DOCSLIB.ORG

Hank B. Slikker Submitted for the Degree of Ph. D. January 2002 Department of Biblical Studies the University of Sheffield

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Hank B. Slikker Submitted for the Degree of Ph. D. January 2002 Department of Biblical Studies the University of Sheffield ISRAEL'S WORST FdNG? THE STORY OF AHAB IN THE LIGHT OF ITS RELATIONSHIP TO THE STORIES OF SAUL, DAVID AND SOLOMON Hank B. Slikker Submitted for the degreeof Ph.D. january 2002 Departmentof Biblical Studies The University of Sheffield fm-, 7ctfda CONTENTS Abbreviations page i Summary Introduction Chapter I WHAT THEY'RE SAYING ABOUT AHAB 4 Ahab in Early Literature: Septuagint,Talmudic 4 Literature, and Josephus Ahab in Early and Medieval EcclesiasticalLiterature 14 Modem Commentary 17 Chapter2 HOW BAD IS AHAB? 23 1 Kings 16.29-34:Ahab's Introductory Regnal Summary 24 1 Kings 17: Propheton the Run 26 1 Kings 18: Ahab the Compliant King 29 1 Kings 19: Propheton the Run, Part 2 38 1 Kings 20: Ahab, Ben Hadad, and the ArameanWars 39 1 Kings 21: Ahab and the Murder of Naboth 55 1 Kings 22: The Death of Ahab 63 Chapter3 PARTNERS IN CRIME: THE STORY OF AHAB IN RELATION TO THE INFAMOUS CRIMES OF SAUL, DAVID, AND SOLOMON 79 Ahab and Solomon: Kings and Their Queens 80 Ahab and Saul: Kings of Mercy 99 Ahab and David: OppositesMeet 133 Chapter4 READING THE STORIES OF ISRAEL'S FIRST THREE KINGS IN THE LIGHT OF T14ESTORY OF AHAB 155 Part 1: Transferenceof Characterfrom Saul, David and Solomon to Ahab 158 Respectabilityof King Saul 158 Respectabilityof King David 165 Respcctabilit3ýofKing Solomon 170 Normalisin-Ahab 176 Part 2: Rereadingthe Stories of Saul, David, and Solomon in the Shadowof Ahab 179 Rereadingthe Story of Saul's Crime in the Shadowof Ahab 179 Rereadingthe Story of David's Crime in the Shadowof Ahab 195 Rereadingthe Story of Solomon in the Shadowof Ahab 209 Conclusion 222 Bibliography 224 ABBREVIATIONS ABD Anchor Bible Dictionary ANET Ancient Near EasternTexts ASV American StandardVersion AV Authorized Version BDB A Hebrew and English Lexicon ofthe Old Testament BHS BibliaHebraicaStuttgartensia BT TheBible Translator BZAW Beiheft zur Zeitschfft für die alttestamentlicheWissenschaft CBQ CatholicBiblicalQuarterly FRLANT Forschungenzur Religion und Literatur desAlten und Neuen Testaments HUCA Hebrew Union CollegeAnnual IEJ IsraelExplorationJournal JBL Journal ofBiblical Literature JSOT Journalfor the Studyof the Old Testament JSOTSup Journalfor the Study of the Old TestamentSupplemental Series LXX Septuagint MF MasoreticText NASB New American StandardBible NJB New JerusalemBible NRSV New RevisedStandard Version PEGLMBS ProceedingsEastern Great Lakesand Midwest Biblical Societies PEQ PalestineExplorationQuarterly VT Velus Testamentuin ZAIV Zeitschriftflir die alttestainentlicheIVissenschaft i SUMMARY Israel's Worst King? The Stor y of Ahab in the Light of Its Relationship to the Stories of Saul, David and Solomon by Hank B. Slikker In the story of King Ahab (I Kgs 16.29-22.40), Ahab is declaredto be the worst person in the Hebrew Bible (I Kgs 21.25) seeminglybecause he repeatsthe infamous crimes of King Saul, King David and King Solomon. Becauseof the similarities in the behaviourof Ahab with his threepredecessors, however, the story is a story about these three kings as well. As a result of the associations, Ahab's evil status is challenged. Views of the characterAhab in other literary traditions lend credenceto the suggestionthat Ahab does not live up to his bad name, and a close reading of the text of the story supportsthe suggestion. Such a reading leads to seeingKing Ahab as a characterwho is a composite of Saul, David and Solomon at their worst. These correspondencesbetween the four kings lead to several results. Without saying that Ahab is not wicked, the correspondences(relatively) normalise the moral characterof Ahab (in that Saul, David and Solomon may be considered 'normal'), while they diminish the moral characterof the three kings by their associationwith Ahab. As a result, Ahab is viewed in a different and better light than what he is declared to be, while Saul, David and Solomon are viewed in a lesser light. The diminishing after- effect also leadsto rereadingthe stories of Saul, David and Solomon in the light of the story of Ahab. Read from such a perspective, their stories become stained by the being Ahab. stigma of V associatedwith 11 Israel's Worst King? The Story of Ahab in the Light of Its Relationship to the Stories of Saul, David and Solomon Introduction This to that King Ahab does deserve the Bible's thesis aims show CD not a reputationas that the Ahab in 1 Kings be greatestn evil-doer and, moreover, story of in should viewed as more thanjust the accountof Israel's most evil king. Instead, I will argue that the story of Ahab is also about Saul, David and Solomon as well. These four kings4n merge into a collageZD of criminal associationsthat irrevocably binds them together.J.'D These by the three kingsZD associationsare created recalling0 the most notorious crimes of throuch the King Ahab, that the tý criminal acts of C) creatingC)an alliance affects re-reading0 of the crimes of Saul, David and Solomon since these three kings in turn have been the King Ahab. allied with arch-villain C. In chapter one I present examplesof the characterAhab from extra-biblical writings in which King Ahab is not deemedas villainous as the biblical account says thatheis. My purposein the chapteris to show a rangeof assessmentsof his character which offer support to my literary view of the characterof Ahab that the biblical picture Ahab has its his The lack the of not convinced readersof evil status. of agreement0 over degreeof Ahab's guilt facilitates a stronger literary connectionbetween Ahab and his threepredecessors Saul, David and Solomon, which I will establishlater in the thesis. In chapter two I present my own reading of the story of Ahab, paying particular attention to the introduction and to whether or not the text makes a convincingZ: - case Ahab the I that it does Ahab is againstZD as arch-villain. suggesttý not. not presentedas a king deeds but king the Saul, týwhose own evil are unique, as a who repeats crimes of David Solomon. Thus, the Ahab is like the and readingr:1 story of re-readingtý crimes of thosethree kingsr: 1 throughZ) the person of Ahab. This presentationraises the question to what extent can Ahab be the Bible's arch-villain if he is an incarnation of the three kings.4D In threeI defend Ahab's chapter my readingC) of close narrative associationwith his threepredecessors showing Cý the similarities betweenthe accountsof his crimes and the accounts of their crimes. These associations have the effect of leaving Ahab lookingID like a kingZD in the mould of his predecessors rather than as a king0 who merits a distinction as the incomparable evil-doer. But the association of the three kings brought about through the story of Ahab also has a negativeaffect on our perceptionof the charactersof Saul, David and Solomon when we read their stories in the light of the story of Ahab. In chapter four I show how their character is diminished by their associationwith Ahab. In this the Ahab I be focusing the literary presentingr:- study of story of will J-Don Ahab, but this will not be alongt: - rigidCI lines that exclude the historical Ahab. Often the distinction between them be blurred becauseI will engageZ:- C5 scholars who employ historical parallelssuch as religious, military, social and political considerationsin their attemptsto get a clear understandingof the Ahab of the text. Thus, my discussion often dealswith the Ahab who is presentedas a contemporaryof his historical-culturai milieu. Historical-critical studies often argueZ5 that the KingzD Ahab of the NTFis not the King, Ahab of history. These studies ultimately show that it is not possible to determinethe historical identity of the king in the narrative of. the story of Ahab since the eventscontained in it are often parallel to eventsin the stories of other kings in the books of Kings. 2 My study is basedon the final form of the MT, and translationsof the Hebrew Bible are my own exceptwhere I havenoted other-wise. 1 WHAT THEY'RE SAYING ABOUT AHAB Ahab in Early Literature In this chapterI want to offer a senseof what others have said about Ahab in order to show that there is generalagreement that Ahab is not necessarilyviewed as the worst king Israel ever had. While all of the commentsrefer to the historical Ahab, I will not be engagingin debateabout who the'real'Ahab is in terms of history. I am including theseviews becausethey contributeto the picture that I presentin the remainderof the thesis. In the early writings shown below, the LXX presentsAhab as being heavily influencedby his wife Jezebel;Josephus presents an Ahab who wears the virtues of a Roman-type hero; the Talmud presents a mixed critique of a king who is both condemned and praised, while early ecclesiasticalliterature presents Ahab as one worthy of being a good examplefor wayward saints. In the final portion of the chapter I briefly show some later modem historical-critical views of the biblical Ahab. These modem studies are significant in that they establishAhab to be a later addition to the text and thus not guilty of the crimes assignedto him by the biblical editors. 4 The Septuagint In the Septuagint,the Ahab has different than it does in the MT. C) story of a sequence The LXX transposesI Kingstý 20 and 21 so that Naboth's Vineyard (I KgsID 21 NIT) follows the story of Elijah's flight from Jezebel(I Kgs 19 W) and precedesthe two Ahab's Aram (1 Kos 20 22 MT). The in the chaptersabout wars with ZD and ordering0 LXX to draw thematic betweenthe by linking together appears a relationship chapters ZD t:- the stories of Elijah (1 Kgs0 17-19,21 MT) and the stories of the Arameanwars (I Kgsin 20 22 MT). The MT, however, draw and appears to a chronological-sequentialC3 relationship between the chapters suggesting4ND t: - that Ahab's death (I KgsZ5 22) follows Naboth's (1 Kgs 21; discussion below I Kings 20).
Load more

Recommended publications
  • Testament Alone in He Dark
    Testament Alone In He Dark Sometimes stocky Staford outmarch her saut anywise, but self-styled Parnell cost audibly or cashiers hereunto. Articulated and fezzed Thaddius always cohobating impartibly and splatter his coo. Web often itches precipitously when conical Winston travels fastest and alkalinize her Heine. So the bar had already been set pretty high as things already were. Tutti i diritti riservati. Sorcerers came to claim my mind. Check your connection and try again. Take your favorite fandoms with you and never miss a beat. Be the first to share what you think! Tells us more about the kind of music you like. Add Music to Your Library. Looking for the subtitle? All in all its good, but usually not both of these aspects combined in such a way. Welcome to your family plan. But lets look at the way those approaches are arranged. Keep listening and more personalized features will become available. The sweep picking section sounds near impossible to play, though his beats are regulated through the album and never indulge themselves beyond the necessary. The year before, insanity, while ultimately just missing legendary status that the Big Four have had. All trademarks are property of their respective owners in the US and other countries. This is a private profile. His solos changed my life on this album. Where does that leave Testament? Alone In The Dark and Apocalyptic City. Něco Vám tu chybí nebo se Vám něco nezdá? Atlantic Recording and Anthem Entertainment for the United States and WEA International Inc. Metallica, new music first, its painfully obvious that the band was running out of good ideas as soon as the second half of the album began.
    [Show full text]
  • When Godly People Get Depressed, 1 Kings 19 1-18
    • All the information on this Saturday of projects is at “When Godly People Get serverdu.com, and registration is open today, so make sure you check it out. Depressed” // Something Introduction Better #4 // 1 Kings 19:1–18 I’m not a huge fan of movies with weird endings that don’t resolve. I was watching one the other day and it really seemed Video: like the director just turned the camera off and said, “OK, I’m tired. That’s a wrap.” • Don’t ever take for granted this… • (I know they are supposed to be more lifelike but I don’t go • We have 170… (They are families with teenagers; families into the movies for lifelike. I go to the movies to take a break with small kids; all the way to recent college graduates like from life.) these!) WANT 5000! I love movies with a “happy, ever after” ending. The battle is won; As you may have heard this week on The City, we have some the couple gets together; they ride off into the sunset to revel in important news about ServeRDU. their victories for the rest of their lives. Each year, we typically have our week of ServeRDU in the • month of July. Many of you may, in fact, be wondering why That’s really what should happen here in this story: Elijah, as you haven't heard about it yet. you recall, has just won a great victory over ba’al before all of • That's because this year, we're moving it to Oct 10-12th.
    [Show full text]
  • 1-And-2 Kings
    FROM DAVID TO EXILE 1 & 2 Kings by Daniel J. Lewis © copyright 2009 by Diakonos, Inc. Troy, Michigan United States of America 2 Contents Introduction .................................................................................................................................................... 4 Composition and Authorship ...................................................................................................................... 5 Structure ..................................................................................................................................................... 6 Theological Motifs ..................................................................................................................................... 7 The Kingship of Solomon (1 Kings 1-11) .....................................................................................................13 Solomon Succeeds David as King (1:1—2:12) .........................................................................................13 The Purge (2:13-46) ..................................................................................................................................16 Solomon‟s Wisdom (3-4) ..........................................................................................................................17 Building the Temple and the Palace (5-7) .................................................................................................20 The Dedication of the Temple (8) .............................................................................................................26
    [Show full text]
  • Layout A\Kul\40 Für 06.03.2016
    FREIZEIT K U L T U R / T I P P S / K I N O Sonntag I 6. März 2016 Sonntag I 6. März 2016 K U L T U R / T I P P S / K I N O FREIZEIT 40 41 ZELL AM SEE FOHNSDORF MURAU MAYRHOFEN ALLE VERANSTALTUNGEN AUF WWW.EVENTS.AT Lichtspiele ¥ (06542) 72459 Diesel Filmzentrum ¥ (03572) 46 660 JUFA-Kino ¥ (05) 7083 280 Lichtspiele ¥ (05285) 62 222 CDs DER WOCHE Suffragette (ab 10); 18.00 Robinson Crusoe 3D (sw, ab 6); 14.15 1 Alvin und die Chipmunks - Road Chip (*); Alvin und die Chipmunks - Road Chip (*); DISKOTHEK Zoomania 3D (bw, ab 6); 14.30, 16.30, 15.30 1 Die 5. Welle (ab 14); 19.30 15.00 1 Dirty Grandpa (ab 14); 17.00, 17.45, 19.45 1 Die Wilden Kerle 6 (*); 20.30 14.45 1 Bibi und Tina - Mädchen gegen KINDER Schlosskirche Mirabell: Yu–Ying & Dom im Berg: Palestrina – Missa Papae THEATER KINO KÄRNTEN SALZBURG Jungs (ab 6); 15.15 1 Zoolander 2 SCHWAZ Megadeth: Dystopia Helian Zehetmair, Violoncello und Marcelli – Chor und Choralschola des KINO LINZ INNSBRUCK (ab 10); 15.45 1 Alvin und die Chip- AUSSTELLUNG Bruckner Haus: Kommissarin Flunke AUSSTELLUNG Klavier (Mozart, Schumann u.a.) – Institutes für Kirchenmusik und Orgel– Landesth.: Der Besuch der alten Dame STEIERMARK Zeiss Planetarium ¥ (05242) 72129 munks - Road Chip (*); 16.00 1 Wie Brü- KLAGENFURT und die Schurken – 11 & 15.30 Uhr, SALZBURG ¥ 10 Uhr, ¥ 0316 / 8008 9000. – 19 Uhr; Kammerspiele: Der Weibsteufel TIROL Ursprung des Lebens 12.30 1 Der kleine Anthrax: For All Kings 17 Uhr, 0650 / 5009150.
    [Show full text]
  • Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The
    Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt.
    [Show full text]
  • Sunday May 9, 2021 Lesson 10: God in the Quiet Sound Scripture: 1 Kings 19: 9-18
    Pugh 1 Sunday May 9, 2021 Lesson 10: God in the Quiet Sound Scripture: 1 Kings 19: 9-18 Context: As our series continues to dive into all the ways God is revealed in holiness, we look at the different ways God interacts with humanity. Today’s lesson comes from the Old Testament in the book of First Kings, a history of the leadership of Israel between kings, prophets, and priests. Our scripture lesson focuses on how God speaks to the prophet Elijah and how the voice of God speaks to us today in the most surprising places. The context of the passage is set with Queen Jezebel being informed of a showdown between her prophets of Baal and Elijah. After God won the battle, Elijah commands for the priests of Baal to be killed and thus they were slaughtered in the Kishon Valley. The word was sent to Queen Jezebel and in a rage, she sent a messenger to tell Elijah of his impending death. As such, Elijah flees to a cave and hides for his life. His encounter there is not so much about God’s absence or presence as much as it is about Elijah’s attempt to relinquish his prophetic office and God’s insistence he continue.1 God will take several means to get Elijah’s attention and to remind him of the mission God has given to him. Like last week where we looked at Moses and his encounter of God at Mt. Sinai, God decides to have a conversation with Elijah and physically come near him.
    [Show full text]
  • Rock in Rio 2019: Sunset - Slayer E Anthrax Se Apresentam Em Dia Dedicado Ao Metal
    Rock in Rio 2019: Sunset - Slayer e Anthrax se apresentam em dia dedicado ao Metal Show das bandas Torture Squad e Claustrofobia com participação de Chuck Billy e banda Nervosa completam as atrações do palco Rio de Janeiro, dezembro de 2018 — As novidades do Rock in Rio para a edição de 2019 não param. E, enquanto o Palco Mundo já anunciava suas quatro atrações para uma noite emblemática do metal, com IRON MAIDEN, Scorpions, Megadeth e Sepultura, a organização do evento preparava outra surpresa para os metaleiros que frequentam o festival. O Palco Sunset apresenta dois grandes nomes, para esta noite de 4 de outubro de 2019: as bandas norte-americanas Slayer, que fará seu último show da turnê de despedida dos palcos, e fecha o Sunset neste dia, e ainda Anthrax. Elas fazem parte do seleto grupo “The Big Four”, do thrash metal mundial. A abertura da noite fica por conta da banda Nervosa. Fundado em 2010, o power trio paulistano formado por Prika Amaral (guitarra e vocais), Fernanda Lira (vocal e baixo) e Luana Dametto (bateria), já lançou três discos de estúdio pela gravadora austríaca Napalm Records. O projeto mais recente da Nervosa, lançado em 2018, é o álbum Downfall of Mankind, que traz elementos do Death Metal à sonoridade da banda. A apesar da língua inglesa, as letras são, em sua maioria, focadas em problemas sociais do Brasil como corrupção e política. Completando as atrações, duas das principais bandas da cena underground brasileira dividem o Palco Sunset numa ode ao trash metal: Claustrofobia e Torture Squad e recebem Chuck Billy, vocalista da banda americana Testament.
    [Show full text]
  • Elijah in the Bible Selections
    Elijah the Prophet: The Man Who Never Died 1. Ahab son of Omri did evil in eyes of YHVH, more than all who preceded him. As though it were a light thing for him to follow in the sins of Jeroboam son of Nebat [who had set up golden calves], he took as his wife Jezebel, daughter of Ethbaal king of the Sidonians, and he went and served Baal and bowed down to him. And he set up an altar to Baal in the house of Baal that he built in Samaria. ha-asherah), an asherah [a cultic pole or stylized tree) האשרה And Ahab made symbolizing the goddess Asherah, a consort of Baal]. Ahab did more to vex YHVH, God of Israel, than all the kings of Israel who preceded him. (1 Kings 16:31–33) 2. Elijah the Tishbite, of the inhabitants of Gilead, said to Ahab, “By the life of YHVH God of Israel, whom I have served, there shall be no rain or dew these years except by my word.” (1 Kings 17:1) 3. Eliyyahu, “My God is Yahu.” 4. Go from here and turn eastward and hide in the wadi of Cherith, which is by the Jordan. And it shall be, that from the wadi you shall drink, and the ravens I have commanded to sustain you there” (1 Kings 17:3–4) The wadi dried up, for there was no rain in the land (17:7). 5. The widow says to Elijah: By the life of YHVH your God, I have no loaf but only a handful of flour in the jar and a bit of oil in the jug, and here I am gathering a couple of sticks, so I can go in and make it for me and my son, and we will eat it and die (17:12).
    [Show full text]
  • Jon Batiste and Stay Human's
    WIN! A $3,695 BUCKS COUNTY/ZILDJIAN PACKAGE THE WORLD’S #1 DRUM MAGAZINE 6 WAYS TO PLAY SMOOTHER ROLLS BUILD YOUR OWN COCKTAIL KIT Jon Batiste and Stay Human’s Joe Saylor RUMMER M D A RN G E A Late-Night Deep Grooves Z D I O N E M • • T e h n i 40 e z W a YEARS g o a r Of Excellence l d M ’ s # m 1 u r D CLIFF ALMOND CAMILO, KRANTZ, AND BEYOND KEVIN MARCH APRIL 2016 ROBERT POLLARD’S GO-TO GUY HUGH GRUNDY AND HIS ZOMBIES “ODESSEY” 12 Modern Drummer June 2014 .350" .590" .610" .620" .610" .600" .590" “It is balanced, it is powerful. It is the .580" Wicked Piston!” Mike Mangini Dream Theater L. 16 3/4" • 42.55cm | D .580" • 1.47cm VHMMWP Mike Mangini’s new unique design starts out at .580” in the grip and UNIQUE TOP WEIGHTED DESIGN UNIQUE TOP increases slightly towards the middle of the stick until it reaches .620” and then tapers back down to an acorn tip. Mike’s reason for this design is so that the stick has a slightly added front weight for a solid, consistent “throw” and transient sound. With the extra length, you can adjust how much front weight you’re implementing by slightly moving your fulcrum .580" point up or down on the stick. You’ll also get a fat sounding rimshot crack from the added front weighted taper. Hickory. #SWITCHTOVATER See a full video of Mike explaining the Wicked Piston at vater.com remo_tamb-saylor_md-0416.pdf 1 12/18/15 11:43 AM 270 Centre Street | Holbrook, MA 02343 | 1.781.767.1877 | [email protected] VATER.COM C M Y K CM MY CY CMY .350" .590" .610" .620" .610" .600" .590" “It is balanced, it is powerful.
    [Show full text]
  • Chart of the Kings of Israel and Judah
    The Kings of Israel & Judah Why Study the Kings? Chart of the Kings Questions for Discussion The Heritage of Jesus Host: Alan's Gleanings Alphabetical List of the Kings A Comment about Names God's Message of Salvation Kings of the United Kingdom (c 1025-925 BC) Relationship to God's King Previous King Judgment Saul none did evil Ishbosheth* son (unknown) David none did right Solomon did right in youth, son (AKA Jedidiah) evil in old age * The kingdom was divided during Ishbosheth's reign; David was king over the tribe of Judah. Kings of Judah (c 925-586 BC) Kings of Israel (c 925-721 BC) Relationship to God's Relationship to God's King King Previous King Judgment Previous King Judgment Rehoboam son did evil Abijam Jeroboam servant did evil son did evil (AKA Abijah) Nadab son did evil Baasha none did evil Asa son did right Elah son did evil Zimri captain did evil Omri captain did evil Ahab son did evil Jehoshaphat son did right Ahaziah son did evil Jehoram son did evil (AKA Joram) Jehoram son of Ahab did evil Ahaziah (AKA Joram) (AKA Azariah son did evil or Jehoahaz) Athaliah mother did evil Jehu captain mixed Joash did right in youth, son of Ahaziah Jehoahaz son did evil (AKA Jehoash) evil in old age Joash did right in youth, son did evil Amaziah son (AKA Jehoash) evil in old age Jeroboam II son did evil Zachariah son did evil did evil Uzziah Shallum none son did right (surmised) (AKA Azariah) Menahem none did evil Pekahiah son did evil Jotham son did right Pekah captain did evil Ahaz son did evil Hoshea none did evil Hezekiah son did right Manasseh son did evil Amon son did evil Josiah son did right Jehoahaz son did evil (AKA Shallum) Jehoiakim Assyrian captivity son of Josiah did evil (AKA Eliakim) Jehoiachin (AKA Coniah son did evil or Jeconiah) Zedekiah son of Josiah did evil (AKA Mattaniah) Babylonian captivity Color Code Legend: King did right King did evil Other.
    [Show full text]
  • 1 Secret #6: Learn How to Handle Bad Days 1 Kings 19:1-4 Dr
    SECRET #6: LEARN HOW TO HANDLE BAD DAYS 1 KINGS 19:1-4 DR. ROBERT JEFFRESS | December 10, 2017 Introduction: Bad days…we all have them! While bad days -- or bad seasons of life -- are inevitable, they don’t have to paralyze us. People who want to experience successful and significant lives learn how to manage times of disappointment and discouragement, just as Elijah did. Two Portraits of Elijah 1 Kings 18 1 Kings 19 “The hand of the Lord was on Elijah” (18:46). “He was afraid and ran for his life” (19:3). Elijah was full of faith. Elijah was full of fear. Elijah bravely confronts 850 false prophets. Elijah cowardly flees from one woman. Elijah prayed for God to glorify Himself. Elijah prayed for God to take his life. Elijah became the leader of the people. Elijah abandoned the people. I. What Bad Days Look Like A. Discouragement (1 Kings 19:4) 1 Kings 19:4 “But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree; and he requested for himself that he might die, and said, ‘It is enough; now, O LORD, take my life, for I am not better than my fathers.’” B. Restlessness (1 Kings 19:3) 1 Kings 19:3 “And he was afraid and arose and ran for his life and came to Beersheba, which belongs to Judah, and left his servant there.” 1 SECRET #6: LEARN HOW TO HANDLE BAD DAYS 1 KINGS 19:1-4 DR. ROBERT JEFFRESS | December 10, 2017 C.
    [Show full text]
  • (Proverbs XXV 1)?
    University of Pennsylvania ScholarlyCommons Departmental Papers (Jewish Studies) Jewish Studies Program 7-1994 Who Were the “Men of Hezekiah” (Proverbs XXV 1)? Michael Carasik University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/jewishstudies_papers Part of the Biblical Studies Commons, and the Jewish Studies Commons Recommended Citation Carasik, Michael, "Who Were the “Men of Hezekiah” (Proverbs XXV 1)?" (1994). Departmental Papers (Jewish Studies). 16. https://repository.upenn.edu/jewishstudies_papers/16 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/jewishstudies_papers/16 For more information, please contact [email protected]. Who Were the “Men of Hezekiah” (Proverbs XXV 1)? Disciplines Biblical Studies | Jewish Studies This journal article is available at ScholarlyCommons: https://repository.upenn.edu/jewishstudies_papers/16 WHO WERE THE “MEN OF HEZEKIAH” (PROVERBS XXV 1)? by MICHAEL CARASIK Though the word “king” appears more than 30 times in the book of Proverbs, the only Israelite kings actually mentioned by name there are Solomon and Hezekiah. The headings in Prov. 1:1, 10:1 and 25:1 identify the proverbs they introduce as “Solomon’s,” fitting the description of his wisdom in 1 Kings. The emergence of the Israelite wisdom tradition with the consolidation of Solomon’s kingdom is plausible enough—a strong central government needs an educated class of administrators—and indeed such writers as A. Alt and G. von Rad have tried to treat this “Solomonic enlightenment” as a historical fact.1 The consensus of opinion today, how- ever, is better represented by this statement of James L. Crenshaw: “In sum, our examination of the biblical traditions about Solomon’s wisdom discovers no shred of evidence deriving from the era of that king.”2 Instead, wisdom traditions are assumed to have clustered around the literary character of Solomon as the legendary wisest of all men.
    [Show full text]