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Which King Said to Cut the Baby in Half?

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Story from the Hebrew Bible

The Judgement of Solomon is a story from the Hebrew Bible in which Solomon ruled between two women both claiming to be the mother of a child. Solomon revealed their truthful feelings and relationship to the child by suggesting the baby be cut in ii, each woman to receive one-half. With this strategy, he was able to discern the non-mother as the woman who entirely canonical of this proposal, while the actual mother begged that the sword might be sheathed and the child committed to the care of her rival. Some consider this approach to justice an archetypal example of an impartial judge displaying wisdom in making a ruling.

Biblical narrative [edit]

ane Kings 3:16–28 recounts that two mothers living in the same firm, each the mother of an infant son, came to Solomon. One of the babies had been smothered, and each claimed the remaining male child as her own. Calling for a sword, Solomon declared his judgment: the infant would be cutting in two, each woman to receive half. 1 mother did non contest the ruling, declaring that if she could not have the baby then neither of them could, but the other begged Solomon, "Requite the baby to her, just don't kill him!"

The king alleged the second woman the true mother, as a mother would even give up her baby if that was necessary to save its life, and awarded her custody. This judgment became known throughout all of Israel and was considered an example of profound wisdom.

Classification and parallels [edit]

The story is usually viewed in scholarship equally an instance or a reworking of a folktale. Its folkloristic nature is apparent, amidst other things, in the authorisation of direct voice communication which moves the plot on and contributes to the characterization.[1] The story is classified every bit Aarne-Thompson tale type 926, and many parallel stories have been found in world folklore. In Uther's edition of the Aarne-Thompson index,[2] this tale blazon is classified equally a folk novella, and belongs to a subgroup designated "Clever Acts and Words". Eli Yassif defines the folk novella as "a realistic story whose time and place are determined ... The novella emphasizes such human traits as cleverness, eroticism, loyalty, and wiliness, that drive the plot frontwards more than than any other element".[3]

Hugo Gressmann has establish 22 similar stories in globe folklore and literature, specially in India and the far east.[four] One Indian version is a Jataka story dealing with Buddha in one of his previous incarnations every bit the sage Mahosadha, who arbitrates between a mother and a Yakshini who is in the shape of a woman, who kidnapped the mother's baby and claimed he was hers. The sage announced a tug of war, cartoon a line on the basis and asking the two to stand on opposite sides of it, one holding the baby'southward anxiety, the other his hands – the one who pulled the baby's whole body beyond the line would go to keep him. The mother, seeing how the baby suffered, released him and, weeping, let the Yakshini take him. When the sage saw that, he returned the baby to the hands of the true mother, exposed the identity of the Yakshini and expelled her.[v] In other Indian versions, the ii women are widows of ane hubby.[6] Another version appears in the Chinese drama The Chalk Circle (in which version the judge draws a circle on the ground),[seven] which has spread worldwide, many versions and reworkings being made, among them The Caucasian Chalk Circle, a play by Bertolt Brecht.

The common motif in those parallel versions is that the wise estimate announces an absurd procedure, which is reasonable in some perverse way: splitting the baby, according to the principle of compromise; or a tug of state of war, in which i can possibly presume that the true mother will be motivated to pull harder. But the process is actually a concealed emotional test, designed to force each woman to make up one's mind between her compassion for the infant and her will to win.[8]

There is indirect evidence that the story was also widespread in ancient times in the western world. A Greek papyrus fragment,[ix] dating from the starting time of the second century Advert, includes a fragmented reference to an aboriginal legal case which is similar to the judgment of Solomon. The writer ascribes the story to Phliliskos of Miletos, living in the fourth century BC.[10] [11] A fresco found in the "Firm of the Physician" in Pompeii depicts pygmies introducing a scene similar to the biblical story.[12] Some think that the fresco relates directly to the biblical story,[thirteen] while according to others it represents a parallel tradition.[12]

Several suggestions for the genre of the biblical story take been raised beyond its label every bit a folktale of a known type. Edward Lipinski suggests that the story is an example of "male monarch'due south demote tales", a subgenre of the wisdom literature to which he finds parallels in Sumerian literature.[14]

Scholars take pointed out that the story resembles the modern detective story genre. Both king Solomon and the reader are confronted with some kind of a juridical-detective riddle. Meir Sternberg notes that ii genres merge in the story: A riddle and a test; the juridical dilemma, which is the riddle, likewise constitutes a test for the immature king: if he can solve it, he volition be best-selling as possessing divine wisdom.[xv] Stuart Lasine classifies the story as a law-courtroom riddle.[sixteen]

According to Raymond Westbrook, the story is substantially a hypothetical problem, introduced to the recipient as a pure intellectual challenge and not every bit a concrete juridical case. In such problems, any unnecessary detail is usually omitted and this is why the characters in the story accept no distinctive characteristics. The description of the case eliminates the possibility of obtaining circumstantial evidence, thereby forcing the recipient to face up the dilemma direct and not seek indirect ways to solve it.[17]

Some scholars call up that the original folk story underwent significant literary reworking so that in its biblical crystallization it can no longer be defined as a folktale. Jacob Liver notes the absence of any "local coloring" in the story, and concludes that the story is "not an actual folk tale but a scholarly reworking of a folk tale (apparently from a non-Israelite source) which in some way reached the courtroom circles of Jerusalem in the times of Solomon".[18] Similarly, Ze'ev Weisman notes that the story seems "more of a paradigmatic anecdote created in the milieu of courtly wisdom than a folktale".[19]

Origin [edit]

The story has a number of parallels in folktales from various cultures. All of the known parallels, amongst them several from India, take been recorded in after periods than the biblical story; nevertheless, information technology is unclear whether they reflect earlier or later traditions. Hermann Gunkel rules out the possibility that such a sophisticated motif had adult independently in dissimilar places.[20] Some scholars are of the opinion that the source of the story is untraceable.[21] [22]

In the biblical version, the two women are identified as prostitutes, but in some Indian versions they are widows of one husband. Some scholars accept inferred the origin of the story from this difference. Following Gressmann,[23] Gunkel speculates a possible Indian origin, on the basis that "[s]uch stories of wise judgments are the real life stuff of the Indian people", and that, in his view, "a prostitute has no reason to value a kid which was non born to her"; he acknowledges, however, that the Indian versions "vest to a later menses".[20] On the other hand, Lasine opines that the Hebrew story is better motivated than the Indian one, for it solitary attributes the motivation for the beliefs of both women to typical motherly feelings: pity for the true mother and jealousy for the impostor.[24] Other scholars point out that such a travelling folktale might get, in its diverse forms, more or less coherent. The assertion that one version is more coherent than the other does not hogtie the determination that the first is more original,[8] making the argument near which version'south women had more compelling reasons to fight over the child irrelevant.

Composition and editorial framing [edit]

The story is considered to exist literarily unified, without meaning editorial intervention.[25] [26] The ending of the story, noting the wisdom of Solomon, is considered to be a Deuteronomistic addition to the text.[1] [27]

Some scholars consider the story an originally independent unit of measurement, integrated into its nowadays context by an editor.[28] [29] Solomon's name is not mentioned in the story and he is simply called "the male monarch". Considered out of context, the story leaves the male monarch bearding simply like the other characters. Some scholars think that the original tale was not necessarily well-nigh Solomon, and peradventure dealt with a typical unnamed rex. A unlike opinion is held past Eli Yassif, who thinks the writer of the Book of Kings did not attribute the story to Solomon on his own behalf, just the attribution to Solomon had already adult in preliterary tradition.[30]

Scholars point out that the story is linked to the preceding account of Solomon's dream in Gibeon, past the mutual pattern of prophetic dream and its subsequent fulfillment. Some think this proximity of the stories results from the work of a redactor. Others, such as Saul Zalewski, consider the ii accounts to be inseparable and to form a literarily unified unit of measurement.[31]

In its broader context, the Judgment of Solomon forms part of the business relationship of Solomon's reign, generally conceived equally a distinct segment in the Book of Kings, encompassing chapters 3–xi in ane Kings; some include in it also chapters 1–two, while others remember that these chapters originally ended the business relationship of David'due south reign in ii Samuel. According to Liver, the source for the Judgment of Solomon story, besides as for other parts of the business relationship of Solomon'south reign, is in the speculated volume of the Acts of Solomon, which he proposes to be a wisdom piece of work which originated in court circles shortly later the split of the united monarchy.[32]

Analysis [edit]

General description [edit]

The story may be divided into ii parts, similar in length, matching the trial's sequence. In the first part (verses 16–22) the case is described: The two women introduce their arguments and, at this point, no response from the male monarch is recorded. In the 2d part (23–28) the determination is described: the king is the major speaker and the 1 who directs the plot. Autonomously from this clear twofold division, suggestions have been raised every bit to the plot structure and the literary structure of the story and its internal relations.[33]

As stated before, most of the story is reported by direct speech of the women and Solomon, with a few sentences and utterance verbs by the narrator. The dialogues move the plot frontward.[26] The women'southward contradictory testimonies create the initial disharmonize necessary to build up the dramatic tension. The king'south asking to bring him a sword enhances the tension, as the reader wonders why it is needed. The story comes to its climax with the shocking royal order to cutting the boy, which for a moment casts doubt on the king's judgment. But what seems to exist the verdict turns out to be a clever trick which achieves its goal, and results in the recognition of the truthful mother, and the resolution.

Purpose [edit]

The major overt purpose of the account of Solomon'southward reign, to which the Judgment of Solomon belongs as stated higher up, is to glorify King Solomon, and his wisdom is ane of the account's dominant themes. The exceptions are: The outset two capacity (1 Kings 1–2) which, according to many scholars portray a dubious paradigm of Solomon, and equally stated above, are sometimes ascribed to a separate work; and the last chapter in the business relationship (eleven), which describes Solomon's sins in his erstwhile age. Nonetheless, many scholars betoken out elements in the business relationship that criticize Solomon, anticipating his downfall in affiliate 11.[34]

In its firsthand context, the story follows the account of Solomon's dream at Gibeon, in which he was promised by God he would be given unprecedented wisdom. Most scholars read the story at face value and conclude that its major purpose is to demonstrate the fulfilment of the divine promise and to illustrate Solomon'south wisdom expressed in juridical form. Other scholars as well recognize in this story, every bit in other parts of the account of Solomon's reign, ironic elements which are not consistent with the story's overt purpose to glorify Solomon.

Some scholars assume, as already mentioned, that the story existed independently earlier information technology was integrated into its current context. Willem Beuken thinks that the original tale was not about the king's wisdom – the concluding note about Solomon's wisdom is considered secondary – but about a woman who, by listening to her motherly instinct, helped the king to break through the legal impasse. Beuken notes additional biblical stories which share the motif of the woman who influenced the rex: Bathsheba, the woman of Tekoa, and Solomon's strange wives who seduced him into idolatry.[35] Beuken concludes that the true mother exemplifies the biblical grapheme type of the wise woman.[36] He proposes an analysis of the literary structure of the story, according to which the section that notes the pity of the true female parent (verse 26b) constitutes ane of the ii climaxes of the story, forth with the section that announces Solomon's divine wisdom (verse 28b). 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.[37]

Co-ordinate to Marvin Sweeney, in its original context, as function of the Deuteronomistic history, the story exalted Solomon every bit a wise ruler and presented him as a model to Hezekiah. Later on, the narrative context of the story underwent another Deuteronomistic redaction that undermined Solomon's effigy in comparing to Josiah.[38] In its current context, the story implicitly criticizes Solomon for violating the biblical law that sets the priests and Levites at the top of the judicial bureaucracy (Deuteronomy 17:8–13).[39]

Intra-biblical allusions [edit]

Several stories in the Hebrew Bible behave similarity to the Judgment of Solomon and scholars think they insinuate to it.

The most like story is that of the two cannibal mothers in ii Kings 6:24–33, which forms part of the Elisha cycle. The background is a famine in Samaria, caused by a siege on the city. As the rex passes through the metropolis, a woman calls him and asks him to make up one's mind in a quarrel betwixt her and another adult female. The women had agreed to melt and eat the son of one adult female, and on the other twenty-four hours to do the same with the son of the other adult female; only afterward they had eaten the start woman'due south son, the other woman hid her own son. The king, shocked from the description of the case, tore up his royal cloth and revealed that he was wearing sackcloth below it. He blamed Elisha for the circumstances and went on to chase him.

There are some striking similarities between this story and the Judgment of Solomon. Both bargain with nameless women who gave birth to a son. One of the son dies, and a quarrel erupts as to the fate of the other 1. The case is brought before the king to decide. Co-ordinate to Lasine, the comparing between the stories emphasize the absurdity of the state of affairs in the story of the cannibal mothers: While in the Judgment of Solomon, the rex depend on his knowledge of maternal nature to make up one's mind the example, the story of the carnivorous women describe a "topsy-turvy" world in which maternal nature does not piece of work as expected, thus leaving the king helpless.[forty]

The women'south characters [edit]

Like many other women in the Hebrew Bible, the two women in this story are bearding. Information technology is speculated their names have not been mentioned so that they would not overshadow Solomon's wisdom, which is the main theme of the story. The women seem to be poor. They live lone in a shared residence, without servants. The women accept been determined to be prostitutes. As prostitutes, they lack male person patronage and have to take care of themselves in a patriarchal society.[41]

The women's designation as prostitutes is necessary as background to the plot. It clarifies why the women live alone, gave birth lone and were lonely during the alleged switch of the babies;[42] The lack of witnesses seems to create a legal impasse that just the wise rex tin can solve. It also clarifies why the women are non represented by their husbands, equally is customary in biblical social club.[43] Solomon is depicted as a king accessible to all of his subjects, even those in the margins of society.[42] The women'south designation as prostitutes links the story to the mutual biblical theme of God every bit the protector of the weak, "A father to the fatherless, a defender of widows" (Psalms 68:5). Prostitutes in biblical society are considered functional widows, for they have no male patron to represent them in court and their sons are considered fatherless. They likewise conduct similarity to the proselyte who is sometimes mentioned in the Hebrew Bible with the widow and the fatherless, in that they are socially marginalized and deprived of the right to advocacy. They tin can seek justice from simply one source: God, embodied in the story as the source of Solomon'due south wisdom.[44] [45]

The women are not explicitly condemned for their occupation,[46] and some think that the narrator does not intend to discredit them for being prostitutes, and their comport should be judged against universal man standards.[47] On the other mitt, Phyllis Bird thinks that the story presupposes the stereotypical biblical epitome of the prostitute equally a selfish liar. The true female parent is revealed when her motherly essence – which is too stereotypical – surpasses her selfish essence.[48] Athalya Brenner notes that both women'southward maternal instinct is intact: For the true female parent it is manifested, every bit mentioned, in the compassion and devotion that she shows for her son; and for the impostor it is manifested in her want for a son, which makes her steal the other mother's son when her own son dies. Co-ordinate to Brenner, ane of the lessons of the story is that "true maternal feelings ... may be even in the bust of the lowliest woman".[49]

The women are designated in the Hebrew text as zōnōṯ (זוֹנוֹת), which is the plural form of the adjective zōnâ (זוֹנָה), prostitute. However, some suggest a unlike meaning for this word in the context of the story, such as "tavern possessor" or "innkeeper". These proposals are usually dismissed as atoning.[50] Jerome T. Walsh combines the ii meanings, and suggests that in aboriginal Near Eastward, some prostitutes too provided lodging services (cf. the story of Rahab).[51]

Comparison to detective literature [edit]

As mentioned before, many scholars have compared the story to the modern genre of detective story. A striking feature in the biblical story, untypical to its parallels,[52] is that it does not begin with a credible report of the all-seeing narrator well-nigh the events that took place before the trial; it immediately opens with the women'southward testimonies. Thus, the reader is unable to make up one's mind whether the account given by the plaintiff is true or false, and he confronts, along with Solomon, a juridical-detective riddle. According to Sternberg, the basic convention shared by the Judgment of Solomon and the detective story genre is the "fair-play rule", which states that both the reader and the detective figure are exposed to the same relevant data.[53]

Lasine, dealing with the story from a sociological perspective, points out that, like the detective story, the Judgment of Solomon story deals with human "epistemological anxiety" deriving from the fact that man, equally opposed to God, is more often than not unable to know what is in the listen of other men. The detective story, likewise every bit this biblical story, provides a comfort to this anxiety with the figure of the detective, or Solomon in this case: A main of human nature, a man who can encounter into the depths of 1's soul and excerpt the truth from inside information technology. This adequacy is conceived as a superhuman quality, inasmuch equally Solomon'southward wisdom in judgment is described as a gift from God. At that place is an ambiguity concerning whether such a capability may serve every bit a model for others, or is unavailable to ordinary men.[54]

By the stop of the story, Solomon reveals the identity of the true mother. But according to the Hebrew text, while the king solves the riddle, the reader is not exposed to the solution; literally translated from the Hebrew text, Solomon command reads: "Requite her the living kid...". One cannot infer whether the word "her" refers to the plaintiff or to the defendant, as the narrator remains silent on the affair.

Jewish interpretation [edit]

Co-ordinate to the Midrash, the two women were mother- and daughter-in-law, both of whom had borne sons and whose husbands had died. The lying daughter-in-law was obliged past the laws of Yibbum to marry her brother-in-law unless released from the organisation through a formal ceremony. As her brother-in-police force was the living kid, she was required to marry him when he came of age, or look the same amount of fourth dimension to be released and remarry. When Solomon suggested splitting the babe in half, the lying adult female, wishing to escape the constraints of Yibbum in the eyes of God, agreed. Thus was Solomon able to know who the real mother was.[56]

Representations in fine art [edit]

If the in a higher place-mentioned Pompean fresco indeed depicts the Judgment of Solomon, information technology is the kickoff known painting of a biblical story (shortly moved to the Museo Nazionale in Naples).[57]

This theme has long been a pop discipline for artists and is often called for the ornamentation of courthouses. In the Netherlands, many 17th century courthouses (Vierschaar rooms) contain a painting or relief of this scene. Elsewhere in Europe, celebrated examples include:

  • Fresco by Raphael
  • The Sentence of Solomon past William Blake
  • Etching by Gustave Doré
  • Woodcut by the schoolhouse of Michael Wolgemut in the Nuremberg Chronicle
  • Paintings by Andrea Mantegna, Poussin and Franz Caucig
  • Relief sculpture on the Doge'south Palace in Venice by an unknown artist (nigh the exit into St. Mark'south Square)
  • Stained glass window by Jean Chastellain in St-Gervais-et-St-Protais church of Paris

Music [edit]

Marc-Antoine Charpentier : Judicium Salomonis H.422, Oratorio for soloists, chorus, woodwinds, strings, and continuo. (1702)

Giacomo Carissimi : Judicium Salomonis, Oratorio for 3 chorus, 2 violins and organ.

Other media [edit]

The scene has been the subject of television episodes of Dinosaurs, Recess, The Simpsons (where a pie was substituted for the baby), the Netflix animated series, All Hail King Julien, where a pineapple is cutting in ii to settle a dispute, the Seinfeld episode "The Seven", and Police & Order: Special Victims Unit. It has influenced other creative disciplines, e.g. Bertolt Brecht's play The Caucasian Chalk Circumvolve and Ronnie snatching Kat's baby in EastEnders. In Greys Anatomy the story is told by Meridith Grey in the outset of the episode Mama Tried.

The HIM song "Shatter Me With Promise" includes the line "We'll tear this baby apart, wise like Solomon".

The Tool song "Right in Two" slightly paraphrases the scene and includes the lyric "Cut and divide it all right in two".

A surgical technique that involves dividing the placenta with a laser every bit a handling for twin-to-twin transfusion syndrome is named Solomon technique.[58]

Idiomatic use [edit]

"Splitting the baby" [edit]

The expressions "splitting the baby" or "cutting the baby in half" can be used to describe a split honor (unremarkably accompanied by a split costs award) in the most for a heavy-handed, costs-insensitive suit (such as entailing multiple hearings and disproportionate spending on both sides) for a relatively simple compromise. The analogy reminds litigants to keep their costs down in cases where a judge might well divide fault, i.e. might "split the difference" in terms of harm awards or other remedies between the two parties (a very common example is in a comparative negligence case too known as contributory negligence scenario).[59]

In other instances, lawyers and legal commentators may use "dissever the baby" to refer to whatever compromise or ruling in which both sides tin merits partial victory. Some commentators take noted, still, that this usage is inconsistent with the Biblical narrative, in which Solomon's solution did not involve actually splitting the baby or finding a compromise only, rather, provided prove that led to a total victory for one of the claimants.[lx] [61]

"Solomonic Judgment" [edit]

The expression "Solomonic Judgment" exists in many cultures with a Judeo-Christian background, and is often used equally a comment on remarkable verdicts. For case, in a dispute between two neighbors, a British gauge gave one of them, pop-star Robbie Williams, permission to have a luxurious pond pool and gym dug out, but machine-powered digging or excavation piece of work was forbidden and his neighbour, stone-star Jimmy Page, had to be given existent-time, consummate electronic monitoring of the vibrations throughout the entire construction process. In short, the mega-basement would accept to be dug by hand. [62] [63]

Farther reading [edit]

[edit]

  • Cogan, Mordechai, I Kings (Anchor Bible), New York: Doubleday, 2001, ISBN 0385029926, pp. 193–97
  • DeVries, Simon J., i Kings (Word Biblical Commentary), Waco, TX: Word Books, 1985, ISBN 0849902118, pp. 56–62
  • Fritz, Volkmar, 1 & 2 Kings (Continental Commentary), translated by Anselm Hagedorn, Minneapolis: Fortress, 2003, ISBN 0800695305, pp. 41–43
  • Jones, Gwilym H., 1 and 2 Kings (New Century Bible), I, Grand Rapids, MI: Eerdmans, 1984, ISBN 080280019X, pp. 129–33
  • Long, Burke O., 1 Kings (Forms of the Old Attestation Literature 9), Yard Rapids, MI: Eerdmans, 1984, ISBN 0802819206, pp. 67–lxx
  • Montgomery, James A. and Gehman, Henry Snyder, Kings (International Critical Commentary), Edinburgh: T. & T. Clark, 1951, 108–12
  • Mulder, Martin J., 1 Kings (Historical Commentary on the Quondam Testament), I, translated by John Vriend, Leuven: Peeters, 1998, ISBN 9042906782, pp. 153–60
  • Sweeney, Marvin A., I & II Kings (Quondam Attestation Library), Louisville, KY: Westminster John Knox, 2007, ISBN 9780664220846, pp. 81–82

Encyclopedic articles [edit]

  • Marzolph, Ulrich, "Salomonische Urteile", Enzyklopädie des Märchens xi, 3 (2004), pp. 1087–94 (German)

Manufactures [edit]

  • Althouse, Ann, "Beyond King Solomon'south Harlots: Women in Bear witness", Southern California Law Review 65/3 (1992), pp. 1265–78
  • Ashe, Marie (Spring 1990). "Abortion of narrative: a reading of the judgment of Solomon". Yale Journal of Police force and Feminism. Yale Law School. four (1): 81–92. Pdf.
  • Begg, Christopher T., "The Judgment of Solomon co-ordinate to Josephus", Theologische Zeitschrift 62/3 (2006), pp. 452–61
  • Beuken, Willem A. K., "No Wise Rex without a Wise Woman (I Kings III sixteen–28)", in A. S. van der Woude (ed.), New Avenues in the Written report of the One-time Testament: A Collection of Erstwhile Testament Studies, Published on the Occasion of the Fiftieth Ceremony of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. Thou. J. Mulder (Oudtestamentische Studiën 25), Leiden: Brill, 1989, ISBN 9004091254, pp. i–10
  • Bird, Phyllis Ann, "The Harlot as Heroine: Narrative Fine art and Social Presupposition in Iii Onetime Testament Texts", Semeia 46 (1989), pp. 119–39
  • Deurloo, Karel Adriaan, "The Male monarch'southward Wisdom in Judgement: Narration equally Instance (I Kings three)", in A. S. van der Woude (ed.), New Avenues in the Study of the Onetime Attestation: A Drove of Old Testament Studies, Published on the Occasion of the Fiftieth Ceremony of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. G. J. Mulder (Oudtestamentische Studiën 25), Leiden: Brill, 1989, ISBN 9004091254, pp. 11–21
  • Fontaine, Carole R., "The Bearing of Wisdom on the Shape of 2 Samuel eleven–12 and 1 Kings three", Journal for the Report of the Onetime Attestation 34 (1986), pp. 61–77 (= Athalya Brenner [ed.], A Feminist Companion to Samuel and Kings [Feminist Companion to the Bible], Sheffield, UK: Sheffield Academic Press, 1994, ISBN 1850754802, pp. 143–60)
  • Fontaine, Carole R., "A Response to 'The Bearing of Wisdom'", in Athalya Brenner (ed.), A Feminist Companion to Samuel and Kings (Feminist Companion to the Bible), Sheffield, UK: Sheffield Bookish Press, 1994, ISBN 1850754802, pp. 161–67
  • Garsiel, Moshe, "Revealing and Concealing as a Narrative Strategy in Solomon's Judgment (one Kings iii:16-28)", Catholic Biblical Quarterly 64/ii (2002), pp. 229–47
  • Gressmann, Hugo, "Das salomonische Urteil", Deutsche Rundschau 130 (1907), pp. 212–28 (High german)
  • Ipsen, Avaren, "Solomon and the Ii Prostitutes", The Bible and Critical Theory 3/1 (2007), pp. 2.1–2.12
  • Lasine, Stuart, "The Riddle of Solomon's Judgment and the Riddle of Human Nature in the Hebrew Bible", Journal for the Study of the Old Testament 45 (1989), pp. 61–86
  • Rendsburg, Gary Alan, "The Guilty Party in one Kings III 16-28", Vetus Testamentum 48/4 (1998), pp. 534–41
  • Sanders, José, "Perspective and Attribution: The Cognitive Representation of Biblical Narrative", Poetics 24/1 (1996), pp. 57–eighty.
  • van Wolde, Ellen J., "Who Guides Whom? Embeddedness and Perspective in Biblical Hebrew and in 1 Kings 3:16–28", Journal of Biblical Literature 114/four (1995), pp. 623–42

Discussions in literature [edit]

  • Brichto, Herbert Chanan, Toward a Grammar of Biblical Poetics: Tales of the Prophets, New York: Oxford University Printing, 1992, ISBN 0195069110, pp. 45–63
  • Gaster, Theodor Herzl, Myth, Legend, and Custom in the One-time Attestation: A Comparative Study with Capacity from Sir James G. Frazer's Folklore in the Former Testament, Two, New York: Harper & Row, 1969, pp. 491–94
  • Gunkel, Hermann, The Folktale in the Onetime Testament (Celebrated Texts and Interpreters in Biblical Scholarship), translated by Michael D. Rutter, Sheffield, UK: Almond, 1987, ISBN 1850750319, pp. 155–56
  • Hansen, William, Ariadne's Thread: A Guide to International Tales Constitute in Classical Literature, Ithaca, NY: Cornell Academy Press, 2002, ISBN 0801436702, pp. 227–32
  • Sternberg, Meir, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Indiana Studies in Biblical Literature), Bloomington, IN: Indiana University Press, 1985, ISBN 0253345219, ISBN 0253204534, pp. 166–69

Monographs and dissertations [edit]

  • Hinds, Ballad Ann, The Judgment of Solomon: An Iconographical Motif in Early Medieval Fine art, Ph.D. dissertation, University of Maryland, College Park, 1994

Other material [edit]

  • Ashliman, D. L. Kid Custody: folktales of Aarne-Thompson blazon 926. Variants on the tale.

See also [edit]

  • Books of Kings
  • Solomon
  • The Domestic dog in the Manger

References [edit]

  1. ^ a b Mordechai Cogan, I Kings (Anchor Bible), New York: Doubleday, 2001, p. 196.
  2. ^ Hans-Jörg Uther, The Types of International Folktales: A Nomenclature and Bibliography, Based on the System of Antii Aarne and Stith Thompson, I, Helsinki: Suomalainen Tiedeakatemia, 2004.
  3. ^ Eli Yassif, The Hebrew Folktale: History, Genre, Meaning (Folklore Studies in Translation), Bloomington, IN: Indiana University Printing, 1999, p. 27
  4. ^ Run across Hugo Gressmann, "Das salomonische Urteil", Deutsche Rundschau 130 (1907), pp. 212–28
  5. ^ Encounter Eastward. B. Cowell (ed.), The Jātaka, or Stories of the Buddha's Former Births, VI, Cambridge: Cambridge University Press, 1907, p. 163.
  6. ^ Come across for instance G. R. Subramiah Pantulu, Indian Antiquary 26 (1897), p. 111
  7. ^ Theodor Herzl Gaster, Myth, Fable, and Custom in the Former Testament: A Comparative Study with Chapters from Sir James K. Frazer's Folklore in the Erstwhile Attestation, 2, New York: Harper & Row, 1969, p. 493.
  8. ^ a b William Hansen, Ariadne's Thread: A Guide to International Tales Constitute in Classical Literature, Ithaca, NY: Cornell University Press, 2002, p. 228.
  9. ^ P. Oxy. XLI 2944 [i][2]
  10. ^ William Hansen, Ariadne's Thread: A Guide to International Tales Found in Classical Literature, Ithaca, NY: Cornell Academy Press, 2002, pp. 229–thirty.
  11. ^ Eric G. Turner, The Papyrologist at piece of work (Greek, Roman and Byzantine Monographs 6), Durham, NC: Duke University, 1973, pp. seven-xiv
  12. ^ a b William Hansen, Ariadne's Thread: A Guide to International Tales Found in Classical Literature, Ithaca, NY: Cornell Academy Press, 2002, pp. 231–32. A flick of the fresco.
  13. ^ Frederick East. Brenk, "Greek, Greeks; C. Faith", Encyclopedia of the Bible and its Reception, 5. ten, 2015, p. 889.
  14. ^ Edward Lipinski, "Aboriginal Types of Wisdom Literature in Biblical Narrative", in Alexander Rofé and Yair Zakovitch (eds.), Isac Leo Seeligmann Volume, Jerusalem: E. Rubenstein, 1983, pp. 51–55
  15. ^ Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Indiana Studies in Biblical Literature), Bloomington: Indiana Academy Press, 1985, p. 167.
  16. ^ Stuart Lasine, "The Riddle of Solomon'due south Judgment and the Riddle of Human Nature in the Hebrew Bible", Periodical for the Report of the Old Testament 45 (1989), p. 61
  17. ^ Raymond Westbrook, "Constabulary in Kings", in André Lemaire, Baruch Halpern, and Matthew J. Adams (eds.), The Book of Kings: Sources, Composition, Historiography and Reception (Supplements to Vetus Testamentum 129), Leiden: Brill, 2010, pp. 446–47.
  18. ^ Jacob Liver, "The Volume of the Acts of Solomon", Biblica 48 (1967), p. 82
  19. ^ Ze'ev Weisman, Political Satire in the Bible (SBL Semeia Studies 32), Atlanta: Scholars Press, 1998, p. 107. George W. Coats also characterizes the story as an anecdote ("Parable, Fable, and Anecdote: Storytelling in the Succession Narrative", Interpretation 35 [1981], p. 379)
  20. ^ a b Hermann Gunkel, The Folktale in the Old Attestation (Historic Texts and Interpreters in Biblical Scholarship), translated by Michael D. Rutter, Sheffield, UK: Almond, 1987, p. 156.
  21. ^ James A. Montgomery and Henry Snyder Gehman, Kings (International Critical Commentary), Edinburgh: T. & T. Clark, 1951, p. 109.
  22. ^ Gwilym H. Jones, 1 and 2 Kings (New Century Bible), I, Thou Rapids, MI: Eerdmans, 1984, p. 131.
  23. ^ Hugo Gressmann, "Das salomonische Urteil", Deutsche Rundschau 130 (1907), pp. 218
  24. ^ Stuart Lasine, "The Riddle of Solomon'south Judgment and the Riddle of Human Nature in the Hebrew Bible", Periodical for the Study of the Old Testament 45 (1989), p. 70.
  25. ^ Martin J. Mulder, 1 Kings (Historical Commentary on the Old Testament), translated by John Vriend, Leuven: Peeters, 1998, p. 154.
  26. ^ a b Burke O. Long, 1 Kings (Forms of the Old Testament Literature ix), Grand Rapids, MI: Eerdmans, 1984, p. 68.
  27. ^ Volkmar Fritz, 1 & 2 Kings (Continental Commentary), translated past Anselm Hagedorn, Minneapolis: Fortress, 2003, p. 43.
  28. ^ Mordechai Cogan, I Kings (Anchor Bible), New York: Doubleday, 2001, p. 193
  29. ^ Simon J. DeVries, ane Kings (Word Biblical Commentary 12), Waco, TX: Word Books, 1985, pp. 57–58.
  30. ^ Eli Yassif, The Hebrew Folktale: History, Genre, Meaning (Folklore Studies in Translation), Bloomington, IN: Indiana University Printing, 1999, p. 30.
  31. ^ Saul Zalewski, Solomon'southward Ascension to the Throne: Studies in the Books of Kings and Chronicles, Jerusalem: Y. Marcus, 1981, pp. 188–92 (Hebrew).
  32. ^ Jacob Liver, "The Book of the Acts of Solomon", Biblica 48 (1967), pp. 75–101.
  33. ^ For the plot structure see the commentaries, and also Bezalel Porten, "The Structure and Theme of the Solomon Narrative (I Kings 3-eleven)", Hebrew Matrimony Higher Annual 38 (1967), pp. 99–100. For the literary structure come across Willem A. Thousand. Beuken, "No Wise King without a Wise Adult female (I Kings Three 16–28)", in A. South. van der Woude (ed.), New Avenues in the Written report of the Old Attestation: A Collection of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J. Mulder (Oudtestamentische Studiën 25), Leiden: Brill, 1989, pp. 2–iv.
  34. ^ See in particular: Daniel J. Hays, "Has the Narrator Come to Praise Solomon or to Bury Him? Narrative Subtlety in 1 Kings 1–11", Journal for the Study of the Onetime Attestation 28/ii (2003), pp. 149–74; and the literature cited at pp. 151–53.
  35. ^ Willem A. M. Beuken, "No Wise King without a Wise Woman (I Kings III xvi–28)", in A. S. van der Woude (ed.), New Avenues in the Study of the Old Attestation: A Collection of Sometime Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. M. J. Mulder (Oudtestamentische Studiën 25), Leiden: Brill, 1989, pp. 9–x.
  36. ^ Willem A. M. Beuken, "No Wise King without a Wise Woman (I Kings III sixteen–28)", in A. South. van der Woude (ed.), New Avenues in the Study of the Old Attestation: A Drove of Old Testament Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. Yard. J. Mulder (Oudtestamentische Studiën 25), Leiden: Brill, 1989, p. 10.
  37. ^ Willem A. M. Beuken, "No Wise Male monarch without a Wise Woman (I Kings III 16–28)", in A. Southward. van der Woude (ed.), New Avenues in the Report of the Old Testament: A Collection of Old Attestation Studies, Published on the Occasion of the Fiftieth Anniversary of the Oudtestamentisch Werkgezelschap and the Retirement of Prof. Dr. Thou. J. Mulder (Oudtestamentische Studiën 25), Leiden: Brill, 1989, pp. 2–four.
  38. ^ Marvin A. Sweeney, I & Two Kings (Former Testament Library), Louisville, KY: Westminster John Knox, 2007, p. 82.
  39. ^ Marvin A. Sweeney, I & II Kings (Old Testament Library), Louisville, KY: Westminster John Knox, 2007, pp. 73, 82.
  40. ^ Stuart Lasine, "Jehoram and the Cannibal Mothers (two Kings 6.24–33): Solomon'due south Judgment in an Inverted World", Periodical for the Written report of the Old Testament 50 (1991), pp. 27–53.
  41. ^ Athalya Brenner, The Israelite Woman: Social Role and Literary Type in Biblical Narrative (The Biblical Seminar 2), Sheffield, United kingdom of great britain and northern ireland: JSOT Press, 1985, pp. 81–82.
  42. ^ a b Simon J. DeVries, i Kings (Word Biblical Commentary), Waco, TX: Word Books, 1985, p. 61.
  43. ^ Phyllis Ann Bird, "The Harlot as Heroine: Narrative Art and Social Presupposition in Three Old Testament Texts", Semeia 46 (1989), p. 132.
  44. ^ Carole R. Fontaine, "The Bearing of Wisdom on the Shape of 2 Samuel 11-12 and 1 Kings 3", Periodical for the Written report of the Old Testament 34 (1986), pp. 67–68.
  45. ^ Gina Hens-Piazza, Of Methods, Monarchs, and Meanings: A Sociorhetorical Arroyo to Exegesis (Studies in Old Testament Interpretation 3), Macon, GA: Mercer University Press, 1996, p. 143.
  46. ^ Mordechai Cogan, I Kings (Ballast Bible), New York: Doubleday, 2001, p. 193.
  47. ^ Volkmar Fritz, 1 & 2 Kings (Continental Commentary), translated by Anselm Hagedorn, Minneapolis: Fortress, 2003, p. 42.
  48. ^ Phyllis Ann Bird, "The Harlot equally Heroine: Narrative Fine art and Social Presupposition in 3 Old Testament Texts", Semeia 46 (1989), pp. 132–33
  49. ^ Athalya Brenner, The Israelite Woman: Social Role and Literary Type in Biblical Narrative (The Biblical Seminar ii), Sheffield, U.k.: JSOT Printing, 1985, p. 81.
  50. ^ Encounter for example: Mordechai Cogan, I Kings (Ballast Bible), New York: Doubleday, 2001, p. 193
  51. ^ Jerome T. Walsh, 1 Kings (Berit Olam), Collegeville, MN: Liturgical Press, 1996, p. 80 n. one.
  52. ^ William Hansen, Ariadne's Thread: A Guide to International Tales Establish in Classical Literature, Ithaca, NY: Cornell University Press, 2002, p. 229.
  53. ^ Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading (Indiana Studies in Biblical Literature), Bloomington: Indiana University Press, 1985, pp. 167–69.
  54. ^ Stuart Lasine, "Solomon, Daniel, and the Detective Story: The Social Office of a Literary Genre", Hebrew Annual Review 11 (1987), pp. 247–66.
  55. ^ Morris Eaves; Robert N. Essick; Joseph Viscomi (eds.). "The Judgment of Solomon, object 1 (Butlin 392) "The Judgment of Solomon"". William Blake Annal. Retrieved January 2, 2014.
  56. ^ "Jewish Law – Commentary/Stance – The Brilliant Wisdom of King Solomon". jlaw.com.
  57. ^ "Solomon, Socrates and Aristotle". Biblical Archaeology Society.
  58. ^ Slaghekke, F.; Lopriore, Eastward.; Lewi, L.; Middeldorp, J. 1000.; Van Zwet, E. W.; Weingertner, A. South.; Klumper, F. J.; Dekoninck, P.; Devlieger, R.; Kilby, M. D.; Rustico, M. A.; Deprest, J.; Favre, R.; Oepkes, D. (2014). "Fetoscopic light amplification by stimulated emission of radiation coagulation of the vascular equator versus selective coagulation for twin-to-twin transfusion syndrome: An open-characterization randomised controlled trial". The Lancet. 383 (9935): 2144–51. doi:10.1016/S0140-6736(xiii)62419-eight. PMID 24613024. S2CID 23761883.
  59. ^ Stephanie Due east. Keer and Richard W. Naimark, Arbitrators Exercise Non "Dissever-the-Baby": Empirical Evidence from International Business concern Arbitrations from the Energy Bar Association Alternative Dispute Resolution Committee
  60. ^ Tabler, Norm (2020-01-03). "On 'Splitting the Infant' in Legal Discourse | OP-ED". Attorney at Police force Magazine . Retrieved 2020-05-22 .
  61. ^ Kaplan, Sebastian (2018-09-04). "Stop Maxim "Split the Baby"". Legal by the Bay . Retrieved 2020-05-22 .
  62. ^ Epic Real-Estate Legal Feuds: Led Zeppelin'southward Jimmy Folio Saves His Landmark London Business firm
  63. ^ Robbie Williams wins pool program fight against Led Zeppelin neighbour Jimmy Page

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