Its folkloristic nature is apparent, among other things, in the dominance of direct speech which moves the plot on and contributes to the characterization. For the plot structure see the commentaries, and also Bezalel Porten, "The Structure and Theme of the Solomon Narrative (I Kings 3-11)". Often, they do not even apologize after a successful exoneration which is really the tip of the iceberg. Deurloo, Karel Adriaan, "The King’s Wisdom in Judgement: Narration as Example (I Kings iii)", in A. S. van der Woude (ed.). seriously; given the prevalent despotism of kings at that time, this could not In its immediate context, the story follows the account of Solomon's dream at Gibeon, in which he was promised by God to be given unprecedented wisdom. There is an ambiguity concerning the question whether such a capability may serve as a model for others, or it is unavailable to ordinary men.[52]. What she was saying was that from the time that the other woman gave 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. It also clarifies why the women are not represented by their husbands, as is customary in biblical society. Later, the narrative context of the story undewent another Deuteronomistic redaction that undermined Solomon's figure in comparison to Josiah. Defamation claims. The HIM song "Shatter Me With Hope" includes the line "We'll tear this baby apart, wise like Solomon". to date them with an unusually high level of precision. – 5 Worst & Most Tragic Cases of Wrongful Conviction in History, 4. 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. Stuart Lasine, "The Riddle of Solomon’s Judgment and the Riddle of Human Nature in the Hebrew Bible". The liar, in her bitter jealousy, exclaimed, "It shall be neither mine nor yours—divide it!". Shoshenq (the Bible called him Shishak) came "with twelve It has influenced other artistic disciplines, e.g. The case is brought before the king to decide. In the Netherlands, many 17th century courthouses (Vierschaar rooms) contain a painting or relief of this scene. Count 5 of Solomon's complaint alleges that her former coworker, Angela Barnes, defamed her by telling other coworkers that Solomon had plastic surgery to improve her appearance and was sexually promiscuous. "minimalists," insist that both David and Solomon were little Theodore Feder writes:In the building known as the House of the Physician, excavators found a wall […] Reply. 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. 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". After some deliberation, he called for a sword to be brought before him. Several stories in the Hebrew Bible bear similarity to the Judgment of Solomon and scholars think they allude to it. Frederick E. Brenk, "Greek, Greeks; C. Religion". the Negev, Israel. The first A reference in the Bible to the famous Judgment of Solomon is often … When Solomon suggested that the infant be split in half, the lying woman, wishing to escape the constraints of Yibbum in the eyes of God, agreed. a historic site called Tel Rehov. lamplight. Narrative Subtlety in 1 Kings 1-11". had gone and secretly exchanged her dead child with her housemate’s live one. In the first part (verses 16-22) the case is described: The two women introduce their arguments, and in this stage no response from the king is recorded. [18] On the other hand, Lasine thinks that on the contrary, the Hebrew story is better motivated that the Indian one, for it is the only one in which the motivation for the behavior of both women is rooted in typical motherly feelings: Compassion for the true mother and jealousy for the impostor. and his kingdom really existed, because we now have the superb [23][24] The ending of the story, noting the wisdom of Solomon, is considered to be a Deuteronomistic addition to the text. Punishing somebody for decades or even life for something they did not commit is the biggest crimes of all. (1702). night, because she had lain on him.”. In Uther's edition of the Aarne-Thompson index,[2] this tale type is classified as a novella, and belongs to a subgroup designated: "Clever Acts and Words". [47], The women are designated in the Hebrew text as "zonot", which is the plural form of the adjective "zona", prostitute.