369:
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of wise judgments are the real life stuff of the Indian people", and that, in his view, "a prostitute has no reason to value a child which was not born to her"; he acknowledges, however, that the Indian versions "belong to a later period". On the other hand, Lasine opines that the Hebrew story is better motivated than the Indian one, for it alone attributes the motivation for the behavior of both women to typical motherly feelings: compassion for the true mother and jealousy for the impostor. Other scholars point out that such a travelling folktale might become, in its various forms, more or less coherent. The assertion that one version is more coherent than the other does not compel the conclusion that the first is more original, making the argument about which version's women had more compelling reasons to fight over the child irrelevant.
45:
827:
411:, and Solomon's foreign wives who seduced him into idolatry. Beuken concludes that the true mother exemplifies the biblical character type of the wise woman. He proposes an analysis of the literary structure of the story, according to which the section that notes the compassion of the true mother (verse 26b) constitutes one of the two climaxes of the story, along with the section that announces Solomon's divine wisdom (verse 28b). According to this analysis, the story in its current context gives equal weight to the compassion of the true mother and to the godly wisdom that guided Solomon in the trial.
187:
542:
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the women are not represented by their husbands, as is customary in biblical society. Solomon is depicted as a king accessible to all of his subjects, even those in the margins of society. The women's designation as prostitutes links the story to the common biblical theme of God as the protector of the weak, "A father to the fatherless, a defender of widows" (Psalms 68:5). Prostitutes in biblical society are considered functional widows, for they have no male patron to represent them in court and their sons are considered fatherless. They also bear similarity to the
457:, caused by a siege on the city. As the king passes through the city, a woman calls him and asks him to decide in a quarrel between her and another woman. The women had agreed to cook and eat the son of one woman, and on the other day to do the same with the son of the other woman; but after they had eaten the first woman's son, the other woman hid her own son. The king, shocked from the description of the case, tore up his royal cloth and revealed that he was wearing sackcloth beneath it. He blamed Elisha for the circumstances and went on to chase him.
163:, drawing a line on the ground and asking the two to stand on opposite sides of it, one holding the baby's feet, the other his hands – the one who pulled the baby's whole body beyond the line would get to keep him. The mother, seeing how the baby suffered, released him and, weeping, let the Yakshini take him. When the sage saw that, he returned the baby to the hands of the true mother, exposed the identity of the Yakshini and expelled her. In other Indian versions, the two women are widows of one husband. Another version appears in
529:
detective story, as well as this biblical story, provides a comfort to this anxiety with the figure of the detective, or
Solomon in this case: A master of human nature, a man who can see into the depths of one's soul and extract the truth from within it. This capability is conceived as a superhuman quality, inasmuch as Solomon's wisdom in judgment is described as a gift from God. There is an ambiguity concerning whether such a capability may serve as a model for others, or is unavailable to ordinary men.
266:, the story is essentially a hypothetical problem, introduced to the recipient as a pure intellectual challenge and not as a concrete juridical case. In such problems, any unnecessary detail is usually omitted and this is why the characters in the story have no distinctive characteristics. The description of the case eliminates the possibility of obtaining circumstantial evidence, thereby forcing the recipient to confront the dilemma directly and not seek indirect ways to solve it.
399:, in which he was promised by God he would be given unprecedented wisdom. Most scholars read the story at face value and conclude that its major purpose is to demonstrate the fulfilment of the divine promise and to illustrate Solomon's wisdom expressed in juridical form. Other scholars also recognize in this story, as in other parts of the account of Solomon's reign, ironic elements which are not consistent with the story's overt purpose to glorify Solomon.
31:
141:. In Uther's edition of the Aarne-Thompson index, this tale type is classified as a folk novella, and belongs to a subgroup designated "Clever Acts and Words". Eli Yassif defines the folk novella as "a realistic story whose time and place are determined ... The novella emphasizes such human traits as cleverness, eroticism, loyalty, and wiliness, that drive the plot forward more than any other element".
86:
360:. The king's request to bring him a sword enhances the tension, as the reader wonders why it is needed. The story comes to its climax with the shocking royal order to cut the boy, which for a moment casts doubt on the king's judgment. But what seems to be the verdict turns out to be a clever trick which achieves its goal, and results in the recognition of the true mother, and the resolution.
461:
between the stories emphasize the absurdity of the situation in the story of the cannibal mothers: While in the
Judgment of Solomon, the king depend on his knowledge of maternal nature to decide the case, the story of the cannibal women describe a "topsy-turvy" world in which maternal nature does not work as expected, thus leaving the king helpless.
504:(זוֹנָה), prostitute. However, some propose a different meaning for this word in the context of the story, such as "tavern owner" or "innkeeper". These proposals are usually dismissed as apologetic. Jerome T. Walsh combines the two meanings, and suggests that in ancient Near East, some prostitutes also provided lodging services (cf. the story of
109:, and each claimed the remaining boy as her own. Calling for a sword, Solomon declared his judgment: the baby would be cut in two, each woman to receive half. One mother did not contest the ruling, declaring that if she could not have the baby then neither of them could, but the other begged Solomon, "Give the baby to her, just don't kill him!"
314:
scholars think that the original tale was not necessarily about
Solomon, and perhaps dealt with a typical unnamed king. A different opinion is held by Eli Yassif, who thinks the author of the Book of Kings did not attribute the story to Solomon on his own behalf, but the attribution to Solomon had already developed in preliterary tradition.
392:
dubious image of
Solomon, and as stated above, are sometimes ascribed to a separate work; and the last chapter in the account (11), which describes Solomon's sins in his old age. Nevertheless, many scholars point out elements in the account that criticize Solomon, anticipating his downfall in chapter 11.
473:
The women's designation as prostitutes is necessary as background to the plot. It clarifies why the women live alone, gave birth alone and were alone during the alleged switch of the babies. The lack of witnesses seems to create a legal impasse that only the wise king can solve. It also clarifies why
402:
Some scholars assume, as already mentioned, that the story existed independently before it was integrated into its current context. Willem Beuken thinks that the original tale was not about the king's wisdom – the concluding note about
Solomon's wisdom is considered secondary – but about a woman who,
391:
The major overt purpose of the account of
Solomon's reign, to which the Judgment of Solomon belongs as stated above, is to glorify King Solomon, and his wisdom is one of the account's dominant themes. The exceptions are: The first two chapters (1 Kings 1–2) which, according to many scholars portray a
269:
Some scholars think that the original folk story underwent significant literary reworking so that in its biblical crystallization it can no longer be defined as a folktale. Jacob Liver notes the absence of any "local coloring" in the story, and concludes that the story is "not an actual folk tale but
1807:
Slaghekke, F.; Lopriore, E.; Lewi, L.; Middeldorp, J. M.; Van Zwet, E. W.; Weingertner, A. S.; Klumper, F. J.; Dekoninck, P.; Devlieger, R.; Kilby, M. D.; Rustico, M. A.; Deprest, J.; Favre, R.; Oepkes, D. (2014). "Fetoscopic laser coagulation of the vascular equator versus selective coagulation for
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to marry her brother-in-law unless released from the arrangement through a formal ceremony. As her brother-in-law was the living child, she was required to marry him when he came of age, or wait the same amount of time to be released and remarry. When
Solomon suggested splitting the infant in half,
532:
By the end of the story, Solomon reveals the identity of the true mother. But according to the Hebrew text, while the king solves the riddle, the reader is not exposed to the solution; literally translated from the Hebrew text, Solomon command reads: "Give her the living child...". One cannot infer
347:
The story may be divided into two parts, similar in length, matching the trial's sequence. In the first part (verses 16–22) the case is described: The two women introduce their arguments and, at this point, no response from the king is recorded. In the second part (23–28) the decision is described:
297:
In the biblical version, the two women are identified as prostitutes, but in some Indian versions they are widows of one husband. Some scholars have inferred the origin of the story from this difference. Following
Gressmann, Gunkel speculates a possible Indian origin, on the basis that "uch stories
207:
The common motif in those parallel versions is that the wise judge announces an absurd procedure, which is reasonable in some perverse way: splitting the baby, according to the principle of compromise; or a tug of war, in which one can possibly presume that the true mother will be motivated to pull
72:
ruled between two women who both claimed to be the mother of a child. Solomon ordered the baby be cut in half, with each woman to receive one half. The first woman accepted the compromise as fair, but the second begged
Solomon to give the baby to her rival, preferring the baby to live, even without
524:
about the events that took place before the trial; it immediately opens with the women's testimonies. Thus, the reader is unable to determine whether the account given by the plaintiff is true or false, and he confronts, along with
Solomon, a juridical-detective riddle. According to Sternberg, the
528:
Lasine, dealing with the story from a sociological perspective, points out that, like the detective story, the Judgment of Solomon story deals with human "epistemological anxiety" deriving from the fact that man, as opposed to God, is generally unable to know what is in the mind of other men. The
460:
There are some striking similarities between this story and the Judgment of Solomon. Both deal with nameless women who gave birth to a son. One of the son dies, and a quarrel erupts as to the fate of the other one. The case is brought before the king to decide. According to Lasine, the comparison
864:
In other instances, lawyers and legal commentators may use "split the baby" to refer to any compromise or ruling in which both sides can claim partial victory. Some commentators have noted, however, that this usage is inconsistent with the Biblical narrative, in which Solomon's solution did not
313:
Some scholars consider the story an originally independent unit, integrated into its present context by an editor. Solomon's name is not mentioned in the story and he is simply called "the king". Considered out of context, the story leaves the king anonymous just like the other characters. Some
492:
notes that both women's maternal instinct is intact: For the true mother it is manifested, as mentioned, in the compassion and devotion that she shows for her son; and for the impostor it is manifested in her desire for a son, which makes her steal the other mother's son when her own son dies.
469:
Like many other women in the Hebrew Bible, the two women in this story are anonymous. It is speculated their names have not been mentioned so that they would not overshadow Solomon's wisdom, which is the main theme of the story. The women seem to be poor. They live alone in a shared residence,
325:
In its broader context, the Judgment of Solomon forms part of the account of Solomon's reign, generally conceived as a distinct segment in the Book of Kings, encompassing chapters 3–11 in 1 Kings; some include in it also chapters 1–2, while others think that these chapters originally ended the
840:
The expressions "splitting the baby" or "cutting the baby in half" can be used to describe a split award (usually accompanied by a split costs award) in the most for a heavy-handed, costs-insensitive suit (such as entailing multiple hearings and disproportionate spending on both sides) for a
258:
notes that two genres merge in the story: A riddle and a test; the juridical dilemma, which is the riddle, also constitutes a test for the young king: if he can solve it, he will be acknowledged as possessing divine wisdom. Stuart Lasine classifies the story as a law-court riddle.
478:
who is sometimes mentioned in the Hebrew Bible with the widow and the fatherless, in that they are socially marginalized and deprived of the right to advocacy. They can seek justice from only one source: God, embodied in the story as the source of Solomon's wisdom.
112:
The king declared the second woman the true mother, as a mother would even give up her baby if that was necessary to save its life, and awarded her custody. This judgment became known throughout all of Israel and was considered an example of profound wisdom.
482:
The women are not explicitly condemned for their occupation, and some think that the narrator does not intend to discredit them for being prostitutes, and their conduct should be judged against universal human standards. On the other hand,
317:
Scholars point out that the story is linked to the preceding account of Solomon's dream in Gibeon, by the common pattern of prophetic dream and its subsequent fulfillment. Some think this proximity of the stories results from the work of a
270:
a scholarly reworking of a folk tale (apparently from a non-Israelite source) which in some way reached the court circles of Jerusalem in the times of Solomon". Similarly, Ze'ev Weisman notes that the story seems "more of a paradigmatic
1746:
348:
the king is the major speaker and the one who directs the plot. Apart from this clear twofold division, suggestions have been raised as to the plot structure and the literary structure of the story and its internal relations.
487:
thinks that the story presupposes the stereotypical biblical image of the prostitute as a selfish liar. The true mother is revealed when her motherly essence – which is also stereotypical – surpasses her selfish essence.
2186:
New Avenues in the Study of the Old Testament: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J.
2160:
New Avenues in the Study of the Old Testament: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J.
1490:
New Avenues in the Study of the Old Testament: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J.
1472:
New Avenues in the Study of the Old Testament: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J.
1454:
New Avenues in the Study of the Old Testament: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J.
1423:
New Avenues in the Study of the Old Testament: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J.
368:
355:
of the women and Solomon, with a few sentences and utterance verbs by the narrator. The dialogues move the plot forward. The women's contradictory testimonies create the initial conflict necessary to build up the
215:
fragment, dating from the beginning of the second century AD, includes a fragmented reference to an ancient legal case which is similar to the judgment of Solomon. The writer ascribes the story to Phliliskos of
73:
her. Solomon ordered the baby given to the second woman, as her love was selfless, as opposed to the first woman's selfish disregard for the baby's actual well-being. Some consider this approach to justice an
525:
basic convention shared by the Judgment of Solomon and the detective story genre is the "fair-play rule", which states that both the reader and the detective figure are exposed to the same relevant data.
1209:(SBL Semeia Studies 32), Atlanta: Scholars Press, 1998, p. 107. George W. Coats also characterizes the story as an anecdote ("Parable, Fable, and Anecdote: Storytelling in the Succession Narrative",
326:
account of David's reign in 2 Samuel. According to Liver, the source for the Judgment of Solomon story, as well as for other parts of the account of Solomon's reign, is in the speculated book of the
403:
by listening to her motherly instinct, helped the king to break through the legal impasse. Beuken notes additional biblical stories which share the motif of the woman who influenced the king:
294:
rules out the possibility that such a sophisticated motif had developed independently in different places. Some scholars are of the opinion that the source of the story is untraceable.
885:, had to be given real-time, complete electronic monitoring of the vibrations throughout the entire construction process. In short, the mega-basement would have to be dug by hand.
232:
introducing a scene similar to the biblical story. Some think that the fresco relates directly to the biblical story, while according to others it represents a parallel tradition.
1853:
470:
without servants. The women have been determined to be prostitutes. As prostitutes, they lack male patronage and have to take care of themselves in a patriarchal society.
306:
The story is considered to be literarily unified, without significant editorial intervention. The ending of the story, noting the wisdom of Solomon, is considered to be a
1929:
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harder. But the procedure is actually a concealed emotional test, designed to force each woman to decide between her compassion for the baby and her will to win.
601:
This theme has long been a popular subject for artists and is often chosen for the decoration of courthouses. In the Netherlands, many 17th century courthouses (
568:, the two women were mother- and daughter-in-law, both of whom had borne sons and whose husbands had died. The lying daughter-in-law was obliged by the laws of
877:
background, and is often used as a comment on remarkable verdicts. For example, in a dispute between two neighbors, a British judge gave one of them, pop-star
2265:
2314:
881:, permission to have a luxurious swimming pool and gym dug out, but machine-powered digging or excavation work was forbidden and his neighbor, rock-star
1942:
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According to Brenner, one of the lessons of the story is that "true maternal feelings ... may exist even in the bosom of the lowliest woman".
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involve actually splitting the baby or finding a compromise but, rather, provided evidence that led to a total victory for one of the claimants.
573:
the lying woman, wishing to escape the constraints of Yibbum in the eyes of God, agreed. Thus was Solomon able to know who the real mother was.
582:
290:, have been recorded in later periods than the biblical story; nevertheless, it is unclear whether they reflect earlier or later traditions.
1901:
1851:
Stephanie E. Keer and Richard W. Naimark, Arbitrators Do Not “Split-the-Baby”: Empirical Evidence from International Business Arbitrations
426:. Later, the narrative context of the story underwent another Deuteronomistic redaction that undermined Solomon's figure in comparison to
2352:
Myth, Legend, and Custom in the Old Testament: A Comparative Study with Chapters from Sir James G. Frazer's Folklore in the Old Testament
1413:
For the plot structure see the commentaries, and also Bezalel Porten, "The Structure and Theme of the Solomon Narrative (I Kings 3-11)",
1022:
Myth, Legend, and Custom in the Old Testament: A Comparative Study with Chapters from Sir James G. Frazer's Folklore in the Old Testament
2202:
1054:
1850:
235:
Several suggestions for the genre of the biblical story have been raised beyond its characterization as a folktale of a known type.
2289:
147:
has found several similar stories in world folklore and literature, especially in India and the far east. One Indian version is a
2533:
2123:
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ends with a baby being pulled between two parents, ultimately being harmed in some unspoken way in homage to the biblical story.
1231:(Historic Texts and Interpreters in Biblical Scholarship), translated by Michael D. Rutter, Sheffield, UK: Almond, 1987, p. 156.
520:. A striking feature in the biblical story, untypical to its parallels, is that it does not begin with a credible report of the
173:(in which the judge draws a circle on the ground), which has spread worldwide, many versions and reworkings being made, such as
2780:
946:
The Types of International Folktales: A Classification and Bibliography, Based on the System of Antii Aarne and Stith Thompson
1435:
See in detail: Daniel J. Hays, "Has the Narrator Come to Praise Solomon or to Bury Him? Narrative Subtlety in 1 Kings 1–11",
1321:
1087:
592:
2184:
Deurloo, Karel Adriaan, "The King’s Wisdom in Judgement: Narration as Example (I Kings iii)", in A. S. van der Woude (ed.),
1789:
286:
The story has a number of parallels in folktales from various cultures. All of the known parallels, among them several from
739:
90:
1136:
Edward Lipinski, "Ancient Types of Wisdom Literature in Biblical Narrative", in Alexander Rofé and Yair Zakovitch (eds.),
591:
fresco indeed depicts the Judgment of Solomon, it is the first known painting of a biblical story (presently moved to the
2744:
2363:(Historic Texts and Interpreters in Biblical Scholarship), translated by Michael D. Rutter, Sheffield, UK: Almond, 1987,
331:
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recounts that two mothers living in the same house, each the mother of an infant son, came to Solomon. One of the babies
17:
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2142:
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Several stories in the Hebrew Bible bear similarity to the Judgment of Solomon and scholars think they allude to it.
322:. Others, such as Saul Zalewski, consider the two accounts to be inseparable and to form a literarily unified unit.
2128:
1728:
533:
whether the word "her" refers to the plaintiff or to the defendant, as the narrator remains silent on the matter.
1645:
Phyllis Ann Bird, "The Harlot as Heroine: Narrative Art and Social Presupposition in Three Old Testament Texts",
1580:
Phyllis Ann Bird, "The Harlot as Heroine: Narrative Art and Social Presupposition in Three Old Testament Texts",
795:
2262:
2411:
2403:
2388:
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2344:
2319:
2230:
2215:
2194:
2168:
2114:
2060:
2036:
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2004:
1989:
1974:
430:. In its current context, the story implicitly criticizes Solomon for violating the biblical law that sets the
1538:
Stuart Lasine, "Jehoram and the Cannibal Mothers (2 Kings 6.24–33): Solomon’s Judgment in an Inverted World",
159:
who is in the shape of a woman, who kidnapped the mother's baby and claimed he was hers. The sage announced a
2274:
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There is indirect evidence that the story was also widespread in ancient times in the western world. A Greek
44:
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1269:
1241:
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431:
330:, which he proposes to be a wisdom work which originated in court circles shortly after the split of the
2281:
Lasine, Stuart, "The Riddle of Solomon’s Judgment and the Riddle of Human Nature in the Hebrew Bible",
1302:(Historical Commentary on the Old Testament), translated by John Vriend, Leuven: Peeters, 1998, p. 154.
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relatively simple compromise. The analogy reminds litigants to keep their costs down in cases where a
749:
449:
The most similar story is that of the two cannibal mothers in 2 Kings 6:24–33, which forms part of the
254:
genre. Both king Solomon and the reader are confronted with some kind of a juridical-detective riddle.
179:
1285:
Stuart Lasine, "The Riddle of Solomon’s Judgment and the Riddle of Human Nature in the Hebrew Bible",
1162:
Stuart Lasine, "The Riddle of Solomon’s Judgment and the Riddle of Human Nature in the Hebrew Bible",
2681:
1874:
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rooms) contain a painting or relief of this scene. Elsewhere in Europe, celebrated examples include:
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2055:(Historical Commentary on the Old Testament), I, translated by John Vriend, Leuven: Peeters, 1998,
826:
784:
674:
662:
655:
373:
53:
2301:
Sanders, José, "Perspective and Attribution: The Cognitive Representation of Biblical Narrative",
1718:(Indiana Studies in Biblical Literature), Bloomington: Indiana University Press, 1985, pp. 167–69.
2770:
2713:
2177:, "The Harlot as Heroine: Narrative Art and Social Presupposition in Three Old Testament Texts",
419:
155:
in one of his previous incarnations as the sage Mahosadha, who arbitrates between a mother and a
1909:
858:
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song "Shatter Me With Hope" includes the line "We'll tear this baby apart, wise like Solomon".
454:
2378:
2358:
2239:, "Revealing and Concealing as a Narrative Strategy in Solomon's Judgment (1 Kings 3:16-28)",
1700:
1610:(Studies in Old Testament Interpretation 3), Macon, GA: Mercer University Press, 1996, p. 143.
1226:
1153:(Indiana Studies in Biblical Literature), Bloomington: Indiana University Press, 1985, p. 167.
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1037:
787:" slightly paraphrases the scene and includes the lyric "Cut and divide it all right in two".
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1636:(Continental Commentary), translated by Anselm Hagedorn, Minneapolis: Fortress, 2003, p. 42.
1485:
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1418:
1337:(Continental Commentary), translated by Anselm Hagedorn, Minneapolis: Fortress, 2003, p. 43.
1111:
1052:
2795:
2663:
2398:(Indiana Studies in Biblical Literature), Bloomington, IN: Indiana University Press, 1985,
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Fontaine, Carole R., "The Bearing of Wisdom on the Shape of 2 Samuel 11–12 and 1 Kings 3",
723:
1593:
Carole R. Fontaine, "The Bearing of Wisdom on the Shape of 2 Samuel 11-12 and 1 Kings 3",
1378:(Folklore Studies in Translation), Bloomington, IN: Indiana University Press, 1999, p. 30.
541:
8:
2579:
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2315:"Who Guides Whom? Embeddedness and Perspective in Biblical Hebrew and in 1 Kings 3:16–28"
963:(Folklore Studies in Translation), Bloomington, IN: Indiana University Press, 1999, p. 27
805:
A surgical technique that involves dividing the placenta with a laser as a treatment for
635:
521:
244:
2221:
Fontaine, Carole R., "A Response to 'The Bearing of Wisdom'", in Athalya Brenner (ed.),
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Epic Real-Estate Legal Feuds: Led Zeppelin's Jimmy Page Saves His Landmark London House
1833:
773:
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38:
1999:(Continental Commentary), translated by Anselm Hagedorn, Minneapolis: Fortress, 2003,
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1092:(Greek, Roman and Byzantine Monographs 6), Durham, NC: Duke University, 1973, pp. 7-14
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1729:"Solomon, Daniel, and the Detective Story: The Social Function of a Literary Genre"
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The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading
2225:(Feminist Companion to the Bible), Sheffield, UK: Sheffield Academic Press, 1994,
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The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading
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The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading
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As mentioned before, many scholars have compared the story to the modern genre of
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suggests that the story is an example of "king's bench tales", a subgenre of the
1246:(International Critical Commentary), Edinburgh: T. & T. Clark, 1951, p. 109.
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H. 422, Oratorio for soloists, chorus, woodwinds, strings, and continuo. (1702)
625:
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2048:(International Critical Commentary), Edinburgh: T. & T. Clark, 1951, 108–12
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twin-to-twin transfusion syndrome: An open-label randomised controlled trial".
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Solomon's Ascension to the Throne: Studies in the Books of Kings and Chronicles
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125:. Its folkloristic nature is apparent, among other things, in the dominance of
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The story is commonly viewed in scholarship as an instance or a reworking of a
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Ariadne's Thread: A Guide to International Tales Found in Classical Literature
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Robbie Williams wins pool plan fight against Led Zeppelin neighbour Jimmy Page
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1702:
Ariadne's Thread: A Guide to International Tales Found in Classical Literature
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Ariadne's Thread: A Guide to International Tales Found in Classical Literature
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Ariadne's Thread: A Guide to International Tales Found in Classical Literature
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Ariadne's Thread: A Guide to International Tales Found in Classical Literature
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In its immediate context, the story follows the account of Solomon's dream at
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2628:
2236:
2031:(Forms of the Old Testament Literature 9), Grand Rapids, MI: Eerdmans, 1984,
766:
619:
549:
352:
307:
126:
1508:(Old Testament Library), Louisville, KY: Westminster John Knox, 2007, p. 82.
422:, the story exalted Solomon as a wise ruler and presented him as a model to
2608:
2509:
2174:
1829:
1417:
38 (1967), pp. 99–100. For the literary structure see Willem A. M. Beuken,
850:
713:
649:
484:
378:
65:
2446:
1747:"The Judgment of Solomon, object 1 (Butlin 392) "The Judgment of Solomon""
1608:
Of Methods, Monarchs, and Meanings: A Sociorhetorical Approach to Exegesis
1521:(Old Testament Library), Louisville, KY: Westminster John Knox, 2007, pp.
854:
791:
780:
1772:"Jewish Law – Commentary/Opinion – The Brilliant Wisdom of King Solomon"
1660:
The Israelite Woman: Social Role and Literary Type in Biblical Narrative
1553:
The Israelite Woman: Social Role and Literary Type in Biblical Narrative
1183:(Supplements to Vetus Testamentum 129), Leiden: Brill, 2010, pp. 446–47.
2147:
Begg, Christopher T., "The Judgment of Solomon according to Josephus",
882:
845:
might well divide fault, i.e. might "split the difference" in terms of
755:
160:
106:
2428:
The Judgment of Solomon: An Iconographical Motif in Early Medieval Art
2072:(Old Testament Library), Louisville, KY: Westminster John Knox, 2007,
1744:
2623:
2516:
1555:(The Biblical Seminar 2), Sheffield, UK: JSOT Press, 1985, pp. 81–82.
1363:(Word Biblical Commentary 12), Waco, TX: Word Books, 1985, pp. 57–58.
1181:
The Book of Kings: Sources, Composition, Historiography and Reception
734:
658:
in Venice by an unknown artist (near the exit into St. Mark's Square)
475:
404:
319:
164:
95:
85:
74:
77:
example of an impartial judge displaying wisdom in making a ruling.
2618:
2543:
1690:(Berit Olam), Collegeville, MN: Liturgical Press, 1996, p. 80 n. 1.
873:
The expression "Solomonic Judgment" exists in many cultures with a
729:
423:
271:
156:
138:
122:
137:
tale type 926, and many parallel stories have been found in world
2488:
1662:(The Biblical Seminar 2), Sheffield, UK: JSOT Press, 1985, p. 81.
1259:(New Century Bible), I, Grand Rapids, MI: Eerdmans, 1984, p. 131.
899:
846:
718:
645:
610:
565:
553:
229:
225:
217:
212:
69:
30:
2430:, Ph.D. dissertation, University of Maryland, College Park, 1994
1439:
28/2 (2003), pp. 149–74; and the literature cited at pp. 151–53.
1806:
1563:
1561:
588:
569:
450:
435:
427:
221:
152:
148:
34:
1875:"Is the King Solomon Story Really About Mediating or Judging?"
1571:(Word Biblical Commentary), Waco, TX: Word Books, 1985, p. 61.
1457:(Oudtestamentische Studiën 25), Leiden: Brill, 1989, pp. 9–10.
1221:
1219:
927:
925:
250:
Scholars have pointed out that the story resembles the modern
2504:
2124:"Abortion of narrative: a reading of the judgment of Solomon"
1493:(Oudtestamentische Studiën 25), Leiden: Brill, 1989, pp. 2–4.
1426:(Oudtestamentische Studiën 25), Leiden: Brill, 1989, pp. 2–4.
1032:
1030:
842:
505:
287:
1558:
1310:
1308:
438:
at the top of the judicial hierarchy (Deuteronomy 17:8–13).
2337:
Toward a Grammar of Biblical Poetics: Tales of the Prophets
1475:(Oudtestamentische Studiën 25), Leiden: Brill, 1989, p. 10.
1216:
922:
727:, where a pineapple is cut in two to settle a dispute, the
2457:
2014:(New Century Bible), I, Grand Rapids, MI: Eerdmans, 1984,
1861:
1110:, Ithaca, NY: Cornell University Press, 2002, pp. 231–32.
1027:
995:, VI, Cambridge: Cambridge University Press, 1907, p. 163.
1305:
1077:, Ithaca, NY: Cornell University Press, 2002, pp. 229–30.
699:
The scene has been the subject of television episodes of
1984:(Word Biblical Commentary), Waco, TX: Word Books, 1985,
2354:, II, New York: Harper & Row, 1969, pp. 491–94
2156:"No Wise King without a Wise Woman (I Kings III 16–28)"
1745:
Morris Eaves; Robert N. Essick; Joseph Viscomi (eds.).
1486:"No Wise King without a Wise Woman (I Kings III 16–28)"
1468:"No Wise King without a Wise Woman (I Kings III 16–28)"
1450:"No Wise King without a Wise Woman (I Kings III 16–28)"
1419:"No Wise King without a Wise Woman (I Kings III 16–28)"
861:
case also known as contributory negligence scenario).
2189:(Oudtestamentische Studiën 25), Leiden: Brill, 1989,
2163:(Oudtestamentische Studiën 25), Leiden: Brill, 1989,
1705:, Ithaca, NY: Cornell University Press, 2002, p. 229.
1042:, Ithaca, NY: Cornell University Press, 2002, p. 228.
743:. It has influenced other artistic disciplines, e.g.
511:
500:(זוֹנוֹת), which is the plural form of the adjective
992:
The Jātaka, or Stories of the Buddha's Former Births
301:
2448:
Child Custody: folktales of Aarne-Thompson type 926
351:As stated before, most of the story is reported by
2110:"Beyond King Solomon's Harlots: Women in Evidence"
1623:(Anchor Bible), New York: Doubleday, 2001, p. 193.
1391:, Jerusalem: Y. Marcus, 1981, pp. 188–92 (Hebrew).
1123:Frederick E. Brenk, "Greek, Greeks; C. Religion",
935:(Anchor Bible), New York: Doubleday, 2001, p. 196.
2210:, Sheffield, UK: Sheffield Academic Press, 1994,
1675:(Anchor Bible), New York: Doubleday, 2001, p. 193
1350:(Anchor Bible), New York: Doubleday, 2001, p. 193
1100:
1098:
868:
821:
2757:
1400:Jacob Liver, "The Book of the Acts of Solomon",
1234:
1192:Jacob Liver, "The Book of the Acts of Solomon",
717:(where a pie was substituted for the baby), the
48:Sculpture given either to Pietro Lamberti or to
2419:
2206:34 (1986), pp. 61–77 (= Athalya Brenner ,
2042:Montgomery, James A. and Gehman, Henry Snyder,
1179:, Baruch Halpern, and Matthew J. Adams (eds.),
1024:, II, New York: Harper & Row, 1969, p. 493.
948:, I, Helsinki: Suomalainen Tiedeakatemia, 2004.
496:The women are designated in the Hebrew text as
129:which moves the plot on and contributes to the
116:
2383:, Ithaca, NY: Cornell University Press, 2002,
1095:
769:in the beginning of the episode "Mama Tried".
691:, Oratorio for 3 chorus, 2 violins and organ.
583:Category:Paintings of the Judgement of Solomon
2473:
1240:James A. Montgomery and Henry Snyder Gehman,
2328:
1738:
1375:The Hebrew Folktale: History, Genre, Meaning
1324:9), Grand Rapids, MI: Eerdmans, 1984, p. 68.
960:The Hebrew Folktale: History, Genre, Meaning
661:Stained glass window by Jean Chastellain in
56:in Venice (Italy), next to Porta della Carta
2339:, New York: Oxford University Press, 1992,
1969:(Anchor Bible), New York: Doubleday, 2001,
1140:, Jerusalem: E. Rubenstein, 1983, pp. 51–55
1125:Encyclopedia of the Bible and its Reception
441:
2480:
2466:
2283:Journal for the Study of the Old Testament
2203:Journal for the Study of the Old Testament
2092:Marzolph, Ulrich, "Salomonische Urteile",
1595:Journal for the Study of the Old Testament
1540:Journal for the Study of the Old Testament
1437:Journal for the Study of the Old Testament
1287:Journal for the Study of the Old Testament
1164:Journal for the Study of the Old Testament
418:, in its original context, as part of the
1004:See for example G. R. Subramiah Pantulu,
576:
464:
224:found in the "House of the Physician" in
2223:A Feminist Companion to Samuel and Kings
2208:A Feminist Companion to Samuel and Kings
2085:
1864:Alternative Dispute Resolution Committee
825:
540:
536:
367:
185:
84:
43:
29:
2290:"The Guilty Party in 1 Kings III 16-28"
2096:11, 3 (2004), pp. 1087–94 (German)
556:. Currently, the object is held at the
14:
2758:
1899:
1279:
1175:Raymond Westbrook, "Law in Kings", in
342:
2461:
1322:Forms of the Old Testament Literature
740:Law & Order: Special Victims Unit
453:cycle. The background is a famine in
220:, living in the fourth century BC. A
80:
2442:
2258:130 (1907), pp. 212–28 (German)
2121:
753:and Ronnie snatching Kat's baby in
24:
1953:
1671:See for example: Mordechai Cogan,
512:Comparison to detective literature
25:
2807:
2435:
2360:The Folktale in the Old Testament
2263:"Solomon and the Two Prostitutes"
1790:"Solomon, Socrates and Aristotle"
1228:The Folktale in the Old Testament
807:twin-to-twin transfusion syndrome
302:Composition and editorial framing
274:created in the milieu of courtly
52:. It stands at the corner of the
2158:, in A. S. van der Woude (ed.),
2129:Yale Journal of Law and Feminism
1900:Kaplan, Sebastian (2018-09-04).
1488:, in A. S. van der Woude (ed.),
1470:, in A. S. van der Woude (ed.),
1452:, in A. S. van der Woude (ed.),
1421:, in A. S. van der Woude (ed.),
816:
1958:
1936:
1923:
1893:
1867:
1844:
1800:
1782:
1764:
1721:
1708:
1693:
1678:
1665:
1652:
1639:
1626:
1613:
1600:
1587:
1574:
1545:
1532:
1511:
1496:
1478:
1460:
1442:
1429:
1407:
1394:
1381:
1366:
1353:
1340:
1327:
1292:
1262:
1249:
1199:
1186:
1169:
1156:
1143:
1130:
1117:
1080:
1065:
857:(a very common example is in a
243:to which he finds parallels in
2320:Journal of Biblical Literature
2115:Southern California Law Review
1902:"Stop Saying "Split the Baby""
1045:
1014:
998:
983:
966:
951:
938:
694:
13:
1:
2781:Metaphors referring to people
2323:114/4 (1995), pp. 623–42
2278:3/1 (2007), pp. 2.1–2.12
2275:The Bible and Critical Theory
2118:65/3 (1992), pp. 1265–78
1822:10.1016/S0140-6736(13)62419-8
1207:Political Satire in the Bible
910:
835:Julius Schnorr von Karolsfeld
382:
198:
133:. The story is classified as
2420:Monographs and dissertations
2307:24/1 (1996), pp. 57–80.
2298:48/4 (1998), pp. 534–41
2245:64/2 (2002), pp. 229–47
2151:62/3 (2006), pp. 452–61
1794:Biblical Archaeology Society
915:
117:Classification and parallels
37:of the Judgment of Solomon,
7:
2689:Magical Treatise of Solomon
2487:
2242:Catholic Biblical Quarterly
2122:Ashe, Marie (Spring 1990).
2101:
1415:Hebrew Union College Annual
888:
337:
27:Story from the Hebrew Bible
10:
2812:
2181:46 (1989), pp. 119–39
1138:Isac Leo Seeligmann Volume
750:The Caucasian Chalk Circle
580:
363:
180:The Caucasian Chalk Circle
2776:Women in the Hebrew Bible
2700:
2682:The Lesser Key of Solomon
2598:
2552:
2495:
2335:Brichto, Herbert Chanan,
2329:Discussions in literature
2285:45 (1989), pp. 61–86
2250:"Das salomonische Urteil"
2094:Enzyklopädie des Märchens
1270:"Das salomonische Urteil"
974:"Das salomonische Urteil"
630:Woodcut by the school of
281:
2149:Theologische Zeitschrift
1089:The Papyrologist at work
989:See E. B. Cowell (ed.),
675:Marc-Antoine Charpentier
669:
663:St-Gervais-et-St-Protais
654:Relief sculpture on the
616:The Judgement of Solomon
442:Intra-biblical allusions
374:The Judgement of Solomon
191:The Judgement of Solomon
91:The Judgement of Solomon
2350:Gaster, Theodor Herzl,
1112:A picture of the fresco
765:, the story is told by
587:If the above-mentioned
546:The Judgment of Solomon
420:Deuteronomistic history
2288:Rendsburg, Gary Alan,
2154:Beuken, Willem A. M.,
1862:Energy Bar Association
1735:11 (1987), pp. 247–66.
1404:48 (1967), pp. 75–101.
1127:, v. 10, 2015, p. 889.
1020:Theodor Herzl Gaster,
980:130 (1907), pp. 212–28
859:comparative negligence
837:
577:Representations in art
561:
465:The women's characters
388:
310:addition to the text.
204:
99:
57:
41:
2453:Variants on the tale.
2086:Encyclopedic articles
1751:William Blake Archive
1649:46 (1989), pp. 132–33
1597:34 (1986), pp. 67–68.
1542:50 (1991), pp. 27–53.
1484:Willem A. M. Beuken,
1466:Willem A. M. Beuken,
1448:Willem A. M. Beuken,
905:The Dog in the Manger
829:
544:
537:Jewish interpretation
371:
189:
88:
47:
33:
2714:King Solomon's Mines
2664:Testament of Solomon
2560:Judgement of Solomon
2066:Sweeney, Marvin A.,
1733:Hebrew Annual Review
972:See Hugo Gressmann,
869:"Solomonic Judgment"
822:"Splitting the baby"
724:All Hail King Julien
64:is a story from the
62:Judgement of Solomon
2565:Solomon and Marcolf
2311:van Wolde, Ellen J.
2051:Mulder, Martin J.,
1980:DeVries, Simon J.,
1517:Marvin A. Sweeney,
1502:Marvin A. Sweeney,
1276:130 (1907), pp. 218
636:Nuremberg Chronicle
522:omniscient narrator
343:General description
245:Sumerian literature
151:story dealing with
18:Judgment of Solomon
2590:Valley of the ants
2534:Pharaoh's daughter
2426:Hinds, Carol Ann,
2268:2015-04-04 at the
2255:Deutsche Rundschau
2218:, pp. 143–60)
2010:Jones, Gwilym H.,
1965:Cogan, Mordechai,
1856:2011-07-26 at the
1606:Gina Hens-Piazza,
1584:46 (1989), p. 132.
1567:Simon J. DeVries,
1359:Simon J. DeVries,
1298:Martin J. Mulder,
1274:Deutsche Rundschau
1057:2017-01-04 at the
978:Deutsche Rundschau
838:
833:, 1860 woodcut by
689:Judicium Salomonis
679:Judicium Salomonis
562:
558:Fitzwilliam Museum
389:
278:than a folktale".
205:
107:had been smothered
100:
81:Biblical narrative
58:
42:
39:Frauenberg, Styria
2753:
2752:
2659:Psalms of Solomon
2654:Prayer of Solomon
2635:Deuterocanonical
2585:Throne of Solomon
2522:Solomonic dynasty
2498:reputed relations
2414:, pp. 166–69
2394:Sternberg, Meir,
2391:, pp. 227–32
2371:, pp. 155–56
2357:Gunkel, Hermann,
2295:Vetus Testamentum
2248:Gressmann, Hugo,
2233:, pp. 161–67
2175:Bird, Phyllis Ann
2063:, pp. 153–60
2022:, pp. 129–33
1977:, pp. 193–97
1816:(9935): 2144–51.
1684:Jerome T. Walsh,
1658:Athalya Brenner,
1619:Mordechai Cogan,
1551:Athalya Brenner,
1346:Mordechai Cogan,
1289:45 (1989), p. 70.
1255:Gwilym H. Jones,
1051:P. Oxy. XLI 2944
944:Hans-Jörg Uther,
931:Mordechai Cogan,
811:Solomon technique
796:Popular Mechanics
721:animated series,
685:Giacomo Carissimi
564:According to the
264:Raymond Westbrook
241:wisdom literature
167:'s Chinese drama
16:(Redirected from
2803:
2740:Sorcery (goetia)
2725:Solomonic column
2701:Related articles
2580:Solomon's Temple
2575:Solomon's shamir
2570:Solomon in Islam
2482:
2475:
2468:
2459:
2458:
2452:
2347:, pp. 45–63
2197:, pp. 11–21
2141:
2080:, pp. 81–82
2069:I & II Kings
2039:, pp. 67–70
2025:Long, Burke O.,
2007:, pp. 41–43
1995:Fritz, Volkmar,
1992:, pp. 56–62
1947:
1940:
1934:
1927:
1921:
1920:
1918:
1917:
1908:. Archived from
1906:Legal by the Bay
1897:
1891:
1890:
1888:
1886:
1881:. April 28, 2015
1871:
1865:
1848:
1842:
1841:
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1780:
1779:
1768:
1762:
1761:
1759:
1757:
1742:
1736:
1725:
1719:
1714:Meir Sternberg,
1712:
1706:
1699:William Hansen,
1697:
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1519:I & II Kings
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1505:I & II Kings
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1494:
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1296:
1290:
1283:
1277:
1268:Hugo Gressmann,
1266:
1260:
1253:
1247:
1238:
1232:
1225:Hermann Gunkel,
1223:
1214:
1203:
1197:
1196:48 (1967), p. 82
1190:
1184:
1173:
1167:
1166:45 (1989), p. 61
1160:
1154:
1149:Meir Sternberg,
1147:
1141:
1134:
1128:
1121:
1115:
1104:William Hansen,
1102:
1093:
1086:Eric G. Turner,
1084:
1078:
1071:William Hansen,
1069:
1063:
1049:
1043:
1036:William Hansen,
1034:
1025:
1018:
1012:
1006:Indian Antiquary
1002:
996:
987:
981:
970:
964:
955:
949:
942:
936:
929:
853:between the two
831:Solomon's Wisdom
632:Michael Wolgemut
387:
384:
358:dramatic tension
203:
200:
195:Gaspar de Crayer
170:The Chalk Circle
131:characterization
50:Nanni di Bartolo
21:
2811:
2810:
2806:
2805:
2804:
2802:
2801:
2800:
2756:
2755:
2754:
2749:
2745:United Monarchy
2735:Solomon's Pools
2720:Seal of Solomon
2708:Boaz and Jachin
2696:
2649:Odes of Solomon
2605:Protocanonical
2594:
2548:
2497:
2491:
2486:
2456:
2444:Ashliman, D. L.
2438:
2433:
2422:
2417:
2375:Hansen, William
2331:
2326:
2270:Wayback Machine
2261:Ipsen, Avaren,
2171:, pp. 1–10
2138:Yale Law School
2108:Althouse, Ann,
2104:
2099:
2088:
2083:
1997:1 & 2 Kings
1961:
1956:
1954:Further reading
1951:
1950:
1941:
1937:
1928:
1924:
1915:
1913:
1898:
1894:
1884:
1882:
1879:Huffington Post
1873:
1872:
1868:
1858:Wayback Machine
1849:
1845:
1805:
1801:
1788:
1787:
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1770:
1769:
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1755:
1753:
1743:
1739:
1727:Stuart Lasine,
1726:
1722:
1713:
1709:
1698:
1694:
1683:
1679:
1670:
1666:
1657:
1653:
1644:
1640:
1634:1 & 2 Kings
1632:Volkmar Fritz,
1631:
1627:
1618:
1614:
1605:
1601:
1592:
1588:
1579:
1575:
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1412:
1408:
1399:
1395:
1387:Saul Zalewski,
1386:
1382:
1371:
1367:
1358:
1354:
1345:
1341:
1335:1 & 2 Kings
1333:Volkmar Fritz,
1332:
1328:
1314:Burke O. Long,
1313:
1306:
1297:
1293:
1284:
1280:
1267:
1263:
1254:
1250:
1239:
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1224:
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1205:Ze'ev Weisman,
1204:
1200:
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1144:
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1059:Wayback Machine
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988:
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967:
956:
952:
943:
939:
930:
923:
918:
913:
891:
879:Robbie Williams
875:Judeo-Christian
871:
824:
819:
697:
672:
665:church of Paris
642:Andrea Mantegna
594:Museo Nazionale
585:
579:
539:
518:detective story
514:
490:Athalya Brenner
467:
444:
385:
366:
345:
340:
332:united monarchy
328:Acts of Solomon
308:Deuteronomistic
304:
284:
252:detective story
237:Edward Lipinski
201:
119:
103:1 Kings 3:16–28
83:
28:
23:
22:
15:
12:
11:
5:
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2799:
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2771:Books of Kings
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2730:Solomon's knot
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2717:
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2678:
2675:Key of Solomon
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2641:
2639:Book of Wisdom
2633:
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2626:
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177:'s 1940s play
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135:Aarne-Thompson
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2012:1 and 2 Kings
2009:
2006:
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1994:
1991:
1987:
1983:
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1968:
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1912:on 2020-08-02
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2510:Davidic line
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1938:
1930:
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1910:the original
1905:
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1878:
1869:
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957:Eli Yassif,
953:
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785:Right in Two
778:
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712:
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626:Gustave Doré
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485:Phyllis Bird
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66:Hebrew Bible
61:
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2796:ATU 850-999
2645:Apocryphal
2553:Occurrences
1008:26 (1897),
792:short story
695:Other media
624:Etching by
386: 1647
202: 1620
94:(School of
2760:Categories
2670:Grimoires
2496:Family and
2412:0253204534
2404:0253345219
2389:0801436702
2369:1850750319
2345:0195069110
2231:1850754802
2216:1850754802
2195:9004091254
2169:9004091254
2061:9042906782
2037:0802819206
2020:080280019X
2005:0800695305
1990:0849902118
1975:0385029926
1916:2020-05-22
1885:August 17,
1860:from the
1810:The Lancet
1756:January 2,
911:References
883:Jimmy Page
756:EastEnders
609:Fresco by
603:Vierschaar
581:See also:
161:tug of war
75:archetypal
2624:Psalm 127
2517:Menelik I
916:Citations
849:or other
809:is named
735:The Seven
733:episode "
702:Dinosaurs
596:in Naples
476:proselyte
405:Bathsheba
165:Li Qianfu
96:Giorgione
68:in which
2791:Dilemmas
2766:Proverbs
2619:Psalm 72
2614:Proverbs
2544:Rehoboam
2266:Archived
2140:: 81–92.
2102:Articles
1854:Archived
1838:23761883
1830:24613024
1776:jlaw.com
1055:Archived
889:See also
851:remedies
747:'s play
730:Seinfeld
424:Hezekiah
338:Analysis
320:redactor
272:anecdote
228:depicts
157:Yakshini
139:folklore
123:folktale
2786:Solomon
2489:Solomon
2304:Poetics
2053:1 Kings
2028:1 Kings
1982:1 Kings
1967:I Kings
1687:1 Kings
1673:I Kings
1621:I Kings
1569:1 Kings
1402:Biblica
1361:1 Kings
1348:I Kings
1317:1 Kings
1300:1 Kings
1194:Biblica
933:I Kings
900:Solomon
855:parties
737:", and
719:Netflix
646:Poussin
634:in the
611:Raphael
589:Pompean
566:Midrash
554:Tempera
455:Samaria
436:Levites
432:priests
364:Purpose
230:pygmies
226:Pompeii
218:Miletos
213:papyrus
98:, 1500)
70:Solomon
2529:Naamah
2410:
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2187:Mulder
2179:Semeia
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2161:Mulder
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1647:Semeia
1582:Semeia
1491:Mulder
1473:Mulder
1455:Mulder
1424:Mulder
1010:p. 111
783:song "
708:Recess
570:Yibbum
451:Elisha
428:Josiah
407:, the
397:Gibeon
282:Origin
276:wisdom
222:fresco
153:Buddha
149:Jataka
35:Fresco
2505:David
2136:(1).
2045:Kings
1834:S2CID
1243:Kings
843:judge
798:" by
759:. In
670:Music
506:Rahab
498:zōnōṯ
288:India
2408:ISBN
2400:ISBN
2385:ISBN
2365:ISBN
2341:ISBN
2227:ISBN
2212:ISBN
2191:ISBN
2165:ISBN
2143:Pdf.
2074:ISBN
2057:ISBN
2033:ISBN
2016:ISBN
2001:ISBN
1986:ISBN
1971:ISBN
1887:2023
1826:PMID
1758:2014
790:The
781:Tool
779:The
772:The
648:and
502:zōnâ
434:and
60:The
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552:in
548:by
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