Tag: Solomon

Posted in General

ASAPH:- PSALMIST, SINGER AND SEER

Posted on by writtenexposition

INTRODUCTION

Of the four men in the Bible named Asaph the most notable is the Davidic Asaph – a Psalmist, Singer and Seer. He was a contemporary of King David and King Solomon who was primarily recognized for his role as a musician and psalmist, mainly during the reign of King David. The other three Asaphs are mentioned in Kgs 18:18; 1 Chron 26:11; Neh 2:8.

Asaph- Musician and Singer

In the Old Testament scriptures Asaph the son of Berechiah, a Levite of the Kohathite clan (1 Chron 6:38-39; Ez 3:10), is always associated with music. We first meet him in 1 Chron 15:16-19 when the Ark of the Covenant of the Lord was transferred from the house of Obed-edom the Gittite (1 Chron 13:13) to the tent that David had prepared for it (1 Chron 16:1) in Jerusalem. On that occasion ‘David spoke to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy’ (1 Chron15:16). Asaph was one of the Levites chosen to sing; he also played bronze cymbals (1 Chron 15:19).

David also appointed some of the Levites to serve before the ark that day ‘to invoke, to thank, and to praise the Lord, the God of Israel.’ Asaph was put in charge of this group of musicians and singers (1 Chron 16:4-7).

For the remainder of David’s reign Asaph was was one of the men in charge of the ‘service of song’ in the house of the Lord and this job lasted into Solomon’s reign, until the Temple was built (1 Chron 6:31-32). His general job description given in 1 Chron 16:37 was ‘to minister regularly before the ark as each day required.’

Asaph -Prophet / Seer

His close musical associates were Heman and Jeduthun (1 Chron 25:1, 6; 2 Chron 5:12) but as well as that the three of them are collectively said to have prophesied (1 Chron 25:1-2) and are individually referred to as a ‘seer’ (Asaph: 2 Chron 29:30; Heman: 1 Chron 25:5; Jeduthun: 2 Chron 35:15). According to 2 Chron 5:12 the sons of Asaph were choristers and musicians along with their father at the inauguration of Solomon’s Temple. Asaph seems to have been the founder of a Levitical dynasty of musicians and singers later called ‘the sons of Asaph’ (Ez 2:41; 3:10; Neh 7:44; 11:22). It is unclear if these men had a hereditary gift of prophecy but there is a record of Jahaziel, one of the ‘sons of Asaph,’ prophesying in the presence of King Jehosaphat (2 Chron 20:14).

Asaph – Poet / Psalmist

According to the headings of the Psalms twelve of the collection were written by Asaph. These are Psalm 50 and 73 -83. Asaph’s psalms are personal reflections that are still instructive and useful for believers today.

Posted in General

WHO WAS ZADOK THE PRIEST?

Posted on by writtenexposition

INTRODUCTION

The term ‘Zadok the Priest’ usually brings to mind a piece of music composed by George Frideric Handel in 1727 and first performed during the coronation of King George II and Queen Caroline of England on 11th October of that year. Since then this iconic anthem has been sung at the coronation of every British monarch (with the exception of Edward VIII who abdicated the throne before the date set for his coronation) and was therefore played during the coronation of King Charles III and Queen Camilla.

‘Zadok the Priest, and Nathan the Prophet anointed Solomon King.
And all the people rejoiced, and said:
God save the King! Long live the King!
May the King live for ever,
Amen, Alleluia.’

The biblical passage 1 Kings 1:38-48 is the inspiration for those words of the anthem:

So, what does the Bible tell us about Zadok?

THE HISTORICAL CONTEXT OF ZADOK’S STORY

Zadok was a priest in the time of King David and King Solomon who ruled over the ancient kingdom of Israel; David being the second king and Solomon his son and successor. David is believed to have become king around 1010 BCE, while Solomon reigned c. 970 – 930 BCE. David established Jerusalem as the capital of Israel and united the Israelite tribes into a single kingdom, Solomon was known for his wisdom, for building the first Temple in Jerusalem, and for expanding Israel’s trade and influence. Zadok is famous for anointing Solomon as king.

ZADOK’S GENEALOGY

In 1 Chronicles 6:3-8 and 6:50-53, Zadok is listed as a descendant of Eleazar, Aaron’s third son. In 1 Chronicles 24:3, Zadok is again listed as a descendant of Eleazar. This genealogy stretching back to Aaron demonstrates that Zadok was of the priestly family descended from Aaron (the brother of Moses). He was therefore a member of the Aaronic priesthood.

ZADOK’S LOYALTY TO KING DAVID

Almost nothing is known about Zadok’s early life but it seems that he may have belonged to a family of warrior priests. We learn that David was proclaimed king of Judah after the death of King Saul and established his capital in Hebron (2 Sam 2:1-4) where he reigned over Judah for seven and a half years before being acclaimed as king over all Israel (2 Sam 5:1-5). 1 Chronicles chapter 12 records that thousands from Israel defected to David at Hebron and in the census list of armed contingents that came over to David there is a reference (vv. 27-28) to ‘Zadok, a young man of valour.’

The young Zadok supported David’s cause and appears to have been rewarded for his loyalty. Once David firmly established the united monarchy he appointed Zadok and Abiathar as co-priests (2 Sam 8:17; 20:25) in Jerusalem; likely as keepers of the Ark of Covenant which had been transported there and housed in a tented shrine (2 Sam 6:1-17; 7:2; 1 Kgs 2:26; 1 Chron 16:39-40). In David’s administration Zadok also served as chief officer of the Aaronites (1 Chron 27:17) and he worked closely with another priestly colleague called Ahimelech in the organisation of the rotating courses of the priests for religious service (1 Chron 18:16; 24:3, 6, 31).

Later Zadok again aligned himself with the king when David’s son Absalom rebelled. Since it seemed likely that Absalom’s conspiracy to usurp the throne would succeed David decided to flee Jerusalem. Zadok, Abiathar and a group of Levites left the city with him, taking the Ark of the Covenant as well. David, however, convinced that Jerusalem was the place where the ark ought to be, asked them to take it back. The two priests did so and, along with their two sons, remained there as secret agents. They kept David informed of events in the city (2 Sam. 15:13-36; 17:15-22). After Absalom’s rebellion failed David sent Zadok and Abiathar as emissaries to the elders of Judah in order to win back their support and negotiate his return to Jerusalem. Their mission was successful (2 Sam 19:11-15).

ZADOK’S INVOLVEMENT IN THE ANOINTING OF KING SOLOMON

Zadok once again demonstrated his loyalty to King David in the matter of Adonijah’s failed rebellion. Adonijah was the fourth son of King David, born in Hebron (2 Sam 3:4). He attempted to seize the throne while his father was still alive. The events surrounding Adonijah’s revolt are described in 1 Kings 1:5-53. Since David had grown old and infirm, Adonijah saw himself as the heir apparent and arranged to hold a grand feast at which he intended to proclaim himself king, and to which he invited many of David’s officials and supporters; but did not include others whom he knew would be loyal to David. The latter included Solomon, Nathan the prophet and Zadok the priest. Adonijah had the support of Joab, the commander of David’s army, and Abiathar the priest (for Abiathar’s part in the insurrection Solomon later dismissed him from his position as priest, 1 Kgs 2:26-27).

The prophet Nathan and Bathsheba, Solomon’s mother, brought the matter of Adonijah to David’s attention. He immediately took action to ensure that Solomon would be his successor. David instructed Nathan the prophet and Zadok the priest to proclaim Solomon as king (1 Kgs 1:34) and ride him on David’s own mule to the Gihon spring, where he would be officially anointed king over Israel.

So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon.
And Zadok the priest took a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. 1 Kgs 1:38-39

This was done, and the people rejoiced, while Adonijah’s followers fled in fear. Thus David settled the succession question by appointing Solomon co-regent. Father and son ruled together until David’s death. Solomon was later anointed as king a second time; along with him Zadok was anointed to be (chief) priest (1 Chron 29:22), possibly serving for a time at Solomon’s temple.

SOME LESSONS FROM THE LIFE OF ZADOK

Be loyal to God and to your leaders. Zadok was loyal to God and to King David. Even when David made mistakes, Zadok remained faithful. This is a valuable lesson for us to learn, it is important to be loyal to those in authority, even when they make mistakes.

Be a person of action. Zadok was a man of action. He was willing to stand up for what he believed in, even when it was difficult to do so. We ought to be willing to stand up for what we believe in, even when that involves personal cost.

Be a person of integrity. Zadok was a man of integrity. He was honest, trustworthy. and was doubtless a great example to his children. David described Zadok’s son Ahimaaz as ‘a good man’ (2 Sam 18:27) – he may have been the same Ahimaaz who married Solomon’s daughter Basmath (1 Kgs 4:15). Another of Zadok’s sons (or perhaps a grandson? 1 Chron 6:8-9), Azariah, was one of the top officials in Solomon’s administration (1 Kgs 4:2).

Zadok was a priest who faithfully served God and the king. He made sound choices in life and was able to play an important role in the history of Israel. He is therefore an example for us to follow.

Posted in General

NATHAN : PROBABLY THE MOST INFLUENTIAL PROPHET MOST PEOPLE HAVE NEVER HEARD OF

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Although it was still seven months to the coronation of King Charles III at the time of publication, the British tabloid newspaper Daily Mail printed ‘An A to Z guide to the Coronation’ by Claudia Connell on Saturday, October 15, 2022. The following was listed under N:

Nathan the Prophet

Perhaps not the most familiar of prophets but next May he’s going to be name-checked by the Archbishop of Canterbury in front of millions of TV viewers around the world. During the anointing of the King, the Archbishop will recall ‘as Solomon was anointed King by Zadok the Priest and Nathan the Prophet.’

Who was Nathan the prophet and what was his legacy?

INTRODUCTION

Nathan the Prophet is a biblical character who was active in the political and religious life of Israel during the reign of King David c. 1000 BCE. He is the second of two prominent prophets in the Books of Samuel each of whom had a strong influence on King David. These two prophets lived during a period of great social, political and religious change; Samuel, who preceded Nathan, identified more with the earlier way of life, Nathan with the latest developments.

In the years leading up to 1000 BCE there was a growing trend in the Ancient Near East away from loose tribal confederacies towards the centralisation of political power. This produced a gradual change from a pastoral, nomadic existence to a more settled urban way of life, with the economy based on agriculture rather than herding. Territory (where one lived) rather than tribe (who one was) began to take precedence. Monarchy, rather than chiefdom, became the political norm. In spite of the inevitable loss of freedom and additional expense involved the Israelites desired this type of arrangement. Ignoring warnings by Samuel (1 Sam 8:11-18) they insisted that they too wanted government by a king – a system that had already been adopted by Edom (1 Chron 1:43) and Ammon (1 Sam 12:12). Samuel eventually succumbed to pressure (1 Sam 12:1) and reluctantly anointed Saul as the first king of Israel. Later he also anointed David (1 Sam 16:13), the second king.

Nathan the prophet had a close relationship with David and was considered one of his most trusted advisors. He is connected with several important events in David’s reign, including the confrontation with David over his affair with Bathsheba and the anointing of Solomon as David’s successor.

2 Samuel 7:1-29 & 1 Chron 17:1-27 A ‘HOUSE’ FOR GOD AND A ‘HOUSE’ FOR DAVID.

Nathan’s role in these chapters is significant for he delivers a message from God to King David regarding the building of the Jerusalem temple.

Having built a ‘house’ (palace) for himself in Jerusalem David expressed to Nathan his desire to build a ‘house’ (temple) for Yahweh. Nathan, rather presumptuously and without consulting Yahweh, told David to go ahead with the building project. However, Yahweh spoke to Nathan and instructed him to tell David that he would not build the temple, but that his son would do that. Nathan mediated this message to David, emphasizing that it was God’s plan and that David should not be discouraged since God would establish a ‘house’ (dynasty) for David. His offspring would reign over Israel and, by implication, the kingdom would last forever. Christians view this as a prophecy of the coming of Jesus Christ, who would be a descendant of David and establish an eternal kingdom.

2 Samuel 12:1-25 NATHAN, DAVID, BATHSHEBA AND URIAH

In 2 Samuel chapter 12, the prophet Nathan again plays a crucial role in delivering a message from God, this time to confront King David about his sin with Bathsheba and the murder of her husband Uriah.

The story of David, Bathsheba, Uriah, and Nathan in 2 Samuel 11 is a complex and interesting narrative that highlights themes of power, lust, betrayal, and repentance. It concerns King David’s sexual liaison with Bathsheba, the wife of Uriah, one of David’s elite soldiers. It also details the role of Nathan the prophet, who is sent by God to confront David with his sin and call him to repentance.

David is described as staying behind in Jerusalem while his army goes out to battle. From his rooftop, he sees Bathsheba bathing and is overcome with lust for her. He sends for her and sleeps with her, even though she is married to Uriah, who is away fighting in the war against the Ammonites.

When Bathsheba becomes pregnant and send word to David, he tries to cover up his sin by bringing Uriah back from the front lines and encouraging him to go home and sleep with his wife. Uriah refuses to go to his house, saying that it would be unfair to enjoy home comforts while his fellow soldiers are still at war. David then sends Uriah back to the battlefield with a letter to Joab, the commanding officer of the army, instructing him to put Uriah in the front lines of battle and then withdraw so that Uriah will be killed. Uriah dies as planned, and David then takes Bathsheba as his wife.

Displeased with David’s actions YHWH sends Nathan the prophet to confront him. Nathan approaches David with a parable about a rich man who had taken a poor man’s only lamb, which the poor man loved and cared for like a daughter. In spite of the fact that he had many animals of his own, the rich man slaughtered the poor man’s lamb in order to feed a visitor. Outraged by the rich man’s actions David declares that he deserves to die for his cruelty. At this point, Nathan reveals that the rich man in the parable is David, who had committed a much greater injustice by taking Bathsheba (another man’s wife) and killing her husband.

Convicted by Nathan’s words David confesses his sin, acknowledging his guilt before God. Nathan tells David that God has forgiven him but warns him that there will be consequences for his actions, including the death of the child that Bathsheba is carrying. In addition, members of David’s own family would rebel against him and try to oust him as king.

The story of David, Bathsheba, Uriah, and Nathan is a cautionary tale about the dangers of power and lust, and the importance of accountability and repentance. It highlights the role of the prophet as a messenger of God speaking truth to the wealthy and influential and calling for justice and righteousness. It also underscores the idea that powerful leaders are not above the law and that all actions have consequences, both for the individual and for those around them.

1 Kgs 1:1-46; 4:5 SOLOMONS’S ACCESSION NARRATIVE

Nathan played a significant role in the succession of Solomon as king of Israel after David. As had been prophesied following David’s sin with Bathsheba, much strife and conflict took place within David’s family. David had many sons, and there seemed to be no clear line of succession. Adonijah, one of the sons, assumed that he was next in the line of succession and took steps to appoint himself co-regent with David, who was then in old age.

Nathan, however, intervened to ensure that Yahweh’s plan for the throne of Israel was fulfilled. He advised Bathsheba to go to David and remind him of a promise made to her that her son, Solomon, would succeed him on the throne (1 Kings 1:11-14). Nathan also supported Bathsheba’s claim by approaching David and confirming that Solomon was indeed the one to succeed him. Thus, through Nathan’s intervention, Solomon was anointed as king with David’s blessing, ensuring a relatively peaceful and orderly transition of power.

1 Chron 29:29 & 2 Chron 9:29 THE BOOK OF NATHAN THE PROPHET

The Book of Nathan the Prophet is mentioned in both 1 Chronicles 29:29 and 2 Chronicles 9:29. These verses suggest that Nathan wrote a historical account of King David’s reign, and that this account was preserved as a written record and was a source available to the compiler(s) of the Books of Kings and Chronicles. Material from it may also have been used in the Books of Samuel.

The mention of the Book of Nathan the Prophet in these verses reminds us that other texts and traditions existed as part of the religious and cultural landscape of ancient Israel, but did not become part of the biblical canon and have not survived.

2 Chron 29:25 NATHAN ASSISTED DAVID IN THE ORGANIZATION OF PUBLIC WORSHIP

2 Chronicles 29:25 describes the actions of Hezekiah, the thirteenth king of Judah, as he restores the worship practices of the temple in Jerusalem. The verse states:

‘And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets.’

From this verse we learn that temple worship traditions and instructions handed down by earlier generations, in this case from David, Gad, and Nathan, were observed for centuries. Three hundred years after their institution Hezekiah honoured these traditions and instructions; ensuring the continuity of religious practices for which Nathan the prophet had been partly responsible.

SUMMATION

Nathan the Prophet played an important role in the lives of two kings and in the development of Israelite religion and literature. He was important as a prophet of Yahweh and for his good interpersonal, political and organisational skills. He is credited with having prophesied to David about the future of his dynasty and the construction of the temple in Jerusalem. He also confronted David about his affair with Bathsheba and helped to facilitate the succession of David’s son, Solomon, to the throne.

In addition to his role as an advisor to the king, it seems that Nathan was also a writer and historian. According to 1 Chronicles 29:29 and 2 Chronicles 9:29, he wrote a history of the reigns of David and Solomon, called the ‘Book of Nathan the Prophet’.

Overall, Nathan’s historical significance lies in his role as a key figure in the history of ancient Israel. As prophet and counsellor to kings he played an important role in the political and religious affairs of the Israelites, and his writings and prophecies helped to shape their religious and cultural identity.

BIBLIOGRAPHIES

1) GENERAL BIBLIOGRAPHY

BOOKS

Alter, R. (2009). The David Story: A Translation with Commentary of 1 and 2 Samuel. W. W. Norton & Company.

Alter, R. (2013). Ancient Israel : the Former Prophets : Joshua, Judges, Samuel and Kings : a Translation with Commentary. New York: W.W. Norton & Company.

Anderson, A. A. (1989). 2 Samuel. Paternoster.

‌Auld, A. G. (2011). I & II Samuel : a Commentary. Louisville, Ky.: Westminster John Knox Press.

‌Baretz, J. (2015). The Bible on Location. U of Nebraska Press.

Barron, R. (2017). 2 Samuel. Grand Rapids, Michigan: Brazos Press, A Division Of Baker Publishing Group.

‌Brenner, A (1994). A Feminist Companion to Samuel and Kings. Sheffield: Sheffield Academic Press.

Beal, L. W. (2014). 1 & 2 Kings. InterVarsity Press.

Brueggemann, W. (2000). 1 & 2 Kings. Grand Rapids, Mich.: W.B. Eerdmans.

‌Brueggemann, W. (2012). First and Second Samuel. Louisville, Kentucky: John Knox Press.

Cartledge, T.W. (2001). 1 & 2 Samuel. Macon, Ga.: Smyth & Helwys Pub.

Chisholm, R.B. (2013). 1 and 2 Samuel. Grand Rapids, MI: Baker Books.

Franke, J. R. and Oden, T. C. (2014). Joshua, Judges, Ruth, 1-2 Samuel. InterVarsity Press.

Fox, E. (2014). The Early Prophets : Joshua, Judges, Samuel, and Kings : a New Translation with Introductions, Commentary, and Notes. New York: Schocken Books.

Galil, G. Levwinson-Gilboa, E. Maeir, A. M. and Kahn, D. (2012). The Ancient Near East in the 12th-10th centuries BCE : Culture and History : proceedings of the international conference, held at the University of Haifa, 2-5 May, 2010. Münster: Ugarit-Verlag.

Gordon, R.P. (1984). 1 & 2 Samuel. Sheffield: JSOT.

‌Huffmon, H. B. (2008). A Tale of the Prophet and the Courtier: A Responsive Reading of the Nathan Texts. In S. Dolansky (Ed.), Sacred History, Sacred Literature: Essays on Ancient Israel, the Bible, and Religion in Honor of R. E. Friedman on His Sixtieth Birthday (pp. 33–42). Penn State University Press.

Japhet, S. (2009). Kingship. In The Ideology of the Book of Chronicles and Its Place in Biblical Thought  (pp. 308–383). Penn State University Press.

Jones, G.H. (1990). The Nathan Narratives. Sheffield: Jsot Press.

Laffey, A. L. (1988). An Introduction to the Old Testament : a Feminist Perspective. Philadelphia: Fortress Press.

‌Lamb, D.T. (2021). 1–2 Kings. Zondervan Academic.

Lipinski, E. (2020). JERUSALEM IN THE BRONZE AGE AND IRON AGE I. In A History of the Kingdom of Jerusalem and Judah (Vol. 287, pp. 7–26). Peeters Publishers.

McKenzie, S. L. (2000). King David : a Biography. New York: Oxford University Press.

‌McShane, A. (1990). Lessons for Leaders. John Ritchie Ltd. Kilmarnock

McShane, A. (2002). I & II Kings. John Ritchie Ltd. Kilmarnock

MacLeod, F. (2016). 1 & 2 Kings: A Devotional Look at the Kings of Israel and Judah. Createspace Independent Publishing Platform.

Mann, T. W. (2011). 2 Samuel. In The Book of the Former Prophets (1st ed., pp. 171–242). The Lutterworth Press.

‌Nelson, C. M. (1982). 1 & 2 Kings, Interpretation : a Bible Commentary for Teaching and Preaching, Old Testament. Atlanta: John Knox Press.

Newsome, J.D. (1982). 1 Samuel, 2 Samuel. Atlanta (Ga.): Knox Pr.

Peters, F. E. (1985). Holy Land, Holy City. In Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims, and Prophets from the Days of Abraham to the Beginnings of Modern Times (pp. 3–41). Princeton University Press.

Petroelje, S.L. (2012). Discover 2 Samuel. Faith Alive Christian Resources

Rosenberg, J. (1986). King and Kin : Political Allegory in the Hebrew Bible. Bloomington: Indiana University Press.

‌Rossier, H.L. (2015). Meditations on 1 Kings. Irving Risch.

Rossier, H.L. (2015). Meditations on 2 Samuel. Irving Risch.

Segal, A. F. (2012). No Peace in the Royal Family. In Sinning in the Hebrew Bible: How The Worst Stories Speak for Its Truth (pp. 180–221). Columbia University Press.

Taylor, W. M. (1875). David, King of Israel: His Life and its Lessons, New York: Harper & Brothers

Willis, J. T., Graham P. M., Marrs, R. R. and Mckenzie, S. L. (1999). Worship and the Hebrew Bible : Essays in Honour of John T. Willis. Sheffield, England: Sheffield Academic Press.

Witherington, B. (2014). Courting the Prophets: Prophets and the Early Monarchy. In Jesus the Seer: The Progress of Prophecy (pp. 62–103). 1517 Media.

Woodhouse, J. and Hughes, R.K. (2015). 2 Samuel : Your Kingdom Come. Wheaton, Illinois: Crossway.

‌JOURNAL ARTICLES

Bishop, E. F. F. (1935). Why ‘Son of David’?. The Expository Times, 47(1), pp.21–25.

Bodner, K. (2001). Nathan: Prophet, Politician and Novelist? Journal for the Study of the Old Testament, 26(1), pp.43–54.

Bosworth, D. A. (2006). Evaluating King David: Old Problems and Recent Scholarship. CBQ, 68(2), pp. 191–210.

Bowman, J. (1989). David, Jesus Son of David and Son of Man. Ancient Near Eastern Studies, 27(0), pp.1–22.

Brown, R. M. (1984). The Nathan Syndrome: Stories with a Moral Intention. Religion & Literature, 16 (1), pp. 49–59.

Haran, M. (1999). The Books of the Chronicles ‘of the Kings of Judah’ and ‘of the Kings of Israel’: What Sort of Books were they?. Vetus Testamentum, 49(2), pp.156–164.

Harper, W. R. (1904). Constructive Studies in the Prophetic Element in the Old Testament. IV. Prophecy and Prophetism during the Davidic Period. The Biblical World, 24(1), pp. 47–58.

Harrington, D. J. (1991). ‘Jesus, the Son of David, the Son of Abraham …’; Christology and Second Temple Judaism. Irish Theological Quarterly, 57(3), pp.185–195.

Kalimi, I. (2016). Reexamining 2 Samuel 10-12: Redaction History versus Compositional Unity. CBQ, 78(1), pp. 24–46.

Kingsbury, J.D. (1976). The Title ‘Son of David’ in Matthew’s Gospel. Journal of Biblical Literature, 95(4), p.591.

Levin, Y. (2006). Jesus, ‘Son of God’ and ‘Son of David’: The ‘Adoption’ of Jesus into the Davidic Line. Journal for the Study of the New Testament, 28(4), pp.415–442.

Pagani, S. (2017). « Roi ou serviteur » ? La tentation du Prophète, ou le choix d’un modèle. Archives de Sciences Sociales Des Religions, 62(178), pp.43–68.

Reich, K.H. (2003). Teaching Genesis: A Present‐Day Approach Inspired by the Prophet Nathan. Zygon®, 38(3), pp .633–641.

Smith, S.H. (1996). The Function of the Son of David Tradition in Mark’s Gospel. New Testament Studies, 42(4), pp.523–539.

Van der Bergh, R. H. (2008) Deadly Traits: A Narratological Analysis of Character in 2 Samuel 11. Old Testament Essays, 21, pp.180-192.

Wantaate, F. (2019), Nathan as a Courageous Follower: An Inner Texture Analysis of 2 Samuel:1-14, American Journal of Biblical Theology, Vol. 19 (10)

2) BIBLIOGRAPHY FOR 2 Samuel 7:1-29 & 1 Chron 17:1-27 A ‘HOUSE’ FOR GOD AND A ‘HOUSE’ FOR DAVID.

BOOKS

Avioz, M. (2006). Nathan’s Oracle (2 Samuel 7) and its Interpreters. Bern ; Oxford: Peter Lang.

Eslinger, L. (1994). House of God or House of David. Sheffield Academic Press.

Janthial, D. (2013). L’oracle de Nathan et l’unité du livre d’Isaïe. Berlin: Walter de Gruyter.

Knoppers G. N. (2007). ‘Changing History: Nathan’s Oracle and the Structure of the Davidic Monarchy in Chronicles’, In M. Bar-Asher et al (eds), Shai le-Sara Japhet: Studies in the Bible, its Exegesis and its Language, (pp. 99-123). Jerusalem: The Bialik Institute

MacDonald, N. (2015). Covenant and Election in Exilic and Post-Exilic Judaism. Tübingen, Germany, Mohr Siebeck.

Schniedewind, W.M. (1999). Society and the Promise to David : the Reception History of 2 Samuel 7:1-17. New York: Oxford University Press.

JOURNAL ARTICLES

Avioz, M. (2004). Nathan’s Prophecy in II Sam 7 and in I Chr 17: Text, Context, and Meaning. Zeitschrift für die Alttestamentliche Wissenschaft, 116(4). pp. 542-554

Avioz, M. (2006). Josephus’ Retelling of Nathan’s Oracle (2 Samuel 7). Scandinavian Journal of the Old Testament, 20(1), pp. 9–17.

‌Cudworth, T.D. (2016). Yahweh’s Promise to David in the Books of Kings. Vetus Testamentum, 66(2), pp.194–216.

Johnston, G. H. (2011). The Nature of the Davidic Covenant in the Light of Intertextual Analysis. A Paper Presented to the Old Testament Narrative Literature Study Group National Meeting of the Evangelical Theological Society: San Francisco.

Knoppers, G. N. (1996). Ancient Near Eastern Royal Grants and the Davidic Covenant: A Parallel? Journal of the American Oriental Society, 116(4), pp. 670–697.

Kruse, H. (1985). David’s Covenant. Vetus Testamentum, 35(2), pp. 139–164.

Mroczek, E. (2015). How Not to Build a Temple: Jacob, David, and the Unbuilt Ideal in Ancient Judaism. Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period, 46(4/5), pp. 512–546.

Phillips, A. (1966). The Interpretation of 2 Samuel xii 5-6. Vetus Testamentum, 16 (2), pp.242–244.

Sergi, O. (2010). The Composition of Nathan’s Oracle to David (2 Samuel 7:1–17) as a Reflection of Royal Judahite Ideology. Journal of Biblical Literature, 129(2), pp. 261–279.

Ttsevat, M. (1963). STUDIES IN THE BOOK OF SAMUEL: III The Steadfast House: What Was David Promised in II Sam. 7:11b—16? Hebrew Union College Annual, 34, 71–82.

Tsevat, M. (1965). The House of David in Nathan’s Prophecy. Biblica, 46(3), pp. 353–356.

Tsumura, D. T. (2010). Tense and Aspect of Hebrew Verbs in 2 Samuel 7:8-16—from the Point of View of Discourse Grammar. Vetus Testamentum, 60 (4), pp. 641–654.

Zimran, Y. (2014). “The Covenant Made with David”: The King and the Kingdom in 2 Chronicles 21. Vetus Testamentum, 64 (2), pp. 305–325.

‌3) BIBLIOGRAPGY FOR 2 Samuel 12:1-25 NATHAN, DAVID, BATHSHEBA AND URIAH

BOOKS

Afoakwah, J. D. (2015). The Nathan-David confrontation (2 Sam 12:1-15a) : a Slap in the Face of the Deuteronomistic Hero? New York: Peter Lang Edition.

Boda, M.J. (2021). A Severe Mercy : Sin and Its Remedy in the Old Testament. University Park, PA: Penn State University Press.

Karras, R. M. (2021). I Have Sinned Against the Lord: Sex and Penitence. In Thou Art the Man: The Masculinity of David in the Christian and Jewish Middle Ages (pp. 101–135). University of Pennsylvania Press.

McLaughlin, J. L. (2021). ‘Collateral Damage: Divine Punishment of Others for David’s Sins in 2 Samuel.’ In J. L. McLaughlin & C. Carvalho (Eds.), God and Gods in the Deuteronomistic History (pp. 143–159). Catholic University of America Press.

Koenig, S. M. (2018). Bathsheba Survives. University of South Carolina Press.

Mohammed, K. (2015). David in the Muslim tradition : the Bathsheba affair. Lanham, Maryland: Lexington Books.

Salisbury, J.E. (2001). Encyclopedia of Women in the Ancient World. Santa Barbara, Calif.: Abc-Clio.

‌The (2019). LIFE Women of the Bible. Time.

Widmer, M. (2015). David: Repentant Sinner, Priestly Intercessor, and Yhwh’s Change of Mind (2 Samuel 24). In Standing in the Breach: An Old Testament Theology and Spirituality of Intercessory Prayer (Vol. 13, pp. 224–250). Penn State University

JOURNAL ARTICLES

Abasili, A. I. (2011). Was it Rape? The David and Bathsheba Pericope Re-examined. Vetus Testamentum, 61(1), pp.1–15.

Berger, Y. (2009). Ruth and the David—Bathsheba Story: Allusions and Contrasts. Journal for the Study of the Old Testament, 33(4), pp. 433–452.

Berman, J. (2013). Double Meaning in the Parable of the Poor Man’s Ewe (2 Sam 12:1–4). Journal of Hebrew Scriptures, Vol. 13. Article 14.

Buford, M. A. (2009). The Nathan Factor: The Art of Speaking Truth to Power. Journal of Biblical Perspectives in Leadership, 2(2), 95-113.

Cohen, H.H. (1965). David and Bathsheba. Journal of the American Academy of Religion, XXXIII(2), pp.142–148.

Daube, D. (1982). Nathan’s Parable. Novum Testamentum, 24(3), 275–288.

Dorn, L. O. (1999). Untranslatable Features in the David and Bathsheba Story (2 Samuel 11–12). The Bible Translator, 50(4), pp. 406–411.

Firth, D. (2008). David and Uriah (With an Occasional Appearance by Uriah’s Wife) – Reading and Re-Reading 2 Samuel 11. 21. Old Testament Essays, 20/2, pp. 310-328

Garsiel, M. (1993). The Story of David and Bathsheba: A Different Approach. CBQ, 55(2), pp. 244–262

Jacobs, J. (2013). The Death of David’s Son by Bathsheba (II Sam 12:13-25): A Narrative in Context. Vetus Testamentum, 63(4), pp. 566–576.

Lasine, S. (1984). Melodrama as Parable: The Story of the Poor Man’s Ewe-Lamb and the Unmasking of David’s Topsy-Turvy Emotions. Research affiliated with Wichita State University

‌Létourneau, A. (2018). Beauty, Bath and Beyond: Framing Bathsheba as a Royal Fantasy in 2 Sam 11,1-5. Scandinavian Journal of the Old Testament, 32(1), pp.72–91.

Nicol G. G. (1998) David, Abigail and Bathsheba, Nabal and Uriah: Transformations within a Triangle, Scandinavian Journal of the Old Testament, 12 (1), pp. 130-145.

Schipper, J. (2007). Did David Overinterpret Nathan’s Parable in 2 Samuel 12:1-6? Journal of Biblical Literature, 126(2), pp. 383–391.

Van der Bergh, R. H. (2008). Is Bathsheba Guilty? The Septuagint’s Perspective. Journal for Semitics 17, no. 1 182-193.

4) BIBLIOGRAPHY FOR 1 Kgs 1:1-46; 4:5 SOLOMONS’S ACCESSION NARRATIVE

BOOKS

Finkelstein, I. and Silberman, N. A. (2007). David and Solomon. Simon and Schuster.

‌Kalimi, I. (2018). Writing and Rewriting the Story of Solomon in Ancient Israel. Cambridge University Press.

Miller, V. (2019). A King and a Fool?: The Succession Narrative as a Satire. Leiden, The Netherlands, Brill.

JOURNAL ARTICLES

Ball, E. (1977). The Co-Regency of David and Solomon (1 Kings I). Vetus Testamentum, 27(3), pp.268–279.

Frolov, S. (2002). Succession Narrative: A “Document” or a Phantom? Journal of Biblical Literature, 121(1), 81–104.

Langlamet, F. (1982). DAVID, FILS DE JESSÉ: UNE ÉDITION PRÉDEUTÉRONOMISTE DE L’« HISTOIRE DE LA SUCCESSION ». Revue Biblique (1946-), 89(1), pp. 5–47.

Willis, J., Pleffer, A., & Llewelyn, S. (2011). Conversation in the Succession Narrative of Solomon. Vetus Testamentum, 61(1), pp. 133–147.