Bible Review

Barhadbeshabba, Patrologia orientalis (PO) 9, Francois Nau, trans. (Paris: Firmin-Didot, 1913), p. 528.

Nestorius, Corpus Marianum Patristicum, A. Campos, ed. (Burgos: Ediciones Aldecoa, 1976), vol. 4:1, 2956, 2980.

For a detailed re-edition of the Qumran ostracon, see Esther Eshel, “KhQOstracon 3, ” in Discoveries in the Judaean Desert, vol. 36, Qumran Cave 4.XXVI, by Philip S. Alexander et al. (Oxford: Clarendon Press, 2000), pp. 509–512.

See Hanan Eshel and John Strugnell, “Alphabetical Acrostics in Pre-Tannaitic Hebrew,” Catholic Biblical Quarterly 62:3 (2000), p. 441.

For previous discussion, see Roland P. de Vaux, “Fouilles au Khirbet Qumrän: Rapport préliminaire sur la deuxième campagne,” Revue Biblique 61 (1954), p. 229, plate Xa.

Michael Coogan, “Alphabets and Elements,” Bulletin of the American Schools of Oriental Research 216 (1974), p. 61.

The generally more sermonic tone of Pseudo-Philo’s version of the Song of Deborah (32:1–18, esp. v. 14) and a concluding farewell address (33:1–6) lend support to this “prophetic” interpretation of Deborah’s role. For a translation of these texts, see Daniel J. Harrington in James H. Charlesworth, ed., The Old Testament Pseudepigrapha, 2 vols. (Garden City, NY: Doubleday, 1985), vol. 2, pp. 345–348.

For a more detailed discussion and a bibliography on this subject, see Block, “Deborah Among the Judges,” pp. 247–249.

See esp. Ackerman, “Prophecy and Warfare,” pp. 5–13.

In the last instance, the narrator adds an explanatory note concerning the reason why they went to Bethel: The Ark of the Covenant was there in those days, and Phinehas, the son of Eleazar, Aaron’s son, “stood before it.”