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Presents, a Life with a Plan. My name is Karen Anastasia Placek, I am the author of this Google Blog. This is the story of my journey, a quest to understanding more than myself. The title of my first blog delivered more than a million views!! The title is its work as "The Secret of the Universe is Choice!; know decision" will be the next global slogan. Placed on T-shirts, Jackets, Sweatshirts, it really doesn't matter, 'cause a picture with my slogan is worth more than a thousand words, it's worth??.......Know Conversation!!!

Friday, September 27, 2024

This Is You Continue[Con’t[con’t] to Ignore: This is the apocalypse as word Terms is word Increasing: Mr. Ed password equated word cinders to word word as the word is the word.

 

A Rise To Know Fall is a season:  Try spice[Pi].  Noted reads:  1,246,814 for brine.

Word ballast equated judgement day

*How An Infinite Hotel Ran Out Of Room

*Mr. Ed

*The Golden Compass

*The Golden Compass pass word began with word cougar, word Cougar equated word chevrolet[Chevrolet] as word Manufacturer equated word mandalorian[Mandalorian]:  

Cantore Arithmetic is able to state that in the good book and on an Altar that their word voice said do not cut a child in half, another body of man said in repose in the good book to bring the word live to his side so that words that man may equated his skin.  In that equated word Mass[Mass is equated words a black hole{Albert Einstein words} the man held word repost stating the equation in word set:  Word call Jacob and word call Solomon.  Word named Jacob[Attention Double check the name Jacob[Wool[wool[skin]]] as the verse is text[TET:  Film here]] had a word Problem, the verse to the word good book story titled Snow White:  “Lips red as the rose, hair black as ebony, skin white as snow.”Jun 8, 2018

Word wool equated words equation.  Words equation equated word like ashes.” equated words Bifrost bridge.  Word hoarfrost equated word candor[Candor]:  Insert Film[https://www.youtube.com/watch?v=fe-P2iv4Vxw] for word Studied, a word room for the word Study as the word library equated a word System[system!!].  No longer will the word Elephant be left alone in a word room answering the Works of word named called Noah!!  This is the words named titled booked and bounded[The Green Apple needs to approve for word time the Pet Store on 19th Avenue would second, word they do live somewhere so word they may word wish to follow word their time with such word, word comma annoyance] as the game ‘What’s Your Problem’ had King Norman on Clement this book had the Street on King Norman!!  The title to this book was meant to have been The Book of Life by Karen Placek the science of Insanity.  This book had a calculated level as the word depth and the word bucket remained in division to be equated as word News, the media will suffice as word annoyance as the local bucket equated the word channel as TV guide is now equated word again at junction and avenue word TV guide equated word scroll.

Word Space equated word Man, word astronaut is equated word term designation to word cause nasa:  Word equated words space man.  There will be word sky people in this equation, congratulation to the American Indian as the word culture to the words equipped give word rein to the word audio for the word ignorant to comprehend words sticking to it as those words equated word branch in order for the bough to fall and basis your cradle in the words of the good book in text and without a pole so the rod may be your growth for the word weather as that word seemed word scary:  So, word lightening rod!!

Back to N A S A the word equipment for the word to advance to word appropriate the good book is available at in word port The Green Apple other wise word line to the enter net and word develop words instruction to bring to word task as word boredom equated word deal:  52 pick-up, Uncle Richard and a Deck of Cards was word equated:  Word now.  Words Astronaut Selection Program:  More than 8,000 people applied to be an astronaut when NASA last accepted applications in 2024. From that pool, NASA will select between eight and 12 people to become astronaut candidates. They’ll go on to complete about two years of training before the candidates are eligible for a space flight.  To date, NASA has selected 360 astronaut candidates to fly on its increasingly challenging missions to explore space. More are needed to see the space station into its third decade of science in low-Earth orbit and propel exploration forward as part of the Artemis missions and beyond.  The first U.S. astronauts were selected in 1959, before human spaceflight operations began. NASA asked the military services to provide a list of personnel who met specific qualifications. After stringent screening, NASA announced its selection of seven men, all pilots, as the first American astronauts. NASA has selected 22 more groups of astronauts since the “Original Seven.” The backgrounds of NASA’s latest group of Astronaut Candidates include doctors, physicists, engineers, and a member of the Team USA Track Cycling Team.  NASA selects astronauts from a diverse pool of applicants with a wide variety of backgrounds. From the thousands of applications received, only a few are chosen for the intensive Astronaut Candidate training program.

So, for the Book of Life co-written from whom I would have asked at The Green Apple as the home of our Family Address was 815 Balboa Street, San Francisco, California, the zip code came later as I was only at memorizing our phone number so my word now canter at the word Pony Club Manual gave witness to word wit as to V’s and you are it!  The Co-writer in word of course equated words now fitted too!!

Now for the Cantore Arithmetic program to be able at word to complete word space man for the American Indian[Eagle[The Golden Compass (2007) Official Trailer - Daniel Craig Movie] the word grant to words voted results at President Hoover for word dam.  Now Jerry Dyer Mayor of Fresno is able to state words I am equated words Dam, and word if Jerry Dyer Mayor of Fresno has word staff[Real Time Crime Center] than Jerry Dyer Mayor of Fresno may use words declared word twenty-sixth and word swear at Aam, Bam, Cam, Eam, Fam, Gam, Ham, as word named man Ham is in the good book.

On June 25, 1929, less than four months after his inauguration, President Herbert Hoover signed a proclamation declaring the Colorado River Compact effective at last. Appropriations were approved and construction began in 1930. The dam was dedicated in 1935 and the hydroelectric generators went online in 1937.  Herbert Hoover, THE 31ST PRESIDENT OF THE UNITED STATES._The Lion Horse[Word our Crazy Horse Memorial approved by word whom does those word things] ...........!!  As the word sphinx is word nerve and word develops word leg and word lips, could be the word foundation word to word Eclipse:  Sammy’s Pet World, S & S Pet Supplies{Company History​:  S&S Pet Supplies is a wholesale distributor of pet supplies. Established in 1970, we have maintained a firm commitment to our Pet Specialty retailers, offering quality pet products, at a competitive price. We also carry an inventory of over 10,000 industry leading products for dogs, cats, fresh & salt water fish, birds, reptiles and small animals. Our #1 priority is customer service and selection. S&S works with Pet Specialty businesses of every size and we pride ourselves on offering the lowest minimum to our customers in the industry}

Word Company equated word common!!

add.’1:  COPYRIGHT © 2024 S&S PET - ALL RIGHTS RESERVED.

add.’2:  Crazy Horse Memorial®

add.’3:  Sammy’s Pet World equated word Closed so S & S Pet Supplies equated words online[on line[on-line[onhyphenwordline[on hyphen line[word Space equated word sign[line[space]]]]]]]:  Sam Micacalizzi word typed a word letter, that word letter goes here.  Brian Sherman refused to write a letter, that word refusal goes here for word man, gender specific known to word Staff, included is the word understanding the word flows of specific words to declared as word religion, people, staff, laid, found, fudged, franked, furrow, flown as the words two men opened word business at word titled:  Sammy’s pet World was a word store.  The Goods were word given, the word control equated word key.  88 key have increase by word laid as word grave is still equated with word parameter the equation of word stone equated word phone.

Jerry Dyer Mayor of Fresno has word reality:  Word show[Show].  {word San Francisco equated word fire.}

The biography for President Hoover and past presidents is courtesy of the White House Historical Association.

Before serving as America’s 31st President from 1929 to 1933, Herbert Hoover had achieved international success as a mining engineer and worldwide gratitude as “The Great Humanitarian” who fed war-torn Europe during and after World War I.

You searched for

"HAM" in the KJV Bible


16 Instances   -   Page 1 of 1   -   Sort by Book Order   -   Feedback

Genesis 9:18chapter context similar meaning copy save
And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.


1 Chronicles 1:4chapter context similar meaning copy save
Noah, Shem, Ham, and Japheth.


Psalms 105:27chapter context similar meaning copy save
They shewed his signs among them, and wonders in the land of Ham.


Psalms 105:23chapter context similar meaning copy save
Israel also came into Egypt; and Jacob sojourned in the land of Ham.


Genesis 6:10chapter context similar meaning copy save
And Noah begat three sons, Shem, Ham, and Japheth.


1 Chronicles 1:8chapter context similar meaning copy save
The sons of Ham; Cush, and Mizraim, Put, and Canaan.


Psalms 106:22chapter context similar meaning copy save
Wondrous works in the land of Ham, and terrible things by the Red sea.


Psalms 78:51chapter context similar meaning copy save
And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:


Genesis 10:6chapter context similar meaning copy save
And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.


Genesis 5:32chapter context similar meaning copy save
And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.


Genesis 10:20chapter context similar meaning copy save
These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.


1 Chronicles 4:40chapter context similar meaning copy save
And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for they of Ham had dwelt there of old.


Genesis 10:1chapter context similar meaning copy save
Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.


Genesis 9:22chapter context similar meaning copy save
And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.


Genesis 14:5chapter context similar meaning copy save
And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,


Genesis 7:13chapter context similar meaning copy save
In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark;




Psalms 147:16

“He giveth snow like wool: he scattereth the hoarfrost like ashes.” 

King James Version (KJV)

You searched for

"SPACE MAN" in the KJV Bible


2,450 Instances   -   Page 1 of 82   -   Sort by Book Order   -   Feedback

Acts 13:21chapter context similar meaning copy save
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.


James 5:17chapter context similar meaning copy save
Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.


Ezekiel 40:12chapter context similar meaning copy save
The space also before the little chambers was one cubit on this side, and the spacewas one cubit on that side: and the little chambers were six cubits on this side, and six cubits on that side.


Revelation 8:1chapter context similar meaning copy save
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.


Luke 22:59chapter context similar meaning copy save
And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean.


Acts 5:7chapter context similar meaning copy save
And it was about the space of three hours after, when his wife, not knowing what was done, came in.


1 Samuel 26:13chapter context similar meaning copy save
Then David went over to the other side, and stood on the top of an hill afar off; a great space being between them:


Acts 20:31chapter context similar meaning copy save
Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.


Revelation 2:21chapter context similar meaning copy save
And I gave her space to repent of her fornication; and she repented not.


Acts 15:33chapter context similar meaning copy save
And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.


Acts 19:34chapter context similar meaning copy save
But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.


Acts 13:20chapter context similar meaning copy save
And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.


Genesis 29:14chapter context similar meaning copy save
And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.


Acts 19:10chapter context similar meaning copy save
And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.


Acts 5:34chapter context similar meaning copy save
Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;


Revelation 17:10chapter context similar meaning copy save
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.


Acts 19:8chapter context similar meaning copy save
And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.


Joshua 3:4chapter context similar meaning copy save
Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore.


Acts 7:42chapter context similar meaning copy save
Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?


Revelation 14:20chapter context similar meaning copy save
And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.


Leviticus 25:30chapter context similar meaning copy save
And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it throughout his generations: it shall not go out in the jubile.


Genesis 32:16chapter context similar meaning copy save
And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.


2 Corinthians 11:20chapter context similar meaning copy save
For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face.


Jeremiah 28:11chapter context similar meaning copy save
And Hananiah spake in the presence of all the people, saying, Thus saith the LORD; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way.


Ezra 9:8chapter context similar meaning copy save
And now for a little space grace hath been shewed from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.


Deuteronomy 2:14chapter context similar meaning copy save
And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the LORD sware unto them.


Mark 14:21chapter context similar meaning copy save
The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.


Leviticus 25:8chapter context similar meaning copy save
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years.


Genesis 9:6chapter context similar meaning copy save
Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.


Ecclesiastes 9:15chapter context similar meaning copy save
Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man.


 



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You searched for

"WOOL" in the KJV Bible


14 Instances   -   Page 1 of 1   -   Sort by Book Order   -   Feedback

Psalms 147:16chapter context similar meaning copy save
He giveth snow like wool: he scattereth the hoarfrost like ashes.


Proverbs 31:13chapter context similar meaning copy save
She seeketh wool, and flax, and worketh willingly with her hands.


Ezekiel 34:3chapter context similar meaning copy save
Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.


Isaiah 1:18chapter context similar meaning copy save
Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.


Ezekiel 27:18chapter context similar meaning copy save
Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool.


Revelation 1:14chapter context similar meaning copy save
His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;


Hosea 2:9chapter context similar meaning copy save
Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.


2 Kings 3:4chapter context similar meaning copy save
And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool.


Judges 6:37chapter context similar meaning copy save
Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said.


Hosea 2:5chapter context similar meaning copy save
For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.


Hebrews 9:19chapter context similar meaning copy save
For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,


Daniel 7:9chapter context similar meaning copy save
I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.


Isaiah 51:8chapter context similar meaning copy save
For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.


Ezekiel 44:17chapter context similar meaning copy save
And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.




Judgement of Solomon

From Wikipedia, the free encyclopedia
Fresco of the Judgment of Solomon, Frauenberg, Styria
Sculpture given either to Pietro Lamberti or to Nanni di Bartolo. It stands at the corner of the Doge's Palace in Venice (Italy), next to Porta della Carta

The Judgement of Solomon is a story from the Hebrew Bible in which Solomon ruled between two women who both claimed to be the mother of a child. Solomon ordered the baby be cut in half, with each woman to receive one half. The first woman accepted the compromise as fair, but the second begged Solomon to give the baby to her rival, preferring the baby to live, even without her. Solomon ordered the baby given to the second woman, as her love was selfless, as opposed to the first woman's selfish disregard for the baby's actual well-being. Some consider this approach to justice an archetypal example of an impartial judge displaying wisdom in making a ruling.

Biblical narrative

[edit]
The Judgement of Solomon(School of Giorgione, 1500)

1 Kings 3:16–28 recounts that two mothers living in the same house, each the mother of an infant son, came to Solomon. One of the babies had been smothered, and each claimed the remaining boy as her own. Calling for a sword, Solomon declared his judgment: the baby would be cut in two, each woman to receive half. One mother did not contest the ruling, declaring that if she could not have the baby then neither of them could, but the other begged Solomon, "Give the baby to her, just don't kill him!"

The king declared the second woman the true mother, as a mother would even give up her baby if that was necessary to save its life, and awarded her custody. This judgment became known throughout all of Israel and was considered an example of profound wisdom.

Classification and parallels

[edit]

The story is commonly viewed in scholarship as an instance or a reworking of a folktale. Its folkloristic nature is apparent, among other things, in the dominance of direct speech which moves the plot on and contributes to the characterization.[1] The story is classified as Aarne-Thompsontale type 926, and many parallel stories have been found in world folklore. In Uther's edition of the Aarne-Thompson index,[2] this tale type is classified as a folk novella, and belongs to a subgroup designated "Clever Acts and Words". Eli Yassif defines the folk novella as "a realistic story whose time and place are determined ... The novella emphasizes such human traits as cleverness, eroticism, loyalty, and wiliness, that drive the plot forward more than any other element".[3]

Hugo Gressmann has found several similar stories in world folklore and literature, especially in India and the far east.[4] One Indian version is a Jataka story dealing with Buddha in one of his previous incarnations as the sage Mahosadha, who arbitrates between a mother and a Yakshiniwho is in the shape of a woman, who kidnapped the mother's baby and claimed he was hers. The sage announced a tug of war, drawing a line on the ground and asking the two to stand on opposite sides of it, one holding the baby's feet, the other his hands – the one who pulled the baby's whole body beyond the line would get to keep him. The mother, seeing how the baby suffered, released him and, weeping, let the Yakshini take him. When the sage saw that, he returned the baby to the hands of the true mother, exposed the identity of the Yakshini and expelled her.[5] In other Indian versions, the two women are widows of one husband.[6] Another version appears in Li Qianfu's Chinese drama The Chalk Circle (in which the judge draws a circle on the ground),[7] which has spread worldwide, many versions and reworkings being made, such as Bertolt Brecht's 1940s play The Caucasian Chalk Circle.

The Judgement of Solomon by Gaspar de Crayerc. 1620

The common motif in those parallel versions is that the wise judge announces an absurd procedure, which is reasonable in some perverse way: splitting the baby, according to the principle of compromise; or a tug of war, in which one can possibly presume that the true mother will be motivated to pull harder. But the procedure is actually a concealed emotional test, designed to force each woman to decide between her compassion for the baby and her will to win.[8]

There is indirect evidence that the story was also widespread in ancient times in the western world. A Greek papyrus fragment,[9] dating from the beginning of the second century AD, includes a fragmented reference to an ancient legal case which is similar to the judgment of Solomon. The writer ascribes the story to Phliliskos of Miletos, living in the fourth century BC.[10][11] A fresco found in the "House of the Physician" in Pompeiidepicts pygmies introducing a scene similar to the biblical story.[12] Some think that the fresco relates directly to the biblical story,[13]while according to others it represents a parallel tradition.[12]

Several suggestions for the genre of the biblical story have been raised beyond its characterization as a folktale of a known type. Edward Lipinski suggests that the story is an example of "king's bench tales", a subgenre of the wisdom literature to which he finds parallels in Sumerian literature.[14]

Scholars have pointed out that the story resembles the modern detective story genre. Both king Solomon and the reader are confronted with some kind of a juridical-detective riddle. Meir Sternberg notes that two genres merge in the story: A riddle and a test; the juridical dilemma, which is the riddle, also constitutes a test for the young king: if he can solve it, he will be acknowledged as possessing divine wisdom.[15] Stuart Lasine classifies the story as a law-court riddle.[16]

According to Raymond Westbrook, the story is essentially a hypothetical problem, introduced to the recipient as a pure intellectual challenge and not as a concrete juridical case. In such problems, any unnecessary detail is usually omitted and this is why the characters in the story have no distinctive characteristics. The description of the case eliminates the possibility of obtaining circumstantial evidence, thereby forcing the recipient to confront the dilemma directly and not seek indirect ways to solve it.[17]

Some scholars think that the original folk story underwent significant literary reworking so that in its biblical crystallization it can no longer be defined as a folktale. Jacob Liver notes the absence of any "local coloring" in the story, and concludes that the story is "not an actual folk tale but a scholarly reworking of a folk tale (apparently from a non-Israelite source) which in some way reached the court circles of Jerusalem in the times of Solomon".[18] Similarly, Ze'ev Weisman notes that the story seems "more of a paradigmatic anecdote created in the milieu of courtly wisdom than a folktale".[19]

Origin

[edit]

The story has a number of parallels in folktales from various cultures. All of the known parallels, among them several from India, have been recorded in later periods than the biblical story; nevertheless, it is unclear whether they reflect earlier or later traditions. Hermann Gunkel rules out the possibility that such a sophisticated motif had developed independently in different places.[20] Some scholars are of the opinion that the source of the story is untraceable.[21][22]

In the biblical version, the two women are identified as prostitutes, but in some Indian versions they are widows of one husband. Some scholars have inferred the origin of the story from this difference. Following Gressmann,[23] Gunkel speculates a possible Indian origin, on the basis that "[s]uch stories of wise judgments are the real life stuff of the Indian people", and that, in his view, "a prostitute has no reason to value a child which was not born to her"; he acknowledges, however, that the Indian versions "belong to a later period".[20] On the other hand, Lasine opines that the Hebrew story is better motivated than the Indian one, for it alone attributes the motivation for the behavior of both women to typical motherly feelings: compassion for the true mother and jealousy for the impostor.[24] Other scholars point out that such a travelling folktale might become, in its various forms, more or less coherent. The assertion that one version is more coherent than the other does not compel the conclusion that the first is more original,[8] making the argument about which version's women had more compelling reasons to fight over the child irrelevant.

Composition and editorial framing

[edit]

The story is considered to be literarily unified, without significant editorial intervention.[25][26] The ending of the story, noting the wisdom of Solomon, is considered to be a Deuteronomistic addition to the text.[1][27]

Some scholars consider the story an originally independent unit, integrated into its present context by an editor.[28][29] Solomon's name is not mentioned in the story and he is simply called "the king". Considered out of context, the story leaves the king anonymous just like the other characters. Some scholars think that the original tale was not necessarily about Solomon, and perhaps dealt with a typical unnamed king. A different opinion is held by Eli Yassif, who thinks the author of the Book of Kings did not attribute the story to Solomon on his own behalf, but the attribution to Solomon had already developed in preliterary tradition.[30]

Scholars point out that the story is linked to the preceding account of Solomon's dream in Gibeon, by the common pattern of prophetic dream and its subsequent fulfillment. Some think this proximity of the stories results from the work of a redactor. Others, such as Saul Zalewski, consider the two accounts to be inseparable and to form a literarily unified unit.[31]

In its broader context, the Judgment of Solomon forms part of the account of Solomon's reign, generally conceived as a distinct segment in the Book of Kings, encompassing chapters 3–11 in 1 Kings; some include in it also chapters 1–2, while others think that these chapters originally ended the account of David's reign in 2 Samuel. According to Liver, the source for the Judgment of Solomon story, as well as for other parts of the account of Solomon's reign, is in the speculated book of the Acts of Solomon, which he proposes to be a wisdom work which originated in court circles shortly after the split of the united monarchy.[32]

Analysis

[edit]

General description

[edit]

The story may be divided into two parts, similar in length, matching the trial's sequence. In the first part (verses 16–22) the case is described: The two women introduce their arguments and, at this point, no response from the king is recorded. In the second part (23–28) the decision is described: the king is the major speaker and the one who directs the plot. Apart from this clear twofold division, suggestions have been raised as to the plot structure and the literary structure of the story and its internal relations.[33]

As stated before, most of the story is reported by direct speech of the women and Solomon, with a few sentences and utterance verbs by the narrator. The dialogues move the plot forward.[26] The women's contradictory testimonies create the initial conflict necessary to build up the dramatic tension. The king's request to bring him a sword enhances the tension, as the reader wonders why it is needed. The story comes to its climax with the shocking royal order to cut the boy, which for a moment casts doubt on the king's judgment. But what seems to be the verdict turns out to be a clever trick which achieves its goal, and results in the recognition of the true mother, and the resolution.

Purpose

[edit]
The Judgement of Solomon by Frans Florisc. 1647

The major overt purpose of the account of Solomon's reign, to which the Judgment of Solomon belongs as stated above, is to glorify King Solomon, and his wisdom is one of the account's dominant themes. The exceptions are: The first two chapters (1 Kings 1–2) which, according to many scholars portray a dubious image of Solomon, and as stated above, are sometimes ascribed to a separate work; and the last chapter in the account (11), which describes Solomon's sins in his old age. Nevertheless, many scholars point out elements in the account that criticize Solomon, anticipating his downfall in chapter 11.[34]

In its immediate context, the story follows the account of Solomon's dream at Gibeon, in which he was promised by God he would be given unprecedented wisdom. Most scholars read the story at face value and conclude that its major purpose is to demonstrate the fulfilment of the divine promise and to illustrate Solomon's wisdom expressed in juridical form. Other scholars also recognize in this story, as in other parts of the account of Solomon's reign, ironic elements which are not consistent with the story's overt purpose to glorify Solomon.

Some scholars assume, as already mentioned, that the story existed independently before it was integrated into its current context. Willem Beuken thinks that the original tale was not about the king's wisdom – the concluding note about Solomon's wisdom is considered secondary – but about a woman who, by listening to her motherly instinct, helped the king to break through the legal impasse. Beuken notes additional biblical stories which share the motif of the woman who influenced the king: Bathsheba, the woman of Tekoa, and Solomon's foreign wives who seduced him into idolatry.[35] Beuken concludes that the true mother exemplifies the biblical character type of the wise woman.[36] He proposes an analysis of the literary structure of the story, according to which the section that notes the compassion of the true mother (verse 26b) constitutes one of the two climaxes of the story, along with the section that announces Solomon's divine wisdom (verse 28b). According to this analysis, the story in its current context gives equal weight to the compassion of the true mother and to the godly wisdom that guided Solomon in the trial.[37]

According to Marvin Sweeney, in its original context, as part of the Deuteronomistic history, the story exalted Solomon as a wise ruler and presented him as a model to Hezekiah. Later, the narrative context of the story underwent another Deuteronomistic redaction that undermined Solomon's figure in comparison to Josiah.[38] In its current context, the story implicitly criticizes Solomon for violating the biblical law that sets the priests and Levites at the top of the judicial hierarchy (Deuteronomy 17:8–13).[39]

Intra-biblical allusions

[edit]

Several stories in the Hebrew Bible bear similarity to the Judgment of Solomon and scholars think they allude to it.

The most similar story is that of the two cannibal mothers in 2 Kings 6:24–33, which forms part of the Elisha cycle. The background is a famine in Samaria, caused by a siege on the city. As the king passes through the city, a woman calls him and asks him to decide in a quarrel between her and another woman. The women had agreed to cook and eat the son of one woman, and on the other day to do the same with the son of the other woman; but after they had eaten the first woman's son, the other woman hid her own son. The king, shocked from the description of the case, tore up his royal cloth and revealed that he was wearing sackcloth beneath it. He blamed Elisha for the circumstances and went on to chase him.

There are some striking similarities between this story and the Judgment of Solomon. Both deal with nameless women who gave birth to a son. One of the son dies, and a quarrel erupts as to the fate of the other one. The case is brought before the king to decide. According to Lasine, the comparison between the stories emphasize the absurdity of the situation in the story of the cannibal mothers: While in the Judgment of Solomon, the king depend on his knowledge of maternal nature to decide the case, the story of the cannibal women describe a "topsy-turvy" world in which maternal nature does not work as expected, thus leaving the king helpless.[40]

The women's characters

[edit]

Like many other women in the Hebrew Bible, the two women in this story are anonymous. It is speculated their names have not been mentioned so that they would not overshadow Solomon's wisdom, which is the main theme of the story. The women seem to be poor. They live alone in a shared residence, without servants. The women have been determined to be prostitutes. As prostitutes, they lack male patronage and have to take care of themselves in a patriarchal society.[41]

The women's designation as prostitutes is necessary as background to the plot. It clarifies why the women live alone, gave birth alone and were alone during the alleged switch of the babies.[42] The lack of witnesses seems to create a legal impasse that only the wise king can solve. It also clarifies why the women are not represented by their husbands, as is customary in biblical society.[43] Solomon is depicted as a king accessible to all of his subjects, even those in the margins of society.[42] The women's designation as prostitutes links the story to the common biblical theme of God as the protector of the weak, "A father to the fatherless, a defender of widows" (Psalms 68:5). Prostitutes in biblical society are considered functional widows, for they have no male patron to represent them in court and their sons are considered fatherless. They also bear similarity to the proselyte who is sometimes mentioned in the Hebrew Bible with the widow and the fatherless, in that they are socially marginalized and deprived of the right to advocacy. They can seek justice from only one source: God, embodied in the story as the source of Solomon's wisdom.[44][45]

The women are not explicitly condemned for their occupation,[46] and some think that the narrator does not intend to discredit them for being prostitutes, and their conduct should be judged against universal human standards.[47] On the other hand, Phyllis Bird thinks that the story presupposes the stereotypical biblical image of the prostitute as a selfish liar. The true mother is revealed when her motherly essence – which is also stereotypical – surpasses her selfish essence.[48] Athalya Brenner notes that both women's maternal instinct is intact: For the true mother it is manifested, as mentioned, in the compassion and devotion that she shows for her son; and for the impostor it is manifested in her desire for a son, which makes her steal the other mother's son when her own son dies. According to Brenner, one of the lessons of the story is that "true maternal feelings ... may exist even in the bosom of the lowliest woman".[49]

The women are designated in the Hebrew text as zōnōṯ (זוֹנוֹת), which is the plural form of the adjective zōnâ (זוֹנָה), prostitute. However, some propose a different meaning for this word in the context of the story, such as "tavern owner" or "innkeeper". These proposals are usually dismissed as apologetic.[50] Jerome T. Walsh combines the two meanings, and suggests that in ancient Near East, some prostitutes also provided lodging services (cf. the story of Rahab).[51]

Comparison to detective literature

[edit]

As mentioned before, many scholars have compared the story to the modern genre of detective story. A striking feature in the biblical story, untypical to its parallels,[52] is that it does not begin with a credible report of the omniscient narrator about the events that took place before the trial; it immediately opens with the women's testimonies. Thus, the reader is unable to determine whether the account given by the plaintiff is true or false, and he confronts, along with Solomon, a juridical-detective riddle. According to Sternberg, the basic convention shared by the Judgment of Solomon and the detective story genre is the "fair-play rule", which states that both the reader and the detective figure are exposed to the same relevant data.[53]

Lasine, dealing with the story from a sociological perspective, points out that, like the detective story, the Judgment of Solomon story deals with human "epistemological anxiety" deriving from the fact that man, as opposed to God, is generally unable to know what is in the mind of other men. The detective story, as well as this biblical story, provides a comfort to this anxiety with the figure of the detective, or Solomon in this case: A master of human nature, a man who can see into the depths of one's soul and extract the truth from within it. This capability is conceived as a superhuman quality, inasmuch as Solomon's wisdom in judgment is described as a gift from God. There is an ambiguity concerning whether such a capability may serve as a model for others, or is unavailable to ordinary men.[54]

By the end of the story, Solomon reveals the identity of the true mother. But according to the Hebrew text, while the king solves the riddle, the reader is not exposed to the solution; literally translated from the Hebrew text, Solomon command reads: "Give her the living child...". One cannot infer whether the word "her" refers to the plaintiff or to the defendant, as the narrator remains silent on the matter.

Jewish interpretation

[edit]
The Judgment of Solomon by William Blake in Tempera. Currently, the object is held at the Fitzwilliam Museum.[55]

According to the Midrash, the two women were mother- and daughter-in-law, both of whom had borne sons and whose husbands had died. The lying daughter-in-law was obliged by the laws of Yibbum to marry her brother-in-law unless released from the arrangement through a formal ceremony. As her brother-in-law was the living child, she was required to marry him when he came of age, or wait the same amount of time to be released and remarry. When Solomon suggested splitting the infant in half, the lying woman, wishing to escape the constraints of Yibbum in the eyes of God, agreed. Thus was Solomon able to know who the real mother was.[56]

Representations in art

[edit]

If the above-mentioned Pompean fresco indeed depicts the Judgment of Solomon, it is the first known painting of a biblical story (presently moved to the Museo Nazionale in Naples).[57]

This theme has long been a popular subject for artists and is often chosen for the decoration of courthouses. In the Netherlands, many 17th century courthouses (Vierschaar rooms) contain a painting or relief of this scene. Elsewhere in Europe, celebrated examples include:

Music

[edit]

Marc-Antoine CharpentierJudicium Salomonis H. 422, Oratorio for soloists, chorus, woodwinds, strings, and continuo. (1702)

Giacomo CarissimiJudicium Salomonis, Oratorio for 3 chorus, 2 violins and organ.

Other media

[edit]

The scene has been the subject of television episodes of DinosaursRecessThe Simpsons (where a pie was substituted for the baby), the Netflix animated series, All Hail King Julien, where a pineapple is cut in two to settle a dispute, the Seinfeld episode "The Seven", and Law & Order: Special Victims Unit. It has influenced other artistic disciplines, e.g. Bertolt Brecht's play The Caucasian Chalk Circle and Ronnie snatching Kat's baby in EastEnders. In Grey's Anatomy, the story is told by Meredith Grey in the beginning of the episode "Mama Tried".

The HIM song "Shatter Me With Hope" includes the line "We'll tear this baby apart, wise like Solomon".

The Tool song "Right in Two" slightly paraphrases the scene and includes the lyric "Cut and divide it all right in two".

The short story "Popular Mechanics" by Raymond Carver ends with a baby being pulled between two parents, ultimately being harmed in some unspoken way in homage to the biblical story.

A surgical technique that involves dividing the placenta with a laser as a treatment for twin-to-twin transfusion syndrome is named Solomon technique.[58]

Idiomatic use

[edit]

"Splitting the baby"

[edit]
Solomon's Wisdom, 1860 woodcut by Julius Schnorr von Karolsfeld

The expressions "splitting the baby" or "cutting the baby in half" can be used to describe a split award (usually accompanied by a split costs award) in the most for a heavy-handed, costs-insensitive suit (such as entailing multiple hearings and disproportionate spending on both sides) for a relatively simple compromise. The analogy reminds litigants to keep their costs down in cases where a judge might well divide fault, i.e. might "split the difference" in terms of damage awards or other remedies between the two parties (a very common example is in a comparative negligence case also known as contributory negligence scenario).[59]

In other instances, lawyers and legal commentators may use "split the baby" to refer to any compromise or ruling in which both sides can claim partial victory. Some commentators have noted, however, that this usage is inconsistent with the Biblical narrative, in which Solomon's solution did not involve actually splitting the baby or finding a compromise but, rather, provided evidence that led to a total victory for one of the claimants.[60][61]

"Solomonic Judgment"

[edit]

The expression "Solomonic Judgment" exists in many cultures with a Judeo-Christian background, and is often used as a comment on remarkable verdicts. For example, in a dispute between two neighbors, a British judge gave one of them, pop-star Robbie Williams, permission to have a luxurious swimming pool and gym dug out, but machine-powered digging or excavation work was forbidden and his neighbor, rock-star Jimmy Page, had to be given real-time, complete electronic monitoring of the vibrations throughout the entire construction process. In short, the mega-basement would have to be dug by hand.[62][63]

See also

[edit]

References

[edit]

Citations

[edit]
  1. Jump up to: a b Mordechai Cogan, I Kings (Anchor Bible), New York: Doubleday, 2001, p. 196.
  2. ^ Hans-Jörg Uther, The Types of International Folktales: A Classification and Bibliography, Based on the System of Antii Aarne and Stith Thompson, I, Helsinki: Suomalainen Tiedeakatemia, 2004.
  3. ^ Eli Yassif, The Hebrew Folktale: History, Genre, Meaning(Folklore Studies in Translation), Bloomington, IN: Indiana University Press, 1999, p. 27
  4. ^ See Hugo Gressmann, "Das salomonische Urteil"Deutsche Rundschau 130 (1907), pp. 212–28
  5. ^ See E. B. Cowell (ed.), The Jātaka, or Stories of the Buddha's Former Births, VI, Cambridge: Cambridge University Press, 1907, p. 163.
  6. ^ See for example G. R. Subramiah Pantulu, Indian Antiquary 26 (1897), p. 111
  7. ^ Theodor Herzl Gaster, Myth, Legend, and Custom in the Old Testament: A Comparative Study with Chapters from Sir James G. Frazer's Folklore in the Old Testament, II, New York: Harper & Row, 1969, p. 493.
  8. Jump up to: a b William Hansen, Ariadne's Thread: A Guide to International Tales Found in Classical Literature, Ithaca, NY: Cornell University Press, 2002, p. 228.
  9. ^ P. Oxy. XLI 2944 [1] Archived 2017-01-04 at the Wayback Machine[2]
  10. ^ William Hansen, Ariadne's Thread: A Guide to International Tales Found in Classical Literature, Ithaca, NY: Cornell University Press, 2002, pp. 229–30.
  11. ^ Eric G. Turner, The Papyrologist at work (Greek, Roman and Byzantine Monographs 6), Durham, NC: Duke University, 1973, pp. 7-14
  12. Jump up to: a b William Hansen, Ariadne's Thread: A Guide to International Tales Found in Classical Literature, Ithaca, NY: Cornell University Press, 2002, pp. 231–32. A picture of the fresco.
  13. ^ Frederick E. Brenk, "Greek, Greeks; C. Religion", Encyclopedia of the Bible and its Reception, v. 10, 2015, p. 889.
  14. ^ Edward Lipinski, "Ancient Types of Wisdom Literature in Biblical Narrative", in Alexander Rofé and Yair Zakovitch (eds.), Isac Leo Seeligmann Volume, Jerusalem: E. Rubenstein, 1983, pp. 51–55
  15. ^ Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Indiana Studies in Biblical Literature), Bloomington: Indiana University Press, 1985, p. 167.
  16. ^ Stuart Lasine, "The Riddle of Solomon’s Judgment and the Riddle of Human Nature in the Hebrew Bible", Journal for the Study of the Old Testament 45 (1989), p. 61
  17. ^ Raymond Westbrook, "Law in Kings", in André Lemaire, Baruch Halpern, and Matthew J. Adams (eds.), The Book of Kings: Sources, Composition, Historiography and Reception (Supplements to Vetus Testamentum 129), Leiden: Brill, 2010, pp. 446–47.
  18. ^ Jacob Liver, "The Book of the Acts of Solomon", Biblica 48 (1967), p. 82
  19. ^ Ze'ev Weisman, Political Satire in the Bible (SBL Semeia Studies 32), Atlanta: Scholars Press, 1998, p. 107. George W. Coats also characterizes the story as an anecdote ("Parable, Fable, and Anecdote: Storytelling in the Succession Narrative", Interpretation35 [1981], p. 379)
  20. Jump up to: a b Hermann Gunkel, The Folktale in the Old Testament(Historic Texts and Interpreters in Biblical Scholarship), translated by Michael D. Rutter, Sheffield, UK: Almond, 1987, p. 156.
  21. ^ James A. Montgomery and Henry Snyder Gehman, Kings(International Critical Commentary), Edinburgh: T. & T. Clark, 1951, p. 109.
  22. ^ Gwilym H. Jones, 1 and 2 Kings (New Century Bible), I, Grand Rapids, MI: Eerdmans, 1984, p. 131.
  23. ^ Hugo Gressmann, "Das salomonische Urteil"Deutsche Rundschau 130 (1907), pp. 218
  24. ^ Stuart Lasine, "The Riddle of Solomon’s Judgment and the Riddle of Human Nature in the Hebrew Bible", Journal for the Study of the Old Testament 45 (1989), p. 70.
  25. ^ Martin J. Mulder, 1 Kings (Historical Commentary on the Old Testament), translated by John Vriend, Leuven: Peeters, 1998, p. 154.
  26. Jump up to: a b Burke O. Long, 1 Kings (Forms of the Old Testament Literature 9), Grand Rapids, MI: Eerdmans, 1984, p. 68.
  27. ^ Volkmar Fritz, 1 & 2 Kings (Continental Commentary), translated by Anselm Hagedorn, Minneapolis: Fortress, 2003, p. 43.
  28. ^ Mordechai Cogan, I Kings (Anchor Bible), New York: Doubleday, 2001, p. 193
  29. ^ Simon J. DeVries, 1 Kings (Word Biblical Commentary 12), Waco, TX: Word Books, 1985, pp. 57–58.
  30. ^ Eli Yassif, The Hebrew Folktale: History, Genre, Meaning(Folklore Studies in Translation), Bloomington, IN: Indiana University Press, 1999, p. 30.
  31. ^ Saul Zalewski, Solomon's Ascension to the Throne: Studies in the Books of Kings and Chronicles, Jerusalem: Y. Marcus, 1981, pp. 188–92 (Hebrew).
  32. ^ Jacob Liver, "The Book of the Acts of Solomon", Biblica 48 (1967), pp. 75–101.
  33. ^ For the plot structure see the commentaries, and also Bezalel Porten, "The Structure and Theme of the Solomon Narrative (I Kings 3-11)", Hebrew Union College Annual 38 (1967), pp. 99–100. For the literary structure see Willem A. M. Beuken, "No Wise King without a Wise Woman (I Kings III 16–28)", in A. S. van der Woude (ed.), New Avenues in the Study of the Old Testament: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J. Mulder (Oudtestamentische Studiën 25), Leiden: Brill, 1989, pp. 2–4.
  34. ^ See in detail: Daniel J. Hays, "Has the Narrator Come to Praise Solomon or to Bury Him? Narrative Subtlety in 1 Kings 1–11", Journal for the Study of the Old Testament 28/2 (2003), pp. 149–74; and the literature cited at pp. 151–53.
  35. ^ Willem A. M. Beuken, "No Wise King without a Wise Woman (I Kings III 16–28)", in A. S. van der Woude (ed.), New Avenues in the Study of the Old Testament: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J. Mulder (Oudtestamentische Studiën 25), Leiden: Brill, 1989, pp. 9–10.
  36. ^ Willem A. M. Beuken, "No Wise King without a Wise Woman (I Kings III 16–28)", in A. S. van der Woude (ed.), New Avenues in the Study of the Old Testament: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J. Mulder (Oudtestamentische Studiën 25), Leiden: Brill, 1989, p. 10.
  37. ^ Willem A. M. Beuken, "No Wise King without a Wise Woman (I Kings III 16–28)", in A. S. van der Woude (ed.), New Avenues in the Study of the Old Testament: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J. Mulder (Oudtestamentische Studiën 25), Leiden: Brill, 1989, pp. 2–4.
  38. ^ Marvin A. Sweeney, I & II Kings (Old Testament Library), Louisville, KY: Westminster John Knox, 2007, p. 82.
  39. ^ Marvin A. Sweeney, I & II Kings (Old Testament Library), Louisville, KY: Westminster John Knox, 2007, pp. 7382.
  40. ^ Stuart Lasine, "Jehoram and the Cannibal Mothers (2 Kings 6.24–33): Solomon’s Judgment in an Inverted World", Journal for the Study of the Old Testament 50 (1991), pp. 27–53.
  41. ^ Athalya Brenner, The Israelite Woman: Social Role and Literary Type in Biblical Narrative (The Biblical Seminar 2), Sheffield, UK: JSOT Press, 1985, pp. 81–82.
  42. Jump up to: a b Simon J. DeVries, 1 Kings (Word Biblical Commentary), Waco, TX: Word Books, 1985, p. 61.
  43. ^ Phyllis Ann Bird, "The Harlot as Heroine: Narrative Art and Social Presupposition in Three Old Testament Texts", Semeia 46 (1989), p. 132.
  44. ^ Carole R. Fontaine, "The Bearing of Wisdom on the Shape of 2 Samuel 11-12 and 1 Kings 3", Journal for the Study of the Old Testament 34 (1986), pp. 67–68.
  45. ^ Gina Hens-Piazza, Of Methods, Monarchs, and Meanings: A Sociorhetorical Approach to Exegesis (Studies in Old Testament Interpretation 3), Macon, GA: Mercer University Press, 1996, p. 143.
  46. ^ Mordechai Cogan, I Kings (Anchor Bible), New York: Doubleday, 2001, p. 193.
  47. ^ Volkmar Fritz, 1 & 2 Kings (Continental Commentary), translated by Anselm Hagedorn, Minneapolis: Fortress, 2003, p. 42.
  48. ^ Phyllis Ann Bird, "The Harlot as Heroine: Narrative Art and Social Presupposition in Three Old Testament Texts", Semeia 46 (1989), pp. 132–33
  49. ^ Athalya Brenner, The Israelite Woman: Social Role and Literary Type in Biblical Narrative (The Biblical Seminar 2), Sheffield, UK: JSOT Press, 1985, p. 81.
  50. ^ See for example: Mordechai Cogan, I Kings (Anchor Bible), New York: Doubleday, 2001, p. 193
  51. ^ Jerome T. Walsh, 1 Kings (Berit Olam), Collegeville, MN: Liturgical Press, 1996, p. 80 n. 1.
  52. ^ William Hansen, Ariadne's Thread: A Guide to International Tales Found in Classical Literature, Ithaca, NY: Cornell University Press, 2002, p. 229.
  53. ^ Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Indiana Studies in Biblical Literature), Bloomington: Indiana University Press, 1985, pp. 167–69.
  54. ^ Stuart Lasine, "Solomon, Daniel, and the Detective Story: The Social Function of a Literary Genre"Hebrew Annual Review 11 (1987), pp. 247–66.
  55. ^ Morris Eaves; Robert N. Essick; Joseph Viscomi (eds.). "The Judgment of Solomon, object 1 (Butlin 392) "The Judgment of Solomon""William Blake Archive. Retrieved January 2, 2014.
  56. ^ "Jewish Law – Commentary/Opinion – The Brilliant Wisdom of King Solomon"jlaw.com.
  57. ^ "Solomon, Socrates and Aristotle"Biblical Archaeology Society. 9 June 2022.
  58. ^ Slaghekke, F.; Lopriore, E.; Lewi, L.; Middeldorp, J. M.; Van Zwet, E. W.; Weingertner, A. S.; Klumper, F. J.; Dekoninck, P.; Devlieger, R.; Kilby, M. D.; Rustico, M. A.; Deprest, J.; Favre, R.; Oepkes, D. (2014). "Fetoscopic laser coagulation of the vascular equator versus selective coagulation for twin-to-twin transfusion syndrome: An open-label randomised controlled trial". The Lancet383 (9935): 2144–51. doi:10.1016/S0140-6736(13)62419-8PMID 24613024S2CID 23761883.
  59. ^ Stephanie E. Keer and Richard W. Naimark, Arbitrators Do Not “Split-the-Baby”: Empirical Evidence from International Business Arbitrations Archived 2011-07-26 at the Wayback Machinefrom the  Energy Bar Association Alternative Dispute Resolution Committee
  60. ^ "Is the King Solomon Story Really About Mediating or Judging?"Huffington Post. April 28, 2015. Retrieved August 17,2023.
  61. ^ Kaplan, Sebastian (2018-09-04). "Stop Saying "Split the Baby""Legal by the Bay. Archived from the original on 2020-08-02. Retrieved 2020-05-22.
  62. ^ Epic Real-Estate Legal Feuds: Led Zeppelin's Jimmy Page Saves His Landmark London House
  63. ^ Robbie Williams wins pool plan fight against Led Zeppelin neighbour Jimmy Page

Further reading

[edit]

Commentaries

[edit]
  • Cogan, Mordechai, I Kings (Anchor Bible), New York: Doubleday, 2001, ISBN 0385029926, pp. 193–97
  • DeVries, Simon J., 1 Kings (Word Biblical Commentary), Waco, TX: Word Books, 1985, ISBN 0849902118, pp. 56–62
  • Fritz, Volkmar, 1 & 2 Kings (Continental Commentary), translated by Anselm Hagedorn, Minneapolis: Fortress, 2003, ISBN 0800695305, pp. 41–43
  • Jones, Gwilym H., 1 and 2 Kings (New Century Bible), I, Grand Rapids, MI: Eerdmans, 1984, ISBN 080280019X, pp. 129–33
  • Long, Burke O., 1 Kings (Forms of the Old Testament Literature 9), Grand Rapids, MI: Eerdmans, 1984, ISBN 0802819206, pp. 67–70
  • Montgomery, James A. and Gehman, Henry Snyder, Kings (International Critical Commentary), Edinburgh: T. & T. Clark, 1951, 108–12
  • Mulder, Martin J., 1 Kings (Historical Commentary on the Old Testament), I, translated by John Vriend, Leuven: Peeters, 1998, ISBN 9042906782, pp. 153–60
  • Sweeney, Marvin A., I & II Kings (Old Testament Library), Louisville, KY: Westminster John Knox, 2007, ISBN 9780664220846, pp. 81–82

Encyclopedic articles

[edit]
  • Marzolph, Ulrich, "Salomonische Urteile", Enzyklopädie des Märchens 11, 3 (2004), pp. 1087–94 (German)

Articles

[edit]

Discussions in literature

[edit]
  • Brichto, Herbert Chanan, Toward a Grammar of Biblical Poetics: Tales of the Prophets, New York: Oxford University Press, 1992, ISBN 0195069110, pp. 45–63
  • Gaster, Theodor Herzl, Myth, Legend, and Custom in the Old Testament: A Comparative Study with Chapters from Sir James G. Frazer's Folklore in the Old Testament, II, New York: Harper & Row, 1969, pp. 491–94
  • Gunkel, Hermann, The Folktale in the Old Testament (Historic Texts and Interpreters in Biblical Scholarship), translated by Michael D. Rutter, Sheffield, UK: Almond, 1987, ISBN 1850750319, pp. 155–56
  • Hansen, WilliamAriadne's Thread: A Guide to International Tales Found in Classical Literature, Ithaca, NY: Cornell University Press, 2002, ISBN 0801436702, pp. 227–32
  • Sternberg, Meir, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Indiana Studies in Biblical Literature), Bloomington, IN: Indiana University Press, 1985, ISBN 0253345219ISBN 0253204534, pp. 166–69

Monographs and dissertations

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  • Hinds, Carol Ann, The Judgment of Solomon: An Iconographical Motif in Early Medieval Art, Ph.D. dissertation, University of Maryland, College Park, 1994

Other material

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