Bibliography
| Title: Royal ideology and the technology of faith. A comparative Midrash study of 1 Kings 3:2-15 Type: Thesis Year: 1988 Abstract: "This study focuses on the history of the earliest interpretation of the story of Solomon's dream at Gibeon (hereafter termed the Gibeon story). The introduction includes an explanation of the comparative midrash method which will be used and a review of the literature to date on 1 Kgs 3:2-15 and interpretations of it. The second chapter includes a translation of the earliest recoverable text of the Gibeon story and commentary on the translation and text. The third chapter, a redaction analysis, isolates five stages in the composition of the text: a pre-Deuteronomistic Vorlage (4, 5, 6a$\alpha$, 7, 9a$\alpha$*, 11a$\alpha$1-3, 12ab$\alpha$, 13a, 14b, 15ab$\alpha$7-10$\beta$), first Deuteronomistic edition (3:3, 6a$\beta$b, 8-9*, 11a$\alpha$4-b, 12b$\beta$, 13b, 14a), transitions inserted by a later Deuteronomistic editor using sk18 as a divine name (3:10 and 15b$\alpha$1-6), Deuteronomistic gloss on 3b (3:2), and insertion of a marriage notice from after 5:14(3:1b) along with a historical gloss (3:1a). The next chapter establishes that the pre-Deuteronomistic Vorlage was a Gibeonite dream epiphany report enclosing a petition scene initiated by the petitioner. Chapter five is an investigation of the interpretation involved in the redaction of the Vorlage. Such interpretation was the beginning of an ongoing process thereafter of adaptation of the Gibeon story to emphasize Solomon's reputation and reconceptualize the virtue of his request. The Second Temple interpretation of 1 Kgs 3:2-15 follows two major trajectories of interpretation, each treated separately, chapters six and seven. The members of the first trajectory, narrative interpretations (2 Chr 1:1-13, the Versions, and Josephus 8:21-25), retell the story, enhancing Solomon's reputation and harnessing it to promote their own cultic-political (Chronicles) or apologetic and didactic (Josephus) ends. The interpretations in the second trajectory, Wisdom instructions (Qoh1:12-26; Wisdom of Solomon 7-9; Q 12:22-31(Lk 12:22-31/Mt 6:25-34)), yet more radically reformulate the story, only responding to elements from it which promote the didactic ends of the instruction. Chapter eight summarizes the preceding study and discusses its implications for development of the comparative midrash method and knowledge of the canonical process". Keywords: Theology of Ancient Judaism and early Christianity |