Artykuły w czasopismach: „Kings in the Bible”

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Sanders, James A. "Jubilee in the Bible". Biblical Theology Bulletin: Journal of Bible and Culture 50, nr 1 (luty 2020): 4–6. http://dx.doi.org/10.1177/0146107919892838.

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The concept of the Jubilee, or the collective forgiveness of all debts and debtor/slaves, had its origins in the Ancient Near East where it was a secular practice of kings. It came into the Bible originally also as a secular practice of kings but then became the province of priests and a calendar observance to be celebrated every 50 years. It was finally understood in the Dead Sea Scrolls and the New Testament to rest in the hands of God alone, an eschatological concept of the forgiveness of all debts/sins and the redemption of all human sins, or debts to God, that became the very basis of the theological history of Luke/Acts.

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Sălăvăstru, Andrei Constantin. "Sacred Covenant and Huguenot Ideology of Resistance: The Biblical Image of the Contractual Monarchy in Vindiciae, Contra Tyrannos". Religions 11, nr 11 (6.11.2020): 589. http://dx.doi.org/10.3390/rel11110589.

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The Bible had been a fundamental source of legitimacy for the French monarchy, with biblical imagery wielded as a powerful propaganda weapon in the ideological warfare which the kings of France often had to wage. All Christian monarchies tried to build around themselves a sacral aura, but the French kings had soon set themselves apart: they were the “most Christian”, anointed with holy oil brought from heaven, endowed with the power of healing, and the eldest sons of the Church. Biblical text was called upon to support this image of the monarchy, as the kings of France were depicted as following in the footsteps of the virtuous kings of the Old Testament and possessing the necessary biblical virtues. However, the Bible could prove a double-edged sword which could be turned against the monarchy, as the ideological battles unleashed by the Reformation were to prove. In search for a justification for their resistance against the French Crown, in particular after 1572, the Huguenots polemicists looked to the Bible in order to find examples of limited monarchies and overthrown tyrants. In putting forward the template of a proto-constitutional monarchy, one of the notions advanced by the Huguenots was the Biblical covenant between God, kings and the people, which imposed limits and obligations on the kings. This paper aims to examine the occurrence of this image in Vindiciae, contra tyrannos (1579), one of the most important Huguenot political works advocating resistance against tyrannical kings, and the role it played in the construction of the Huguenot theory of resistance.

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van Rooy, Herrie. "Prophets, Kings, and Vulnerability in South Africa Today". Old Testament Essays 36, nr 1 (13.07.2023): 41–65. http://dx.doi.org/10.17159/2312-3621/2023/v36n1a4.

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Can the Bible, specifically, the Old Testament/Hebrew Bible, contribute to cultural and socio-political issues prevalent in South Africa today? The struggle today can be linked to the inability of the government to respond to issues such as poverty, unemployment and the provision of basic services, such as water, sanitation and electricity. Can churches make such a contribution, not only by criticising but also by being a part of the solutions to these issues? In seeking answers to the questions posed above, can we learn anything from the tensions between prophets and kings in the time of the Old Testament/Hebrew Bible that can be applied to the current situation in South Africa? How, in other words, did they navigate some of their cultural and socio-political differences, and what can we learn or gain from their wisdom and practices? This contribution investigates important passages in Deuteronomy and the interaction between kings and prophets in the different periods in the history of Israel- in the former and latter prophets. It is not the role of churches to engage in politics. They should, however, remain true to their faith and live and preach as a witness in and to society. The safeguarding of the rights of the people, social justice or the lack thereof, must be an important part of this witness.

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Bach, Alice. "Bush’s Bible". Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, nr 1 (20.05.2007): 109–25. http://dx.doi.org/10.1558/post.v2i1.109.

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George Bush, 43, leans on the Hebrew Bible’s fierce criticism, not only of ancient Israel’s external enemies, but also of its perceived enemies within. The language of righteous empire, of God being on our side and our having this divine mission, has carried the Bush Presidency through torture, carnage, and slaughter. Like the kings against whom the prophets Jeremiah, Isaiah, and Ezekiel speak out, Bush has epitomized the dark side of power, a landscape where death abounds. Further, one wonders about the identity of the Jesus that Bush invokes. In my opinion, the gospel words have been rubbed away, leaving only the gold and glitter, revealing Jesus as an icon of royal power and triumph.

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Hutajulu, Jeremia J., Helena Putri Sibarani, Jessi Manuella Hasugian i Icha Christian Silalahi. "Meaning Strengthen Your Heart And Behave Like A Man 1 Kings 2:2". SUNDERMANN: Jurnal Ilmiah Teologi, Pendidikan, Sains, Humaniora dan Kebudayaan 16, nr 1 (30.06.2023): 31–35. http://dx.doi.org/10.36588/sundermann.v16i1.113.

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The behavior of God's people in interpreting words often results in misinterpretation, so that this causes mistakes in interpreting certain words in the Bible. However, this is only a misunderstanding, because the Bible is never wrong, but human thinking does not reach the contents of the Bible. This study aims to provide a deeper understanding so that readers can understand the meaning of words like man in Book 1 Kings 2:2, so as not to misinterpret these words. This study uses qualitative methods, namely interviews and literature. The informants in this interview were: 1. Erika Dame Simorangkir 2. Sondang Lubis 3. Bintahan Harianja, M.Th. 4. Bill Dubois 5. Tiorinta Siboro. Thus, the conclusion of this research is behave like a man in Book 1 Kings 2:2 is a figurative word for Solomon to act decisively as a leader

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Harris, Julie A. "The Dark Mark: BnF Héb. 20 and the Borders of Bible Illumination". Manuscript Studies: A Journal of the Schoenberg Institute for Manuscript Studies 8, nr 2 (wrzesień 2023): 185–217. http://dx.doi.org/10.1353/mns.2023.a916128.

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Abstract: This paper concerns an enigmatic mark found in BnF Héb. 20—an early fourteenth-century Bible codex associated with the workshop of scribe, masorete, and painter Joshua Ibn Gaon. The dull black ovoid shape (on folio 194v) precedes the Bible portion that recounts the events leading up to King David's death (1 Kings 1). It is interesting for its divergence from the codex's extensive pericope marks (which likely served as aids to Bible use and memorization) and from its marginal decoration, which has been presented as a nascent example of Bible illumination in manuscripts made for Iberian Jews. Here, the mark, which is placed above the chapter within the confines of the text column, may be understood as "commenting" on David's complicated life as well as heralding his imminent demise. My paper suggests that the mark was originally silver and represents a contemporary mirror, making it an early example of a late medieval iconography linking mirrors and death. This reading underscores the intimate relationship between a patron/viewer and his Hebrew Bible codex.

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Abramson, Glenda. "Israeli Drama and the Bible: Kings on the Stage". AJS Review 28, nr 1 (kwiecień 2004): 63–82. http://dx.doi.org/10.1017/s0364009404000054.

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Drama is the most neglected genre within Hebrew cultural development. In fact, until shortly before the foundation of the State of Israel, few plays in Hebrew had been staged. Although a large number of works in dramatic form had been written, particularly in the nineteenth century, few of them were viable theatrical dramas. They fell into the categories of rhetoric and allegory, devoid of believable dramatis personae. There were some milestones along the way, such as Somi's Zahut Bedihuta de-Kiddushin (An Eloquent Marriage Farce, c. 1600), Luzzatto's Leyesharim tehilla (Praise for the Righteous, 1743), and some modern plays, but these were not sufficiently feasible for the establishment of a dramatic tradition. An important factor qualifying the late development of Hebrew drama was the language, for within the communities' diglossia throughout the ages, Hebrew was reserved for more elevated discourse than playacting. Moreover, Hebrew, the language of the sacred texts, was inadequate for the expression of everyday life. Nowhere in the diaspora was there a Hebrew-speaking audience; there was no folk life in Hebrew as there was in Yiddish. Also, the potential playwrights were faced with the problem of the divine imperative in Jewish history, which precludes anything like the theodicy that gave rise to classical tragedy. Other religious restrictions against certain forms of representation, together with the small value Jewish religious authorities traditionally placed on theatre for its own sake, were also crucial factors mitigating against the drama's development.

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Graybill, Rhiannon, i Peter J. Sabo. "Caves of the Hebrew Bible: A Speleology". Biblical Interpretation 26, nr 1 (5.02.2018): 1–22. http://dx.doi.org/10.1163/15685152-00261p01.

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This paper engages the five cave narratives of the Hebrew Bible: Lot and his daughters (Genesis 19), the cave of Machpelah (Genesis 23), Joshua and the five Amorite Kings (Joshua 10), Saul and David’s cave encounter (1 Samuel 24), and Elijah’s theophany at Horeb (1 Kings 19). Biblical caves are significant and symbolic places. Frequently, the cave is associated with concealment, providing a hiding place for people and taboo practices and things. The cave is also a space of resistance, both within the text and as part of a larger critique of futurity. Biblical caves are likewise significant to the analysis of gender. While the caves of Genesis simultaneously imitate and displace the female body, other biblical caves are wholly masculine spaces, acting as both shelters and prisons for men. Attending to the caves thus yields insight to questions of gender, futurity, and the function of space in literary reading.

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Friedman, John B. "Bald Jonah and the Exegesis of 4 Kings 2.23". Traditio 44 (1988): 125–44. http://dx.doi.org/10.1017/s0362152900007030.

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In recent years, a good deal of attention has been paid to the place of typology in late medieval art. This way of thought so characteristic of the Middle Ages, in which Old Testament persons and events are seen to have a prefigurative relationship to those of the New, was a popular teaching device. It is nowhere better seen than in the Biblia pauperum or picture Bible, which originated in a mid-thirteenth-century Dominican milieu and was probably inspired by the altar piece of Nicholas of Verdun, made in 1181. The pages of these books contain drawings that show the typological relationship between Old and New Testament events by means of a center roundel depicting some episode of Christ's life, known as the anti-type, flanked by two Old Testament scenes, the types, which were thought to prefigure it. Appropriate Bible prophecies in banners heightened the visual impact of the drawings for the literate. From its inception, the Biblia pauperum was of enormous importance for northern European art, and its influence can be seen well into the Reformation.

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McKenzie, Steven L., i Stuart Lasine. "Knowing Kings: Knowledge, Power, and Narcissism in the Hebrew Bible". Journal of the American Oriental Society 123, nr 1 (styczeń 2003): 251. http://dx.doi.org/10.2307/3217885.

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Killeen, Kevin. "Hanging up Kings: The Political Bible in Early Modern England". Journal of the History of Ideas 72, nr 4 (2011): 549–70. http://dx.doi.org/10.1353/jhi.2011.0035.

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Hendel, Ronald. "The Oxford Hebrew Bible: Prologue to a New Critical Edition". Vetus Testamentum 58, nr 3 (2008): 324–51. http://dx.doi.org/10.1163/156853308x302006.

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AbstractThe Oxford Hebrew Bible project aims to construct a critical edition—featuring a critical text—of each book of the Hebrew Bible. The "Prologue to a New Critical Edition" addresses the rationale and methodology for this project. Three sample editions, including text-critical commentary, accompany this theoretical statement in order to illustrate its practice and utility. The samples are Deuteronomy 32:1-9, 1 Kings 11:1-8, and Jeremiah 27:1-10 (34 G).

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Ulrich, Eugene, Jan Joosten i Sidnie White Crawford. "Sample Editions of the Oxford Hebrew Bible: Deuteronomy 32:1-9, 1 Kings 11:1-8, and Jeremiah 27:1-10 (34 G)". Vetus Testamentum 58, nr 3 (2008): 352–66. http://dx.doi.org/10.1163/156853308x302015.

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AbstractThe Oxford Hebrew Bible project aims to construct a critical edition—featuring a critical text—of each book of the Hebrew Bible. The "Prologue to a New Critical Edition" addresses the rationale and methodology for this project. Three sample editions, including text-critical commentary, accompany this theoretical statement in order to illustrate its practice and utility. The samples are Deuteronomy 32:1-9, 1 Kings 11:1-8, and Jeremiah 27:1-10 (34 G).

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BEGG, CHRISTOPHER. "Jotham and Amon: Two Minor Kings of Judah According to Josephus". Bulletin for Biblical Research 6, nr 1 (1.01.1996): 1–13. http://dx.doi.org/10.2307/26422137.

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Abstract In the Bible the good king Jotham (see 2 Kgs 15:32–38//2 Chr 27:1–9) and his wicked descendant Amon (see 2 Kgs 21:19–26//2 Chr 33:21–25) are both quite minor figures. This essay explores the treatment of the two kings by Josephus in his Antiquities of the Jews (9:236–43, Jotham; 10.46–48, Amon) in relation to the biblical sources (as represented by MT, LXX and the Targums). From the comparison it emerges that Josephus does not drastically modify the source accounts of Jotham and Amon; also in his version they remain minor kings. On the other hand, his presentation of the royal pair is of interest as exemplifying many of the "rewriting techniques" employed by the historian throughout the biblical segment of the Antiquities.

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BEGG, CHRISTOPHER. "Jotham and Amon: Two Minor Kings of Judah According to Josephus". Bulletin for Biblical Research 6, nr 1 (1.01.1996): 1–13. http://dx.doi.org/10.5325/bullbiblrese.6.1.0001.

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Abstract In the Bible the good king Jotham (see 2 Kgs 15:32–38//2 Chr 27:1–9) and his wicked descendant Amon (see 2 Kgs 21:19–26//2 Chr 33:21–25) are both quite minor figures. This essay explores the treatment of the two kings by Josephus in his Antiquities of the Jews (9:236–43, Jotham; 10.46–48, Amon) in relation to the biblical sources (as represented by MT, LXX and the Targums). From the comparison it emerges that Josephus does not drastically modify the source accounts of Jotham and Amon; also in his version they remain minor kings. On the other hand, his presentation of the royal pair is of interest as exemplifying many of the "rewriting techniques" employed by the historian throughout the biblical segment of the Antiquities.

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WOLTERS, AL. "Cross-Gender Imagery in the Bible". Bulletin for Biblical Research 8, nr 1 (1.01.1998): 217–28. http://dx.doi.org/10.2307/26422164.

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Abstract An examination of the phenomenon of cross-gender imagery in the Bible reveals that gendered imagery does not affect gender designation. Thus a masculine person is grammatically always identified (or "designated") as masculine, even when feminine imagery is used to describe him. This rule is true of both OT and NT and of both human and divine persons. Feminine imagery for God may reflect the rhetoric of kingship in the ancient Near East, in which kings are compared to mothers.

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WOLTERS, AL. "Cross-Gender Imagery in the Bible". Bulletin for Biblical Research 8, nr 1 (1.01.1998): 217–28. http://dx.doi.org/10.5325/bullbiblrese.8.1.0217.

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Abstract An examination of the phenomenon of cross-gender imagery in the Bible reveals that gendered imagery does not affect gender designation. Thus a masculine person is grammatically always identified (or "designated") as masculine, even when feminine imagery is used to describe him. This rule is true of both OT and NT and of both human and divine persons. Feminine imagery for God may reflect the rhetoric of kingship in the ancient Near East, in which kings are compared to mothers.

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Iovenko, Valery. "Everything can do the Kings and the Queens". Cuadernos Iberoamericanos, nr 2 (28.06.2018): 26–29. http://dx.doi.org/10.46272/2409-3416-2018-2-26-29.

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The article examines the important role which played in the history some European monarchs in the IX–XVIII ages. These kings and queens took part in the activities of the community of translators and interpreters. Their work was connected not only with the organization of the translator’s job in their countries (England, Spain, Russia), but with doing by these kings and queens translations from the foreign languages to mother tongues. The article pays special attention to the personality of the Spanish king Alfonso X Sage who opened at the XIII age the second stage of the famous Translator’s School in Toledo, placed at the head of its activities and added originality to the translator’s education and the art of translation, expanded genre fan of the translated works. The author describes the history of English version of Jacob’s translation of Bible, which always was object emblematic for many generations of translators.

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Feldt, Laura. "Destruction, Death, and Drama: Narratives of Religiocide in the Hebrew Bible". Numen 68, nr 2-3 (15.03.2021): 132–56. http://dx.doi.org/10.1163/15685276-12341618.

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Abstract This article analyzes active strategies for dismantling religion and discusses their role in religion demise. The aim is to throw light on how the dramatic and violent narratives of religion demolition stemming from different religious groups factor into processes and understandings of demise. I focus on religious change in the Hebrew Bible, analyzing aspects of two narratives that thematize an active dismantling of religious practices: (1) the story of the competition on Mount Carmel between the prophet Elijah and the Baʿal prophets in 1 Kings 18, involving the prophet’s mockery, denigration, and eventual killing of his religious opponents; and (2) the “reform” of King Josiah in 2 Kings 23 that involves the king instigating several different forms of destruction of religious objects and cult sites and the killing of priests deemed illegitimate. Analyzing how the dismantling activities are portrayed, I suggest that the dramatic narratives about dismantling religion form part of cultural memory in the Persian era, not in the eras they purport to depict. I discuss which roles dismantling strategies play in the narrative, and how they played a role in the identity building processes leading from ancient “Israelite” and “Judean” lived religion toward early forms of “Judaism” in the Persian era as performative group-internal communication supporting enclave characteristics. My key suggestion is that narratives about religion demolition should be taken into account in discussions of religious demise more broadly. Narratives of religion demolition are often spectacular, dramatic, and violent, and they can play important roles in forms of religious identity formation and cultural memory, especially by making apostasy appear risky within the in-group. Thus, they influence both processes of demise and understandings of religious demise in transformation processes.

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Chao, Hsing-Hao. "The Battle of Two Bibles: When and How Did the King James Bible Gain Its Popularity over the Geneva Bible?" Renaissance and Reformation 46, nr 2 (10.01.2024): 71–105. http://dx.doi.org/10.33137/rr.v46i2.42289.

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This article addresses two questions: “When did the King James Bible gain a foothold of popularity among the English people?” and “How did the Geneva Bible lose its popularity to the King James Bible?” By reviewing the post-1611 printing of these two versions of the Bible and examining the texts of the Paul’s Cross sermons and the parliamentary sermons between 1612 and 1643, I find that the King James Bible was already more popular than the Geneva Bible by 1620, and that the rising trend of the popularity of the King James Bible had become irreversible by 1630. By 1640, the battle of the two Bibles was long over. I also refute the assumption that the political authorities’ suppression of the Geneva Bible caused its defeat. Rather, I argue that the decrease in consumer demand for exegetical notes led to the demise of the Geneva Bible.

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Avioz, Michael. "The Book of Kings in Recent Research (Part II)". Currents in Biblical Research 5, nr 1 (październik 2006): 11–57. http://dx.doi.org/10.1177/1476993x06068698.

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In the first part of my article ( CBR 4.1 [2005]), I surveyed the research conducted on various, diverse aspects of the book of Kings, starting in the early 1990s and until 2004. In this article, I will focus on research dealing with the characters appearing in the book of Kings, using this classification: kings, beginning with David; prophets, especially Elijah and Elisha; and women, including Jezebel, the widow of Zarephath, and Shunammite woman. The different studies represent current trends in Bible research today: rejection of the historical reliability of the narratives, on the one hand, and, on the other, its acceptance; male voices and female voices; and diachronic methods and synchronic methods. In addition, many scholars call for multi-disciplinary methodologies that combine, for example, literary and sociological methods.

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van Peursen, Wido, i Eep Talstra. "Computer-Assisted Analysis of Parallel Texts in the Bible. The Case of 2 Kings xviii-xix and Its Parallels in Isaiah and Chronicles". Vetus Testamentum 57, nr 1 (2007): 45–72. http://dx.doi.org/10.1163/15685337x167855.

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AbstractIn literary-critical and text historical studies of the Bible the comparison of parallel texts plays an important role. Starting from the description of the proximity of parallel texts as a continuum from very close to very loose, this article discusses the way in which the computer can facilitate a comparison of various types of parallel texts. 2 Kings 18-19 and Isaiah 37-38 are taken as an example of two closely related texts. The Kings chapters and their parallels in 2 Chronicles 32 occupy a position at the other side of the continuum. These chapters differ so much, that it is sometimes impossible to establish which verses should be considered parallel. The computer-assisted analysis brings to light some striking correspondences, that disappear in traditional synopses, such as Ben David's Parallels in the Bible. These observations have an impact on our evaluation of the Chronicler's user of his sources and his literary taste.

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Macatangay, Francis M. "King of Kings: God and the Foreign Emperor in the Hebrew Bible by Justin L. Pannkuk". Catholic Biblical Quarterly 85, nr 1 (styczeń 2023): 142–44. http://dx.doi.org/10.1353/cbq.2023.0013.

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Nykolaishen, Douglas. "Justin Pannkuk. King of Kings: God and the Foreign Emperor in the Hebrew Bible". Bulletin for Biblical Research 33, nr 4 (grudzień 2023): 515–17. http://dx.doi.org/10.5325/bullbiblrese.33.4.0515.

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Westbrook, Vivienne. "The Victorian Reformation Bible: Acts and Monuments". Bulletin of the John Rylands Library 90, nr 1 (marzec 2014): 179–201. http://dx.doi.org/10.7227/bjrl.90.1.9.

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In 1611 the King James Bible was printed with minimal annotations, as requested by King James. It was another of his attempts at political and religious reconciliation. Smaller, more affordable, versions quickly followed that competed with the highly popular and copiously annotated Bibles based on the 1560 Geneva version by the Marian exiles. By the nineteenth century the King James Bible had become very popular and innumerable editions were published, often with emendations, long prefaces, illustrations and, most importantly, copious annotations. Annotated King James Bibles appeared to offer the best of both the Reformation Geneva and King James Bible in a Victorian context, but they also reignited old controversies about the use and abuse of paratext. Amid the numerous competing versions stood a group of Victorian scholars, theologians and translators, who understood the need to reclaim the King James Bible through its Reformation heritage; they monumentalized it.

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Paganelli, Leonardo. "Leo by tribu Juda: Story of a lion and a “topos”". Anuac 1, nr 2 (28.06.2015): 66–76. http://dx.doi.org/10.7340/anuac2239-625x-33.

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This article outlines the story of the mythical “Lion of Judah’s tribe”, from the Hebrew Scriptures (Genesis, Kings, Chronicles) up to the Gospels and St. John’s Book of Revelation, from St. Jerome’s Latin version of the Bible up to St. Anthony’s formula of exorcism. Particular attention is paid to the personage of Ras Tafari (1892-1975) and to his projections in Mussolini’s speeches, in Ian Fleming’s spy-stories, in Ethiopian culture and in Jamaican folklore: he was deemed to be the descendent of King Solomon’s and Queen Sheba’s love; Rasta movement considered him the new Messiah.

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Lane, Richard. "David’s Escape From Absalom". Journal of Interdisciplinary Studies 27, nr 1 (2015): 140–55. http://dx.doi.org/10.5840/jis2015271/210.

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This essay examines the concept of randomness in the Bible and explores comparisons with quantum physics. There is obvious tension in linking these two fields. But there are also similarities concerning the quantum notion of the “arrow of time” and the Biblical arrow which caused the death of Ahab in 1 Kings 22. Randomness and death may also be linked. The main focus of the essay concerns the escape of King David from Absalom as recorded in 2 Samuel 15-17. The non-random selection of Ahithophel, who sided with Absalom against David, is juxtaposed with his suicide and an apparently random well which is vital for David’s survival. The description of the escape, along with a significant translation problem, and concepts associated with quantum physics are used to help explain what occurred. The conclusion highlights how quantum physics and the Bible overlap on the subject of consciousness, and shows the importance of knowledge for defining randomness.

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Schenker, Adrian. "Jeroboam's Rise and Fall in the Hebrew and Greek Bible". Journal for the Study of Judaism 39, nr 3 (2008): 367–73. http://dx.doi.org/10.1163/157006308x297732.

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AbstractThe Jeroboam narrative occurs in two main forms, one in the Hebrew Bible, 1 Kings 11-14, and the other in the Greek Bible, 3 Kingdoms 12:24a-z. This difference gave rise to a scholarly debate over many decades. In a recent article in the JSJ, Marvin A. Sweeney has proposed a new method in order to settle this old problem. In this present note, his proposal and arguments are evaluated, and it is suggested that Sweeney has not taken into account all aspects which should have been considered, and that some of his arguments may not be entirely convincing.

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Carroll, Robert P. "He-Bibles and She-Bibles: Reflections On the Violence Done To Texts By Productions of English Translations of the Bible". Biblical Interpretation 4, nr 3 (1996): 257–69. http://dx.doi.org/10.1163/156851596x00013.

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AbstractThe political nature of English Bibles (Geneva Bible, Douai-Rhemes, KingJames Bible) in the long history of biblical translation is often neglected in the analysis of Bibles as ideological weapons ofwar in the theopolitical struggles of the time of their production. The eventual triumph of the KJB centuries later inscribed ideological traces of partisan versions of those struggles in "the English Bible." Violence is done to the biblical text and by readers of the text in the perpetuation of such Bibles as translations. Some examples of these kinds of violence are discussed, with observations on the hermeneutic constraints built into such translations.

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Shemesh, Abraham Ofir. "Medieval Rulers as Reflection of the Biblical Kings in Abraham Ibn Ezra's Commentaries on the Bible". Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 11, nr 21 (26.11.2017): 218–28. http://dx.doi.org/10.17851/1982-3053.11.21.218-228.

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This article deals with the influence of the Islamic culture in medieval times on the Biblical commentaries of Rabbi Abraham Ibn Ezra. According to Ibn Ezra the reality in the Muslim region, which includes the Bible lands preserves the ancient ways of life. The current study focuses his comparison between Arabs rulers and ancient kings' customs.

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Grafiu, Brandon R. "King of Kings: God and the Foreign Emperor in the Hebrew Bible, written by Justin L. Pannkuk". Horizons in Biblical Theology 45, nr 1 (20.04.2023): 160–63. http://dx.doi.org/10.1163/18712207-12341468.

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Arnold, Bill T. "Good Kings and Bad Kings. Library of Hebrew Bible / Old Testament Studies: European Seminar in Historical Methodology 393/5". Bulletin for Biblical Research 19, nr 2 (1.01.2009): 277–79. http://dx.doi.org/10.2307/26424051.

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Yakubovich, Ilya. "Were Hittite Kings Divinely Anointed? A Palaic Invocation to the Sun-God and Its Significance for Hittite Religion". Journal of Ancient Near Eastern Religions 5, nr 1 (2005): 107–37. http://dx.doi.org/10.1163/156921205776137972.

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AbstractThe aim of this paper is to improve our understanding of a difficult Palaic invocation to the Sun-god, and to elucidate its implications for the study of Hittite religion. The first part of my account contains linguistic and philological discussion that concludes with a new translation of the scrutinized fragment. According to my interpretation, the Sun-god is requested to anoint the Hittite king and to exalt him. This is the only clear evidence that the gods were thought to be personally responsible for the anointment of Hittite kings. A counterpart to this nontrivial concept is well known from the Hebrew Bible and is inherited by the Christian tradition.The second part of this paper, which is meant to be accessible to all the historians of religion, discusses the anointment as a rite of passage among the Hittites, as well as the relevant parallels in other Ancient Near Eastern cultures. I am arguing that anointment with oil was extended to both Hittite priestly kings and certain other categories of Hittite priests, and that the underlying purpose of this act was ritual cleansing. The spread of this rite to those cultures where kings were not at the head of the religious hierarchy boosted the secondary association of divine anointment with empowerment rather that purification.

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Auld, A. Graeme. "Of Proust and Prophets: Samuel, Elijah, and Charles Swann". Expository Times 133, nr 4 (13.10.2021): 154–58. http://dx.doi.org/10.1177/00145246211043369.

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The discovery of a much smaller draft of a multi-volume novel has suggested a partial analogy with the writing of Samuel-Kings in the Hebrew Bible. The draft makes no mention of the novel’s main character; and the proposed earlier version of the biblical narrative is silent about the prophetic giants that dominate the text we know.

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Frisch, Amos. "The Exodus Motif in 1 Kings 1–14". Journal for the Study of the Old Testament 25, nr 87 (marzec 2000): 3–21. http://dx.doi.org/10.1177/030908920002508701.

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The appearance of the Exodus motif in several books of the Bible has been the subject of several studies. The present article examines the use of the Exodus motif in chs. 1–14 of the first book of Kings, first identifying explicit references, and concluding with more oblique ones. These allusions appear in passages attributed to various redactional layers, and are raised by a variety of figures (the narrator, God, the characters). Through their very appearance, the Exodus allusions contribute to the overall unity of the text. It is proposed that these references serve several different functions: to heighten the importance of the United Kingdom and its link to the Exodus; to abet the assessment of the characters of Solomon and Jeroboam, including the reversal of the assessment concerning them; to underscore the debt of fealty to God, and the justification of the punishment meted out against the sinners. Conversely, they highlight the commitment of God to his people, leading to their pardon.

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Law, T. M. "How Not to Use 3 Reigns: A Plea to Scholars of the Books of Kings". Vetus Testamentum 61, nr 2 (2011): 280–97. http://dx.doi.org/10.1163/156853311x564804.

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AbstractThe authors of two recent monographs have attempted to discredit the view that the Greek translation of 1 Kings was based on a Hebrew text that differed from the MT. One argues that the translator was responsible, while the other suggests the divergences are the result of inner-Greek revisional activity. While these arguments are not entirely original, they are the latest attempts to challenge the more commonly held view that the Greek translator did in fact translate faithfully from a Hebrew text at odds with the MT. This article assesses these arguments, and concludes with a plea to scholars writing Hebrew Bible commentaries on the books of Kings.

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Germany, Stephen. "The Literary and Theological Function of the Philistines and Arameans in Chronicles". Religions 14, nr 4 (25.03.2023): 446. http://dx.doi.org/10.3390/rel14040446.

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The book of Chronicles is a well-known example of how theological developments in Judah during the Persian and Hellenistic periods played a role in reshaping the received literary traditions of the Hebrew Bible. This study focuses specifically on Chronicles’ narratives of violent conflicts between Israel/Judah and the Philistines and Arameans and their relationship to the portrayal of the Philistines and Arameans in Samuel–Kings. It discusses five case studies pertaining to violent encounters between Israelite/Judahite kings and the Philistines (Saul in 1 Chr 10; Jehoshaphat in 2 Chr 17; Jehoram in 2 Chr 21; Uzziah in 2 Chr 26; Ahaz in 2 Chr 28) and five pertaining to the Arameans (Asa in 2 Chr 16; Jehoshaphat in 2 Chr 18–19; Ahaziah in 2 Chr 22; Joash in 2 Chr 24; Ahaz in 2 Chr 28). Among other new findings, the study highlights how Chronicles repeatedly depicts the Philistine threat in tandem with conflicts with the Edomites (a phenomenon not found in Samuel–Kings) and, furthermore, casts the Arameans as an instrument of divine punishment not only against northern Israelite kings but also against Judahite kings.

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Avioz, Michael. "The Motif of Beauty in the Books of Samuel and Kings". Vetus Testamentum 59, nr 3 (2009): 341–59. http://dx.doi.org/10.1163/156853309x445025.

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AbstractIt is well-known that there are no detailed descriptions of the physical beauty of specific characters in the Bible. Despite this “disclaimer”, we seek to treat descriptions of such beauty in the books of Samuel and Kings in this article as they are manifested in stories of male (Saul, Eliab, David, Absalom, and Adonijah) and female figures (Abigail, Bathsheba, Tamar, and Abishag the Shunammite). We shall attempt to answer the following questions: What are the opinions of the authors of Samuel and Kings on physical appearance? Is a distinction drawn between masculine and feminine beauty? What are the purposes of pointing out a specific character's physical beauty? An analysis of the Biblical convocations is conducted according to the literary approach. The article focuses on methods used to cast the characters and on analogies between the various stories, and tries to draw conclusions regarding trends in the books of Samuel and Kings, as well as on the homogeneity of Deuteronomistic history.

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Rasztawicki, Leszek. "The people of Cuth made Nergal (2 Kings 17:30).The historicity and cult of Nergal in the Ancient Middle East." Warszawskie Studia Teologiczne 32, nr 4 (5.12.2019): 82–104. http://dx.doi.org/10.30439/wst.2019.4.5.

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In this paper we would like to investigate the historicity of Nergal of Cuth in the context of Mesopotamian literature and religion. The deity Nergal of Cuth appears only once in the Hebrew Bible (2 Kings 17:30). He is mentioned among a list of some Assyrian gods, which new repopulated settlers in Samaria “made” for themselves after the fall of the Northern Kingdom. He is mainly perceived as a god of war and pestilence and his name can be explained “the lord of the netherworld”. His cult is mentioned in a prosaic way in the Hebrew Bible. On the other hand, there are many hymns and written texts, praising his glory and might, which support the existing cult of Nergal. His cult is further attested in Greek and Roman cultures.

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Kim, Uriah Y. "1 & 2 Kings (SCM Theological Commentary on the Bible) ? By Peter Leithart". Reviews in Religion & Theology 14, nr 4 (wrzesień 2007): 482–83. http://dx.doi.org/10.1111/j.1467-9418.2007.00356_3.x.

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Nevskaya, I. A., i O. A. Shalamay. "King of Kings and Song of Songs: An Elative-Superlative Construction in Turkic Languages". Philology 17, nr 9 (2018): 9–21. http://dx.doi.org/10.25205/1818-7919-2018-17-9-9-21.

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The article describes superlative, hyperlative and elative use of formally possessive constructions in a number of Turkic languages from a comparative perspective, analyzing their structural and semantic types as well as their pragmatic properties. Similar non-canonical possessive constructions are found all over Eurasia in languages belonging to various language families. One of the most unclear issues of such constructions is their origin. They could have emerged spontaneously in Turkic languages due to the inner stimuli of language development: a. From possessive reading of possessive constructions featuring the following semantic development: The construction “king of the kings” first referred to the ruler of a state consisting of subordinate kingdoms with their own rulers. For them, the emperor was “their king, the king of the kings of subordinated kingdoms”. Such constructions became a part of the pattern of titles’ formation, and due to the frequent use could develop the meaning of an extreme/high extent of the qualities associated with the notion expressed by the nominals used as their components. b. Old Turkic canonical superlative constructions could be used with and without the superlative marker on the parameter. The economy of language means could have contributed to emergence of non-canonical superlative constructions. c. These constructions could be a result of contacts of Turkic peoples and their languages with world religions and translation of their sacred books into Turkic (beginning with Buddhism and followed by Christianity and Islam). These internal developments (e.g. economy) could be supported by external influences (structural copying of Bible prototypes) and common cultural paradigms. These issues should be addressed in more detail in the future.

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Скобелев, М. А. "Review of: Vydrin A., priest. Vozniknoveniye monarkhii v Drevnem Izraile: Kommentariy na Pervuyu knigu Tsarstv [The Rise of the Monarchy in Ancient Israel: A Commentary on the First Book of Kings]. Sergiev Posad: Izd. Moskovskoy dukhovnoy akademii, 2020." Библейские схолии, nr 2(3) (15.12.2022): 216–19. http://dx.doi.org/10.31802/bsch.2022.3.2.012.

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В 2020 г. в издательстве Московской духовной академии вышел комментарий на Первую книгу Царств кандидата богословия, преподавателя кафедры библеистики Московской духовной академии, иерея Андрея Выдрина (461 с.). Нужно отметить, что это первый исагогико-экзегетический комментарий на Первую книгу Царств в отечественной библейской науке, после возрождения церковного образования в 90-ые гг. ХХ столетия. Единственной современной отечественной работой близкой по тематике к публикации иерея Андрея Выдрина является монография И. Р. Тантлевского «Царь Давид и его эпоха в Библии и в истории» (СПб.: РХГА, 2016). In 2020, the publishing house of the Moscow Theological Academy published a commentary on the First Book of Kings by the candidate of theology, professor of the Department of Biblical Studies of the Moscow Theological Academy, Priest Andrey Vydrin (461 p.). It should be noted that this is the first isagogic-exegetical commentary on the First Book of Kings in Russian biblical science, after the revival of church education in the 90s. The twentieth century. The only modern Russian work close in subject to the publication of Priest Andrey Vydrin is a monograph by I. R. Tantlevsky's "King David and his Epoch in the Bible and in History" (St. Petersburg: RHGA, 2016).

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Quine, Cat. "Bereaved Mothers and Masculine Queens: The Political Use of Maternal Grief in 1–2 Kings". Open Theology 6, nr 1 (23.07.2020): 407–22. http://dx.doi.org/10.1515/opth-2020-0120.

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AbstractRecent research demonstrates that maternal grief functions paradigmatically to epitomize despair and sorrow in the Hebrew Bible. These literary uses of maternal grief reinforce the stereotype of womanhood, defined by devotion to children and anguish at their loss. In 1–2 Kings, narratives about unnamed bereaved mothers are used politically to create a contrast with named biblical queens who lose their sons but never grieve for them. Although 1–2 Kings names the queen mothers alongside the male rulers, these mothers have no agency or when they do, they act more like men than women. Neo-Assyrian inscriptions attest the masculinity of royal female power, and this article argues that conceptions of royal female power in Judah were similar. By contrasting the masculine queens with stereotyped “real men” and “real women,” traditional gender performances literarily overcome the institution of queenship. While the queens are polemicized, unnamed mothers emerge as the female heroes of Kings. Royal female power is demoted beneath reproductive ability and emotional responses to children, while the gender fluidity of royal power is circumscribed.

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Filipek, Slawomir. "The King of Birds and the Bird of Kings: About the Symbolism of the Eagle in Culture, Beliefs and Art". Asian Journal of Social Science Studies 8, nr 2 (19.05.2023): 17. http://dx.doi.org/10.20849/ajsss.v8i2.1359.

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The eagle is a bird widespread in all cultures and beliefs. Throughout history, it has gained a rich symbolic reference. It appears in antiquity as a royal bird and mythological personification of the gods. The Christian world saw in the eagle a symbol of rebirth, as well as Christ himself. The bird was used in Christian art and culture, also in the Greek liturgy as a soteriological, baptismal and eucharistic symbol. Christian writers and theologians pay much attention to it, deriving its symbolism both from the Bible, and medieval bestiaries as well. It appears in the art of painting and sculpture of many epochs, constituting an important ritual, religious and cult element. Up till now, it is an important element of culture - the eagle is the emblem of many modern countries, which often derive their genesis and origin from legends in which this bird appears.

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Gebarowski-Shafer, Ellie. "Catholics and the King James Bible: Stories from England, Ireland and America". Scottish Journal of Theology 66, nr 3 (16.07.2013): 253–60. http://dx.doi.org/10.1017/s0036930613000112.

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AbstractThe King James Bible was widely celebrated in 2011 for its literary, religious and cultural significance over the past 400 years, yet its staunch critics are important to note as well. This article draws attention to Catholic critics of the King James Bible (KJB) during its first 300 years in print. By far the most systematic and long-lived Catholic attack on the KJB is found in the argument and afterlife of a curious counter-Reformation text, Thomas Ward's Errata of the Protestant Bible. This book is not completely unknown, yet many scholars have been puzzled over exactly what to make of it and all its successor editions in the nineteenth century – at least a dozen, often in connection with an edition of the Catholic Douai-Rheims Bible (DRB). Ward's Errata, first published in 1688, was based on a 1582 book by Catholic translator and biblical scholar Gregory Martin. The book and its accompanying argument, that all Protestant English Bibles were ‘heretical’ translations, then experienced a prosperous career in nineteenth-century Ireland, employed to battle the British and Foreign Bible Society's campaign to disseminate the Protestant King James Bible as widely as possible. On the American career of the Counter-Reformation text, the article discusses early editions in Philadelphia, when the school Bible question entered the American scene. In the mid-nineteenth century, led by Bishop John Purcell in Cincinnati, Bishop Francis Patrick Kenrick in Philadelphia and Bishop John Hughes in New York City, many Catholics began opposing the use of the KJB as a school textbook and demanding use of the Douai Rheims Bible instead. With reference to Ward's Errata, they argued that the KJB was a sectarian version, reflecting Protestant theology at the expense of Catholic teachings. These protests culminated in the then world-famous Bible-burning trial of Russian Redemptorist priest, Fr Vladimir Pecherin in Dublin, in late 1855. The Catholic criticisms of the KJB contained in Ward's Errata, which was reprinted for the last time in 1903, reminded the English-speaking public that this famous and influential Protestant version was not the most perfect of versions, and that it was not and never had been THE BIBLE for everyone.

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Lovell, Nathan. "A. Graeme Auld, Life In Kings: Reshaping the Royal Story in the Hebrew Bible". Journal of Semitic Studies 65, nr 1 (2020): 253–55. http://dx.doi.org/10.1093/jss/fgz041.

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Shahar, Meir Ben. "‘Anointed’ and ‘Messiah’: A New Investigation into an Old Problem". Journal for the Study of the Old Testament 42, nr 4 (czerwiec 2018): 393–413. http://dx.doi.org/10.1177/0309089216677672.

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In most scholarship, the term ‘Messiah’ is used to describe a divinely appointed figure who will come at the end of days. In contrast, in the Bible the term ‭חישמ‬, ‘anointed’, is reserved for a person anointed with oil who holds a high office. This clear-cut distinction has led many scholars to search for the origin of the figure of the Messiah in Second Temple Judaism. This article argues that the origin of the former understanding of the term ‘Messiah’ is found already in biblical anointment narratives. In the historical books of the Bible that narrate the monarchic period (Samuel–Kings), only those who were not eligible for kingship by birth were anointed—some of them by divine decree. When anointing is performed in compliance with divine ordinance, as is the case with Saul, David, and Jehu, it has a soteriological facet.

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Verburg, Jelle, Tal Ilan i Jan Joosten. "Four Fragments of the Hebrew Bible from Antinoopolis, P.Ant. 47–50". Journal of Egyptian Archaeology 105, nr 2 (grudzień 2019): 209–16. http://dx.doi.org/10.1177/0307513320905848.

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An expedition of the Egypt Exploration Society in 1913–14 discovered four fragments of the Hebrew Bible (from the books of Kings and Job). This article presents the first critical edition of the fragments. With a few minor exceptions, the fragments conform to the Masoretic Text. The possible datings of these fragments range from the third to the early eighth centuries ce. Very little is known about the transmission of the text of the Hebrew Bible in the so-called ‘silent’ or ‘dark’ period between the Dead Sea Scrolls and the Cairo Genizah. The fragments also testify to the presence of a Jewish community in Egypt – which was virtually eradicated after the revolt of 115–17 ce. The article gives a brief overview of the extant documentary and epigraphic evidence to reconstruct the forgotten story of Jews at Antinoopolis in Late Antiquity.

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Prescott, Anne Lake. "The 2011 Josephine Waters Bennett Lecture: From the Sheephook to the Scepter: The Ambiguities of David's Rise to the Throne*". Renaissance Quarterly 65, nr 1 (2012): 1–30. http://dx.doi.org/10.1086/665834.

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AbstractKing David's rise from tending sheep to governing Israel impressed Renaissance writers, not least the poets and clergymen who found a model in his musical “psalmograph.” Yet ambiguities nestle in allusions to his career. Though many stressed that his ascent was thanks to divine election and not to ambition or guile, the fact remained that David did not inherit his scepter. Europe, though, was for the most part ruled by those with dynastic claims, and it had a class system in which literal shepherds should know their place, even if the Bible asserts that the valleys shall be exalted and the mountains made low. Comments on kings and bishops as shepherds, on shepherds as kings, and on David's upward career are fascinating to trace precisely because their social and political context can give them the energy of a concealed ambivalence.

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Schmid, Konrad. "Wie der Mensch zu Gottes Ebenbild wurde. Demokratisierungsprozesse im antiken Israel". Evangelische Theologie 82, nr 1 (1.02.2022): 4–17. http://dx.doi.org/10.14315/evth-2022-820104.

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Abstract With the idea in Genesis 1 that all human beings are created in the image of God - instead of just the king - the Bible formulates an early conceptual prerequisite of egalitarianism, which forms the anthropological foundation of any democracy. Genesis 1 democratizes the traditional ideology of kingship and renders every human capable of (king-like) responsible rule. Important factors in the intellectual history of ancient Israel that prepared the way for the idea of the likeness of all human beings to God can be found: (1) in the subversive reception of Assyrian treaty theology and its transfer to the relationship between God and people; (2) in the criticism of kings within biblical prophecy, which was confirmed as factual by the fall of Judah and Jerusalem in 587 BCE; and (3) in the increasingly critical stance toward slavery in the Torah, which ideally brought the position of slaves ever closer to that of free people.

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