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Littérature scientifique sur le sujet « Idumée »

Auteur : Grafiati

Publié le 1 mars 2025

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Articles de revues sur le sujet "Idumée"

Medler, John T. « The types of Flatidae (Homoptera) in the Stockholm Museum described by Stat, Melichar, Jacobi and Walker ». Insect Systematics & ; Evolution 17, n^o 3 (1986) : 323–37. http://dx.doi.org/10.1163/187631286x00251.

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AbstractLectotypes and paralectotypes are designated for species of flatid planthoppers described by StÅl, Melichar, Jacobi and Walker. The location of other syntypes known to exist is given. The genitalia of lectotype males are illustrated. NEW SYNONYMY (junior synonym first), as follows: Colgaroides circumcincta Jacobi = Colgaroides acuminala (Walker); Mesophylla inclinala Melichar = Phylliana serva (Walker); Copsyrna leucophaea StÅl = Bythopsyrna lineoides (Olivier); Hypsiphanta minax Jacobi = Euphanta munda (Walker); Euphanta obscura Jacobi = Euryphantia tristis (Kirkaldy); Idume plicala Melichar = Idurne deducta (Walker); Phromnia rubescens StÅl = Flatida floccosa (Guérin-Ménèville. NEW COMBINATIONS (previous combination first), as follows: Poeciloptera cereris StÅl = Cromna sinensis (Walker); Paratella fusconigra Melichar = Sephena fusconigra (Melichar); Phyllyphanla hyalinata StÅl= Colgar peracuta (Walker); Paratella modesta Melichar = Sephena modesta (Melichar); Delostenopium rubripes Jacobi = Euphanta rubripes (Jacobi); Microflata stictica Melichar = Mimophantia sliclica (Melichar). NEW STATUS: Melicharia alba (Melichar) not a varitey of Melicharia deducta (Melichar); Lawana inornata (Melichar) not a variety of Lawana candida (Fabricius); Cerynia maria lutescens Melichar not a variety of Cerynia maria (White); Melicharia pallida (Melichar) not a synonym of Melicharia lactifera (Walker).

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Sutrop, Urmas. « Livonian landscapes in the historical geography of Livonia and the division of Livonian tribes ». Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 5, n^o 1 (1 juillet 2014) : 27–36. http://dx.doi.org/10.12697/jeful.2014.5.1.02.

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There is no exact consensus on the division and sub-division of the former Livonian territories at the end of the ancient independence period in the 12th century. Even the question of the Coastal Livonians in Courland – were they an indigenous Livonian tribe or a replaced eastern Livonian tribe – remains unsolved. In this paper the anonymously published treatise on the historical geography of Livonia by Johann Christoph Schwartz (1792) will be analysed and compared with the historical modern views. There is an agreement on the division of the Eastern Livonian territories into four counties: Daugava, Gauja, Metsepole, and Idumea. Idumea had a mixed Livonian-Baltic population. There is no consensus on the parochial sub-division of these counties.Kokkuvõte. Urmas Sutrop: Liivi maastikud Liivimaa ajaloolises geograafias ja liivi hõimude jaotus. Tänapäeval puudub täielik konsensus, kuidas liivlaste territoorium jagunes muinasmaakondadeks ja/või -kihelkondadeks muistse iseseisvuse lõpul 12. sajandil. Lahendamata on isegi küsimus sellest, kas Kuramaa rannaliivlased on muistsete liivlaste või sinna 16. sajandil ümber asunud liivlaste järeltulijad. Käesolevas artiklis vaadeldakse 1792. aastal Johann Christoph Schwartzi anonüümselt ilmunud käsitlust Liivimaa ajaloolisest geograafiast ning võrreldakse seda tollaste ja tänapäevaste arusaamadega. Kokkulepe teadlaste vahel on üldisem idapoolsete liivlaste territoriaalses suurjaotuses: Väina jõe liivlase alad, Koiva jõe liivlaste alad, Metsapoole ja Idumea. Neist viimast peetakse liivlaste ja balti hõimude segaalaks. Samas puudub konsensus nende liivi maakondlike alade edasisest kihelkondlikust jaotusest.Märksõnad: Johann Christoph Schwartz, ajalooline geograafia, liivi hõimud, LiivimaaKubbõvõttõks. Urmas Sutrop:Līvõ mōpālgõd Līvõmō istōrilis geogrāfijs. Tämpõ tuņšlijid äb ūotõ īdmēļizt, kui līvlizt terītori vȯļ jagdõd muinižiz mōgõniž ja/agā pagāstõdõksks muiniz īžpīlimiz lopāndõksõs 12. āigastsadā āigal. Äb ūo arāntõt, või Kurāmǭ līvlizt ātõ muinizt līvlizt tagāntuļļid agā 16. āigastsadā āigal sīņõ lǟnõd līvlizt tagāntuļļid. Sīes kēras um vaņţõltõd 1792. āigastõs ulztund Johann Christoph Schwartz tuņšlõkst iļ Līvõmǭ istōriliz geogrāfij (ulzõtuldsõ se tuņšlõks vȯļ anonīmi). Siedā um ītõltõd sīeaigizt ja paldīņizt arusǭmiztõks. Tuņšlijid ātõ dižānist īdmēļizt mǭgõrpūoļizt līvlizt teritorij jagdõksõs: Vēna joug līvlizt mō, Koiva joug līvlizt mōd, Mõtsāpūol ja Idūmō. Idumō um mō, kus um līvlizt ja baltõd sugūd jelīzt siegāmõl. Īdmīel äb ūo, kui mōgõnd jagīzt kīlgõniž.

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Marciak, Michał. « Hellenistic-Roman Idumea in the Light of Greek and Latin Non-Jewish Authors ». Klio 100, n^o 3 (19 décembre 2018) : 877–910. http://dx.doi.org/10.1515/klio-2018-0132.

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Summary Although ancient Idumea was certainly a marginal object of interest for classical writers, we do possess as many as thirteen extant classical non-Jewish authors (from the 1st c. BCE to the 3rd c. CE) who explicitly refer to Idumea or the Idumeans. For classical writers, Idumea was an inland territory between the coastal cities of Palestine, Egypt, and Arabia that straddled important trade routes. Idumea is also frequently associated in ancient literature with palm trees, which grew in Palestine and were exported throughout the Mediterranean. In the eyes of classical authors, the Idumeans were a distinctive ethnos living in the melting pot of southern Palestine. Ancient writers emphasized the Idumeans’ ethnic and cultural connections with the Nabateans, the Phoenicians and Syrians, and, finally, the Judeans, and also indicated that a great deal of Hellenization occurred in western Idumea in an urban context.

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Marciak, Michal. « From Edom to Idumea Septuagint References to Edom and Idumea ». Palamedes 12 (10 décembre 2019) : 5–35. http://dx.doi.org/10.5913/pal.2017.87652241.

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This paper compares Hebrew (MT) and Greek (LXX) Biblical references to the Edomites and their homeland. The key terms that have been taken into account in the present paper are Edom (אדום), Edomites (אדומים), Seir (שעיר), and Esau (עשו). The purpose of the comparison of the Hebrew and Greek references is to check whether the LXX passages contain any textual differences that may reflect historical events that occurred between the time of the composition of the Hebrew Bible and the time of the creation of the Septuagint, especially the formation of the province of Idumea directly south of Judea and increased cultural activity between the Judeans and Idumeans. In the most general terms, the LXX renderings of the Hebrew terms Edom Edomites (אדומים), Seir (שעיר), and Esau (עשו) do not contain any changes that would be important in terms of the historical geography of southern Palestine or the emotional attitude of Biblical writers towards the Edomites/Idumeans. The term אדום is rendered as either Ἐδώμ (mostly) or Ἰδουμαία, and in most cases the two Greek names are used as synonyms. In turn, the Greek equivalents of עשו, שעיר, and אדומי are Σηίρ, Ἠσαῦ, and Ἰδουμαῖος. Only in some cases may we speak about important differences. First, the LXX Job appendix (Job 42:17a and 42:17b-e) reflects the very specific historical context of when the Idumeans settled directly south of Judea and became more closely connected with the Judeans, either through actual conversion or increased cultural exchange. Second, although in most cases the Greek names Ἰδουμαία or Ἐδώμ are used interchangeably, one may notice a certain preference for the term Ἰδουμαία in some parts of the LXX, which may not always be a coincidence. For instance, the term Ἰδουμαία is used only for the genealogy of Eliphas (Gen. 36). Given the fact that Eliphas also plays an important role in the genealogy of Job in the LXX Appendix and this is also the only Idumean genealogy that was known to Josephus (in Ant. 2.4-6), it may be suggested that the names of the Eliphas chieftains were particularly well known in Hellenistic and Early Roman times, and the Judeans saw them as being connected with the contemporary Idumeans. Furthermore, the LXX Samuel tends to connect David with (the conquest of) Ἰδουμαία (2 Sam. 8:12-14; while Saul’s con-s quests are attributed to Ἐδώμ). Given the tendency of 1-2 Macc. to refer to David as a model of the Hasmoneans (1 Macc. 2:57, 4:30; 2 Macc. 2:13), this tendency may not be coincidental.

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Levin, Yigal. « The Religion of Idumea and Its Relationship to Early Judaism ». Religions 11, n^o 10 (24 septembre 2020) : 487. http://dx.doi.org/10.3390/rel11100487.

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For several hundred years, from the late Iron Age to the end of the 2nd century BCE, the southern neighbor of Judea was “Idumea”, populated by descendants of Edomites, together with Qedarite and other Arabs and a mix of additional ethnicities. This paper examines the known data on the identity, especially religious identity, of these Idumeans, using a wide range of written sources and archaeological data. Within the Bible, “Edom” is presented as Israel’s twin and its harshest enemy, but there are hints that the Edomites worshipped the God of Israel. While the origins of the “Edomite deity” Qaus remain obscure, as does the process of their migration into southern Judah, the many inscriptions from the Persian period show that Qaus became the most widely worshipped deity in the area, even if other gods, including Yahweh, were also recognized. The Hellenistic period brought heightened Greek and Phoenician influence, but also the stabilization of “Idumea” as an administrative/ethnic unit. Some of the practices of this period, such as male circumcision, show an affinity to the Judaism of the time. This paper also discusses the outcome of the Hasmonean conquest of Idumea and the incorporation of its inhabitants into the Jewish nation.

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Ifire, Bonface Wanjala, Simon Gisege Omare et Stephen Njure. « The Christian Contested Socio-Religious and Cultural Aspects of Idumi Ritual : A Catholic Perspective among Tirikis of Hamisi Sub-County ». Eastern African Journal of Humanities and Social Sciences 3, n^o 2 (8 août 2024) : 84–93. http://dx.doi.org/10.58721/eajhss.v3i2.662.

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This study explains the Catholic perspective of the Christian–contested socio-religious and cultural aspects of Idumi circumcision rituals among the Tirikis. In some African communities, male circumcision rituals have persisted because of cultural beliefs. Christianity has struggled to discourage some of these cultural practices that contradict the Christian message in vain. This study aimed to explore the question; how has the Catholic Church perceived Idumi circumcision ritual? The study was guided by Niebuhr’s Consultative/Dialogical Critical approach to cultural transformation. Particularly, one of the five approaches, Christ against culture was used to identify the contested aspects of Idumi rituals. Purposeful sampling was used to select twenty – four (24) respondents for the study. Twelve (12) key informants were interviewed, and twelve (12) respondents participated in two focus group discussions of six (6) members each. Data collected was analyzed qualitatively using the thematic method and presented by reporting key findings using appropriate verbatim quotes as narrated. The study revealed that there has been an effort by the Catholic Church to identify some of the Christian - contested Aspects of Idumi that cause challenges to evangelization.

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Scholten, Clemens. « Zum Herkunftsort des Simon Magus ». Vigiliae Christianae 69, n^o 5 (28 octobre 2015) : 534–41. http://dx.doi.org/10.1163/15700720-12341227.

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Obradović, Nadežda, et Ana Šomlo. « Iduće godine u Jerusalimu ». World Literature Today 75, n^o 1 (2001) : 174. http://dx.doi.org/10.2307/40156479.

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Howlett, David. « Insular Latin idama, iduma ». Peritia 9 (janvier 1995) : 72–80. http://dx.doi.org/10.1484/j.peri.3.242.

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Brix, Michel. « «Je t’apporte l’enfant d’une nuit d’Idumée». Mallarmé et l’utopie hermaphrodite ». Studi Francesi 202 (LXVIII | I) (2024) : 154–58. http://dx.doi.org/10.4000/11wi7.

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«Je t’apporte l’enfant d’une nuit d’Idumée»: it is the first verse of a poem written by Stéphane Mallarmé at the beginning of 1865. This poem is known under various titles: “Don du poème”, “Le Jour”, “Le Poème nocturne”, “Dédicace du poème nocturne” or even “Don”. In 1931, Denis Saurat expressed an interesting hypothesis: “I bring you the child of a night from Idumea” would allude to Jewish Kabbalah, and the kings of Idumea would be hermaphroditic beings reproducing without the intervention of a woman. The reader would therefore be invited to think that, by analogy, a poem metaphorically resembles a child conceived outside of any carnal intercourse between two individuals. The hypothesis formulated by Saurat is today neglected, even forgotten, by Mallarmean criticism. This hypothesis was, however, relevant: this is what this article aims to show.

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Thèses sur le sujet "Idumée"

Shahryari, Mitchka. « Recherche sur le paysage institutionnel perse en Transeuphratène Achéménide : les ostraca araméens d'Idumée ». Electronic Thesis or Diss., Université de Lille (2022-....), 2024. http://www.theses.fr/2024ULILH057.

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L'empire achéménide, dominant une grande partie du Proche-Orient entre 559 et 330 avant notre ère, s'appuyait sur l'exploitation économique des territoires qu'il contrôlait, organisée à travers un réseau administratif élaboré. La Transeuphratène, satrapie à l'ouest de l'empire, jouait un rôle stratégique dans ce système. En Idumée, une région du Levant Sud, un corpus de près de 2 250 ostraca en araméen impérial a été découvert. Bien qu'ils manquent souvent de contexte archéologique précis, étant apparus sur le marché des antiquités dans les années 1970, leur comparaison avec des ostraca provenant de sites comme Maresha, Arad et Beersheba montre qu'ils appartiennent à la même période et au même système administratif. Depuis les années 1990, ces ostraca ont été majoritairement étudiés sous un angle philologique. Toutefois, cette recherche propose une approche innovante en utilisant une base de données relationnelle pour effectuer des analyses quantitatives et comparatives approfondies. Ces documents, principalement économiques, donnent selon nous un aperçu de l'administration locale. L'objectif est de replacer ces textes dans leur contexte historique afin de révéler les mécanismes de gestion locale de la satrapie. La méthodologie comparative, confrontant le corpus d'Idumée à des découvertes similaires ailleurs dans l'empire, permet d'établir des parallèles entre les pratiques administratives des différentes régions. Dans ce cas, un des corpus clés sont les Archives des Fortifications de Persépolis découvertes dans les années 1930 qui ont transformé la compréhension de l'administration achéménide, en fournissant des sources économiques brutes. Ce modèle, où chaque satrapie conservait ses propres archives, soulève la question de l'existence d'un système similaire en Transeuphratène, et en particulier en Idumée. Les ostraca étudiés semblent constituer des traces de ce réseau administratif local à un autre échelon. Ces documents révèlent ainsi un ensemble de transactions économiques et la gestion des ressources locales. Bien que les inscriptions soient parfois lacunaires ou elliptiques, elles permettent de dégager les grandes lignes des pratiques administratives locales. En se basant sur le concept de « paysage institutionnel » de Henkelman, cette étude propose une analyse à deux niveaux : une perspective microscopique qui se concentre sur les détails locaux et une vision macroscopique qui replace ces informations dans le cadre plus large de l'empire. L'un des objectifs majeurs de cette étude est de dégager les thématiques principales présentes dans les ostraca d'Idumée et d'identifier les acteurs clés du système administratif, tels que les administrateurs, les scribes et les collecteurs d'impôts. Cette approche permet de mieux comprendre comment le pouvoir central perse interagissait avec ses provinces périphériques, en adaptant ses pratiques aux spécificités locales. En analysant les ostraca d'Idumée et en les comparant à d'autres sources contemporaines, cette étude cherche à reconstituer une vue d'ensemble du fonctionnement administratif régional. Le corpus d'ostraca d'Idumée offre une opportunité unique d'explorer la gestion des territoires périphériques de l'empire. Par l'étude des termes administratifs récurrents et des transactions documentées, il est possible de mieux comprendre la structure administrative impériale et les pratiques administratives dans cette région
The Achaemenid Empire, which dominated much of the Near East between 559 and 330 BCE, relied on the economic exploitation of the territories it controlled, organized through a sophisticated administrative network. The satrapy of Transeuphratia, located in the western part of the empire, played a important role within this system. In Idumea, a region in the southern Levant, a corpus of nearly 2,250 ostraca written in Imperial Aramaic was discovered. Although many lack precise archaeological context, having emerged on the antiquities market in the 1970s, comparisons with ostraca from sites such as Maresha, Arad, and Beersheba indicate that they belong to the same period and administrative system. Since the 1990s, these ostraca have been predominantly studied from a philological perspective. However, this research offers an innovative approach by utilizing a relational database to conduct in-depth quantitative and comparative analyses. These documents, primarily economic in nature, provide insight into the local administration, and the aim is to situate them within their historical context to reveal the mechanisms of local governance within the satrapy. The comparative methodology, which juxtaposes the Idumean corpus with similar discoveries from other regions of the empire, helps establish parallels between the administrative practices across different regions. One key corpus for comparison is the Persepolis Fortification Archives, discovered in the 1930s, which transformed the understanding of Achaemenid administration by providing raw economic sources. This model, in which each satrapy maintained its own archives, raises the question of whether a similar system existed in Transeuphratene, and particularly in Idumea. The ostraca under study appear to represent traces of this local administrative network on a smaller scale. These documents reveal a series of economic transactions and the management of local resources. Although the inscriptions are sometimes incomplete or elliptical, they allow for an understanding of the key features of local administrative practices. Using Henkelman's concept of the "institutional landscape," this study proposes a twofold analysis: a microscopic perspective that focuses on local details, and a macroscopic view that situates these details within the broader framework of the empire. One of the primary objectives of this study is to identify the main themes present in the Idumean ostraca and to pinpoint the key actors in the administrative system, such as administrators, scribes, and tax collectors. This approach enables a better understanding of how the central Persian authority interacted with its peripheral provinces, adapting its practices to local specificities. By analyzing the Idumean ostraca and comparing them with other contemporary sources, this study seeks to reconstruct an overview of the regional administrative system. The Idumean ostraca corpus provides a unique opportunity to explore the management of the empire's peripheral territories. Through the study of recurring administrative terms and documented transactions, it is possible to gain a deeper understanding of the imperial administrative structure and the administrative practices in this region

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Livres sur le sujet "Idumée"

Ameling, Walter, Hannah M. Cotton, Werner Eck, Avner Ecker, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Peter Weiß et Ada Yardeni, dir. Iudaea / Idumae, Part 2 : 3325-3978. Berlin, Boston : De Gruyter, 2018. http://dx.doi.org/10.1515/9783110544930.

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Ameling, Walter, Hannah M. Cotton, Werner Eck, Avner Ecker, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Peter Weiß et Ada Yardeni, dir. Iudaea / Idumaea, Part 1 : 2649-3324. Berlin, Boston : De Gruyter, 2018. http://dx.doi.org/10.1515/9783110544213.

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Ephʻal, Israel. Aramaic ostraca of the fourth century BC from Idumaea. Jerusalem : Magnes Press, Hebrew University, Israel Exploration Society, 1996.

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Daniel, Collins Ebi. A history of Iduma from ancient times. Port Harcourt, River state, Nigeria : Onyoma Research Publications, 2017.

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Šomlo, Ana. Iduće godine u Jerusalimu = : Ba-shanah ha-baʼah bi-Yerushalayim. Beograd : "Miroslav", 2000.

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Limited, Henry Sotheran. David Roberts, 1796-1864 : A catalogue of handcoloured lithographic plates from his monumental work The Holy Land, Syria, Idumea, Arabis, Egypt and Nubia. London : Henry Sotheran, 1985.

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Lepori, Antonio. Gramàtiga sarda po is campidanesus : Duas obras in d-unu libru = Compendio di grammatica campidanese per italofon : idue opere in un libro. Quartu Sant'Elena : Edizioni C.R, 2001.

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Lepori, Antonio. Gramàtiga sarda po is campidanesus : Duas obras in d-unu libru = Compendio di grammatica campidanese per italofon : idue opere in un libro. Quartu Sant'Elena : Edizioni C.R., 2001.

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Cotton, Hannah M., Werner Eck, Benjamin Isaac, Walter Ameling et Avner Ecker. Iudaea / Idumaea : 3325-3978. de Gruyter GmbH, Walter, 2018.

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Yardeni, Ada. Ostraca from Iudaea/Idumaea. de Gruyter GmbH, Walter, 2023.

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Chapitres de livres sur le sujet "Idumée"

Richardson, Peter, et Amy Marie Fisher. « From Idumea to Petra (to 64 bce) ». Dans Herod, 60–86. Second edition. | Abingdon, Oxon, New York, NY : Routledge, [2017] | Series : Routledge ancient biographies | Originally published : Columbia, S.C. : University of South Carolina Press, 1996. : Routledge, 2017. http://dx.doi.org/10.4324/9781315163352-3.

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« The Decapolis, Idumaea, and Judaea ». Dans Local Coinages in a Roman World (Second Century BC–First Century AD), 321–26. Turnhout, Belgium : Brepols Publishers, 2024. http://dx.doi.org/10.1484/m.ans-eb.5.142660.

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« CII. Herodion (mod. Jebel Fureidis) ». Dans Iudaea / Idumae, Part 2 : 3325-3978, sous la direction de Walter Ameling, Hannah M. Cotton, Werner Eck, Avner Ecker, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Peter Weiß et Ada Yardeni, 759–810. Berlin, Boston : De Gruyter, 2018. http://dx.doi.org/10.1515/9783110544930-001.

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« CIII. Drusias (mod. Ḥ. Midras) ». Dans Iudaea / Idumae, Part 2 : 3325-3978, sous la direction de Walter Ameling, Hannah M. Cotton, Werner Eck, Avner Ecker, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Peter Weiß et Ada Yardeni, 811–12. Berlin, Boston : De Gruyter, 2018. http://dx.doi.org/10.1515/9783110544930-002.

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« CIV. Beit Sha‘ar ». Dans Iudaea / Idumae, Part 2 : 3325-3978, sous la direction de Walter Ameling, Hannah M. Cotton, Werner Eck, Avner Ecker, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Peter Weiß et Ada Yardeni, 813–14. Berlin, Boston : De Gruyter, 2018. http://dx.doi.org/10.1515/9783110544930-003.

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« CV. Suca (mod. Kh. Khureitun ». Dans Iudaea / Idumae, Part 2 : 3325-3978, sous la direction de Walter Ameling, Hannah M. Cotton, Werner Eck, Avner Ecker, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Peter Weiß et Ada Yardeni, 815–16. Berlin, Boston : De Gruyter, 2018. http://dx.doi.org/10.1515/9783110544930-004.

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« CVI. Tel Lavnin ». Dans Iudaea / Idumae, Part 2 : 3325-3978, sous la direction de Walter Ameling, Hannah M. Cotton, Werner Eck, Avner Ecker, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Peter Weiß et Ada Yardeni, 817–22. Berlin, Boston : De Gruyter, 2018. http://dx.doi.org/10.1515/9783110544930-005.

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« CVII. Thecoa (mod. Teqo῾a, Kh. et-Tuqu῾) ». Dans Iudaea / Idumae, Part 2 : 3325-3978, sous la direction de Walter Ameling, Hannah M. Cotton, Werner Eck, Avner Ecker, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Peter Weiß et Ada Yardeni, 823–26. Berlin, Boston : De Gruyter, 2018. http://dx.doi.org/10.1515/9783110544930-006.

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« CVIII. Tell el-Judeiyida (Tel Goded) ». Dans Iudaea / Idumae, Part 2 : 3325-3978, sous la direction de Walter Ameling, Hannah M. Cotton, Werner Eck, Avner Ecker, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Peter Weiß et Ada Yardeni, 827–38. Berlin, Boston : De Gruyter, 2018. http://dx.doi.org/10.1515/9783110544930-007.

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« CIX. Ḥ. Alim ». Dans Iudaea / Idumae, Part 2 : 3325-3978, sous la direction de Walter Ameling, Hannah M. Cotton, Werner Eck, Avner Ecker, Benjamin Isaac, Alla Kushnir-Stein, Haggai Misgav, Jonathan Price, Peter Weiß et Ada Yardeni, 839–40. Berlin, Boston : De Gruyter, 2018. http://dx.doi.org/10.1515/9783110544930-008.

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