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“King Selection” 1 Kings 1-2 January 8, 2017 INTRODUCTION: As The
“King Selection” 1 Kings 1-2 January 8, 2017 INTRODUCTION: As the book of Kings opens, Israel is at a time of uncertainty. The great King David is obviously fading and not long for this life. That’s the point of the opening verses of the book. In the words of one commentary, David is old and cold. His servants try covering him with more clothes, but he is still cold. Then they have another idea. They want to add to his harem the most beautiful woman they can find. Something like a beauty pageant is held, and a woman by the name of Abishag is selected as the most beautiful young woman of the nation. They reason that if she can’t get his blood flowing again, nothing can. But it doesn’t work, for we read that “the king knew her not,” a common euphemism in the Scriptures for sexual intimacy. So David has declined to the point that everyone knows his death is not far away. But a successor has not been named. God had already declared through Nathan the prophet that a son of David would sit on his throne (2 Sam. 7:12), but it was not revealed exactly which son it would be. Two sons compete for the crown in these first two chapters, Adonijah and Solomon. One is the wrong king and the other God’s anointed. As is the case with us, everything depends on having the right king. To make a wrong choice leads to catastrophic results, while making the right choice leads to the fulfillment of our strongest and best longings. -
October 2020 Edition 12.1
Reviews October 2020 Editon 12.1 s ’ IN THIS ISSUE: • Robert W. Jensen: The Triune Story • Helen Paynter: God of Violence Yesterday—God of Love Today? • Paul S. Fiddes, Brian Haymes, Richard L. Kidd: Communion, Covenant and Creatvity and many more... Regent Editorial ................................................................................................................................................... 4 Neil Messer, Theological Neuroethics: Christian Ethics Meets the Science of the Human Brain (T&T Clark, 2017) ................................................................................................... 5 John Frederick and Eric Lewellen (eds.), The HTML of Cruciform Love: Toward a Theology of the Internet (Pickwick, 2019) ................................................................................ 6 Ryan M. McGraw, Reformed Scholasticism: Recovering the Tools of Reformed Theology (T & T Clark, 2019), 213pp. ......................................................................................... 7 Mark Scarlata, The Abiding Presence: A Theological Commentary on Exodus (SCM, 2018) ........................................................................................................................................................ 7 Sara M. Koenig, Bathsheba Survives (SCM, 2019) .................................................................. 9 Helen Paynter, God of Violence Yesterday – God of Love Today? Wrestling Honestly with the Old Testament (BRF, 2019) ....................................................................................... -
The Wives of Solomon
THE WIVES OF SOLOMON. BY MONCURE D. CONWAY. " CCORDING to the first book of Kings, Solomon's half-brother, ft Adonijah, after the defeat of an alleged (perhaps mythical) effort to recover the throne of which he had been defrauded, sub mitted himself to Solomon. He had become enamored of the vir gin who had been brought to the aged King David to try to revive some vitality in him; and he came to Bathsheba asking her to re quest her son the king to give him this damsel as his wife. Bath sheba proffered this "small petition" for Adonijah, but Solomon was enraged, and ironically suggested that she should ask the king dom itself for Adonijah, whom he straightway ordered to execu tion. The immediate context indicates that Solomon suspected in this petition a plot against his throne. A royal father's harem was inherited by a royal son, and its possession is supposed to have in volved certain rights of succession: this is the only interpretation I have ever heard of the extreme violence of Solomon. But I have never been satisfied with this explanation. Would Adonijah have requested, or Bathsheba asked as a "small" thing, a favor touch ing the king's tenure? The story as told in the Book of Kings appears diplomatic, and several details suggest that in some earlier legend the strife between the half- brothers had a more romantic relation to "Abishag the Shunammite," who is described as "very fair." Abishag is interpreted as meaning "father of error," and though that translation is of doubtful accuracy, its persistence in dicates the place occupied by her in early tradition. -
Strategies –Modern Midrash
Chapter Nine – Modern Midrash: Movies, Art, Poetry, Literature, Popular Songs #1 - Film as Midrash East of Eden – a novel by John Steinbeck and a movie by Elia Kazan starring Jimmy Dean p. 2 The Prince of Egypt – film by Spielberg p. 22 David and Batsheba starring Gregory Peck and Susan Hayward (1951) p. 25 #2 - Art as Parshanut: p. 36 A Systematic Analysis of Art as Commentary Sample – David and Avigail #3 - Novels and Bible: p. 44 Political Midrash by Stefan Heym on David and Batsheva #4 - Contemporary Poetry and Song as Midrash p. 53 "Adam Raised a Cain" by "The King" Bruce Springsteen "Hide and Seek" by Dan Pagis on Avram "David's Wives" by Yehuda Amichai #5 - Handmade Midrash: Jo Milgrom p. 70 1 #1 - Film as Midrash East of Eden – a novel by John Steinbeck and a movie by Elia Kazan starring Jimmy Dean Advice to the Educator for Analyzing a Movie as a Midrash A Generative Topic Teaching a movie is a large commitment of time and its proper introduction takes even longer and for the movie to be seen as a midrash the Biblical text must have been analyzed in depth with a eye to its gaps. However this is power exercise that achieves many goals: close text analysis; philosophic – psychological- theological exploration of major issues of sibling rivalry, free will and Divine justice; creative contemporary reverberations of the Biblical story that might otherwise be seen as merely Jewish and merely ancient and merely verbal; an alternative medium – a movie that models the principles of midrash and invites students to continue creating in that tradition; modeling close reading of movie etc. -
The Threat of Adonijah
The Threat of Adonijah by Steven P. Wickstrom all Scriptures quoted from the NASB 1 Kings 2:10-25 Then David slept with his fathers and was buried in the city of David.(v.10) The days that David reigned over Israel were forty years: seven years he reigned in Hebron and thirty-three years he reigned in Jerusalem.(v.11) And Solomon sat on the throne of David his father, and his kingdom was firmly established.(v.12) Now Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, “Do you come peacefully?” And he said, “Peacefully.”(v.13) Then he said, “I have something to say to you.” And she said, “Speak.”(v.14) So he said, “You know that the kingdom was mine and that all Israel expected me to be king; however, the kingdom has turned about and become my brother’s, for it was his from the Lord.(v.15) “Now I am making one request of you; do not refuse me.” And she said to him, “Speak.”(v.16) Then he said, “Please speak to Solomon the king, for he will not refuse you, that he may give me Abishag the Shunammite as a wife.”(v.17) Bathsheba said, “Very well; I will speak to the king for you.(v.18) So Bathsheba went to King Solomon to speak to him for Adonijah. And the king arose to meet her, bowed before her, and sat on his throne; then he had a throne set for the king’s mother, and she sat on his right.(v.19) Then she said, “I am making one small request of you; do not refuse me.” And the king said to her, “Ask, my mother, for I will not refuse you.”(v.20) So she said, “Let Abishag the Shunammite be given to Adonijah your -
SOLOMON “CLEANS HOUSE” 1 Kings 2,3
SOLOMON “CLEANS HOUSE” 1 Kings 2,3 Narrator Adonijah Bathsheba Solomon Messenger Joab Shimei Benaiah Voice of God NARRATOR: Solomon began reigning as king even before his father, David, died. But he waited until after his father’s death to carry out his last instructions. David had told Solomon to bring to an end some matters that had been left hanging, in particular the matters of Adonijah, Abiathar the priest, Joab, and Shimei. Adonijah had begged for mercy and told Solomon he was very sorry for trying to take the throne by force. Solomon told Adonijah that if he behaved himself he would not be put to death. However, if he proved to be a trouble-maker, Solomon would have him executed. One day Adonijah went to ask Bathsheba for a favor. ADONIJAH: Bathsheba, may I speak to you? BATHSHEBA: Do you come in peace? ADONIJAH: Yes, of course. I just have something to ask you. BATHSHEBA: Then ask it. ADONIJAH: Please ask King Solomon something for me. I know he will not refuse you because you are his mother. BATHSHEBA: What do you want? ADONIJAH: Please, ask that Abishag the Shunammite be given to me as my wife. BATHSHEBA: Very well, I will speak to the king on your behalf. NARRATOR: Now this might sound like a very innocent request. Adonijah was simply asking for the hand of a maiden in marriage. But who was Abishag? At the end of David’s life, he began to be ill all the time. He needed constant nursing care. So his officials searched the kingdom for a young lady to care for him. -
A Biographical Study of Bathsheba
Liberty University Scholars Crossing Old Testament Biographies A Biographical Study of Individuals of the Bible 10-2018 A Biographical Study of Bathsheba Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/ot_biographies Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Biographical Study of Bathsheba" (2018). Old Testament Biographies. 13. https://digitalcommons.liberty.edu/ot_biographies/13 This Article is brought to you for free and open access by the A Biographical Study of Individuals of the Bible at Scholars Crossing. It has been accepted for inclusion in Old Testament Biographies by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Bathsheba CHRONOLOGICAL SUMMARY I. Bathsheba and David A. Her misconduct with David 1. She was a very beautiful woman (2 Sam. 11:2). 2. She slept with David and became pregnant by him (2 Sam. 11:4-5). B. Her marriage to David—After the battlefield death of Uriah her husband, whom David had killed, she became David’s wife (2 Sam. 11:27). II. Bathsheba and Solomon A. Seeking support for Solomon—She informed the dying David of an attempt by his oldest son Adonijah to steal the kingdom from Solomon (1 Kings 1:11-12). B. Seeking support from Solomon—She was later tricked by Adonijah into asking Solomon if he (Adonijah) could marry Abishag, David’s final concubine (1 Kings 2:13-21). C. Jewish tradition says she composed and recited Proverbs 31 as an admonition to her son Solomon. -
Bathsheba's Story: Surviving Abuse and Loss
EXCERPT CHAPTER Bathsheba’s Story: Surviving Abuse and Loss This excerpt from Flawed Families of the Bible: How God’s Grace Works through Imperfect Relationships looks again at the story of Bathsheba and David, exploring the dynamics of abuse of power, survival, and God’s working through even the most troubled and troubling family dynamics (2 Samuel 11:1-4a*). ilitary exploits had garnered David great success. After a long struggle Mwith Saul, David had finally become king, and now he could take it . Garland . easy. The way the Bible states it leads the reader to think David may have E grown soft and accustomed to the comforts of home rather than the rigors of avid avid Baylor University Baylor D battle: “In the spring of the year, the time when kings go out to battle, David Theological Seminary, Theological sent Joab with his officers and all Israel with him; they ravaged the Ammo- Dean, George W. Truett W. Dean, George nites, and besieged Rabbah. But David remained at Jerusalem” (2 Samuel 11:1). The assumption behind this notice is that kings make war and they do so in the spring. David seemed to have lost his fighting edge. He was no . Garland . R longer the lion-hearted military adventurer of derring-do whose strong arm had vanquished Goliath and who had later presented King Saul with a string iana Baylor University Baylor D of Philistine foreskins as the bride price for Michal. David sent his troops off to do battle and stayed home, becoming an armchair general, lolling about on his roof enjoying the breeze, and, it seems, the scenery below. -
Kebra Nagast
TheQueenofShebaand HerOnlySonMenyelek (KëbraNagast) translatedby SirE.A.WallisBudge InparenthesesPublications EthiopianSeries Cambridge,Ontario2000 Preface ThisvolumecontainsacompleteEnglishtranslationofthe famousEthiopianwork,“TheKëbraNagast,”i.e.the“Gloryof theKings[ofEthiopia].”Thisworkhasbeenheldinpeculiar honourinAbyssiniaforseveralcenturies,andthroughoutthat countryithasbeen,andstillis,veneratedbythepeopleas containingthefinalproofoftheirdescentfromtheHebrew Patriarchs,andofthekinshipoftheirkingsoftheSolomonic linewithChrist,theSonofGod.Theimportanceofthebook, bothforthekingsandthepeopleofAbyssinia,isclearlyshown bytheletterthatKingJohnofEthiopiawrotetothelateLord GranvilleinAugust,1872.Thekingsays:“Thereisabook called’KiveraNegust’whichcontainstheLawofthewholeof Ethiopia,andthenamesoftheShûms[i.e.Chiefs],and Churches,andProvincesareinthisbook.IÊprayyoufindout whohasgotthisbook,andsendittome,forinmycountrymy peoplewillnotobeymyorderswithoutit.”Thefirstsummary ofthecontentsofthe KëbraNagast waspublishedbyBruceas farbackas1813,butlittleinterestwasrousedbyhissomewhat baldprécis.And,inspiteofthelaboursofPrætorius,Bezold, andHuguesleRoux,thecontentsoftheworkarestill practicallyunknowntothegeneralreaderinEngland.Itis hopedthatthetranslationgiveninthefollowingpageswillbe ii Preface ofusetothosewhohavenotthetimeoropportunityfor perusingtheEthiopicoriginal. TheKëbraNagast isagreatstorehouseoflegendsand traditions,somehistoricalandsomeofapurelyfolk-lore character,derivedfromtheOldTestamentandthelater Rabbinicwritings,andfromEgyptian(bothpaganand -
Reconsidering the Role of Deception in Solomon's
JETS 57/4 (2014) 703–13 RECONSIDERING THE ROLE OF DECEPTION IN SOLOMON’S ASCENT TO THE THRONE MATTHEW NEWKIRK* I. INTRODUCTION 1. Defining deception. The study of dEcEption in the Bible has become increas- ingly popular in recent years.1 Simply dEfinEd, “to dEcEive” mEans intEntionally to cause someone to believE something one knows to be false. Deception is thus dis- tinct from, though rElatEd to, lying. “To liE” mEans to communicatE intEntionally and explicitly that something is true whEn onE bEliEvEs it to bE falsE.2 ThErefore a person may deceive someone by means of a lie, by lEss overt means such as ambig- uous statements or actions, or even by a true statement. To illustrate deception by true and false statements, philosopher Thomas Carson givEs the hypothetical Ex- ample of trying to sell a car that routinely overheats.3 OnE thE onE hand, if a potEn- * Matthew NEwkirk residEs at 8813 DEerland Grove Dr., RalEigh, NC 27615. 1 REcEnt trEatmEnts of this subjEct includE MichaEl JamEs Williams, Deception in Genesis: An Investiga- tion into the Morality of a Unique Biblical Phenomenon (StudiEs in Biblical LitEraturE 32; NEw York: PEtEr Lang, 2001); idem, “Lies, Lies, I Tell You! The Deceptions of GEnEsis,” Calvin Theological Journal 43 (2008) 9– 20; Yael Shemesh, “Lies By Prophets and Other Lies in the HEbrew Bible,” Journal of the Ancient Near Eastern Society 29 (2002) 81–95; PEtEr J. Williams, “Lying Spirits SEnt by God? ThE CasE of Micaiah’s Prophecy,” in The Trustworthiness of God: Perspectives on the Nature of Scripture (Ed. -
1 Kings 2:13-25 “What Goes Around”
1 Kings 2:13-25 “What Goes Around” Play “Days of Our Lives Intro” here - http://youtu.be/98T3PVaRrHU • Most of what we will see in 1 Kings are the selfish acts of undisciplined people having their way in most everything they do. Solomon’s List of things to do: • Deal with Adonijah • Deal with Shimei • Bless Barzillai • Build the Temple 13 Now Adonijah the son of Haggith came to Bathsheba the mother of Solomon. So she said, “Do you come peaceably?” And he said, “Peaceably.” • This tells us much about Adonijah’s heart o He approaches Bathsheba, not his own mother to influence Solomon. • Do you come peaceably? o Bathsheba couldn’t be sure based on his interest in usurping Solomon’s Throne. The selfish in this world will remain at peace with you as long as you give them what they want. • Are you enabling selfishness in your children? o Are you responsible for teaching them to be selfless? – YES o Are you responsible to train them in a proper self-image? – YES o Are you responsible to correct, train and discipline your children? – YES, or else the Juvenile Court system will do it for you. 14 Moreover he said, “I have something to say to you.” And she said, “Say it.” 15 Then he said, “You know that the kingdom was mine, and all Israel had set their expectations on me, that I should reign. However, the kingdom has been turned over, and has become my brother’s; for it was his from the LORD. • The Lord stole my kingdom from me o Bitterness and exaggeration • You did nothing to help me o Now you must because you should feel sorry for my selfish situation o All of Israel feels sorry for my selfish situation (impossible!) § “Everyone” feels the way I do § “Everyone” wants me to get what I want 16 Now I ask one petition of you; do not deny me.” And she said to him, “Say it.” 1 Kings 2:13-25 1 • No one has denied Adonijah anything he has ever wanted • No one has ever questioned anything he has ever done. -
Esther and the Politics of Negotiation: an Investigation of Public and Private Spaces in Relationship to Possibilities for Female Royal Counselors
Esther and the Politics of Negotiation: An Investigation of Public and Private Spaces in Relationship to Possibilities for Female Royal Counselors The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Hancock, Rebecca. 2012. Esther and the Politics of Negotiation: An Investigation of Public and Private Spaces in Relationship to Possibilities for Female Royal Counselors. Doctoral dissertation, Harvard University. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:9560823 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA © 2012 Rebecca Susanne Hancock All Rights Reserved. Dissertation Advisor: Professor Jon D. Levenson Rebecca S. Hancock Esther and the Politics of Negotiation: An Investigation of Public and Private Spaces in Relationship to Possibilities for Female Royal Counselors ABSTRACT The primary question that this dissertation seeks to answer is, “How might we characterize the narrative depiction of Esther’s political involvement in the affairs of the Persian state?” Many scholars have tried to answer this question with regard to how typical or exceptional Esther is vis-à-vis portrayals of other biblical women: Does Esther represent an aberration from gender norms or an embodiment of male patriarchal values? The project undertaken here is to challenge the way in which the entire question has been framed because underlying it is a set of problematic assumptions. The results of the question framed thus can only lead to more interpretive difficulties, either denying the commonalities between Esther and other biblical women, or ignoring the dynamics at play when the very same descriptions are used of men.