder, Halle, 1841. Rosenmuller, Scholia in Vet. Testamentum, pars I. vol. 2., Lipsiae, 1822. Schleiden. Die Landenge von Suês, Leipzig, 1858. P. Sicard, Über den Weg der Israeliten durch das rothe Meer в Paulus’s Sammlung der merkwürdigsten Reisen in den Orient, Theil V, Iena, 1799. |
| 17 Shanks H. The Exodus and the Crossing of the Red Sea, According to Hans Goedicke. Leading scholar unveils new evidence and new conclusions; search goes on for archaeological support//BAR 1981, 07:05 (Sep/Oct). CD ROM Edition. 23 Bimson J.J., Livingston D. Redating the Exodus. Ibidem. К сожалению, увлеченный поздней датировкой, об этом забывает и доктор прот. Р. Снигирев (Библейская археология. С. 192). 26 Miller J.M. Recent Archaeological Developments Relevant to Ancient Moab//Studies in the History and Archaeology of Jordan, 1. Ed. A. Hadidi. Amman, 1982. P. 172. Цит. по: Bimson J.J., Livingston D. Redating the Exodus. Ibidem. 28 Gluek N. The Other Side of Jordan. 2nd ed. Cambridge, MA, 1970. P. 141. Первое издание этой книги 1941 года содержало его первоначальную точку зрения. 31 Wood B.G. Did the Israelites Conquer Jericho? A New Look at the Archaeological Evidence//BAR 1990, 16:02 (March/April). CD ROM Edition. 32 Garstang J. Jerico and the Biblical Story. P. 1222. Цит. по: Wood B.G. Did the Israelites Conquer Jericho? Ibidem. 48 Например, Grollenberg L. Atlas of the Bible. Oxford, 1999. P. 31–32, пишет: «Библейские числа не всегда указывают на точно установленное количество предметов, а часто определяют присущие им качества или дополняют указание на их духовную значительность. Так, число 7 означает изобилие, полноту, а 12 – обычно число избранников (как в Израиле было 12 колен, так и в Церкви мы находим 12 апостолов). Число 40 – первоначально округленное число, обозначающее продолжительность поколения, часто характеризует периоды, на которые делится история Спасения человечества: это относится к 40-м годам в пустыне перед вторжением в Обетованную землю, к 40-дневному путешествию Илии к горе Божией, к 40 дням уединения Христа после крещения и к 40-дневному периоду после Воскресения. После обитания среди своего народа в походном святилище Господь избрал постоянным местом своим Иерусалим. По убеждению благочестивых священников со времени Исхода из Египта все древние иудеи жаждали этого храма Соломонова. Постоянное обитание в своей собственной стране было старой мечтой Израиля. Для священников эта мечта не была полностью осуществлена вплоть до того дня, когда Бог превратил свою Скинию в постоянное святилище. На основании расчета своих родословных они внесли в период между Исходом и построением храма число 480 (40 помноженное на 12). Эти годы могут быть истолкованы как приготовление (40 лет) для нового избранничества (12)». |
| Дальнейший период западной литературы, средневековой и новой, не имеет для православного богословия особого значения. На востоке за тоже время не появлялось экзегетических трудов на Пятокнижие, кроме толкований катэнарного характера Прокопия Газского (М.87т.). Лучшее и более ценное из западных толкований указанного периода, выбрано и помещено в позднейших толковательных католических и протестанских трудах. Позднейшее, с конца 19 века, наиболее ценные католические толковательные труды на Пятокнижие следующие: Lamy. Commentaries in lib. Geneseos. Mechlinaie. 1883. Crellier. L Exode et Levitique. Paris. 1886. Hummelauer. L. Genesis. Par. 1895. Exodus-Leviticus. 1897. Numeri-Devteronomium. 1899–1901. Протестантские труды: Keil. Com. Ub. die Bucher Moses (Genes-Deuteron). Leipz. 1861, 66, 78. Strack. Genes.-Numer. 1892–94, 97. На Бытие: Delitzsch. 1852, 72, 87. Dods. 1888. Tappehorn. 1888. Tiersch. 1870. На книгу Левит: Ginsburg. 1884. Driver. 1894. На Числа: Buchanan. 1901. На Второзаконие: Schulz. 1859. Oetti. 1893. Резко-критического направления: Marti. Genesis. Exodus-Numeri. 1898–1903. Gunkel. Genesis. 1900, 1902 . Steuernagel. Deuteronomium. 1898. Bertholet. Leviticus. 1901. – Deuteronomium. 1899. Bacntzch. Exodus-Leviticus. 1900. – Numeri. 1903. Русские экзегетические труды: Митр. Филарет. Записки, руководствующие к основательному разумению книги Бытия. М. 1867. Властов. Священная летопись первых времен мира и чесловечества, как путеводная нить при научных изысканиях. 1–3т. СПб. 1875–1878. Прот. В. Нечаев (он же Еп. Виссарион). Толкование на паремии из книг Моисеевых. М. 1876 и 1894. На русский язык переведены вышеупомянутые толковательные труды Василия Великого , Григория Нисского , Ефрема Сирина , Кирилла Александрийского , Иоанна Златоуста , Феодорита, Августина 68 . Второй отдел. Исторические книги Следующие за Пятокнижием священные ветхозаветные книги, помещаемые в греко-славянской Библии непосредственно за Пятокнижием и соединенно между собой, называются в православном катехизисе и русской богословской литературе, историческими, потому что они излагают преимущественно историю ветхозаветной церкви Божией и народа Божия. Обнимаемый каноническими историческими книгами период времени начинается с эпохи Иисуса Навина и оканчивается эпохою Ездры, Неемии и Есфири. К историческим каноническим книгам относятся книги: Иисуса Навина, Судей, Русь, 1,2,3 и 4 Царств, 1 и 2 Паралимпоменон, Ездры, Неемии и Есоир. В еврейском каноне эти книги помещаются в иной группировке: И. Навина, Судей и Царств помещаются непосредственно за Пятокнижием, как «старшие пророки», а остальные книги помещаются после наших учительных книг в третьем отделе – «писаниях», причем Руфь и Есфирь, по синагогальному употреблению, еще в особом отделе иногда помещаются в «пяти свитках». В христианских западных переводах размещение священных книг сходно с нашим. |
| Form Criticism and Beyond//JBL 88 (1969), pp. 1–18. Neill Wright 1988 – Neill S., Wright T. The Interpretation of the New Testament 1861–1986. Oxford, 1988. NIDNTT – New International Dictionary of NewTestament Theology. Ed. by C. Brown. Grand Rapids, 1986. NIDOTTE – New International Dictionary of Old Testament Theology and Exegesis. Ed. by W.A. VanGemeren. Vols. 1–5. Grand Rapids, 1997. NJBC – The New Jerome Biblical Commentary. Ed. by R.E.Brown, J.A.Fitzmyer, R.E.Murphy. Avon, 1990. Noth 1986 – Noth M. Geschichte Israels. Gottingen, 1986. NPNF – A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church. Ed. by Ph. Schaff. Grand Rapids, 1975. O‘Neill 1991 – O‘Neill J.C. The Biblé " s Authority. A Portrait Gallery from Thinkers from Lessing to Bultmann. Edinburgh, 1991. Ogden 1994 – Ogden G. Poetry, prose and their relationship: Some reflection Based on Judges 4 and 5//Discourse Perspectives on Hebrew Poetry in the Scriptures. Ed. by E.R. Wendland. New York, 1994, pp. 111–130. Osborn 1988 – Osborn N.D. Circumspection about Circumcision in Exodus 4.24–26//Issues in Bible Translation, UBSMS 3. Ed. by Ph.G. Stine. Hong Kong, 1988. pp. 247–264. Osborne 1991 – Osborne G.R. The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation. Downers Gove, 1991. Patmore 2006 – Patmore H. «The Plain and Literal Sense»: on Contemporary Assumptions about the Song of Songs//VT 61 (2006), pp. 239–250. Patterson 1982 – Patterson O. Slavery and Social Death: A Comparative Study. Cambridge, 1982. PIRHOTP – Preliminary and Interim Report on the Hebrew Old Testament Text Project Comple rendu preliminaire et provisoire sur le travail d " analyse textuelle de l " Ancien Testament hebreu. Vols. 1–5. London Stuttgart, 1970–1980. Pohlig 1998 – Pohlig J.N. An Exegetical Summary of Malachi. Dallas, 1998, pp.111–120. Poirier 2008 – Poirier J.C. The Measure of Stewardship: pisti_s , in Romans 12:3//TynB 59, pp. 145–152. Polak 1996 – Polak F. Theophany and Mediator: the Unfolding of a Theme in the Book of Exodus.//Studies in the Book of Exodus: Redaction, Reception, Interpretation. |
| Hendcl, R. «The Exodus in Biblical Mcmory. " yBZ. 120 (2001): 601622; Hubbard, DA, and F.W. Bush. «Deuteronomy.» In Old Testament Survey: The Message, Form, and Background of the Old Testament, pp. 111127. 2 ed. Ed. by W.S. LaSor, DA. Hubbard, and F.W. Bush. Grand Rapids: Eerdmans, 1996. Hubbard, DA., and F.W. Bush «Numbers.» In Old Testament Survey: The Message.Form, and Background ofthe Old Testament, pp. 99110. 2 ed. Ed. by W.S. LaSor, DA. Hubbard, and F.W. Bush. Grand Rapids: Eerdmans, 1996; Humphries, C.J. «The Number of People in the Exodus from Egypt: Decoding Mathematically the Very Large Numbers in Numbers I and XXVI.» VT 48:2 (1998): 196213; Kaiser, O. «The Pentateuch and the Deuteronomistic History.» In Text in Context, pp. 289322. Ed. by A.D.H. Mayes. Oxford: University Press, 2000; Kaufman, SA «The Structure of the Deuteronomic Law.» Maavav 12 (197879): 105158; Kaufman, Y. The Religion of Israel. Chicago: University of Chicago Press, 1960; Kenyon, K.M. Archaeology of the Holy Land. 4,h ed. New York: W. W. Norton, 1979; Kenyon, K.M. Digging Up Jericho. New York: Praeger, 1957; Kitchen, KA. «Exodus, The.» ABD, 2:701–708. Ed. by David Noel Freedman. New York: Doubleday, 1992; Kitchen, KA. «The Fall and Rise of Covenant, Law and Treaty.» TynBul40(1989): 118135; Kitchen, KA. On the Reliability of the Old Testament. Grand Rapids: Eerdmans, 2003; Kline, M.G. Treaty of the Great King. Grand Rapids: Eerdmans, 1963; Krentz, Е. The Historical-Critical Method. Philadelphia: Fortress, 1975. Lambert, W.G., and A.R. Millard. Atra-hasis: The Babylonian Story of the Flood. Oxford: Clarendon, 1969; Laney, J.C. «The Role of the Prophets in God " s Case against Israel.» BSac 138 (1981): 313325; Lemche, N.P. Ancient Israel: A New History of Israelite Society. The Biblical Seminar 5. Sheffield: Sheffield, 1995; Leveen, A.B. «Falling in the Wilderness: Death Reports in the Book of Numbers.» Prooftexts 22 (2002): 245272; Leveen, A.B. «Variations on a Theme: Differing Conceptions of Memory in the Book of Numbers.«/50r27 (2002): 201221; |
| Olson, D.T. The Death of the Old and the Birth of the New: The Framework of the Book of Numbers and the Pentateuch. BJS 71. Chico: Scholars, 1985; Palcy, S.M. King of the World: Ashur-nasir-palIIof Assyria 883859 B.C. New York: Brooklyn Museum, 1976; Petrie, W.M.F. Egypt and Israel. Rev. ed. London: SPCK, 1911; Pritchard, J.B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3 ed. with Supplement. Princeton: Princeton University, 1969; Redmount, C.A. «Bitter Lives: Israel In and Out of Egypt.» In The Oxford History ofthe Biblical World, pp. 79121. Ed. by M.D. Coogan. New York: Oxford, 1998; Rendsburg, G.A. «The Date of the Exodus and the Conquest/Settlement: The Case for the UOOs.» VT42 (1992): 510527; Rendtorff, R. The Old Testament: An Introduction. Philadelphia: Fortress, 1986; Ross, J. F «The Prophet as Yahweh " s Messenger.» In Israel " s Prophetic Heritage: Essays in Honor of James Muilenburg, pp. 88109. Ed. by B.W. Anderson and W. Harrelson. New York: Harper and Brothers, 1962; Rowley, H.H. The Growth ofthe Old Testament. New York: Harper and Row, 1950; Rowley, H.H. Studies in Old Testament Prophecy: Presented to Т.Н. Robinson on His Sixty – Fifth Birthday, August 9th, 1946. Edinburgh: Т. & T. Clark, 1950; Sailhamer, J.H. The Pentateuch as Narrative. Grand Rapids: Zonder-van, 1992; Sarna, N.M. «Exodus, Book of.» ABD, 2:689700. Ed. by David Noel Freedman. New York: Doubleday, 1992; Sarna, N.M. Exploring Exodus: The Heritage of Biblical Israel. New York: Schocken, 1986; Schmidt, W.H. Old Testament Introduction. 2 ed. Trans, by M J. ÓConnell and D.J. Reimer. Louisville, KY: Westminster John Knox, 1999; Shaw, C.G. «Enlightenment, The.» Encyclopedia of Religion and Ethics, 5:310316. New York: Charles Scribner " s Sons, 1928; Skinner, J. Prophecy and Religion. Cambridge: University Press, 1922; Smith, G.A. The Book of Deuteronomy. Cambridge: University Press, 1918; Soggin, J. A. An Introduction to the History of Israel and Judah. 2 ed. London: SCM, 1993; |
| It’s all about Christ, so we’ve got to read it intentionally, purposefully Christologically, and that would mean that, for example, the Adam story in Genesis is about the ultimate Adam, who is Jesus. The Passover Exodus is about the ultimate Passover Exodus, which is about the death and resurrection of Christ. All the elements in that Passover Exodus story—the lamb that is slain, the blood, the bread from heaven, the parting of the Red Sea, the going into the desert, the crossing the Jordan—that’s all about Christ. The Jordan River is all about the fact that Christ is baptized in the Jordan. Everything there—the wars are about the ultimate victory that Christ makes over all God’s enemies on the Cross. The kingship is all about Christ as the ultimate, final King. The priesthood and the temple is all about Christ as the High Priest and the Temple himself. The sacrificial systems of Leviticus are all about the sacrifice that Jesus recapitulates and realizes and actualizes and fulfills when he’s being crucified on the cross. The festivals of the Torah—Pascha, Pentecost, Sukkot, Booths, Tabernacles, Lights—they’re all about what Christ fulfills in the new Pascha, the new Feast of Lights, which is his birth and coming into the world, his Theophany on the Jordan. The new Transfiguration of Christ which is the new Feast of Booths. So we read the [Old] Testament as a paedagogos to find its meaning. Sometimes the Fathers would call it its “deeper meaning.” In Latin, they said, “ sensus plenior ”: the fuller meaning, the deeper meaning. The Philokalia Fathers would call it the spiritual reading, the mystical reading, that you find in those Old Testament writings that are allegorical, spiritual, moral, and typological— typos es, figures, prefigurations, foreshadowings—for everything that is fulfilled perfectly in Jesus Christ, in his ministry, and especially in his passion, his suffering, his crucifixion, his death, his resurrection, his enthronement, and his glorification and his coming again in glory at the end of the earth to bring the real Jerusalem from above, which is our mother, since the old Jerusalem, as we will learn from the Scriptures, is not anything better than Sodom and Egypt, the place where Christ was crucified. |
| 3871 Some commentators have suggested that the Gospel tradition originally derived the citation from the Baptist " s own usage, derived in turn from his sense of mission. 3872 That John actually applied the text to himself is reasonable in view of his Synoptic pronouncements concerning the one whose way he prepared (Matt 3:3; Mark 1:3 ; Luke 3:4–6); it seems unlikely that he would not have contemplated his own mission in scriptural terms. Although extant evidence is insufficient to prove or disprove that John uttered the words attributed to him in 1:23, the text was in use in his environment; its application by another wilderness community to its own mission 3873 could have commended it to the Baptist as more appropriate to his own. If John knew Qumran, he may have felt the text applied better to his ministry because he was less fully separatistic than they; 3874 they used the text to justify total seclusion from the rest of Israe1. 3875 The wilderness was central in Israel " s history (e.g., Hos 2:14 ; ] En. 89:28; Song Rab. 3:6, §1); other Jewish people also applied Isa 40 to salvation. 3876 Many Jewish people awaiting the new exodus in the wilderness 3877 were open not only to renewal movements 3878 but to prophets (e.g., Acts 21:38) 3879 and messiahs (e.g., Matt 24:26) 3880 appearing in the wilderness, and it was appropriate for the Baptist to read theological significance into his requisite exile from population centers. 3881 (Although Mark may emphasize the Baptist " s wilderness existence to prefigure Jesus 3882 and to emphasize the fulfillment of Isa 40:3, 3883 this element of John s ministry was undoubtedly historical–he could have safely drawn crowds there as long as he did nowhere else, 3884 and it afforded him the only place for public baptisms not sanctioned by establishment leaders. 3885 Further, Marks «wilderness of the Jordan» presupposes a tradition familiar with Palestinian topography.) 3886 For the author, a new exodus background may be significant, for it is in an exodus context that his Gospel most frequently mentions the «wilderness» (3:14; 6:31, 49; not clear in 11:54); such an allusion probably would have been intelligible to his audience (Rev 12:6). |
| Blum, Die Komposition der Vätergeschichte (WMANT 57) Neukirchen-Vluyn 1984; ders., Studien zur Komposition des Pentateuch (BZAW 189) Berlin 1990; ders., Das sog. «Privilegrecht» in Exodus 34, 11–26: Ein Fixpunkt der Komposition des Exodusbuches, in: M. Vervenne (Hg.), Studies in the Book of Exodus (BEThL 126) Leuven 1996, 347–366; F. Crüsemann. Die Eigenständigkeit der Urgeschichte. Ein Beitrag zur Diskussion um den «Jahwisten», in: FS H.W. Wolff, Neukirchen-Vluyn 1981, 11–29; W. Dietrich, Die Josephserzählung als Novelle und Geschichtsschreibung. Zugleich ein Beitrag zur Pentateuchfrage (BThSt 14) Neukirchen-Vluyn 1989; Ch. Dohmen, Der Sinaibund als Neuer Bund nach Ex 19–34 , in: E. Zenger (Hg.), Der Neue Bund im Alten. Zur Bundestheologie der beiden Testamente (QD 146) Freiburg 1993, 51–83; H. Donner, Die literarische Gestalt der alttestamentlichen Josephsgeschichte (SHAW.PH 1976, 2) Heidelberg 1976; I. Fischer, Die Erzeltern Israels. Feministisch-theologische Studien zu Genesis 12–36 (BZAW 222) Berlin 1994; J.Ch. Getz/K. Schmid/M. Witte (Hg.) Abschied vom Jahwisten. Die Komposition des Hexateuch in der jüngsten Diskussion (BZAW) Berlin 2002; M. Köckert, Vätergott und Väterverheißungen (FRLANT 142) Göttingen 1988; R.G. Kratz, Die Komposition der erzählenden Bücher des Alten Testaments, Göttingen 2000; Ch. Levin, Der Jahwist (FRLANT 157) Göttingen 1992; N. Lohfink, Die Väter Israels im Deuteronomium (OBO 111) Freiburg/Göttingen 1991, 100–110; ders., Deuteronomium und Pentateuch. Zum Stand der Forschung, in: ders. Studien zum Deuteronomium und zur deuteronomistischen Literatur III (SBAB 20) Stuttgart 1995, 13–38; R. Lux, Josef. Der Auserwählte unter seinen Brüdern, Leipzig 2001: W. Oswald, Israel am Gottesberg. Eine Untersuchung zur Literargeschichte der vorderen Sinaiperikope Ex 19–24 und deren historischem Hintergrund (OBO 159) Freiburg/Göttingen 1998; E. Otto, Wandel der Rechtsbegündungen in der Gesellschaftsgeschichte des antiken Israel. Eine Rechtsgeschichte des «Bundesbuches» Ex XX 22–XXIII 12, Leiden 1988; ders., Die Ursprünge der Bundestheologie im Alten Testament und im Alten Orient: ZAR 4, 1998,1–84; ders., Art. |
| 353–358. Hauerwas – Jones 1989 – Why Narrative? Readings in Narrative Theology. Ed. by S. Hauerwas and L.G. Jones. Grand Rapids, 1989. Hayes Holladay 1987 – Hayes J.H. & Holladay C.R. Biblical Exegesis: A Beginner» " s Handbook. Louisville, 1987. Hayes 2009 – Hayes J.H. Historiographical Approaches: Survey and Principles//Method Matters: Essays on the Interpretation of the Hebrew Bible in Honour of David L. Petersen. Ed. byJ.M. LeMon and K.H. Richards. RBS 56. Winona Lake, 2009, pp. 195–212. Haynes – McKenzie 1993 – To Each Its Own Meaning: An Introduction to Biblicat Criticisms and Their Application. Ed. by S.R. Haynes and S.L. McKenzie. Louisville, 1993. Hendel 1987 – Hendel R.S. Of Demigods and the Delugë Toward an Interpretation of Genesis 6:1–4 //JBL 106, pp. 13–26. Hendel 2004 – Hendel R. The Nephilim Were on the Earth: Genesis 6:1–4 and its Ancient Near Eastern Context//The Fall of the Angels. TBN 6. Ed. by Ch. Auffarth and L.T. Stuckenbruck. Leiden Boston, 2004, pp. 11–34. Hengel 1974 – Hengel M. Judaism and Hellenism. Philadelphia, 1974. Henn 1970 – Henn T.R. The Bible as Literature. New York, 1970. Hobbs 2001 – Hobbs T.R. Hospitality in the First Testament and the «Teleological Fallacy»//JSOT 26, pp. 3–30. Houtman 1983 – Houtman C. Exodus 4:24–26 and Its Interpretation//JNSL 11 (1983), pp. 81–105. Hughes 2001 – Hughes P.E. Compositional History//Interpreting the Old Testament: A Guide for Exegesis. Ed. by C.C. Broyles. Grand Rapids, 2001, pp. 221–244. Hyatt 1971 – Hyatt J.P. New Century Biblë Exodus. London, 1971. Iser 1974 – Iser W. The Implied Reader: Patterns of Communication in Prose Fiction from Bunyan to Beckett. Baltimore, 1974. Iser 1978 – Iser W. The Art of Reading. Baltimore, 1978. Jakobson 1960 – Jakobson R. Linguistics and Poetics//Style in Language. Ed. by T. Sebeok, New York London, 1960, pp. 350–377. JBC – The Jerome Biblical Commentary. Ed. by R.E. Brown, J.A. Fitzmyer and R.E. Murphy. London Dublin Melbourne, 1968. Jindo 2009 – Jindo J.Y. Toward a Poetic of Biblical Mind: Language, Culture and Cognition//VT 59, pp. |
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