444
Hazony, Philosophy of Hebrew Scripture, p. 121
445
Ibid., pp. 122–26
446
Быт. 12:10
447
Быт. 26:12–22; ср. 36: 6–8
448
Быт. 41:57–42:3
449
Быт. 37:7
450
Быт. 37:8
451
Быт. 37:10
452
Быт. 41:51
453
Быт. 41:48–49
454
Быт. 47:13–14, 20–21
455
Быт. 50:4–9. После смерти Иакова братьям разрешили похоронить отца в Ханаане. В Ханаан они отправились в сопровождении большой свиты с колесницами и кавалерией, а их дети и собственность оставались заложниками в Египте
456
Быт. 12:15; 20:2; 26:17–18; 14:11–12; 34:1–2; Hazony, Philosophy of Hebrew Scripture, pp. 111–13, 143
457
Быт. 14:21–25
458
Быт. 18:1–8; 19:1–9
459
Быт. 18:22–32
460
Быт. 49:5–7
461
Быт. 49:8–12; 44:18–34
462
Исх. 1:11, 14
463
Исх. 2:11
464
Hazony, Philosophy of Hebrew Scripture, pp. 143–44
465
Исх. 24:9–11
466
Исх. 31:18
467
Ср. Исх. 24:9–31:18; William M. Schniedewind, How the Bible Became a Book: The Textualization of Ancient Israel (Cambridge, UK, 2004), pp. 121–34
468
Напр., Суд. 1; 3:1–6; Ездр. 9:1–2
469
Regina Schwartz, The Curse of Cain: The Violent Legacy of Monotheism (Chicago, 1997); Hector Avalos, Fighting Words: The Origins of Religious Violence (Amherst, NY, 2005)
470
Mark S. Smith, The Early History of God: Yahweh and the Other Deities in Ancient Israel (New York and London, 1990); Smith, The Origins of Biblical Monotheism: Israel’s Polytheistic Background and the Ugaritic Texts (New York and London, 2001)
471
Нав. 24; S. David Sperling ‘Joshua 24 Re-examined’, Hebrew Union College Annual 58 (1987); Sperling, The Original Torah: The Political Intent of the Bible’s Writers (New York and London, 1998), pp. 68–72; John Bowker, The Religious Imagination and the Sense of God (Oxford, 1978), pp. 58–68
472
Исх. 20:3
473
Susan Niditch, War in the Hebrew Bible: A Study of the Ethics of Violence (New York and Oxford, 1993), pp. 28–36; 41–62; 152
474
Ср. аналогичную сделку в Числ. 21:2
475
Нав. 6:20
476
Нав. 8:25
477
Нав. 8:28
478
Lauren A. Monroe, Josiah’s Reform and the Dynamics of Defilement: Israelite Rites of Violence and the Making of a Biblical Text (Oxford, 2011), pp. 45–76
479
Стела Меши, 15–17. см.: текст в: Kent P. Jackson, ‘The Language of the Mesha Inscription’, in Andrew Dearman, ed., Studies in the Mesha Inscription and Moab (Atlanta, 1989), p. 98; Norman K. Gottwald, The Politics of Ancient Israel (Louisville, 2001), p. 194; ср. 4 Цар. 3: 4–27
480
Стела Меши, 17; см.: перевод Джексона
481
H. Hoffner, ‘History and the Historians of the Ancient Near East: The Hittites’, Orientalia, 49 (1980); Nidditch, War in the Hebrew Bible, p. 51
482
Суд. 21:25
483
Суд. 11:29–40
484
Суд. 18
485
Суд. 19
486
Суд. 20–21
487
1 Цар. 8:5
488
Суд. 8:11–18
489
Gottwald, Politics of Ancient Israel, pp. 177–79
490
Nidditch, War in the Hebrew Bible, pp. 90–105
491
1 Цар. 17:1–13; Quincy Wright, A Study of Warfare, 2 vols (Chicago, 1942), 1, pp. 401–15
492
Ср. 2 Цар. 2:23
493
2 Цар. 5:6
494
1 Пар. 22:8–9
495
Gösta W. Ahlström, The History of Ancient Palestine (Minneapolis, 1993), pp. 504–05
496
3 Цар. 7:15–26
497
Richard J. Clifford, The Cosmic Mountain in Canaan and the Old Testament (Cambridge, Mass., 1972), passim; Ben C. Ollenburger, Zion, City of the Great King: A Theological Symbol of the Jerusalem Cult (Sheffield, 1987), pp. 14–16; Margaret Barker, The Gate of Heaven: The History and Symbolism of the Temple in Jerusalem (London, 1991), p. 64; Hans-Joachim Kraus, Worship in Israel: A Cultic History of the Old Testament (Oxford, 1966), pp. 201–04
498
3 Цар. 9:3; David Ussishkin, ‘King Solomon’s Palaces’, Biblical Archaeologist, 36 (1973)
499
3 Цар. 10:26–29
500
3 Цар. 4:25
501
3 Цар. 4:1–5:1
502
3 Цар. 5:13–18, что противоречит 3 Цар. 9:20–21. Девтерономические авторы хотели возложить на идолопоклонство Соломона ответственность за катастрофу. Такова была логика их реформы.
503
3 Цар. 11:1–13
504
3 Цар. 12:4
505
3 Цар. 12:17–19
506
Пс. 2:7–8; 109
507
Пс. 109:5–6
508
Andrew Mein, Ezekiel and the Ethics of Exile (Oxford and New York, 2001), pp. 20–38
509
Ам. 2:6
510
Ам. 3:10
511
Ам. 7:17; 9:7–8
512
Ам. 3:11–15
513
Ам. 1:2–2:5
514
Ис. 1:16–17
515
Gottwald, Politics of Ancient Israel, pp. 210–12
516
Finkelstein and Asher, Bible Unearthed, pp. 263–64
517
Ibid., pp. 264–73
518
4 Цар. 21:2–7; 23:10–11
519
Ср. Пс. 67:17; Ahlström, History of Ancient Palestine, p. 734
520
Schniedewind, How the Bible Became a Book, pp. 91–117; Calum M. Carmichael, The Laws of Deuteronomy (Eugene, Oreg., 1974); Bernard M. Levinson, Deuteronomy and the Hermeneutics of Legal Innovation (Oxford, 1998); Moshe Weinfeld, Deuteronomy and the Deuteronomic School (Oxford, 1972); Joshua Berman, Biblical Revolutions: The Transformation of Social and Political Thought in the Ancient Near East (New York and Oxford, 2008)
521
4 Цар. 22:8
522
Исх. 24:3; Schniedewind, How the Bible Became a Book, pp. 121–26
523
Исх. 24:4–8. Данный отрывок был вставлен реформаторами в более древние материалы
524
Втор. 6:4
525
Втор. 7:2–5
526
Втор. 28:64–67
527
4 Цар. 22:11–13
528
4 Цар. 23:5
529
Иез 8:10; ср. Иер 44:15–19
530
4 Цар. 23:4–20
531
Levinson, Deuteronomy and the Hermeneutics of Legal Innovation, pp. 148–49
532
Втор. 7:22–26
533
Втор. 13:8–9
534
Niditch, War in the Hebrew Bible, pp. 65, 77
535
3 Цар. 13:1–2; 4 Цар. 23:15–18; 4 Цар. 23: 25
536
4 Цар. 24:16. Некоторые ученые считают, что эти цифры не вполне точны
537
Иез 3:15; Schiedewind, How the Bible Became a Book, p. 152
538
Mein, Ezekiel, pp. 66–74
539
В еврейских источниках Аншан именуется Эламом
540
Garth Fowden, Empire to Commonwealth: Consequences of Monotheism in Later Antiquity (Princeton, 1993), p. 19
541
Цилиндр Кира, 18. см.: английский перевод Ирвинга Финкеля в: John Curtis, The Cyrus Cylinder and Ancient Persia: A New Beginning for the Middle East (London, 2013), p. 42. [Перевод М. Дандамаева. Здесь и далее цит. по: Мифы древнего и раннесредневекового Ирана. – СПб.: Журнал «Нева», 1998. – Прим. пер.]
542
Bruce Lincoln, Religion, Empire and Torture: The Case of Achaemenian Persia, with a Postscript on Abu Ghraib (Chicago and London, 2007), pp. 36–40
543
Цилиндр Кира, 12, 15, 17; Curtis, Cyrus Cylinder, p. 42
544
Ис. 45:1
545
Ис. 45:1, 2, 4
546
Ис. 40:4–5
547
Иосиф Флавий, Иудейские древности, XI 8. см.: английский перевод: Flavius Josephus, The Antiquities of the Jews, trans. William Whiston (Marston Gate, UK, n. d.) (Иосиф Флавий. Иудейские древности. – М.: АСТ, 2007.)
548
Цилиндр Кира, 16; Curtis, Cyrus Cylinder, p. 42
549
Цилиндр Кира, 28–30; Curtis, Cyrus Cylinder, p. 43
550
Lincoln, Religion, Empire and Torture, p. xi сл.
551
Ibid, pp. 16, 95
552
Bruce Lincoln, ‘The Role of Religion in Achaemenian Imperialism’, in Nicole Brisch, ed., Religion and Power: Divine Kingship in the Ancient World and Beyond (Chicago, 2008), p. 223
553
Clarisse Herrenschmidt, ‘Désignations de l’empire et concepts politiques de Darius Ier d’après inscriptions en Vieux Perse’, Studia Iranica, 5 (1976); Marijan Mole, Culte, mythe, et cosmologie dans l’Iran ancien (Paris, 1963)
554
Дарий. Первая надпись в Накше-Рустаме. см.: текст в: Lincoln, Religion, Empire and Torture, p. 52
555
Ibid., pp. 55–56
556
Дарий. Первая надпись в Накше-Рустаме, 4; см.: ibid., p. 71
557
Дарий. Четвертая надпись в Персеполе; см.: ibid., p. 10
558
Ibid., pp. 26–28
559
Ibid., pp. 73–81; Дарий. надпись 19 в Сузах, ibid., p. 73
560
Cross, Canaanite Myth, pp. 293–323; Mary Douglas, Leviticus as Literature (Oxford and New York, 1999); Douglas, In the Wilderness: The Doctrine of Defilement in the Book of Numbers (Oxford and New York, 2001), pp. 58–100; Niditch, War in the Hebrew Bible, pp. 78–89; 97–99; 132–53
