Authoritative Scripture As Reflected In The Textual Transmission Of The Biblical Books: The Case Of 1 Kings 3–10

Keyword(s):  
2017 ◽  
Vol 23 (1) ◽  
Author(s):  
David Tuesday Adamo

Both the Deuteronomist and the Chronicler repeatedly testify that Solomon married an African woman who was the daughter of Pharaoh. The fact that Pharaoh‟s daughter was singled out in this manner is significant as similar treatment was not given to his many other wives and concubines. In the African polygamous system, the first wife exercises enormous power over the husband and other wives. In keeping with the tradition, as chief wife Pharaoh‟s daughter would have had immense influence over Solomon. This pervasive influence can be seen in the economic, political, and administrative policies of the day, as well as in the prohibition on Solomon marrying an Israelite woman. Although Solomon‟s African wife is nameless in the biblical record, and both Solomon and his wife are unattested in the archaeological record, the marriage represents an aspect of African influence on and contribution to ancient Israel.


2020 ◽  
Vol 64 (1) ◽  
pp. 85-100
Author(s):  
Nadav Na’aman

Abstract The article suggests that the story of the contest on Mount Carmel (1 Kgs 18:19–40) is a complete literary unit that was written by a single author in the early Persian period and inserted into the deuteronomistic story-cycle of Elijah. The story is entirely legendary and reflects the polemic of a devotee of YHWH against the contemporaneous spread of the Phoenician cult and culture. The attachment of the story to Mount Carmel may reflect the occasion of the establishment of a Tyrian/Sidonian temple on one of the mountain’s peaks, but this hypothesis cannot be verified. The story conveys a clear religious message of the absolute power of YHWH and the worthlessness of all other gods – in particular the Phoenician God Ba‘al – and of the fallacy of the belief in his divine power.


Author(s):  
Sara M. Koenig

The biblical texts about Bathsheba have notorious gaps, even by the laconic standards of Hebrew narrative. Post-biblical receptions of the story flesh out the terse chapters of 2 Samuel 11–12 and 1 Kings 1–2, ascribing feelings and motives to Bathsheba and David that are not contained in the Hebrew text. This essay examines the intersection of reception history and feminist biblical scholarship by considering eleven novels about Bathsheba from the twentieth and twenty-first century. These novels expand Bathsheba’s character beyond the text, but in fairly gender stereotypical ways, such that feminist readers of the novels may be left wanting more.


2021 ◽  
pp. 001458582110225
Author(s):  
Paolo Trovato

Not only literary students, but also well-known scholars share the idea that the reconstruction of a text is a routine job which leaves little room for creativity. After some 40 years during which I have edited or prepared the edition of works of Machiavelli ( Discorso intorno alla nostra lingua), Pietro Aretino ( Cortegiana) and Torquato Tasso ( Aminta), and 17 years devoted to the textual transmission and the text of Dante’s  Commedia, I think that, except for the first phases of the job, textual editing requires almost constant critical thought and interpretation. I shall present a little series of examples, mostly from Dante’s Commedia, with cases ranging from decisions in the realm of accidentals to rather complicated choices among competing substantial readings and to the risky enterprise of emendation against all the witnesses of the work. While these examples can give an idea of the novelty of some solutions of my forthcoming edition (the introduction and  Inferno will appear in the summer of 2021), in my view, they seem to confirm the opinion of the great classical philologist Giorgio Pasquali, for whom textual criticism isn’t mechanical; it is methodical.


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