1 Kings - Keil and Delitzsch Contents Introduction
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Solomon's Legacy
Solomon’s Legacy Divided Kingdom Image from: www.lightstock.com Solomon’s Last Days -1 Kings 11 Image from: www.lightstock.com from: Image ➢ God raises up adversaries to Solomon. 1 Kings 11:14 14 Then the LORD raised up an adversary to Solomon, Hadad the Edomite; he was of the royal line in Edom. 1 Kings 11:23-25 23 God also raised up another adversary to him, Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah. 1 Kings 11:23-25 24 He gathered men to himself and became leader of a marauding band, after David slew them of Zobah; and they went to Damascus and stayed there, and reigned in Damascus. 1 Kings 11:23-25 25 So he was an adversary to Israel all the days of Solomon, along with the evil that Hadad did; and he abhorred Israel and reigned over Aram. Solomon’s Last Days -1 Kings 11 Image from: www.lightstock.com from: Image ➢ God tells Jeroboam that he will be over 10 tribes. 1 Kings 11:26-28 26 Then Jeroboam the son of Nebat, an Ephraimite of Zeredah, Solomon’s servant, whose mother’s name was Zeruah, a widow, also rebelled against the king. 1 Kings 11:26-28 27 Now this was the reason why he rebelled against the king: Solomon built the Millo, and closed up the breach of the city of his father David. 1 Kings 11:26-28 28 Now the man Jeroboam was a valiant warrior, and when Solomon saw that the young man was industrious, he appointed him over all the forced labor of the house of Joseph. -
The First Book of the KINGS Commonly Called the Third Book of The
The First Book of the KINGS Commonly Called the Third Book of the Kings INTRODUCTION [Following is the introduction to both 1 Kings and 2 Kings, which are parts of one whole.] 1. Title. The present two books of Kings were originally one, known in Hebrew as Melakim, “Kings.” In the Hebrew Bible, Kings continued undivided until the time of the printed edition of Daniel Bomberg, 1516–17. The Greek translators of the LXX, who divided the “book of Samuel” into two books, also divided the “book of Kings” into two books, and treated the four as parts 1 to 4 of “Kingdoms.” The title “Kings” indicates the contents of the books; our present first book of Kings gives the history of the Hebrew monarchs beginning with the death of David and the reign of Solomon and closing with the accession of Jehoram in Judah and Ahaziah in Israel. Second Kings begins with a continuation of the account of Ahaziah’s reign and closes with the end of the kingdom of Judah. 2. Authorship. The books of Kings are more in the nature of a compilation of selected materials brought together an editor rather than an original production from a single hand. They contain highly valuable and reliable historical material. Items drawn by inspired from early sources have been brought together and arranged into a framework following a specific pattern, with comments indicating a deep religious purpose. Many items have been taken directly or indirectly from official court or temple records. Archeological research touching many of these items has proved beyond question the striking accuracy of the accounts in Kings. -
1 Kings 11:14-40 “Solomon's Adversaries”
1 Kings 11:14-40 “Solomon’s Adversaries” 1 Kings 11:9–10 9 So the LORD became angry with Solomon, because his heart had turned from the LORD God of Israel, who had appeared to him twice, 10 and had commanded him concerning this thing, that he should not go after other gods; but he did not keep what the LORD had commanded. Where were the Prophets David had? • To warn Solomon of his descent into paganism. • To warn Solomon of how he was breaking the heart of the Lord. o Do you have friends that care enough about you to tell you when you are backsliding against the Lord? o No one in the Electronic church to challenge you, to pray for you, to care for you. All of these pagan women he married (for political reasons?) were of no benefit. • Nations surrounding Israel still hated Solomon • Atheism, Agnostics, Gnostics, Paganism, and Legalisms are never satisfied until you are dead – and then it turns to kill your children and grandchildren. Exodus 20:4–6 4 “You shall not make for yourself a carved image—any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 5 you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, 6 but showing mercy to thousands, to those who love Me and keep My commandments. -
HEPTADIC VERBAL PATTERNS in the SOLOMON NARRATIVE of 1 KINGS 1–11 John A
HEPTADIC VERBAL PATTERNS IN THE SOLOMON NARRATIVE OF 1 KINGS 1–11 John A. Davies Summary The narrative in 1 Kings 1–11 makes use of the literary device of sevenfold lists of items and sevenfold recurrences of Hebrew words and phrases. These heptadic patterns may contribute to the cohesion and sense of completeness of both the constituent pericopes and the narrative as a whole, enhancing the readerly experience. They may also serve to reinforce the creational symbolism of the Solomon narrative and in particular that of the description of the temple and its dedication. 1. Introduction One of the features of Hebrew narrative that deserves closer attention is the use (consciously or subconsciously) of numeric patterning at various levels. In narratives, there is, for example, frequently a threefold sequence, the so-called ‘Rule of Three’1 (Samuel’s three divine calls: 1 Samuel 3:8; three pourings of water into Elijah’s altar trench: 1 Kings 18:34; three successive companies of troops sent to Elijah: 2 Kings 1:13), or tens (ten divine speech acts in Genesis 1; ten generations from Adam to Noah, and from Noah to Abram; ten toledot [‘family accounts’] in Genesis). One of the numbers long recognised as holding a particular fascination for the biblical writers (and in this they were not alone in the ancient world) is the number seven. Seven 1 Vladimir Propp, Morphology of the Folktale (rev. edn; Austin: University of Texas Press, 1968; tr. from Russian, 1928): 74; Christopher Booker, The Seven Basic Plots of Literature: Why We Tell Stories (London: Continuum, 2004): 229-35; Richard D. -
Text: 1 Kings 13:1-33 (NIV): John 14:15. Title: How to Overcome the Temptation of Disobeying God's Voice
Text: 1 Kings 13:1-33 (NIV): John 14:15. Title: How to Overcome the Temptation of Disobeying God’s Voice 1 By the word of the Lord a man of God came from Judah to Bethel, as Jeroboam was standing by the altar to make an offering. 2 By the word of the Lord he cried out against the altar: “Altar, altar! This is what the Lord says: ‘A son named Josiah will be born to the house of David. On you he will sacrifice the priests of the high places who make offerings here, and human bones will be burned on you.’” 3 That same day the man of God gave a sign: “This is the sign the Lord has declared: The altar will be split apart and the ashes on it will be poured out.” 4 When King Jeroboam heard what the man of God cried out against the altar at Bethel, he stretched out his hand from the altar and said, “Seize him!” But the hand he stretched out toward the man shriveled up, so that he could not pull it back. 5 Also, the altar was split apart and its ashes poured out according to the sign given by the man of God by the word of the Lord. 6 Then the king said to the man of God, “Intercede with the Lord your God and pray for me that my hand may be restored.” So the man of God interceded with the Lord, and the king’s hand was restored and became as it was before. -
Innocent Blood — Part One
ONE SESSION SESSION INNOCENT BLOOD — PART ONE Tel Megiddo, where this session was filmed, is located at a strategic mountain pass overlooking the Plain of Jezreel, which made the city of Megiddo one of the most important cities in ancient Israel. The Via Maris, the main trade route between the dominant world pow- ers of the day — Egypt and the Mesopotamian empires of Assyria, Babylon, and Persia — crossed the mountains at Megiddo. So who- ever controlled the city could exert great power over world trade and have significant influence over world culture. In fact, the Via Maris was one source of Solomon’s wealth because God gave him the political might to control the key cities along that trade route — Hazor, Gezer, and of course Megiddo. Some scholars believe that because of Megiddo’s strategic location more battles have been fought in the Jezreel Valley below it than in any other place in the world. But in the context of the Bible, Megiddo repre- sents more than political control, more than economic and cultural influence. It also represents the battle for spiritual control of the minds and hearts of people — the ongoing battle between good and evil. That battle was waged when the people of ancient Israel lived in the land, it continues to this day, and it will culminate in the bat- tle of Har Megiddo, or Armageddon. So let’s take a closer look at the significance of Tel Megiddo. Centuries before the Israelites settled in the Promised Land (from about 2950 – 2350 BC), Megiddo was a prominent “high place” where the p eople of Canaan worshiped their fertility god, Baal, and his supposed mistress, Asherah. -
Observations on 666 in the Old Testament
University of Wollongong Research Online Faculty of Engineering and Information Faculty of Informatics - Papers (Archive) Sciences 6-1999 Observations on 666 in the Old Testament M. G. Michael University of Wollongong, [email protected] Follow this and additional works at: https://ro.uow.edu.au/infopapers Part of the Physical Sciences and Mathematics Commons Recommended Citation Michael, M. G.: Observations on 666 in the Old Testament 1999. https://ro.uow.edu.au/infopapers/672 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] Observations on 666 in the Old Testament Disciplines Physical Sciences and Mathematics Publication Details This article was originally published as Michael, MG, Observations on 666 in the Old Testament, Bulletin of Biblical Studies, 18, January-June 1999, 33-39. This journal article is available at Research Online: https://ro.uow.edu.au/infopapers/672 RULLeTIN OF RIRLICkL STuDies Vol. 18, January - June 1999, Year 28 CONTENTS Prof. George Rigopoulos, ...~ Obituary for Oscar Cullmann 5 .., Prof. Savas Agourides, The Papables of Preparedness in Matthew's Gospel 18 Michael G. Michael, Observations on 666 in the Old Testament. 33 Prof. George Rigopoulos, Jesus and the Greeks (Exegetical Approach of In. 12,20-26) (Part B'). .. 40 Zoltan Hamar, Grace more immovable than the mountains 53 Raymond Goharghi, The land of Geshen in Egypt. The Ixos 99 Bookreviews: Prof. S. Agourides: Jose Saramagu, The Gospel according to Jesus - Karen Armstrong, In the Beginning, A new Interpretation ojthe Book ojGenesis ; 132 EDITIONS «ARTOS ZOES» ATHENS RULLeTIN OF RIRLIC~L STuDies Vol. -
Septuagint Vs. Masoretic Text and Translations of the Old Testament
#2 The Bible: Origin & Transmission November 30, 2014 Septuagint vs. Masoretic Text and Translations of the Old Testament The Septuagint (Greek translation of the Old Testament) captured the Original Hebrew Text before Mistakes crept in. Psalm 119:89 Forever, O LORD, Your word is settled in heaven. 2 Timothy 3:16 All Scripture is inspired breathed by God 2 Peter 1:20-21 No prophecy of Scripture is a matter of one's own interpretation, for no prophecy was ever made by an act of human will, but men moved by the but men carried along by Holy Spirit spoke from God. Daniel 8:5 While I was observing, behold, a male goat was coming from the west over the surface of the whole earth without touching the ground 1 Kings 4:26 Solomon had 40,000 stalls of horses for his chariots, and 12,000 horsemen. 2 Chronicles 9:25 Now Solomon had 4,000 stalls for horses and chariots and 12,000 horsemen, 1 Kings 5:15-16 Now Solomon had 70,000 transporters, and 80,000 hewers of stone in the mountains, besides Solomon's 3,300 chief deputies who were over the project and who ruled over the people who were doing the work. 2 Chronicles 2:18 He appointed 70,000 of them to carry loads and 80,000 to quarry stones in the mountains and 3,600 supervisors . Psalm 22:14 (Masoretic) I am poured out like water, and all my bones are out of joint; My heart is like wax; it is melted within me. -
A. India and the Old Testament
CHAPTER SEVEN INDIA AND THE WEST IN ANTIQUITY Geographically speaking, the terms "Asia," "East," and "India" were imprecise in the European imagination of antiquity. Before the age of the great discoveries, these terms were used so interchangeably that Egypt was sometimes pictured in maps as situated in Asia, which stood as a synonym for India.1 Sometimes Parthia included India as well. This means that when Matthew speaks about the magi from the East, it is possible that he means India; so also when the Acts of the Apostles describes the nationalities of the God-fearing Jews who were in Jerusalem for the Pentecost, he probably includes Indians among the people from Asia and Parthia (Acts 2:9-10). In spite of their lack of scientific knowledge of India, educated people in antiquity knew a great deal about the land and its people. A. India and the Old Testament India is mentioned in Esther 1:1 and 8:9 as the eastern boundary of the Persian Empire under Ahasuerus (c. fifth century B.C.) and in 1 Maccabees 6:37 in a reference to the Indian mahouts of Antiochus's war elephants (second century B.C.). Otherwise there are no explicit references to India in the Old Testament. However, archeological evidences of the Kulli culture of Baluchistan indicate that from c. 2800 B.C. there were contacts between Mesopotamia and the great cities of the Indus civilization.2 At the sites of ancient Sumerian cities of Kish, Lagash, and Ur, archeologists have discovered typical objects of the Indus civilization that indicate there existed a flourishing trade in spices between India and Mesopotamia. -
Othb6313 Hebrew Exegesis: 1 & 2 Kings
OTHB6313 HEBREW EXEGESIS: 1 & 2 KINGS Dr. R. Dennis Cole Fall 2015 Campus Box 62 3 Hours (504)282-4455 x 3248 Email: [email protected] Seminary Mission Statement: The mission of New Orleans Baptist Theological Seminary is to equip leaders to fulfill The Great Commission and The Great Commandments through the local church and its ministries. Course Description: This course combines an overview of 1 & 2 Kings and its place in the Former Prophets with an in-depth analysis of selected portions of the Hebrew text. Primary attention will be given to the grammatical, literary, historical, and theological features of the text. The study will include a discussion of the process leading to hermeneutical goals of teaching and preaching. Student Learning Outcomes: Upon the successful completion of this course the student will have demonstrated a proper knowledge of and an ability to use effectively in study, teaching and preaching: 1. The overall literary structure and content of 1 & 2 Kings. 2. The major theological themes and critical issues in the books. 3. The Hebrew text of 1 & 2 Kings. 4. Hebrew syntax and literary stylistics. NOBTS Core Values Addressed: Doctrinal Integrity: Knowledge and Practice of the Word of God Characteristic Excellence: Pursuit of God’s Revelation with Diligence Spiritual Vitality: Transforming Power of God’s Word Mission Focus: We are here to change the world by fulfilling the Great Commission and the Great Commandments through the local church and its ministries. This is the 2015-16 core value focus. Textbooks: Biblia Hebraica Stuttgartensia. 1 Kings, Simon DeVries (Word Biblical Commentary) 2 Kings, T.R. -
The Temple Prayer of Solomon (1 Kings 8:1-9:9)
1 The Temple Prayer of Solomon (1 Kings 8:1-9:9) By Ted Hildebrandt The Temple Prayer of Solomon in 1 Kings 8 and the divine response in 1 Kings 9 create one of the longest and most fascinating prayer narratives in the Old Testament. There are several questions we will seek to explore in this presentation paper. How does this prayer fit into the 1 Kings 1-11 narrative? What may be learned from ancient Near Eastern parallels concerning kings building and dedicating temples? What kinds of intertextual influences have impacted the shape of this prayer? How is one to understand the elusive character of Solomon from his prayer? How are the suppliants portrayed in the prayer? What do the seven Prayer Occasions (8:31-51) reveal about the types of situations which prompt prayer? How is God portrayed in this prayer? How does Solomon’s Temple Prayer fit into the literary structure of 1 Kings 1-11? In order to understand the framework of the Solomonic narrative of 1 Kings 1-11 in which the temple prayer is set, the literary structure should be noted before jumping into the prayer itself. The following is a useful chiastic structural diagram giving an overview of this narrative (adapted from Parker, 43; Williams, 66). 2 Frame Story chs. 1-2 [Adversaries: Adonijah, Joab, Abiathar] 1. Dream #1 3:1-15 [Asks for Wisdom at Gibeon high place] A Domestic 2. Women and Wisdom [Two women/one baby] 3:16-28 Policy 3. Administration and Wisdom 4:1-5:14 Favorable to Solomon B Labour 4. -
The Lord Appears to Solomon 1 Kings
P a g e | 1 Third Presbyterian Church Tuesday Bible Study Old Testament Tour – 1 Kings Lesson 77 – The Lord Appears to Solomon 1 Kings 9:1-9 (NIV) 1 When Solomon had finished building the temple of the LORD and the royal palace, and had achieved all he had desired to do, 2 the LORD appeared to him a second time, as he had appeared to him at Gibeon. 3 The LORD said to him: "I have heard the prayer and plea you have made before me; I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there. 4 "As for you, if you walk before me in integrity of heart and uprightness, as David your father did, and do all I command and observe my decrees and laws, 5 I will establish your royal throne over Israel forever, as I promised David your father when I said, 'You shall never fail to have a man on the throne of Israel.' 6 "But if you or your sons turn away from me and do not observe the commands and decrees I have given you and go off to serve other gods and worship them, 7 then I will cut off Israel from the land I have given them and will reject this temple I have consecrated for my Name. Israel will then become a byword and an object of ridicule among all peoples. 8 And though this temple is now imposing, all who pass by will be appalled and will scoff and say, 'Why has the LORD done such a thing to this land and to this temple?' 9 People will answer, 'Because they have forsaken the LORD their God, who brought their fathers out of Egypt, and have embraced other gods, worshiping and serving them--that is why the LORD brought all this disaster on them.'" Questions 1.