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By Joseph Verheyden

Solomon is likely one of the extra complicated and engaging characters within the background of Israel. As a king he's moment basically to David. because the king who gave Israel its temple he's unsurpassed. because the prototype of the sage his identify lives on in several biblical and non-biblical writings. because the magician of later culture he has tested himself as a version for plenty of different aspirants during this field.

This quantity includes the court cases of a world convention on Solomon that used to be held on the college of Theology and spiritual stories of the collage of Leuven, September 30 – October 2, 2009 and mentioned a variety of features of this multifaced personality as he seems to be in Jewish, early Christian, and Islamic culture.

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Additional resources for The Figure of Solomon in Jewish, Christian and Islamic Tradition: King, Sage, and Architect

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How should this be understood? Several times in his work, the Chronicler says that the throne belongs to the Lord. ” Yet, because the kingdom and the throne belong to the Lord, He puts on it whomever 85 See, for example, Kittel 1902, 104; Curtis and Madsen 1910, 307; Galling 1954, 77; Dirksen 2005, 352; Klein 2006, 530, 541. 86 See Kalimi 2005a, 369–380 esp. 369–377. ” 88 Thus the Chronicler moved the focus from the house and kingdom of David to the house and kingdom of the Lord, because in his time the kingdom of David did not exist anymore, but the house of the Lord (= the Second Temple) and his kingdom are there forever.

Abteilung, 1. Band), Göttingen 19212. , The Royal Dynasties in Ancient Israel (Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 142), Berlin and New York 1977. ——, History and Historical Writing in Ancient Israel (Studies in the History and Culture of the Ancient Near East 16), Leiden 1999. , The Ideology of the Book of Chronicles and Its Place in Biblical Thought, Jerusalem 1977 (Hebrew). , ‘The Lord Called me from the Womb, Singled me out from my Mother’s Bowels (Isa 49:1)’, in: Y.

The Chronicler omits this episode (although it could enhance the reputation of the king as a wise man) as well as Solomon’s list of officials and the passage about his wealth (1 Kgs 4:1–5:14). Instead, he recounts that following the sacrifice in Gibeon without delay Solomon organized the worker groups in the kingdom (2 Chr 2:1), and contacted King Hiram of Tyre in order to obtain professional crafts, woods and other material from Lebanon to build the Temple (2 Chr 2:2–15). 121 This is contrary to what was stated in 1 Kgs 5:15–28, where it is Hiram who contacts Solomon and the latter only 119 In fact, the Chronicler minimizes this issue and reduces its importance as much as possible: from the five times that the daughter of Pharaoh is mentioned in Kings (1 Kgs 3:1; 7:8b; 9:16, 24; 11:1), he refers to her only once (2 Chr 8:11).

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