{"title":"Samuel-Kings as a Mirror for Princes: Parental Education and Judean Royal Families","authors":"Stuart Lasine","doi":"10.1080/09018328.2020.1801933","DOIUrl":null,"url":null,"abstract":"ABSTRACT King James VI recommended that his son examine “especially the bookes of the Kings and Chronicles,…there shall yee see your selfe, as in a myrrour.” While some biblical texts have been described as “mirrors for princes,” this genre label has not been applied to Samuel-Kings. This paper asks what kind of Fürstenspiegel these books would make. Two patterns stand out. First, fathers from Eli to Solomon fail to pass on their supposed arete to their sons and end up supporting a substitute son-figure. Second, in 2 Kings 16-23 rule alternates between good and evil fathers and sons. Why do the seemingly virtuous monarchs fail to educate their sons as Deuteronomy dictates? This question is addressed with special attention to Ahaz and his son Hezekiah.","PeriodicalId":42456,"journal":{"name":"Scandinavian Journal of the Old Testament","volume":null,"pages":null},"PeriodicalIF":0.1000,"publicationDate":"2020-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/09018328.2020.1801933","citationCount":"1","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Scandinavian Journal of the Old Testament","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1080/09018328.2020.1801933","RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"RELIGION","Score":null,"Total":0}
引用次数: 1
Abstract
ABSTRACT King James VI recommended that his son examine “especially the bookes of the Kings and Chronicles,…there shall yee see your selfe, as in a myrrour.” While some biblical texts have been described as “mirrors for princes,” this genre label has not been applied to Samuel-Kings. This paper asks what kind of Fürstenspiegel these books would make. Two patterns stand out. First, fathers from Eli to Solomon fail to pass on their supposed arete to their sons and end up supporting a substitute son-figure. Second, in 2 Kings 16-23 rule alternates between good and evil fathers and sons. Why do the seemingly virtuous monarchs fail to educate their sons as Deuteronomy dictates? This question is addressed with special attention to Ahaz and his son Hezekiah.
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