Judge joseph story prayer for relief pdf

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One of the babies had died, and each claimed the remaining boy as her own. Calling for a sword, Solomon declared his judgment: the baby would be cut in two, each woman to receive half. One mother did not contest the ruling, declaring that if she could not have the baby then neither of them could, but the other begged Solomon, “Give the baby to her, just don’t kill him! The king declared the second woman the true mother, as a mother would even give up her baby if that was necessary to save its life. This judgment became known throughout all of Israel and was considered an example of profound wisdom. 22 similar stories in world folklore and literature, especially in India and the far east. The one who would pull the baby’s whole body beyond the line would get him.

The mother, seeing how the baby suffers, released him and let the Yakshini take him, weeping. When the sage saw that, he turned the baby back to the hands of the true mother, exposed the identity of the Yakshini and expelled her. In other Indian versions the two women are widows of one husband. Or a tug war, in which one can possibly assume that the true mother will be motivated to pull harder. But this procedure is actually a concealed emotional test, designed to force each woman to decide whether her compassion to the baby overpowers her will to win.

There is indirect evidence that the story was widespread in ancient times in the western world too. AD, includes a fragmented reference to an ancient legal case which is similar to the judgment of Solomon. It must predate the destruction of Pompeii at 79 AD. Several suggestions for the genre of the biblical story have been raised, beyond its characterization as a folktale of a known type. Both king Solomon and the reader are confronted with some kind of a juridical-detective riddle.

The juridical dilemma, which is the riddle, also constitutes a test for the young king: If he will solve it he will be acknowledged to possess divine wisdom. Stuart Lasine classifies the story as a law-court riddle. In such problems, any unnecessary detail is usually omitted, and this is the reason why the characters in the story have no distinctive characteristics. Also, the description of the case eliminates the possibility to obtain circumstantial evidence, thereby forcing the recipient to confront the dilemma directly and not seek for indirect ways to solve it. Some scholars think that the original folk story underwent significant literary reworking so that in its biblical crystallization it can no longer be defined as a folktale. Jerusalem in the times of Solomon”. The source of the folktale is uncertain.

Some speculate an Indian origin, while others think that the Indian parallels stem from the biblical story. It is true that all of the parallels, among them the Indian ones, have been recorded in later periods than the biblical story, nevertheless, they might still reflect earlier traditions. Some scholars are in the opinion that the source of the story is untraceable. In the biblical version, the two women are identified as prostitutes, as opposed to some Indian versions in which they are widows of one husband. Some scholars have inferred from this difference as to the origin of the story. Gressmann makes a comparison between the Hebrew story and one of the Indian parallels and arrives at the conclusion that the Indian story is more original. He argues that in the Hebrew story the reason for the exchanging of the boys is unmotivated, while in the Indian story this is comprehensible, taking into account the Indian law which states that a childless widow does not take part in the husband inheritance.

Israel in the time of Solomon. A similar opinion is held by Gunkel, who points out that the designation of the women as prostitutes in the biblical story decreases the story’s coherence, because it is difficult to understand why a prostitute, who can barely raise her own son, would want to steal another woman’s baby. On the other hand, the behavior of the women in the Indian story seems well motivated, as stated above. The Hebrew story thus seems inferior compared to the Indian one, and Gunkel concludes that it is secondary and stems from the Indian story. On the other hand, Lasine thinks that on the contrary, the Hebrew story is better motivated than the Indian one, for it is the only one in which the motivation for the behavior of both women is rooted in typical motherly feelings: Compassion for the true mother and jealousy for the impostor.