| John 6:31/Psalm 78:24 – He gave them “bread” out of heaven to eat. Hebrew – gave them “food” or “grain” from heaven. John 12:38/Isaiah 53:1 – who has believed our “report?” Hebrew – who has believed our “message?” John 12:40/Isaiah 6:10 – lest they should see with eyes…turn for me to heal them. Hebrew – shut their eyes…and be healed. Acts 2:19/Joel 2:30 – blood and fire and “vapor” of smoke. Hebrew – blood and fire and “pillars” or “columns” of smoke. Acts 2:25-26/Psalm 16:8 – I saw…tongue rejoiced…dwell in hope.. Hebrew – I have set…glory rejoiced…dwell in safety. Acts 4:26/Psalm 2:1 – the rulers “were gathered together.” Hebrew – rulers “take counsel together.” Acts 7:14/Gen. 46:27; Deut. 10:22 – Stephen says “seventy-five” souls went down to Egypt. Hebrew – “seventy” people went. Acts 7:27-28/Exodus 2:14 – uses “ruler” and judge; killed the Egyptian “yesterday.” Hebrew – uses “prince” and there is no reference to “yesterday.” Acts 7:43/Amos 5:26-27 – the tent of “Moloch” and star of god of Rephan. Hebrew – “your king,” shrine, and star of your god. Acts 8:33/Isaiah 53:7-8 – in his humiliation justice was denied him. Hebrew – by oppression…he was taken away. Acts 13:41/Habakkuk 1:5 – you “scoffers” and wonder and “perish.” Hebrew – you “among the nations,” and “be astounded.” Acts 15:17/Amos 9:12 – the rest (or remnant) of “men.” Hebrew – the remnant of “Edom.” Rom. 2:24/Isaiah 52:5 – the name of God is blasphemed among the Gentiles. Hebrew – blasphemed (there is no mention of the Gentiles). Rom. 3:4/Psalm 51:4 – thou mayest “prevail” (or overcome) when thou art judged. Hebrew – thou might “be clear” when thou judges. Rom. 3:12/Psalm 14:1,3 – they “have gone wrong.” Hebrew – they are “corrupt” or “filthy.” Rom. 3:13/Psalm 5:9 – they use their tongues to deceive. Hebrew – they flatter with their tongues. There is no “deceit” language. Rom. 3:13/Psalm 140:3 – the venom of “asps” is under their lips. Hebrew – “Adder’s” poison is under their lips. Rom. 3:14/Psalm 10:7 – whose mouth is full of curses and “bitterness.” Hebrew - cursing and “deceit and oppression.” |
| As a shepherd, Peter must face death (21:18–19), as his good shepherd had (10:11, 15, 17–18); as one of the sheep, 10945 Peter must «follow» Jesus (21:19; 10:4–5, 27)–even to death (13:36–37). 10946 Peter would not always have the vigor that he had devoted to Jesus that morning (cf. 21:7, 10–11; 1 John 2:14 ). Other ancient texts also present powerlessness in terms of dependence; 10947 Diogenes the Cynic reportedly told a man whose servant was putting on his shoes that he would ultimately have to depend on the man to wipe his nose as well j Diogenes Laertius 6.2.44). A third-century Palestinian Amora opined that God might punish a person by withdrawing the person " s control over his members so that another would have power to do that person harm (Gen. Rab. 67:3). The description of dependence here could apply simply to old age, 10948 which could sometimes incline judges and observers toward mercy; 10949 but the language of «stretching out the hands» probably suggests more than merely the dependence of old age. Usually it indicates the image of supplication, 10950 but here it may refer to voluntarily submitting onés hands to binding, which preceded execution. 10951 In view of 21:19, Jesus is explaining that when Peter is old and dependent, he will suffer execution. Second Peter 1:14, probably independently of John, suggests the tradition that Jesus showed Peter that he would die. Early Christian tradition reports that Peter died by crucifixion, 10952 probably upside down, 10953 finally «following» (21:19) Jesus fully (13:36); early Christian texts applied «stretching out onés hands» to crucifixion. 10954 Many commentators thus see crucifixion implied here. 10955 Whether the specific picture of crucifixion is present here or not (it probably is), Peter " s martyrdom certainly follows Jesus. Jesus explained here by what sort of death Peter would glorify God (21:19), just as he had earlier explained by what sort of death (12:33, also using σημανων) he himself would glorify God (12:23; 13:31–33; just as Lazarus " s death glorified Jesus by allowing him to raise Lazarus, 11:4). Jewish hearers might express little surprise that Jesus would predict the manner of Peter " s death for him. 10956 That Peter understands that Jesus refers to his death is likely; this is why he wants to know the beloved disciplés fate, but Jesus refuses to comment on that disciplés death (21:21–23). Peter had earlier volunteered to «follow» Jesus to the cross (13:37), but Peter had failed to do so (13:38); now Jesus explains to him that he will in fact be able to «follow» Jesus to the cross later, as he had told him more ambiguously before (13:36). 10957 The Beloved Disciplés Future (21:20–23) |
| Sacred Scripture. By “sacred scripture” are to be understood those books written by the holy Prophets and Apostles under the action of the Holy Spirit; therefore they are called “divinely inspired” They are divided into books of the Old Testament and the books of the New Testament. The Church recognizes 38 books of the Old Testament. After the example of the Old Testament Church (Although the Church in the strict sense was established only at the coming of Christ (see Matt.16:18), there was in a certain sense a “Church” in the Old Testament also, composed of all those who looked with hope to the coming of the Messiah. After the death of Christ on the Cross, when He descended into hell and “preached unto the spirits in prison” (1 Peter 3:19), He brought up the righteous ones of the Old Testament with Him into Paradise, and to this day the Orthodox Church celebrates the feast days of the Old Testament Forefathers, Patriarchs, and prophets as equal to the saints of New Testament.), several of these books are joined to form a single book, bringing the number to twenty-two books, according to the number of letters in the Hebrew alphabet. (The 22 “canonical” books of the Old Testament are: 1. Genesis, 2. Exodus, 3. Leviticus, 4. Numbers, 5. Deuteronomy, 6. Joshua, 7. Judges and Ruth considered as one, 8. First and Second Kings (called First and Second Samuel in the King James Version), 9. Third and Fourth Kings (First and Second Kings in the KJV), 10. First and Second Paralipomena (First and Second Chronicles in the KJV), 11. First Esdras (Ezra) and Nehemiah, 12. Esther, 13. Job, 14. Psalms, 15. Proverbs, 16. Ecclesiastes, 17. The Song of Songs, 18. Isaiah, 19. Jeremiah, 20. Ezekiel, 21. Daniel, 22. The Twelve Prophets (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi). This is the list given by St. John Damascene in the Exact Exposition of the Christian Faith, p. 375) These books, which were entered at some time into the Hebrew canon, are called “canonical.” (The word “canonical” here has a specialized meaning with reference to the books of Scripture, and thus must be distinguished from the more usual use of the word in the Orthodox Church, where it refers not to the “canon” of Scripture, but to “canons” or laws proclaimed at church councils. |
| 25 . When were the sacred books written? At different times: some before the birth of Christ, others after. 26 . Have not these two divisions of the sacred books each their own names? They have. Those written before the birth of Christ are called the books of the Old Testament, while those written after are called the books of the New Testament. 27 . What are the Old and New Testaments? In other words, the old and new Covenants of God with men. 28 . In what consisted the Old Testament? In this, that God promised men a divine Saviour, and prepared them to receive him. 29 . How did God prepare men to receive the Saviour? Through gradual revelations, by prophecies and types. 30 . In what consists the New Testament? In this, that God has actually given men a divine Saviour, his own only-begotten Son, Jesus Christ. 31 . How many are the books of the Old Testament? St. Cyril of Jerusalem, St. Athanasius the Great, and St. John Damascene reckon them at twenty-two, agreeing therein with the Jews, who so reckon them in the original Hebrew tongue. (Athanas. Ep. xxxix. De Test.; J. Damasc. Theol. lib. iv. c. 17.) 32 . Why should we attend to the reckoning of the Hebrews? Because, as the Apostle Paul says, unto them were committed the oracles of God; and the sacred books of the Old Testament have been received from the Hebrew Church of that Testament by the Christian Church of the New. Rom. iii. 2. 33 . How do St. Cyril and St. Athanasius enumerate the books of the Old Testament? As follows: 1, The book of Genesis; 2, Exodus; 3, Leviticus; 4, the book of Numbers; 5, Deuteronomy; 6, the book of Jesus the son of Nun; 7, the book of Judges, and with it, as an appendix, the book of Ruth; 8, the first and second books of Kings, as two parts of one book; 9, the third and fourth books of Kings; 10, the first and second books of Paralipomena; 11, the first book of Esdras, and the second, or, as it is entitled in Greek, the book of Nehemiah; 12, the book of Esther; 13, the book of Job; 14, the Psalms; 15, the Proverbs of Solomon; 16, Ecclesiastes, also by Solomon; 17, the Song of Songs, also by Solomon; 18, the book of the Prophet Isaiah; 19, of Jeremiah; 20, of Ezekiel; 21, of Daniel; 22, of the Twelve Prophets. |
| 1. Genesis 2. Exodus 3. Leviticus 4. Numbers 5. Deuteronomy These five books were written by the Prophet Moses. They describe the creation of the world and man, the fall into sin, God’s promise of a Saviour of the world, and the life of people in the first times. The majority of their contents is an account of the law given by God through Moses. Jesus Christ Himself calls them the laws of Moses (cf. Luke 24:44). II. The books of history, which primarily contain the history of the religion and life of the Hebrew people, preserving faith in the true God, are the following: 6. Joshua 7. Judges, and as a supplement, the book of Ruth. 8. First and Second Kings, as two parts of the same book. 9. Third and Fourth Kings 10. First and Second Chronicles (additional). 11. First and Second Books of Ezra and Nehemiah 12. Esther III. The books of wisdom, which are composed mainly of teachings about faith and spiritual life, are the following: 13. Job 14. The Psalter, composed of 150 psalms or sacred songs, written under the inspiration of the Holy Spirit. A majority of the psalms were written by King David. The Psalter is used for almost every Orthodox service of worship. 15. Proverbs of Solomon 16. Ecclesiastes (Church teachings). 17. Song of Solomon IV. The books of the Prophets, which contain prophecies or predictions about the future, and their visions of the Saviour, Jesus Christ, are the following: 18. Isaiah 19. Jeremiah 20. Ezekiel 21. Daniel 22. Books of the Twelve Prophets, also known as the lesser Prophets: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Zepha-niah, Habakkuk, Haggai, Zechariah, Malachi. These are the canonical books of the Old Testament, meaning that they are undoubtedly true, judging by their origin and by their content. The word «canonica» comes from Greek and means «model, true, correct.» Besides the canonical books, a part of the Old Testament is composed of non-canonical books, sometimes called the Apocrypha among non-Orthodox. These are the books which the Jews lost and which are not in the contemporary Hebrew text of the Old Testament. They are found in the Greek translations of the Old Testament, made by the 70 translators of the Septuagint three centuries before the birth of Christ (271 B.C.). These books have been included in the Bible from ancient times and are considered by the Church to be sacred Scripture. The translation of the Septuagint is accorded special respect in the Orthodox Church. The Slavonic translation of the Bible was made from it. |
| In the Prophet Hosea, we find this definition of God: “I am God, and not man.” If God, Who has reason and will, as is clearly reflected in the Bible (3 Kings Kings] 3:28; Job 12:13, 16; Proverbs 3:19-20; Sirach 1:1, 5; 15:18, 42:21; Esaias [Isaiah] 11:2; 28:29; Luke 11:49; Romans 11:33; 14:26; 1 Corinthians 1: 21, 24; 2:7. Will of God: Psalm 106 11; Wisdom 6:4; Mark 3:35; Luke 7:30; Acts 20:27; 1 Peter 2:15; 3:17; 4:2, 19; 1 John 2:17; Romans 1:10; 8:27; 12:2; 1 Corinthians 1:1; 2 Corinthians 8:5; Ephesians 5:17; 6:6; 1 Thessalonians 4:3; 5:18; Hebrews 10:36; Revelation 17:17), is not man, this means that He is a being of another order, located by His nature beyond our world. He, as philosophers and theologians say, is transcendent with respect to the world. This transcendence – that is, God’s natural distinction from the physical world – is described in the Bible by the word “Spirit.” “God is a spirit” (John 4:24. Cf., Genesis 1:2; 6:3; 41:38; Exodus 15:10; 31:3. Numbers 11:29; 23:6; 24:2; Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Kings Samuel] 10:6, 10; 11:6; 16:13; 19:20, 23; 2 Kings Samuel] 23:2; 3 Kings Kings] 18:12; 1 Paralipomena Chronicles] 15:1; 2 Paralipomena Chronicles] 15:1; 20: 14; 24:20; Neemias [Nehemiah] 9:20; Judith 16:14; Job 4:9; 26: 13; 33:4; Psalms 32 50 103 138 142 Wisdom of Solomon 1:7; 9:17; 12:1; Esaias [Isaiah] 11:2; 32:15; 34:16; 42:1; 44:3; 48:16; 61:1; 63:10–14. Ezekiel 11:1, 5; Aggeus [Haggai] 2:5; Zacharias 4:6; 7:12; 2 Esdras 6:37; Matthew 1:20; 3:16; 4:1; 10:20; 12:31–32; 28:19. Mark 1:10, 12; 3:29; 13:11; Luke 1:35, 67; 2:26; 3:22; 4:1, 18; 11:13; 12:10, 12; John 1:32–33; 3:5–6, 8, 34; 6:63; 7:39; 14:17, 26; 15:26; 16:13; 20:22; Acts 1:2, 5, 8, 16; 2:4, 17–18, 33, 38; 5:3, 9; 7:51; 8:29; 9:31; 10:19; 11:12, 28; 13:2, 4; 15:28; 16:6–7; 19:6; 20:22–23, 28; 21:11; 28:25. 1 Peter 1:2, 11–12, 22; 5:5; 8:9, 11, 14–16, 23, 26–27; 11:8; 14:17; 15:13, 16, 19, 30; 1 Corinthians 2:10–14; 3:16; 6:11, 19; 12: 3–4, 8–11, 13; 15:45; 2 Corinthians 1:22; 3:3, 17–18; 5:5; Galatians 3:5, 14; 4: 6; Ephesians 1:13, 17; 2:18. 22; 3:5, 16; 4:30; 5:9; Philippians 1:19; 1 Thessalonians 1:5–6; 4:8; 2 Thessalonians 2:8, 13; 1 Timothy 3:16; 4:1; 2 Timomhy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6:4; 9:8, 14; 10:15, 29; Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17). |
| 1C. Jesus» Appearance (20:19d-21a) Jesus stood in their midst (20:19, 26), which appears to be the appropriate place for revelations (Rev 1:13; 2:1; 5:6; 7:17), undoubtedly because it is the most visible location (and hence could function as in dramatic staging or any planned appearance). More relevantly, Jesus announces to his fearful disciples, «Peace be with you» (20:19). Although the greeting is customary, 10677 one would not think such blessings to lack force (cf. 2 John 10–11 ; Matt 10:12), 10678 especially in view of Jesus» promise of peace due at this point (14:27) and the blessing " s repetition in 20:19, 21, 26. Wish-prayers are known in various societies 10679 and were certainly common in early Judaism. Jesus intends to communicate not merely formal greetings but actual peace to his disciples on an occasion where they need it, 10680 and this functions as an encouragement to John " s audience, who also face opposition. Jesus showing his wounds (20:20) undoubtedly serves as evidence. Some showed wounds to stir judges or juries against the accused–that is, for the emotive value of pathos (e.g., Quintilian 6.1.30); 10681 others similarly revealed war wounds to stir emotion and demonstrate onés commitment to the nation. 10682 But Jesus here undoubtedly shows his wounds as evidence that he is in fact the same Jesus who was crucified and that he has therefore been raised bodily. Scars could be used to identify a person. 10683 Moreover, in a significant stream of Jewish tradition, a person would be resurrected in the same form in which he or she died before being healed. 10684 (One may also compare the Greco-Roman view that wounds remained with people who died violently. 10685 But because this tradition addresses especially shades in Hades and dreams, it is of only secondary importance to understanding the early Jewish and Johannine perspectives.) Some soldiers also reportedly pleaded to their general that their wounds revealed their mortality and so he should quit pressing them beyond measure. 10686 Mortality is not an issue in this instance, but humanity could be. Lest anyone misinterpret 17:5, the resurrection did not cancel the incarnation; Jesus retained a resurrection body (an idea naturally uncomfortable for many later gnostics). 10687 |
| Because Pilate demands Jesus» origin (19:9) after hearing that he claimed to be God " s «son» (19:7), his question may imply an understanding of origin language that Jesus» Jewish interlocutors had earlier misapprehended: he refers to ultimate rather than geographical origin (cf. 1:46; 7:41–42,52), 10014 and Jesus is from God. Jesus is «from heaven» (3:13,31; 6:32–33,38,41–42,51), «from above» (8:23; cf. 3:3; 17:14,16), «from God» (3:2; 7:28; 8:42; 13:3). Jesus» unwillingness to answer at this point (19:9) may exemplify the ancient theme of «divine» philosophers refusing to answer worldly judges 10015 but is broader than that, reminiscent of the Maccabean martyr tradition (see comment on the Passion Narrative) or anyone defying authorities for a higher cause. In this case, Jesus» silence here (although he earlier speaks more than in the Synoptics–18:36–37) fits the Markan line of tradition ( Mark 15:5 ). Pilate responds to Jesus» silence with hostility (19:10). Roman law did not interpret silence as a confession of guilt, 10016 but failure to respond to charges could leave a case onesided and hasten conviction; 10017 if a defendant failed to offer a defense, the judge would normally ask about the charge three times before the defendant would be convicted by default. 10018 Neither legal custom is at issue here: as noted above, Pilate is not bound by the ordo and can act at his own discretion. 10019 Rather, he seems simply exasperated that Jesus fails to recognize both his office and his attempts to act on Jesus» behalf (cf. the amazement in 4 Macc 17:16). It was appropriate to express confidence in the jurors» or judgés integrity, to secure their favor (Lysias Or. 9.21, §116; Isaeus Estate of Astyphilus 35; Cicero Verr. 2.1.7.18; Pro rege Deiotaro 15.43; Quinct. 2.1, 10; 9.34; Rosc. com. 3.7). Sometimes a legal debater might also appeal to the judgés interests; for example, the defendant is said to have slandered the judge (Cicero Verr. 2.4.40.86–41.90; 2.4.42.90). If Pilate had wished to free Jesus, he might view Jesus» failure to cooperate in terms of the sort of philosophers (see comment on 18:37–38) who regarded death as unimportant (beginning with the Socratic tradition)–the sort of passive, harmless philosophers whose martyrdom merely multiplied them. 10020 Whether he sees Jesus as a deluded philosopher, a divine man, or some sort of philosophical divine man (see introduction, pp. 268–72), he is plainly irritated by Jesus» unwillingness to cooperate with the one person who might pose a barrier to his crucifixion. Philosophers without worldly means regularly disdained the masses, 10021 and Brown may be correct that Pilate «understands that by not answering Jesus is somehow looking down on him.» 10022 |
| If the particular custom is unattested outside the Gospels, analogies suggest its general consistency with Roman policy. In tentative support of the custom, one can adduce parallels from other Roman administrations and the Gospel writers» assumption that their audiences were familiar with this practice in the gospel tradition. Although Roman law dictated that judges should not ignore laws, decrees, or custom (Justinian Inst. 4.17), Roman provincial officials often followed, but were not bound by, «precedents of their predecessors or local customs.» 9936 Prefects were, in any case, free to issue amnesties. 9937 Pilatés offer of amnesty thus could be a custom Pilate himself initiated, though it is more likely an earlier one he merely decided to continue ( John 18:39 ). Pilate could have abolished a preexisting custom, but given previous conflicts with the people (e.g., Josephus War 2.174,177) and the dangers of popular unrest at festivals (e.g., Josephus War 2.224), he probably would not have done so (though its lack of attestation in Josephus may suggest that one of his successors eventually abolished the custom). Politically prudent rulers in the East presumably often continued festival traditions begun by their predecessors (e.g., Alexander in Diodorus Siculus 17.16.3; contrast the imprudent Verres in Cicero Verr. 2.2.21.51–52). Doing away with pardons and other civic customs was considered despicable (Cicero Rose. Amer. 1.3), and governors who wished to make a positive impression typically continued as many as possible of the precedents the people liked (Cicero Art. 6.1). Romans sometimes deferred to local custom in forgiving an offense (e.g., Plutarch R.Q. 83, Mor. 283F); they also sometimes freed prisoners en masse on local feasts (Livy 5.13.8), 9938 a custom known in various other ancient Near Eastern and Mediterranean cultures. 9939 Although the later practice of pardoning criminals at Easter (Cod. theod. 9.38.3–4, 8) is probably dependent on the Gospels, 9940 sometimes they also released captives because of the peoplés demands. |
| IV. Книга Судей Частные исследования: Y. Amit, The Book of Judges: The Art of Editing (Biblical Interpretation Series 38) Leiden 1999; M. Bal, Death and dissymetrie. The politics of coherence in the Book of Judges, Chicago 1988; R. Bartelmus, Die sogenannte Jothamfabel – eine politisch-religiöse Parabeldichtung: ThZ 41, 1985, 97–120; U. Bechmann, Das Deboralied zwischen Geschichte und Fiktion, St. Ottilien 1989; U. Becker, Richterzeit und Königtum (BZAW 192) Berlin 1990; S. Becker-Spörl, «Und sang Debora an jenem Tag». Untersuchungen zu Sprache und Intention des Deboraliedes (Ri 5) (EHS.T 620) Frankfurt 1998; W.R. Bodine, The Greek Text of Judges. Recensional Developments (HSM 23) Chico 1980; R.G. Boling, Judges, Book of: in: ABD 3, 1992, 1107–1117; A. Brenner (Hg), A feminist companion to Judges (The feminist companion to the Bible 4) Sheffield 1993; Ch. Dohmen, Das Heiligtum von Dan: BN 17, 1982, 17–22; 1982, 17–22; Ch.J. Exum, Was sagt das Richterbuch den Frauen? (SBS 169) Stuttgart 1997; V. Fritz, Die Entstehung Israels im 12. und 11. Jahrhundert v.Chr. (Biblische Enzyklopädie 2) Stuttgart 1996; U. Hübner, Jiftach, in: NBL 11, 1995, 343; R.G. Kratz, Die Komposition der erzählenden Bücher des Alten Testaments (UTB 2157) Göttingen 2000; T.F. McDaniel, Deborah Never Sang, Jerusalem 1983; Th. Meurer, Die Simson-Erzählungen (BBB 130) Berlin/Wien 2001; A. Moenikes, Die grundsätzliche Ablehnung des Königtums in der hebräischen Bibel (BBB 99) Weinheim 1995; E.T. Mullen, The «Minor Judges». Some Literary and Historical Considerations: CBQ 44, 1982, 185–201; H.-D. Neef, Der Sieg Deboras und Baraks über Sisera: ZAW 101, 1989, 28–49; ders., Jephta und seine Tochter (Jdc xi 29–40): VT 49, 1999, 206–217; ders., Deboraerzählung und Deboralied: Studien zu Jdc 4, 1–5, 31 (BThSt 49) Neukirchen-Vluyn 2002; H. Niehr, Rechtsprechung in Israel (SBS 130) Stuttgart 1987; H.M. Niemann, Die Daniten (FRLANT 135) Göttingen 1985; R.H. O’Connell, The rhetoric of the book of Judges (VT.S 63) Leiden 1996; W. Richter, Die Bearbeitungen des «Retterbuches» in der deuteronomischen Epoche (BBB 21) Bonn 1964; ders., Zu den «Richtern Israels»: ZAW 77, 1965, 40–72; ders., Die Überlieferungen um Jephtah. Ri 10, 17–12, 6: Bib. 47, 1966, 485–556; ders., Traditionsgeschichtliche Untersuchungen zum Richterbuch (BBB 18) Bonn 21966; H.N. Rösel, Zur Ehud-Erzählung: ZAW 89, 1977, 270–272; ders., Jephtah und das Problem der Richter: Bib. 61, 1980, 251–255; ders., Die «Richter Israels», Rückblick und neuer Ansatz: BZ.NF 25, 1981, 180–203; H.-W.Jüngling, Richter 19 – ein Plädoyer für das Königtum (AnBib 84) Rom 1981 ; P. Weimar, Die Jahwekriegserzählungen in Exodus 14, Josua 10, Richter 4, 1Sam 7 : Bib. 57, 1976, 38–73; R. Wenning/E. Zenger, Der siebenlokkige Held Simson: BN 17, 1982, 43–55; M. Witte, Wie Simson in den Kanon kam: ZAW 112, 2000, 526–549; G.A. Yee (Hg.), Judges and method. New approaches in biblical studies, Philadelphia 1995. 0. Текст |
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