Relevant bibliographies by topics / Post-Biblical Hebrew

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Post-Biblical Hebrew'

Author: Grafiati
Published: 11 January 2025

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Journal articles on the topic "Post-Biblical Hebrew"

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Fassberg, Steven E. "What is Late Biblical Hebrew?" Zeitschrift für die alttestamentliche Wissenschaft 128, no. 1 (January 20, 2016): 1–15. http://dx.doi.org/10.1515/zaw-2016-0002.

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AbstractLate Biblical Hebrew is the literary language preserved in the post-exilic books of the Hebrew Bible. It differs from the literary Hebrew of the First Temple period, Classical Biblical Hebrew, in several orthographic, grammatical, syntactic, and lexical features. The distinction between pre-exilic and post-exilic language in the Hebrew of the Bible contradicts the assertion of the minimalists, who argue for the late date of the composition of the Hebrew Bible. The linguistic examination of Biblical Hebrew reveals an unmistakable difference between the language of the First Temple period and the language of the Second Temple period.
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Al Tawee, Solaf. "NAMES OF PRECIOUS STONES IN BIBLICAL, POST-BIBLICAL, MEDIEVAL AND MODERN HEBREW." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 3 (2021): 115–24. http://dx.doi.org/10.28995/2686-7249-2021-3-115-124.

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The article examines the Hebrew names of precious stones that are mentioned in the Bible in the books of Exodus (28:17-20 and 39:10-13), Ezekiel (27:16; 18:13), partly in Job (28:2-19) and in other passages of the Bible. Those names are characterized by the fact that they do not have an exact meaning in the biblical language and today they differ from the original language and do not mean the same realities as in the Biblical era. The purpose of the article is to explore the names of precious stones in Biblical, postBiblical, medieval, and modern Hebrew. The study of precious stones in different epochs of the development of the Hebrew language is a significant issue for Semitic philology, since many of them still do not have a clear gemological identification. That study was carried out on the material of text corpora in Hebrew of different epochs of the language development in the contextual, semantic, philological (word origin) and comparative (comparisons between translations of different epochs) aspects. The study used descriptive and comparative-historical methods.
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Glinert, Lewis H. "Did pre-Revival Hebrew literature have its own langue? Quotation and improvization in Mendele Mokher Sefarim." Bulletin of the School of Oriental and African Studies 51, no. 3 (October 1988): 413–27. http://dx.doi.org/10.1017/s0041977x0011643x.

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In the history of Hebrew letters, few dates have so cavalierly been invested with literary and linguistic significance as 1886/7, the publication date of Mendele's short story BeSeter Ra'am.Such scholars of literature as Ravnitzki, Klausner and Werses have hailed its style as the pointer or veritable trigger to a redeployment of the traditional ‘synthetic’ (composite Biblical/post-Biblical) Hebrew style—instead of being confined to the registers of non-fiction, it now rose to supplant Biblical Hebrew as the standard for narrative prose. Some historians of language have gone so far as to present it as a total innovation (for its time) in that the aforegoing Haskalah writers had adhered almost exclusively to a Biblical manner.
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Murray, Luke. "Jesuit Hebrew Studies After Trent: Cornelius a Lapide (1567–1637)." Journal of Jesuit Studies 4, no. 1 (November 30, 2017): 76–97. http://dx.doi.org/10.1163/22141332-00401004.

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This essays studies the biblical hermeneutics of Cornelius a Lapide, focusing on his knowledge of Hebrew. After reviewing a post-Tridentine bias against Catholic biblical studies, the essay is divided in three parts. The first part is a brief introduction to a Lapide’s life; the second part addresses his position on the Vulgate and its relationship to the original languages of scripture; and the third part presents key passages from a Lapide on the Hebrew language, drawn from his biblical commentaries. In the end, I argue that regardless of a Lapide’s imperfect knowledge of Hebrew, he still shows that Catholic scholars could engage in a close study of scripture’s original languages after Trent’s decree on the Vulgate, and could incorporate works from across confessional boundaries.
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Reif, S. C., M. A. Friedman, A. Tal, and G. Brin. "Studies in Talmudic Literature, in Post-Biblical Hebrew and in Biblical Exegesis." Vetus Testamentum 35, no. 1 (January 1985): 124. http://dx.doi.org/10.2307/1517888.

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Schwarzwald, Ora (Rodrigue). "Spanish and Ladino Versions of The Song of Songs." Meldar: Revista internacional de estudios sefardíes, no. 4 (December 15, 2023): 71–89. http://dx.doi.org/10.46661/meldar.8435.

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The biblical Song of Songs has undergone numerous translations into Spanish and Judeo-Spanish (Ladino) since the Middle Ages. While some translations exclusively feature the original biblical text, others also incorporate translations of the Aramaic interpretations found in Midrash Shir Hashirim. A comparison of these translations highlights a distinction in orthography between medieval and post-medieval renditions. The former are exclusively rendered in Latin letters, whereas the latter are presented in either Hebrew or Latin script. Medieval, and pre-17th century Ladino translations, encompass solely the biblical renderings, whereas post-medieval translations, dating from the 17th century onwards, encompass the translations of both the biblical text and the Aramaic interpretations. This paper specifically examines and contrasts the first three verses of the initial chapter, analyzing translations from three medieval sources and six post-medieval sources. The observed variations in these translations can be attributed to factors such as orthographic conventions, chronological influences, and the geographical locations of publication. Through these comparative analyses, it becomes evident that Ladino translations of biblical texts tend to adhere more closely to the original Hebrew source and maintain a stricter fidelity to established norms when compared to translations of the Aramaic texts.
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Goldstein, Ronnie. "Jeremiah between Destruction and Exile: From Biblical to Post-Biblical Traditions." Dead Sea Discoveries 20, no. 3 (2013): 433–51. http://dx.doi.org/10.1163/15685179-12341285.

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Abstract This article focuses on the affinities and divergences between the processes that the traditions about Jeremiah underwent within extra-biblical literature and those that occurred within the Hebrew Bible itself. The narratival frameworks of many of the pseudepigraphical stories about Jeremiah focus on the period following the destruction of the city and the traditions regarding Jeremiah’s fate in the wake of the destruction take a fluid form in post-biblical literature. Accordingly, the article deals particularly with the fate of the prophet by the Babylonian conquest of Jerusalem; the traditions about Jeremiah in chains; the historization process linking Jeremiah and Gedaliah; the different geographical traditions regarding the location of Jeremiah after the exile; the development of the traditions regarding Jeremiah and his relation to Baruch; and the portraying of prophecy as needing preparation.
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Ал, Тавил Солаф. "PLANT NAMES IN ANCIENT AND MODERN HEBREW." Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, no. 4(109) (January 26, 2021): 3–11. http://dx.doi.org/10.37972/chgpu.2020.109.4.001.

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В статье рассматриваются названия растений в древнееврейском языке (включая библейский, постбиблейский и средневековый) и в современном иврите. Цель данной статьи заключается в том, чтобы исследовать названия растений, упоминаемых в Библии, и их семантические изменения в постбиблейской и средневековой еврейской литературе и в современном иврите. Исследование ботанических терминов осуществлялось на материале текстовых корпусов на иврите разных эпох развития языка в контекстном, семантическом и сравнительном аспектах. Как известно, библейская лексика в части названий растений является динамичной, поскольку большинство фитонимов в библейском языке не имеет однозначной ботанической идентификации, и многие неясности остаются до сих пор. В современном иврите многие из библейских названий растений изменили свои значения с течением времени и сегодня отличаются от исходных. Кроме того, многие растения, упомянутые в Библии, не произрастают сегодня в ареале Ближнего Востока, или, наоборот, появились новые виды растений, которые не были известными ранее. Таким образом, исследование ботанических терминов в разные эпохи развития еврейского языка дает нам представление о развитии семантики данных терминов и о факторах, влияющих на него. The article discusses the names of plants in ancient Hebrew (biblical, post-biblical, and medieval) and modern Hebrew. The purpose of this article is to investigate the names of plants mentioned in the Bible and their semantic changes in post-biblical, in medieval Jewish literature, and in modern Hebrew. The study of botanical terms was carried out on the material of text corpora in Hebrew of different epochs of the language development in contextual, semantic and comparative aspects. It is a common fact that the biblical vocabulary of plant names is dynamic, since most plant names in the biblical language do not have a clear botanical identification, and many of them remain in question until now. In modern Hebrew, many of the biblical names of plants have changed their meanings over time and they differ today from the ancient language. In addition, many plants mentioned in the Bible do not exist today in the realities of the Middle East, or vice versa, new plant species have appeared that were not known before. Thus, the study of botanical terms in different epochs of the development of the Hebrew language gives the information on the semantic development of these terms and the factors that affect them.
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Fassberg, S. E. "The Development of the Syntax of Post-Biblical Hebrew." Journal of Semitic Studies 47, no. 2 (September 1, 2002): 318–20. http://dx.doi.org/10.1093/jss/47.2.318.

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Young, Ian. "Is the Prose Tale of Job in Late Biblical Hebrew?" Vetus Testamentum 59, no. 4 (2009): 606–29. http://dx.doi.org/10.1163/004249309x12493729132673.

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AbstractAn influential article published in 1974 by Avi Hurvitz argues that the language of the Prose Tale of Job (Job 1:1-2:13; 42:7-17) is incompatible with a date prior to the exile. Hurvitz's suggested Late Biblical Hebrew (LBH) linguistic forms are examined, and while some forms are rejected, Hurvitz's judgement that the Prose Tale contains LBH linguistic elements is found to be correct. However, these do not occur in a sufficient accumulation for the text to be considered LBH according to Hurvitz's own methodology, but rather the accumulation is consistent with a classification as Early Biblical Hebrew (EBH). This conclusion has no chronological implications, however, since EBH and LBH represent not two chronological phases but co-existing styles of Hebrew in the post-exilic and quite possibly pre-exilic periods.
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Dissertations / Theses on the topic "Post-Biblical Hebrew"

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Rabin, Chaim. "The development of the syntax of post-biblical Hebrew /." Leiden, 2000. http://catalogue.bnf.fr/ark:/12148/cb37212797h.

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Byun, Seulgi Luke. "The influence of post-biblical Hebrew and Aramaic on the translator of Septuagint Isaiah." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.707937.

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Leibiusky, Javier. "Edition critique et annotée du MEʿAM LOʿEZ sur PIRQEY ʾAVOT d'Isaac Magriso (Constantinople, 1753), étude de la langue et du commentaire." Electronic Thesis or Diss., Paris, INALCO, 2024. http://www.theses.fr/2024INAL0009.

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Cette thèse est d’abord une édition critique du MEʿAM LOʿEZ de PIRQEY ʾAVOT d’Isaac Magriso (Constantinople, 1753). Le MEʿAM LOʿEZ est un grand commentaire biblique en langue judéo-espagnole initié par le rabbin Jacob Huli dans les années 1720 à Constantinople, PIRQEY ʾAVOT est inclus dans le commentaire de Lévitique. Le commentaire est rédigé dans un judéo-espagnol particulier et imprimé en caractères hébreux rashi.La thèse établit le texte, le rend lisible et compréhensible grâce à une graphie adaptée, une ponctuation rétablie, et un glossaire final détaillé. Le texte est accompagné d’un appareil critique (sources, variantes) et d’une étude de la langue judéo-espagnole de l’auteur ; d’une étude approfondie de la place et du rôle de l’hébreu dans le commentaire (emprunts, calques et citations) et d’une étude du style particulier de l’auteur, des moyens qu’il emploie et des effets qu’il vise
This thesis is primarily a critical edition of Isaac Magriso's MEʿAM LOʿEZ on PIRQEY ʾAVOT (Constantinople, 1753). The MEʿAM LOʿEZ is a large biblical commentary in Judeo-Spanish initiated by Rabbi Jacob Huli in the 1720s in Constantinople, PIRQEY ʾAVOT is included in the commentary on Leviticus. The commentary is written in a peculiar Judeo-Spanish and printed in rashi Hebrew script.The thesis establishes the text, making it readable and comprehensible thanks to adapted spelling, restored punctuation, and a detailed final glossary. The text is accompanied by a critical apparatus (sources, variants) and a study of the author's Judeo-Spanish language; an in-depth study of the place and role of Hebrew in the commentary (borrowings, calques and quotations) and a study of the author's particular style, the means he employs and the effects he aims to achieve
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Mansen, Frances Dora. "Desecrated covenant, deprived burial: threats of non-burial in the Hebrew Bible." Thesis, 2015. https://hdl.handle.net/2144/15429.

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The non-burial motif in the Hebrew Bible borrows language, imagery, and rhetorical strategies from its ancient West Asian milieu. Despite its many attestations in TANAKH, this motif often is overlooked in biblical research. Past scholarship relied on Delbert Hillers's form-critical and comparative work, which identified several occurrences of a biblical "curse of no burial" that shares stereotypical terminology with Mesopotamian treaty-curses. Nevertheless, Hillers's classification of the "curse of no burial" as a treaty-curse obstructed the identification of the majority of biblical references to non-burial. As one type of threatened or actualized post-mortem punishment, deprivation of burial appears explicitly and as the intended result of another threatened or performed act of violence. Revising Hillers's typology, I propose a description of references to non-burial that considers the following characteristics: 1) elements of post-mortem abuse; 2) agent; 3) victim; 4) reason; and 5) intended result. The identification of non-burial as post-mortem abuse, recognizable by the presence of stereotypical terminology in these five interpretive categories, broadens the net of non-burial references beyond the scope of treaty-curses. Over forty examples of the non-burial motif appear across thirteen biblical books. In-depth interpretations of six of these references to non-burial (Num 14:28-35; Deut 28:26; 1 Sam 17:44-47; 1 Kgs 14:10-11; Isa 14:18-20; Jer 8:1-3) scrutinize literary contexts, lexical features, and rhetorical functions. The non-burial motif appears in several different types of socio-literary contexts, and it functions as a literary weapon within biblical authors' ideologically-shaped rhetorical compositions. Rhetorical-historical interpretation and social-anthropological theory clarify implications of deprived funerary rites. In biblical and extra-biblical examples, the non-burial motif is used to: 1) shame victims and their communities; 2) eradicate the victims' identity; and 3) bolster the identity of the agent. When the victim's identity depends upon its relationality with the agent (i.e., Israel's vassaldom to YHWH's suzerainty), the imposition of post-mortem punishment redefines the dynamics of the relationship.
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Beer, Leilani. "The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a." Thesis, 2021. http://hdl.handle.net/10500/27842.

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Bibliography: leaves 289-298
Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a.
Old Testament and Ancient Near Eastern Studies
D. Phil. (Old Testament)
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Books on the topic "Post-Biblical Hebrew"

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Ṭirḳel, Eliʻezer. Hebrew at your ease: For English speaking people. Tel-Aviv: Achiasaf Publishing House, 1990.

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Alṭerman, Elishaʻ. Mavo li-leshon ha-Targum: U-miḳtsat kelale leshon ha-Gemara : nosaf la-zeh heʻarot be-nusaḥ Kol nidre. Bene-Beraḳ: E. Alṭerman, 1986.

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(Jerusalem), Aḳademyah la-lashon ha-ʻIvrit, ed. Torat ha-hegeh shel leshon ḥakhamim: (masad netunim) = Phonology of Mishnaic Hebrew : (analyzed materials). [Jerusalem]: ha-Aḳademyah la-lashon ha-ʻIvrit, 2016.

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Kaddari, Menaḥem Zevi. Taḥbir ṿe-semanṭiḳah ba-ʻIvrit shele-aḥar ha-Miḳra: ʻiyunim ba-diʾakronyah shel ha-lashon ha-ʻIvrit. Ramat-Gan: Universiṭat Bar-Ilan, 1991.

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1922-1983, Eron Dov, and Dotan Aron 1928-, eds. Meḥḳarim be-ʻIvrit uve-ʻArvit: Sefer zikaron le-Dov ʻEron. Tel-Aviv: Universiṭat Tel-Aviv, Mifʻalim universiṭaʼiyim, 1988.

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van, Peursen W. Th. The verbal system in the Hebrew text of Ben Sira. [S.l: s.n., 1999.

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Mosheh, Bar-Asher, and Universiṭah ha-ʻIvrit bi-Yerushalayim. Makhon le-limudim mitḳadmim., eds. ʻIyunim bi-leshon ḥakhamim: Taḳtsire ha-hartsaʼot le-sadnah ʻal ha-nośe Diḳduḳ leshon ḥakhamim u-milonah, u-bibliyografyah nirḥevet. Yerushalayim: ha-Makhon le-limudim mitḳadmim, ha-Universiṭah ha-ʻIvrit bi-Yerushalayim, 1996.

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Rosén, Haiim B. Hebrew at the crossroads of cultures: From outgoing Antiquity to the Middle Ages. Leuven: Peeters, 1995.

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Kaddari, Menaḥem Zevi. ʻIyunim bi-leshon yamenu. Yerushalayim: ha-Aḳademyah la-lashon ha-ʻIvrit, 2004.

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(Jerusalem), Aḳademyah la-lashon ha-ʻIvrit, ed. ha- Milon ha-hisṭori la-lashon ha-ʻIvrit. Yerushalayim: ha-Aḳademyah la-lashon ha-ʻIvrit, 1988.

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Book chapters on the topic "Post-Biblical Hebrew"

1

Hornkohl, Aaron D. "Introduction." In Semitic Languages and Cultures, 1–24. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0433.00.

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Despite the suitability of the standard division of Biblical Hebrew (BH) into pre-exilic Classical Biblical Hebrew (CBH) and post-Restoration Late Biblical Hebrew, which presupposes the linguistic unity of the classical phase in which most of the Hebrew Bible is written, there is some evidence pointing to diachronic diversity within CBH, according to which the Torah presents an earlier chronolect than the pre-exilic Prophets and Writings. The implications are significant, not just as they demand greater nuance in the accepted, fundamentally dichotomous theory of BH periodisation, but challenge entrenched theories of the Bible’s literary composition. This introductory chapter surveys challenges presented by the data, emphasises the need for external controls and a robust methodology, responds to oft-raised objections to diachronic linguistic approaches, and previews the structure of the monograph.
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Hornkohl, Aaron D. "2. 1st-person wayyiqṭol Morphology." In Semitic Languages and Cultures, 39–56. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0433.02.

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The study of 1st-person wayyiqṭol morphology in Biblical Hebrew (BH) reveals three distinct patterns—short, long, and augmented forms—each linked to different historical phases and sources. In Late Biblical Hebrew (LBH) and other post-exilic biblical traditions and extrabiblical sources texts there is a marked preference for long and augmented forms. Bn contrast, Classical Biblical Hebrew (CBH), particularly the Torah, shows a conservative retention of shorter wayyiqṭol forms, reflecting an earlier linguistic stage, as confirmed by comparative data from the Meshaʿ Stele. For their part, non-Pentateuchal CBH texts, i.e., in the Prophets Writings, appear to display a transitional phase, where long forms are common, but augmented forms are rare. Though the historical development of the three patterns is variously explained, the chapter argues that internal diversity within CBH is most compellingly explained as an organic linguistic difference between CBH sub-chronolects. The study raises questions about the conventional dichotomy between CBH and LBH, suggesting the need for finer distinctions within the diachronic framework of Biblical Hebrew. It also weighs implications for the Documentary Hypothesis.
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Bekkum, Wout Jac. "Qumran Poetry and Piyyut: Some Observations on Hebrew Poetic Traditions in Biblical and Post-Biblical Times." In Zutot 2002, 26–33. Dordrecht: Springer Netherlands, 2003. http://dx.doi.org/10.1007/978-94-010-0199-1_3.

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Hayes, Elizabeth. "Barrick, W. Boyd., Bmh As Body Language: A Lexical And Iconographical Study Of The Word Bmh When Not A Reference To Cultic Phenomena In Biblical And Post-Biblical Hebrew." In Perspectives on Hebrew Scriptures VIII, edited by Ehud Ben Zvi, 581–86. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235505-058.

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Hornkohl, Aaron D. "1. The Onomasticon with and without yahu Names." In Semitic Languages and Cultures, 27–38. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0433.01.

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The chapter examines the evolution of Hebrew onomastics, with special focus on the use of Yahwistic names (names containing the divine element Yhwh) in the Bible. Apparently early biblical texts, like the books of the Torah, Joshua, Judges, and Samuel, contain very few Yahwistic names, in contrast to monarchic and post-exilic periods, where such names are prominent. Th absence of Yahwistic names in Genesis–Samuel suggests that they reliably reflect pre-monarchic naming traditions in which yahu names had yet to become common. One may thus hypothesise three stages in yahu naming practices: pre-monarchic rarity; widespread use of names ending in the long form -yahu during the Divided Monarchy; and ascendancy of names ending in the short form -yah in post-exilic times. Scholars debate the significance of these patterns, with some suggesting that the Torah and other pre-monarchic texts preserve naming conventions from before 900 BCE. This challenges certain versions of the dating of Pentateuchal sources in the framework of the Documentary Hypothesis, which propose later dating for certain sources, and, to a lesser extent, the dominant dichotomous theory concerning BH linguistic periodisation. Despite the lack of direct extrabiblical Hebrew evidence from the pre-monarchic period, the absence of Yahwistic names in biblical texts depicting pre-monarchic times finds indirect confirmation in contemporary Mesopotamian and other ancient Near Eastern writings, supporting the idea that the Hebrew naming traditions found in Genesis–Samuel, which differ from those of the later monarchic and post-exilic periods, are authentically representative of pre-monarchic times.
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Dyk, Janet, and E. Talstra. "Computer-assisted study of syntactical change, the shift in the use of the participle in biblical and post-biblical Hebrew texts." In Distributions spatiales et temporelles, constellations des manuscrits/Spatial and Temporal Distributions, Manuscript Constellations, 51. Amsterdam: John Benjamins Publishing Company, 1988. http://dx.doi.org/10.1075/z.37.09dyk.

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Sæbø, Magne. "Chapter Twenty-five. In Our Own, Post-modern Time – Introductory Remarks on Two Methodological Problems in Biblical Studies." In Hebrew Bible / Old Testament. III: From Modernism to Post-Modernism. Part II: The Twentieth Century - From Modernism to Post-Modernism, 19–26. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540226.19.

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Laato, Antti. "Chapter Thirty-seven. Biblical Scholarship in Northern Europe." In Hebrew Bible / Old Testament. III: From Modernism to Post-Modernism. Part II: The Twentieth Century - From Modernism to Post-Modernism, 336–70. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540226.336.

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Sperling, S. David. "Chapter Thirty-eight. Major Developments in Jewish Biblical Scholarship." In Hebrew Bible / Old Testament. III: From Modernism to Post-Modernism. Part II: The Twentieth Century - From Modernism to Post-Modernism, 371–88. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666540226.371.

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Høgenhaven, Jesper. "Chapter Nine. Biblical Scholarship in Northern Europe." In Hebrew Bible / Old Testament. III: From Modernism to Post-Modernism. Part I: The Nineteenth Century - a Century of Modernism and Historicism, 223–43. Göttingen: Vandenhoeck & Ruprecht, 2012. http://dx.doi.org/10.13109/9783666540219.223.

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