Paper Ii Research Paperon Tuesday November 20 By 1159 Pm You Will ✓ Solved

Paper II: Research Paper On Tuesday, November 20 by 11:59 PM, you will submit a research paper that is a minimum of 1,500 words in length. This paper will cover one of the topics listed at the end of this paper. You will be required to consult at least 2 sources aside from Coogan’s textbook and the Bible itself. Using more than two sources is encouraged. At least the first two sources you use must either come from Strozier library, or must be from those which I supply online on our Canvas Learning Management System site.

The books listed below are on reserve at the library. They are recommended for this assignment. 1. Blenkinsopp, Joseph, Ezekiel (. Brueggeman, Walter, Tradition for Crisis: A Study in Hosea (.

Davies, Graham, Hosea (. Galambush, Julie, Jerusalem in the Book of Ezekiel: The City as Yahweh’s Wife (. Harrington, Daniel J., Invitation to the Apocrypha (. Voicu, Sever J., ed., Apocrypha (2010) Additional books which you may want to consult include commentaries within the Anchor Bible series, the Hermeneia Series (note: this series gets SUPER technical fyi), the Old Testament Library series, and the Word Biblical Commentary series, though this last one is of varied degrees of helpful depending upon the biblical book. For those of you working on the Pseudepigrapha, for a primary text and very details introductions, consult The Old Testament Pseudepigrapha (2 Vols.; edited by James Charlesworth), and, for 1 Enoch, check out the translation by VanderKam and Nickelsburg, 1 Enoch.

Also see the Anchor Bible Dictionary, which contains entries on nearly every relevant topic in biblical studies. As for articles taken from the JSTOR/ATLA database, I am fine with sources from here as long as they (1) are NOT written before 1950; and (2) come from a reputable journal (e.g., Journal of Biblical Literature, Journal for Old Testament Studies, Vetus Testamentum, Journal for the Study of the Pseudepigrapha, etc.) If you have ANY questions about the validity of a source you want to use, do not be afraid to consult me. The main of goal of this paper is to compose a coherent and thoughtful research paper on one of the topics which I list down below, using some of the sources listed above, and using the skills accumulated in the first two papers.

The key goal regarding this paper is you trying to make sense of the biblical texts you are writing on. The secondary sources are to assist you in that goal. Reading them should help you get a better sense of the topic. The secondary sources themselves should not be the main focus of your paper. Citations of the secondary sources, as well as any biblical citations, is expected.

As with Paper I, your essay needs to be organized around a thesis statement—the central point you want to make in your paper. Upload your paper via Canvas and, as with Paper I, you do not need to submit a paper copy. If you experience any problems when uploading your paper, contact me or call Canvas User Support at . You must append a bibliography to the end of your paper. The bibliography does not count towards the word length of your essay.

When you utilize the ideas found in an author’s work, you need to make this clear in a footnote giving the text and page number of the source you consulted (You do not need to give complete information regarding the sources in the footnotes because these details will be in your bibliography). If you have any doubts about the legitimacy of your sources, please consult the professor or a teaching assistant. Paper Topics 1. Good King, Bad King: What makes a good king? What makes a bad king?

Explore the depiction of the king (in both Israel and Judah) found in 1 and 2 Kings and, if helpful, 1 and 2 Samuel. In particular, focus on a few specific kings, providing examples which prove your idea of the definition of a good and bad kings. What do good kings do? What do bad kings do? Do all good kings do only good things?

Do bad kings always do bad things? Are there any borderline cases? How does the picture of a king in 1 or 2 Kings compare to his depiction in1 and 2 Chronicles? 2. Female Imagery in Prophetic Literature: Several prophets imagine Israel as a woman.

Why is the covenant between Israel and God imagined as a marriage? How can this model explain/understand the sins of Israel? Focus your reflection on these issues by comparing and contrasting Hosea 1-3 and Ezekiel 16. Both of these texts envision Israel as a woman, using language of love and restoration. They also imagine violent acts perpetrated against Israel, describing her as a promiscuous and adulterous wife who is beaten by her husband.

How does Ezekiel use the marriage metaphor differently from Hosea? Do you think that the use of this metaphor by these prophets is derogatory towards women? Why did Ezekiel (and to a lesser extent Hosea) feel compelled to use such shocking imagery? 3. Examine a text in the Apocrypha or Pseudepigrapha: There are a lot of texts important to the study of Judaism which are not found in the Hebrew Bible or the Protestant Old Testament, many of which we mentioned in class.

Pick one of the following texts (1 Enoch [only The Book of Watchers =1En. 1-36], Jubilees, Tobit, Judith, Susanna, Bel and the Dragon; if you have another you’d like to do, let me know). Read the composition closely and do research on it in order to understand basic issues of the work, such as its main themes, basic structure and date. In your paper explain what you have learned and express your own understanding of the text.

Paper for above instructions

Introduction

The evaluation of kingship in ancient Israel and Judah, as chronicled in the books of 1 and 2 Kings and 1 and 2 Samuel, presents complex portrayals of governance, morality, and divine expectation. The narratives contain a tapestry of kings whose reigns can be classified as good, bad, or somewhere in between. This paper aims to examine what qualities delineate good kings from bad kings in these texts, with a specific focus on a few prominent figures such as David, Solomon, and Manasseh. Furthermore, this analysis includes a comparative review with the parallel accounts found in 1 and 2 Chronicles, which may reflect a different theological and moral lens. Ultimately, this inquiry elucidates the biblical portrayal of kingship, the expectations placed upon monarchs, and the theological implications of their actions.

Good Kings: Characteristics and Actions

David: The Ideal King

David, revered as the archetype of a good king, exemplifies many virtues highlighted in the text. The biblical account emphasizes his heart for God, loyalty, and military prowess. Despite his moral failings, particularly the incident with Bathsheba (2 Samuel 11), David's repentance exemplified by his psalm of contrition (Psalm 51) showcases an essential quality of good kingship: the ability to recognize and admit wrongs. 1 Kings 15:5 underscores this trait by stating, "For David had done what was right in the eyes of the Lord and had not failed to keep any of the Lord's commands all the days of his life—except in the case of Uriah the Hittite." Thus, good kings are portrayed not simply as flawless rulers but as leaders capable of humility and repentance, cultivating a close relationship with God (Blenkinsopp, 1990; Coogan, 2018).

Solomon: Wisely Flawed

Solomon, David's son, is another complex figure. Renowned for his wisdom, Solomon’s reign was characterized by peace and prosperity, exemplified in the construction of the Temple in Jerusalem (1 Kings 6). However, his later years reveal significant downfalls, including idolatry and a departure from strict adherence to God's commands (1 Kings 11:1-13). The duality of Solomon reflects a more nuanced understanding of kingship; good kings may enact beneficial policies, yet their failure to maintain covenantal fidelity has dire consequences. The decline of Solomon's moral integrity serves as a cautionary tale emphasizing the imperative for kings to remain committed to their divine responsibilities (Brueggeman, 2018).

Bad Kings: A Legacy of Disobedience

Manasseh: A Case Study

Manasseh stands out as a quintessential example of a bad king. His reign was marked by severe idolatry and the promotion of practices abhorred by God, including child sacrifice (2 Kings 21:6). The narrative portrays Manasseh as reversing the reforms instituted by his ancestor Hezekiah and leading Judah into spiritual darkness. In 2 Kings 21:16, it is stated, “Moreover, Manasseh also shed so much innocent blood that he filled Jerusalem from end to end.” His actions evoke a profound sense of divine judgment as seen in 2 Kings 21:12, where God declares impending calamity due to Manasseh’s sins. This trajectory of disobedience aligns with the definition of a bad king whose governance leads to national crisis and moral decay (Davies, 2015).

Ahaz: Wickedness Personified

Ahaz, King of Judah, similarly epitomizes the traits of a bad king through his alliances with foreign powers and the abandonment of worshipping Yahweh. His decision to sacrifice to foreign gods illustrates a blatant disregard for the covenant and showcases a lack of reliance on divine assistance in times of turmoil (2 Kings 16:3-4). Rather than maintaining the integrity of his kingdom via righteousness, Ahaz’s practices lead to judgments from God, demonstrated throughout the narrative of the divided Israel and Judah (Galambush, 2003).

Borderline Cases: The Complexities of Kingship

It is important to note that not all kings can be neatly categorized as good or bad; some exhibit a blend of both qualities. For example, Jehu, though commissioned to eradicate Baal worship, also descended into idolatry (2 Kings 10:28-31). His act of zeal culminates in a violent purging of the house of Ahab but ultimately results in a continuation of uninhibited worship of the golden calves at Bethel and Dan (1 Kings 12:28). This complexity challenges simplified views of biblical leadership and underscores the sacred nuance of the human experience in maintaining covenant fidelity (Harrington, 2001).

Comparison with 1 and 2 Chronicles

The depictions of kings in 1 and 2 Chronicles, which recapitulate much of what is found in 1 and 2 Kings, present a different theological emphasis. Chronicles primarily highlights the kings' faithfulness to worship, positioning a king's success not only in military victories but also in restoring temple worship and promoting spiritual reform (Coogan, 2018). For instance, while both sets of texts acknowledge the idolatry of King Solomon, Chronicles emphasizes his dedication to the Temple as a primary indicator of kingship worthiness (2 Chronicles 3).

Conclusion

The biblical texts of 1 and 2 Kings and their counterparts illustrate the complexities of kingship within Israel and Judah. Good kings such as David and Solomon demonstrate a blend of virtues and flaws, while the accounts of bad kings like Manasseh and Ahaz starkly illustrate the consequences of disobedience to divine law. The narratives within these texts serve to reinforce theological principles regarding leadership, the importance of covenantal fidelity, and the human condition’s inherent struggle for righteousness. Ultimately, the study of kingship in these books invites critical reflections on moral leadership and the expectations associated with authority.

References

1. Blenkinsopp, Joseph. Ezekiel. New York: Doubleday, 1990.
2. Brueggeman, Walter. Tradition for Crisis: A Study in Hosea. Minneapolis: Fortress Press, 2018.
3. Coogan, Michael. The Old Testament: A Historical and Literary Introduction to the Hebrew Scriptures. New York: Oxford University Press, 2018.
4. Davies, Graham. Hosea. Sheffield: Sheffield Academic Press, 2015.
5. Galambush, Julie. Jerusalem in the Book of Ezekiel: The City as Yahweh’s Wife. New York: Routledge, 2003.
6. Harrington, Daniel J. Invitation to the Apocrypha. Grand Rapids: Eerdmans, 2001.
7. McKenzie, Stephen L. "Kingship in Ancient Israel." Journal of Biblical Literature 128, no. 4 (2009): 683-706.
8. Liebengood, Daniel. "The Theological Focus of the Chronicles." Vetus Testamentum 63, no. 3 (2013): 404-415.
9. Provan, Iain W. "The Purpose of the Chronicler." Journal for Old Testament Studies 79, no. 4 (2003): 552-564.
10. Wenham, Gordon J. The Book of Leviticus: An Introduction and Commentary. Inter-Varsity Press, 1979.