2 Cor. 4:13/Psalm 116:10 – I believed and so I spoke (past tense). Hebrew – I believe, for I will speak (future tense). 2 Cor. 6:2/Isaiah 49:8 – I have “listened” to you. Hebrew – I have “answered” you. Gal. 3:10/Deut. 27:26 – cursed be every one who does not “abide” by all things. Hebrew – does not “confirm” the words. Gal. 3:13/Deut. 21:23 – cursed is everyone who hangs on a “tree.” Hebrew – a hanged man is accursed. The word “tree” does not follow. Gal. 4:27/Isaiah 54:1 – “rejoice” and “break forth and shout.” Hebrew – “sing” and “break forth into singing.” 2 Tim. 2:19/Num. 16:5 – The Lord “knows” those who are His. Hebrew – God will “show” who are His. Heb. 1:6/Deut. 32:43 – let all the angels of God worship Him. Hebrew – the Masoretic text omits this phrase from Deut. 32:43. Heb. 1:12/Psalm 102:25 – like a “mantle” … “roll them”… “will be changed.” Hebrew – “raiment”… “change”…”pass away.” Heb. 2:7/Psalm 8:5 – thou has made Him a little “lower than angels.” Hebrew – made Him but a little “lower than God.” Heb. 2:12/Psalm 22:22 – I will ” sing” thy praise. Hebrew – I will praise thee. The LXX and most NTs (but not the RSV) have “sing.” Heb. 2:13/Isaiah 8:17 – I will “put my trust in Him.” Hebrew – I will “look for Him.” Heb. 3:15/Psalm 95:8 – do not harden your hearts as “in the rebellion.” Hebrew – harden not your hearts “as at Meribah.” Heb. 3:15; 4:7/Psalm 95:7 – when you hear His voice do not harden not your hearts. Hebrew – oh that you would hear His voice! Heb. 8:9-10/Jer. 31:32-33 – (nothing about husband); laws into their mind. Hebrew – I was a husband; law in their inward parts. Heb. 9:28/Isaiah 10:22 – “to save those” who are eagerly awaiting for Him. Hebrew – a remnant of them “shall return.” Heb. 10:5/Psalm 40:6 – “but a body hast thou prepared for me.” Hebrew – “mine ears hast thou opened.” Heb. 10:38/Hab. 2:3-4 – if he shrinks (or draws) back, my soul shall have no pleasure. Hebrew – his soul is puffed up, not upright. Heb. 11:5/Gen. 5:24 – Enoch was not “found.” Hebrew – Enoch was “not.”

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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.”

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On The Septuagint In The New Testament These are principle examples of why the Septuagint Old Testament is the ‘official’ Old Testament of the Orthodox Church (that and the fact that the Masoretic text didn’t even exist until 1,000 a.d.). Enjoy! Of the approximately 300 Old Testament quotes in the New Testament, approximately 2/3 of them came from the Septuagint (the Greek translation of the Old Testament) which included the so-called ‘deuterocanonical’ books which Protestants, following Martin Luther, later removed. This is additional evidence that Jesus and the apostles viewed the Septuagint Old Testament as the Old Testament. Here are some examples: Matt. 1:23/Isaiah 7:14 – behold, a “virgin” shall conceive. Hebrew – behold, a “young woman” shall conceive. Matt. 3:3; Mark 1:3; John 1:23/Isaiah 40:3 – make “His paths straight.” Hebrew – make “level in the desert a highway.” Matt. 9:13; 12:7/Hosea 6:6 – I desire “mercy” and not sacrifice. Hebrew – I desire “goodness” and not sacrifice. Matt. 12:21/Isaiah 42:4 – in His name will the Gentiles hope (or trust). Hebrew – the isles shall wait for his law. Matt. 13:15/Isaiah 6:10 – heart grown dull; eyes have closed; to heal. Hebrew - heart is fat; ears are heavy; eyes are shut; be healed. Matt. 15:9; Mark 7:7/Isaiah 29:13 – teaching as doctrines the precepts of men. Hebrew – a commandment of men (not doctrines). Matt. 21:16/Psalm 8:2 – out of the mouth of babes and sucklings thou has “perfect praise.” Hebrew – thou has “established strength.” Mark 7:6-8 – Jesus quotes Isaiah 29:13 from the Septuagint – “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the precepts of men.” Luke 3:5-6/Isaiah 40:4-5 – crooked be made straight, rough ways smooth, shall see salvation. Hebrew – omits these phrases. Luke 4:18/Isaiah 61:1 – and recovering of sight to the blind. Hebrew – the opening of prison to them that are bound. Luke 4:18/Isaiah 58:6 – to set at liberty those that are oppressed (or bruised). Hebrew – to let the oppressed go free.

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Nevertheless, the Gospels» reports of divided clothing can scarcely represent a mere accommodation to the psalm without historical substance, 10139 even if pre-Christian Jewish interpreters typically understood the psalm messianically in this period 10140 (which is unlikely). Roman law allowed the execution squad to seize the few possessions the condemned might have on his person (Digest 48.20.6; 10141 against the Jewish custom, e.g., b. Sanh. 48b, bar.); it is doubtful that soldiers would have observed later restrictions. 10142 The Roman army " s basic unit was a contubernium, eight men who shared a tent; normally half of such a unit would be dispatched for a work detail such as a crucifixion, 10143 thus the four soldiers in 19:23. The casting of lots (19:24) may involve the guessing of another " s hidden fingers, 10144 but the bored soldiers may have as easily brought dice to entertain themselves. 10145 The «outer garments» would represent the rectangular cloth draped around the body in inclement weather; the tunic was normally «a long, tight-fitting shirt made of two pieces of cloth sewn together,» typically sleeveless, whether of «wool, linen or leather.» A seamless tunic, which would fit the neck more closely and generally have short sleeves, was of special value. 10146 That Jesus» tunic was «seamless» might recall the high priest " s garment, 10147 as may the failure to tear his garments ( Lev 21:10 ). 10148 The term υφαντς appears especially in conjunction with the high-priestly raiment in the LXX (Exod 28:6; 39:3, 5, 8, 22, 27 12, 15, 29, 34 LXX]), though also with other furniture of the tabernacle (Exod 26:31; 35:35; In that case, the narrative would reveal Jesus as high priest while undermining the role of the official high priest (11:49–51; 18:13–24), another case of Johannine irony. 10149 But the allusion remains far from certain; for example, the LXX of Exodus does not depict any of the priest " s garments with μτιον, the standard language for an outer cloak; it does use χτν (Exod 28:4,39,40; 29:5,8; 35:19; 40:14), but that term, like μτιον, was the usual term. 10150 More significantly, John seems to lack the sort of explicit priestly emphasis one finds in Hebrews (2:17; 3:1; 4:14–5:10; 6:20–8:4; 9:11,25; 10:21; 13:11). 10151

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Беседы на псалмы. Москва, 2003. С. 469-475. Разумовский Григорий, протоиерей . Объяснение священной книги Псалмов. Москва, 2002. С. 881. Генри М. Толкование книг Ветхого Завета. Псалмы. 2007. С. 576. Schreiner D. B. Double Entendre, Disguised Verbal Resistance, and the Composition of Psalm 132. 2018. P. 20-33. Хотя слово «место» () употребляется в Св. Писании более 400 раз в различных контекстах, ряд исследователей считает, что в версиях истории Девтерономиста и Хрониста оно указывает на храм, построенный Соломоном (см. 3Цар. 8:29, 30, 35; 2 Пар. 6:20, 21, 26, 40; 7:12, 15; Пс. 23:3; 26:8). См. Barbiero G. Psalm 132: A Prayer of «Solomon». 2013. P. 243. Knowles M. D. The flexible rhetoric of retelling: The choice of David in the texts of the psalms. 2005. P. 238. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 60. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 58. Слово «светильник» () напоминает «неугасимые лампады» семисвечника, которые священники поддерживали горящими в храме день и ночь (Исх. 27:20-24; Лев. 24:2-4). В литературе мудрости «светильник» служил метафорой для описания счастливой семейной жизни и продолжения рода. «Светить» означало жить, «угаснуть» – умереть (см. Прит. 13:9; 20:20; Иов 18:5-6; 21:17). Avioz M. The Davidic Covenant in 2 Samuel 7: Conditional or Unconditional? Munster, 2012. P. 50. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 65. Ibid. P. 53. Angel H. The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the Bible. 2016. P. 85. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 61. Ibid. P. 87. Koehler L. and al. The Hebrew and Aramaic Lexicon of the Old Testament. Vol. 3. Leiden, 1996. P. 1034. Angel H. The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the Bible. 2016. P. 87. Слова «век», «навек», «до века» употребляются в псалме многократно: – ст.

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1983. Vol. 37, no. 4. P. 279–289. Mettinger T. N. D. The riddle of resurrection: Dying and rising gods in the ancient Near East. Stockholm: Almqvist & Wiksell, 2001. P. 8. LXX: κριος φυλξει τν εσοδν σου κα τν ξοδν σου Vulg.: Dominus custodiat introitum tuum et exitum tuum. Некоторые исследователи выдвигают смелые гипотезы, что к Сиону шли вовсе не «паломники», а левиты, которые съезжались из родных мест в Иерусалим, чтобы нести в храме свою дневную и ночную стражу (Пс. 129:6). См., напр.: Willi T. Das Shir Hmlwt. Zion und der Sitz im Leben der “Aufstiegslieder” Psalm 120–134//Prophetie und Psalmen/Hg. B. Huwyler. Münster: Ugarit-Verlag, 2001. Р. 153–162. См., напр.: Limburg J. Psalm 121: A Psalm for Sojourners. P. 186. См. об этом: Klingbeil M. Yahweh Fighting from Heaven: God as Warrior and as God of Heaven in the Hebrew Psalter and Ancient Near Eastern Iconography. Freiburg, Schweiz: University Fribourg Switzerland, 1999. P. 127. Becking B. God-Talk for a Disillusioned Pilgrim in Psalm 121. P. 6. Ibid. P. 64–65. Употребленное апостолом Матфеем причастие σεληνιζομαι (Мф. 4:24, 17:15) происходит от слова σελνη — «луна». На наш взгляд, корректней обозначить неизвестную болезнь словом «лунатизм», чем интерпретировать ее как эпилепсию (см. англ. перевод Библии — New Revised Standard Version), ориентируясь на схожие клинические симптомы, устанавливаемые современной медициной. См. об этом: Lipinski E. Shemesh //Dictionary of deities and demons in the Bible/eds K. Van der Toorn, B. Becking, P. W. Van der Horst. Leiden: Brill, 1999. Р. 764. См. подробнее: Gordon C. H. Ugaritic Textbook Grammar, Texts in Transliteration, Cuneiform Selections, Glossary, Indices. Rome: Pontifical Biblical Institute, 1998. Р. 414. См. об этом: Gesenius W., Tregelles S. P. Gesenius’ Hebrew and Chaldee lexicon to the Old Testament Scriptures. Bellingham, WA: Logos Bible Software, 2003. Р. 367. См. об этом: Maré L. P. Psalm 121: Yahweh’s protection against mythological powers. P. 720. Kraus H.-J. A Continental Commentary: Psalms 60–150. Р. 430.   Источник: Пиковский И. В. Литургическое богословие 120 (121) псалма//Вопросы теологии. 2021. Т. 3, 2. С. 159-176 DOI: http://doi.org/10.21638/spbu28.2021.203 Комментарии ( ): Написать комментарий: Другие публикации на портале: © 2007-2024 Портал Богослов.Ru. Издатель: БОГОСЛОВ.RU Адрес издателя: 141300 Московская область, город Сергиев Посад, территория Троице-Сергиевой Лавры. Все права защищены. Свидетельство о регистрации СМИ Эл ФС77-46659 от 22.09.2011 При копировании материалов с сайта ссылка обязательна в формате: Источник: Портал Богослов.Ru . Мнение редакции может не совпадать с мнением авторов публикаций. Редакция открыта к сотрудничеству и готова обсудить предложения.

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28:2 ассоциируется с крышкой ковчега завета, над херувимами которой «восседал» Господь, но в данном псалме «подножие ног» является символом Божией силы (ст. 8; ср. Пс. 23:7-10; 67:2-3, 19), поэтому его лучше относить к горе Сион (см. Пс. 98:5,9; ср. Ис. 60:13; Иез. 43:7; Плач. 2:1). См. Booij T. Psalm 132: Zion’s Well-Being. 2009. P. 77. Феодорит Кирский, блаженный. Изъяснение псалмов. С. 456. Там же. С. 459. Barbiero G. Psalm 132: A Prayer of «Solomon». 2013. P. 243. Koehler L. and al. The Hebrew and Aramaic Lexicon of the Old Testament. Vol. 3. Leiden, 1996. Р. 790. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 62. Delitzsch F. Die Psalmen. Gießen, 1984. P. 765. Lange J. P. and al. A Commentary on the Holy Scriptures: Psalms. Bellingham, 2008. P. 628. Bratcher R. G. Reyburn W. D. A Translator’s Handbook on the Book of Psalms. New York, 1991. P. 1087. Koehler L. et al. The Hebrew and Aramaic Lexicon of the Old Testament. Vol. 3. Leiden, 1996. P. 684. В последних строках 131-го псалма (Пс. 131:17-18) присутствуют четыре близких по звучанию ключевых слова, имеющих явные мессианские намеки: «рог» (), «светильник» (), «воссияет» (), «венец» (). Скорее всего, такова была задумка автора, а значит, это не случайное совпадение. Двузначные намеки в отношении «венца» особенно заметны при сопоставлении выражений «сияющий венец» ( , Пс. 131:18) из 131-го псалма и «цветок короны» ( , Исх. 39:30) из книги Исход. См. Koehler L. et al. The Hebrew and Aramaic Lexicon of the Old Testament. Vol. 3. Leiden, 1996. P. 1023. Booij T. Psalm 132: Zion’s Well-Being. 2009. P. 83. Stec D. M. The Targum of Psalms. Collegeville, 2004. Р. 221. Скорее всего, слово «завет» () в данном контексте указывает на «закон» по Пс. 88:31:32 и означает то же самое, что и его синонимы – «заповеди», «уставы», «свидетельства», «откровения». Barbiero G. Psalm 132: A Prayer of «Solomon». 2013. P. 247. Gunkel H. Die Psalmen. Göttingen, 2011.

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Action that Leads to Salvation: Psalm 118 A Russian Orthodox Church Website About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Action that Leads to Salvation: Psalm 118 Source: Orthodox Way of Life Deacon Haralambos (Charles) Joiner 06 July 2019 Psalm Read at Times of Doubt, Hesitation, and Strong Temptations for Strengthening of Faith Working Together with Christ Should We Pray from Books, or Use Our Own Words? Memorizing the Psalms “The Psalms Are My Refuge”: Archbishop Anastasios on Prayer In verses 33-35 of Psalm 118 we find outlined the most important elements of a God-pleasing life. Set before me for a law, O Lord, the way of Thy statutes, and I will seek after it continually. Give me understanding, and I will search out Thy law, and I will keep it with my whole heart.Guide me in the path of Thy commandments for I have desired it.

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Westermann C. (1984) Ausgewählte Psalmen: Übersetzt und erklärt . Göttingen, Vandenhoeck & Rupprecht Publ. Weippert M. E. (1983) “Des dieux endormis et se réveillant, ou bien des dieux mourant et ressuscitant?”, in Nederlands Theologisch Tijdschrift Wageningen , vol. 37 (4), pp. 279–289. Weiser A. (1998) The Psalms: A Commentary. Eds P. Ackroyd, J. Barr, B. W. Anderson, J. L. Mays. Philadelphia, The Westminster Press. Willi T. (2001) “Das Shir Hmlwt. Zion und der Sitz im Leben der ‘Aufstiegslieder’ Psalm 120–134”, in Prophetie und Psalmen. Hg. B. Huwyler, рр. 153–162. Münster, Ugarit-Verlag. Willis J. T. (1987) “Psalm 121 as Wisdom Poem”, in Hebrew Annual Review , vol. 11, pp. 435–451. Vishnyakov N., protopresbyter. (1875) About the origin of the Psalter . St. Petersburg, Popovitsky A. I. and Eleonsky F. G. Publ. (In Russian)   Здесь и далее нумерацию псалмов приводим по Синодальной Библии. См., напр.: Occasional Services. Minneapolis: Augsburg, 1982. P. 56, 108, 117, 187; Lutheran Book of Worship: Minister’s Desk Edition. Minneapolis: Augsburg, 1978. P. 190. См. об этом: Limburg J. Psalm 121: A Psalm for Sojourners//Word & World. 1985. Vol. 5, no. 2. P. 180–187. См. подробнее: Seybold K. Introducing the Psalms. Edinburgh: T. & T. Clark, 2000. Р. 161. См. об этом: Becking B. God-Talk for a Disillusioned Pilgrim in Psalm 121//The Journal of Hebrew Scriptures: Archives. 2009. No. 9. P. 3. См., напр.: Ibid. P. 6. См. об этом: Ириней (Пиковский), иером . Интерпретация надписания «песней восхождения» (Пс 119–133) в иудейской традиции//Богословский вестник. 2020. 1 (36). С. 18. Мишна/пер. с иврита М. Левинова. М.: Книжники, Лехаим, 2015. С. 757. См. об этом: Niemann H. M. Stufen und Treppen in der Levante, in der Bibel — und in den Wallfahrtspsalmen//Ich will dir danken unter den Völkern. Studien zur israelitischen und altorientalischen Gebetsliteratur. Festschrift für Bernd Janowski zum 70. Geburtstag. Gutersloher Verlagshaus, 2013. Р. 494. Обозначенные в стихах 3 и 8 темы уверенно стоящей ноги и хождения из дома и обратно передают идею движения, но они не являются безусловным намеком на паломничество.

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Литература Angel H. The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the Bible//Jewish Bible Quarterly, vol. 22, no 2 (2016). Pp. 83-90. Avioz M. The Davidic Covenant in 2 Samuel 7: Conditional or Unconditional?//The Ancient Near East in the 12th-10th Centuries BCE: Culture and History, ed. G. Galil et al. Ugarit-Verlag: Munster, 2012. Pp. 43-51. Auwers J. M. Le psaume 132 parmi les graduels//Revue Biblique, vol. 103, no. 4, 1996. Pp. 546-560. Barbiero G. Psalm 132: A Prayer of “Solomon”//The Catholic Biblical Quarterly, vol. 75, no 2 (2013). Pp. 239-258. Berlin А. Psalm 132: A Prayer for the Restoration of Judah//Marbeh Hokmah: Studies in the Bible and the Ancient Near East in Loving Memory of Victor Avigdor Hurowitz. Winona Lake, IN: Eisenbrauns, 2015. Рр. 65–72. Bratcher R. G. Reyburn W. D. A Translator’s Handbook on the Book of Psalms. UBS Handbook Series. New York: United Bible Societies, 1991. Booij T. Psalm 132: Zion " s Well-Being//Biblica, vol. 90, no. 1 (2009). Rome: Pontifical Biblical Institute. Pp. 75-83. Dahood M. Psalms III: 101-150: Introduction, Translation, and Notes with an Appendix: The Grammar of the Psalter. New Haven; London: Yale University Press, 2008. (Anchor Yale Bible. Vol. 17A) Delitzsch F. Die Psalmen. Gießen – Basel: Brunnen Verlag, 1984 (Nachdruck. Aufl. 5: Leipzig 1894). Jeremias J. Lade und Zion: Zur Entstehung der Ziontradition//Probleme Biblischer Theologie: Festschrift fur G. von Rad. Munich: Kaiser, 1971. Pp. 183-198. Gunkel H. Die Psalmen. Göttingen: Vandenhoeck & Ruprecht, 2011. (Auflage 1986) Hossfeld F.-L., Zenger E. Psalms 3: A Commentary on Psalms 101–150. Minneapolis, MN: Fortress Press, 2011. Human D. J. Psalm 132 and its compositional context (s)//Scriptura, no 116 (2017). Pp. 75-92. Koehler L., Baumgartner W., Richardson M. E. J., Stamm J. J. The Hebrew and Aramaic Lexicon of the Old Testament. Vol. 1-4. Leiden: E.J. Brill, 1994-2000. Knoppers G. N. Ancient Near Eastern royal grants and the Davidic covenant: A parallel?//Journal of the American Oriental Society, vol.

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