Organs of Statecraft in the Israelite Monarchy

Campbell, Edward F.; Albright, W. F.; Wright, G. Ernest; Cross, Frank Moore; Malanmat, Abraham

doi:10.2307/3211054

Cited by 33 publications

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“…The people representatives made up the assembly, which was the supreme authoritative and legal body chiefly during the pre-monarchic period. It was empowered both to elect kings (as in the case of Jeroboam) and to reject would-be rulers (as was done with Rehoboam) (Malamat 1965). This is similar to the situation in Nigeria.…”

Section: Kings 12:1-24 and The Nigerian Situationmentioning

confidence: 72%

“…The striking slogan 'To your tents, O Israel' is no more than a formula signifying dissolving an assembly or its disbandment with the emphatic supplement 'what portion have we in David? '; it was instead an outright nullification of the treaty with the David's house (Fohrer 1959in Malamat 1965.…”

Section: Kings 12:1-24 and The Nigerian Situationmentioning

confidence: 99%

“…There was the use of key words such as portion, tents and inheritance. According to Malamat (1965), they may well date back to the period of Israelite settlement, the formula having its roots in the tribal assembly and organisation. This reveals a clarion call for restructuring of Israel or, better say, the disintegration of a united Israel.…”

Section: Kings 12:1-24 and The Nigerian Situationmentioning

confidence: 99%

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1 Kings 12:1–24 and effects of hate speech in Nigeria

Uroko

Obiorah

2021

Verbum et Ecclesia

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On Saturday, if anyone of you, I swear in the name of God, goes against my wish that Ambode will be the next governor of Lagos state, the person is going to die inside this water … For the Igbos and others in Lagos, they should go where the Oba of Lagos heads to …. (Godwin 2015:1) Or the hate speech expressed by the Northern Elders Forum 'We'll regard anyone who votes for PDP as enemy of North' (Edeh 2014:1), which is specifically directed against people of southern Nigeria. These speeches express hatred towards a group and it is derogatory and humiliating (Davidson et al. 2017:1). In Nigeria, hate speech, from observation, emanates from leaders and citizens and this has led to an increase in religious bigotry, tribal and ethnic suspicion (Cortese 2006:77) and overall underdevelopment of Nigeria. The failure of other approaches in curbing this sad development led to the need to approach this problem from Old Testament perspective using 1 Kings 12:1-24 as a light.A perusal of the remote context of 1 Kings 12 reveals Solomon who is portrayed as complying with David's instructions (1 Ki 2:12-46a). An implicit critique of Solomon's reign appears even in the narrative concerning Solomon's administration of the land (1 Ki 4:1-20), which depicts the 12 administrative districts of Solomon's kingdom, each of which is obligated to support the king's court for a month. It is clear that the system is heavily weighted in favour of Solomon's own tribe of Judah, which is responsible for only one month of royal support each year in contrast to the 11 months for which the rest of the kingdom is responsible. This is particularly noteworthy in relation to the charges by the northern tribes of Solomon's harsh treatment (1 Ki 12) This article examines the effect of hate speech in Nigeria in the light of 1 Kings 12:1-24. Hate speech refers to any speech that subordinates, marginalises or harms members of a group. The analysis of the text unveils how Rehoboam's speech inhibits and exhibits hate, subordination and neglect of citizens he was ruling based on tribal difference. Rehoboam's father, Solomon, placed a heavy burden especially on the people of northern Israel. After Solomon's death, the people hoped for a review and possible annihilation of the biased policies by Rehoboam. Unfortunately, Rehoboam's response was full of hate. The people of Israel also responded with hate speech towards Rehoboam. Thus, the exchange of hate speech from the ruler to the ruled occurred. This led to a divided Israel, opened to attacks. This analysis affords an insight into the problem of hate speech in Nigeria. There is a general perception that a particular set of people are favoured by federal government in Nigeria. This had further intensified ethnic tension, ethno-religious disunity and calls for disintegration of Nigeria. The pericope (1 Ki 12:1-24) speaks anew about the problem of ever-increasing hate speech in Nigeria. Intra/interdisciplinary implications:This research is based on the importance of hate speech in 1 Kings 12:1-24. Similar to ...

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Section: Kings 12:1-24 and The Nigerian Situationmentioning

confidence: 72%

Section: Kings 12:1-24 and The Nigerian Situationmentioning

confidence: 99%

Section: Kings 12:1-24 and The Nigerian Situationmentioning

confidence: 99%

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1 Kings 12:1–24 and effects of hate speech in Nigeria

Uroko

Obiorah

2021

Verbum et Ecclesia

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The Book of Proverbs in Social and Theological Context

Dell

2006

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The book of Proverbs is the starting point of the biblical wisdom tradition. But how did individual proverbs, instructions and poems come together to form the various collections we have today? Katharine Dell explores the possible social contexts for this varied material in the royal court, wisdom schools and popular culture. She draws shrewdly on materials from the wisdom traditions of the ancient Near East, in particular Egypt, in order to bolster and enhance her theories. She argues that Proverbs had a theological purpose from its conception, with God's creativity being an integral theme of the text rather than one added in later redactions. Dell also shows that echoes of other Old Testament genres such as prophecy, law and cult can be found in Proverbs, notably in chapters 1-9, and that its social and theological context is much broader than scholars have recognised in the past.

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The Cambridge Ancient History

1982

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Organs of Statecraft in the Israelite Monarchy

Cited by 33 publications

References 1 publication

1 Kings 12:1–24 and effects of hate speech in Nigeria

1 Kings 12:1–24 and effects of hate speech in Nigeria

The Book of Proverbs in Social and Theological Context

The Cambridge Ancient History

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