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By Richard D. Nelson

Richard Nelson examines the books of Kings and treats the textual content as theological literature, emphasizing the literary impression of this significant a part of the outdated testomony canon. Nelson acknowledges King's as an invaluable even though uncritical resource of historic details, its goal to rework the ideals of its first readers, to get them to re-examine their identification sooner than God.Interpretation: A Bible statement for instructing and Preaching is a particular source in case you interpret the Bible within the church. deliberate and written particularly for instructing and preaching wishes, this severely acclaimed biblical statement is a massive contribution to scholarship and ministry.

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Additional info for First and Second Kings (Interpretation: A Bible Commentary for Teaching and Preaching)

Example text

All four are linked to events in the career of David. The Adonijah incident implicitly provides the motive for the deposition of Abiathar and explicitly triggers the Joab episode. The fates of Joab and Shimei result from David's specific commission (vv. 6,9). Three of these episodes provide Solomon with a chance to make self-justifying speeches. These bloody deeds are done, he claims, for the safety of the regime (vv. 2224), for the future of the Davidic house (vv. 3133), and to protect the sanctity of oaths (vv.

The first seven (vv. 814), with geographic names, make a clockwise inner circle. The next five (vv. 1519a, reading "Gad" for "Gilead" in v. 19a) trace a counterclockwise outer circle north and south and identify the districts with tribal names. Again a continuity with David appears with the inclusion of Ahimaaz and a son of Hushai (II Sam. 15:27, 37). Israel's tribal past is part of Solomon's new organization (the tribal names). But the Canaanite tradition is present as well in the geographic shape of the first seven districts and the Canaanitestyle patronymic names of many of the officials ("Ben-hur'' and so forth).

37), away from his pro-Saul kinfolk in nearby Bahurim (v. 8). Yet Shimei's violation occurs in the opposite direction and for an innocent reason. There is no political danger in his action. He transgresses only the letter (v. 37), not the spirit, of the prohibition. Solomon is a ''wise man" (v. 9), however, and takes this as an opportunity to eliminate Shimei's "grievous curse" (v. 8). In his third justification speech (vv. 4245), Solomon throws the blame on Shimei and declares himself guiltless.

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