Capital Punishment in Biblical Sources
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(ח) וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קׇם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃ (ט) וַיֹּ֤אמֶר ה' אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃ (י) וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃ (יא) וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃ (יב) כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ׃
(8) Cain said to his brother Abel …* and when they were in the field, Cain set upon his brother Abel and killed him. (9) HaShem said to Cain, “Where is your brother Abel?” And he said, “I do not know. Am I my brother’s keeper?” (10) “What have you done? Hark, your brother’s blood cries out to Me from the ground! (11) Therefore, you shall be more cursed than the ground,* which opened its mouth to receive your brother’s blood from your hand. (12) If you till the soil, it shall no longer yield its strength to you. You shall become a ceaseless wanderer on earth.”
(ו) שֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹקִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃
(6) Whoever sheds human blood,
By human [hands] shall that one’s blood be shed;
For in the image of God
Was humankind made.
By human [hands] shall that one’s blood be shed;
For in the image of God
Was humankind made.
(יב) מַכֵּ֥ה אִ֛ישׁ וָמֵ֖ת מ֥וֹת יוּמָֽת׃ (יג) וַאֲשֶׁר֙ לֹ֣א צָדָ֔ה וְהָאֱלֹקִ֖ים אִנָּ֣ה לְיָד֑וֹ וְשַׂמְתִּ֤י לְךָ֙ מָק֔וֹם אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃ {ס} (יד) וְכִֽי־יָזִ֥ד אִ֛ישׁ עַל־רֵעֵ֖הוּ לְהׇרְג֣וֹ בְעׇרְמָ֑ה מֵעִ֣ם מִזְבְּחִ֔י תִּקָּחֶ֖נּוּ לָמֽוּת׃ {ס} (טו) וּמַכֵּ֥ה אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת׃ {ס}
(טז) וְגֹנֵ֨ב אִ֧ישׁ וּמְכָר֛וֹ וְנִמְצָ֥א בְיָד֖וֹ מ֥וֹת יוּמָֽת׃ {ס}
(יז) וּמְקַלֵּ֥ל אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת׃ {ס}
(12) One who fatally strikes another party shall be put to death. (13) If [a man] did so but not by design—it came about by an act of God—I will assign you a place to which he can flee. (14) When one party schemes against another and kills through treachery, you shall take that person from My very altar to be put to death. (15) One who strikes one’s father or mother shall be put to death. (16) One who kidnaps another party—whether having sold or still holding the victim—shall be put to death. (17) One who insults one’s father or mother shall be put to death.
(כג) וְאִם־אָס֖וֹן יִהְיֶ֑ה וְנָתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃ (כד) עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן יָ֚ד תַּ֣חַת יָ֔ד רֶ֖גֶל תַּ֥חַת רָֽגֶל׃ (כה) כְּוִיָּה֙ תַּ֣חַת כְּוִיָּ֔ה פֶּ֖צַע תַּ֣חַת פָּ֑צַע חַבּוּרָ֕ה תַּ֖חַת חַבּוּרָֽה׃ {ס}
(23) But if other damage ensues, the penalty shall be life for life, (24) eye for eye, tooth for tooth, hand for hand, foot for foot, (25) burn for burn, wound for wound, bruise for bruise.
(כו) וְכִֽי־יַכֶּ֨ה אִ֜ישׁ אֶת־עֵ֥ין עַבְדּ֛וֹ אֽוֹ־אֶת־עֵ֥ין אֲמָת֖וֹ וְשִֽׁחֲתָ֑הּ לַֽחׇפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת עֵינֽוֹ׃ (כז) וְאִם־שֵׁ֥ן עַבְדּ֛וֹ אֽוֹ־שֵׁ֥ן אֲמָת֖וֹ יַפִּ֑יל לַֽחׇפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת שִׁנּֽוֹ׃ {פ}
(26) When a slave-owning party strikes the eye of a slave, male or female, and destroys it, that person shall let the slave go free on account of the eye. (27) If the owner knocks out the tooth of a slave, male or female, that person shall let the slave go free on account of the tooth.
(יז) וְאִ֕ישׁ כִּ֥י יַכֶּ֖ה כׇּל־נֶ֣פֶשׁ אָדָ֑ם מ֖וֹת יוּמָֽת׃ (יח) וּמַכֵּ֥ה נֶֽפֶשׁ־בְּהֵמָ֖ה יְשַׁלְּמֶ֑נָּה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃ (יט) וְאִ֕ישׁ כִּֽי־יִתֵּ֥ן מ֖וּם בַּעֲמִית֑וֹ כַּאֲשֶׁ֣ר עָשָׂ֔ה כֵּ֖ן יֵעָ֥שֶׂה לּֽוֹ׃ (כ) שֶׁ֚בֶר תַּ֣חַת שֶׁ֔בֶר עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן כַּאֲשֶׁ֨ר יִתֵּ֥ן מוּם֙ בָּֽאָדָ֔ם כֵּ֖ן יִנָּ֥תֶן בּֽוֹ׃ (כא) וּמַכֵּ֥ה בְהֵמָ֖ה יְשַׁלְּמֶ֑נָּה וּמַכֵּ֥ה אָדָ֖ם יוּמָֽת׃ (כב) מִשְׁפַּ֤ט אֶחָד֙ יִהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּאֶזְרָ֖ח יִהְיֶ֑ה כִּ֛י אֲנִ֥י ה' אֱלֹקֵיכֶֽם׃
(17) If any party kills any human being, that person shall be put to death. (18) One who kills a beast shall make restitution for it: life for life. (19) If any party maims another [person]: what was done shall be done in return— (20) fracture for fracture, eye for eye, tooth for tooth. The injury inflicted on a human being shall be inflicted in return. (21) One who kills a beast shall make restitution for it; but one who kills a human being shall be put to death. (22) You shall have one standard for stranger and citizen alike: for I, HaShem ,am your God.
(יא) וְהִקְרִיתֶ֤ם לָכֶם֙ עָרִ֔ים עָרֵ֥י מִקְלָ֖ט תִּהְיֶ֣ינָה לָכֶ֑ם וְנָ֥ס שָׁ֙מָּה֙ רֹצֵ֔חַ מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃ (יב) וְהָי֨וּ לָכֶ֧ם הֶעָרִ֛ים לְמִקְלָ֖ט מִגֹּאֵ֑ל וְלֹ֤א יָמוּת֙ הָרֹצֵ֔חַ עַד־עׇמְד֛וֹ לִפְנֵ֥י הָעֵדָ֖ה לַמִּשְׁפָּֽט׃ (יג) וְהֶעָרִ֖ים אֲשֶׁ֣ר תִּתֵּ֑נוּ שֵׁשׁ־עָרֵ֥י מִקְלָ֖ט תִּהְיֶ֥ינָה לָכֶֽם׃ (יד) אֵ֣ת ׀ שְׁלֹ֣שׁ הֶעָרִ֗ים תִּתְּנוּ֙ מֵעֵ֣בֶר לַיַּרְדֵּ֔ן וְאֵת֙ שְׁלֹ֣שׁ הֶֽעָרִ֔ים תִּתְּנ֖וּ בְּאֶ֣רֶץ כְּנָ֑עַן עָרֵ֥י מִקְלָ֖ט תִּהְיֶֽינָה׃ (טו) לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֤ר וְלַתּוֹשָׁב֙ בְּתוֹכָ֔ם תִּהְיֶ֛ינָה שֵׁשׁ־הֶעָרִ֥ים הָאֵ֖לֶּה לְמִקְלָ֑ט לָנ֣וּס שָׁ֔מָּה כׇּל־מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה׃ (טז) וְאִם־בִּכְלִ֨י בַרְזֶ֧ל ׀ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָרֹצֵֽחַ׃ (יז) וְאִ֡ם בְּאֶ֣בֶן יָד֩ אֲשֶׁר־יָמ֨וּת בָּ֥הּ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָרֹצֵֽחַ׃ (יח) א֡וֹ בִּכְלִ֣י עֵֽץ־יָד֩ אֲשֶׁר־יָמ֨וּת בּ֥וֹ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מ֥וֹת יוּמַ֖ת הָרֹצֵֽחַ׃ (יט) גֹּאֵ֣ל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־הָרֹצֵ֑חַ בְּפִגְעוֹ־ב֖וֹ ה֥וּא יְמִתֶֽנּוּ׃ (כ) וְאִם־בְּשִׂנְאָ֖ה יֶהְדֳּפֶ֑נּוּ אֽוֹ־הִשְׁלִ֥יךְ עָלָ֛יו בִּצְדִיָּ֖ה וַיָּמֹֽת׃ (כא) א֣וֹ בְאֵיבָ֞ה הִכָּ֤הוּ בְיָדוֹ֙ וַיָּמֹ֔ת מֽוֹת־יוּמַ֥ת הַמַּכֶּ֖ה רֹצֵ֣חַֽ ה֑וּא גֹּאֵ֣ל הַדָּ֗ם יָמִ֛ית אֶת־הָרֹצֵ֖חַ בְּפִגְעוֹ־בֽוֹ׃ (כב) וְאִם־בְּפֶ֥תַע בְּלֹא־אֵיבָ֖ה הֲדָפ֑וֹ אוֹ־הִשְׁלִ֥יךְ עָלָ֛יו כׇּל־כְּלִ֖י בְּלֹ֥א צְדִיָּֽה׃ (כג) א֣וֹ בְכׇל־אֶ֜בֶן אֲשֶׁר־יָמ֥וּת בָּהּ֙ בְּלֹ֣א רְא֔וֹת וַיַּפֵּ֥ל עָלָ֖יו וַיָּמֹ֑ת וְהוּא֙ לֹא־אוֹיֵ֣ב ל֔וֹ וְלֹ֥א מְבַקֵּ֖שׁ רָעָתֽוֹ׃ (כד) וְשָֽׁפְטוּ֙ הָֽעֵדָ֔ה בֵּ֚ין הַמַּכֶּ֔ה וּבֵ֖ין גֹּאֵ֣ל הַדָּ֑ם עַ֥ל הַמִּשְׁפָּטִ֖ים הָאֵֽלֶּה׃ (כה) וְהִצִּ֨ילוּ הָעֵדָ֜ה אֶת־הָרֹצֵ֗חַ מִיַּד֮ גֹּאֵ֣ל הַדָּם֒ וְהֵשִׁ֤יבוּ אֹתוֹ֙ הָֽעֵדָ֔ה אֶל־עִ֥יר מִקְלָט֖וֹ אֲשֶׁר־נָ֣ס שָׁ֑מָּה וְיָ֣שַׁב בָּ֗הּ עַד־מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל אֲשֶׁר־מָשַׁ֥ח אֹת֖וֹ בְּשֶׁ֥מֶן הַקֹּֽדֶשׁ׃ (כו) וְאִם־יָצֹ֥א יֵצֵ֖א הָרֹצֵ֑חַ אֶת־גְּבוּל֙ עִ֣יר מִקְלָט֔וֹ אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃ (כז) וּמָצָ֤א אֹתוֹ֙ גֹּאֵ֣ל הַדָּ֔ם מִח֕וּץ לִגְב֖וּל עִ֣יר מִקְלָט֑וֹ וְרָצַ֞ח גֹּאֵ֤ל הַדָּם֙ אֶת־הָ֣רֹצֵ֔חַ אֵ֥ין ל֖וֹ דָּֽם׃ (כח) כִּ֣י בְעִ֤יר מִקְלָטוֹ֙ יֵשֵׁ֔ב עַד־מ֖וֹת הַכֹּהֵ֣ן הַגָּדֹ֑ל וְאַחֲרֵ֥י מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל יָשׁוּב֙ הָרֹצֵ֔חַ אֶל־אֶ֖רֶץ אֲחֻזָּתֽוֹ׃ (כט) וְהָי֨וּ אֵ֧לֶּה לָכֶ֛ם לְחֻקַּ֥ת מִשְׁפָּ֖ט לְדֹרֹתֵיכֶ֑ם בְּכֹ֖ל מוֹשְׁבֹתֵיכֶֽם׃ (ל) כׇּ֨ל־מַכֵּה־נֶ֔פֶשׁ לְפִ֣י עֵדִ֔ים יִרְצַ֖ח אֶת־הָרֹצֵ֑חַ וְעֵ֣ד אֶחָ֔ד לֹא־יַעֲנֶ֥ה בְנֶ֖פֶשׁ לָמֽוּת׃ (לא) וְלֹֽא־תִקְח֥וּ כֹ֙פֶר֙ לְנֶ֣פֶשׁ רֹצֵ֔חַ אֲשֶׁר־ה֥וּא רָשָׁ֖ע לָמ֑וּת כִּי־מ֖וֹת יוּמָֽת׃ (לב) וְלֹא־תִקְח֣וּ כֹ֔פֶר לָנ֖וּס אֶל־עִ֣יר מִקְלָט֑וֹ לָשׁוּב֙ לָשֶׁ֣בֶת בָּאָ֔רֶץ עַד־מ֖וֹת הַכֹּהֵֽן׃ (לג) וְלֹֽא־תַחֲנִ֣יפוּ אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ בָּ֔הּ כִּ֣י הַדָּ֔ם ה֥וּא יַחֲנִ֖יף אֶת־הָאָ֑רֶץ וְלָאָ֣רֶץ לֹֽא־יְכֻפַּ֗ר לַדָּם֙ אֲשֶׁ֣ר שֻׁפַּךְ־בָּ֔הּ כִּי־אִ֖ם בְּדַ֥ם שֹׁפְכֽוֹ׃
(11) you shall provide yourselves with places to serve you as cities of refuge to which [a man] who has killed someone —who has slain a person unintentionally—may flee. (12) The cities shall serve you as a refuge from the avenger, so that the killer may not die unless he has stood trial before the assembly. (13) The towns that you thus assign shall be six cities of refuge in all. (14) Three cities shall be designated beyond the Jordan, and the other three shall be designated in the land of Canaan: they shall serve as cities of refuge. (15) These six cities shall serve the Israelites and the resident aliens among them for refuge, so that any man who slays a person unintentionally may flee there. (16) Anyone, however, who strikes another with an iron object so that death results is a murderer; the murderer must be put to death. (17) If one struck another with a stone tool that could cause death, and death resulted, that person is a murderer; the murderer must be put to death. (18) Similarly, if one struck another with a wooden tool that could cause death, and death resulted, that person is a murderer; the murderer must be put to death. (19) It is the blood-avenger who shall put the murderer to death; that is who shall put that person to death upon encounter. (20) So, too, if one pushed another in hate or hurled something at [the victim] on purpose and death resulted, (21) or if one struck another with the hand in enmity and death resulted, the assailant shall be put to death; that person is a murderer. The blood-avenger shall put the murderer to death upon encounter. (22) But if [a man] pushed without malice aforethought or hurled any object at [the victim] unintentionally, (23) or inadvertently dropped upon [the victim] any deadly object of stone, and death resulted—though not being an enemy and not seeking to harm— (24) in such cases the assembly shall decide between the slayer and the blood-avenger. (25) The assembly shall protect the killer from the blood-avenger, and the assembly shall restore him to the city of refuge to which he fled, and there he shall remain until the death of the high priest who was anointed with the sacred oil. (26) But if the killer ever goes outside the limits of the city of refuge to which he has fled, (27) and the blood-avenger comes upon him outside the limits of his city of refuge, and the blood-avenger kills the killer, there is no bloodguilt on his account. (28) For he must remain inside his city of refuge until the death of the high priest; after the death of the high priest, the killer may return to his land holding. (29) Such shall be your law of procedure throughout the ages in all your settlements. (30) If anyone slays a person, the killer may be executed only on the evidence of witnesses; the testimony of a single witness against a person shall not suffice for a sentence of death. (31) You may not accept a ransom for the life of a murderer who is guilty of a capital crime; [a murderer] must be put to death. (32) Nor may you accept ransom in lieu of flight to a city of refuge, enabling a man to return to live on his land before the death of the priest. (33) You shall not pollute the land in which you live; for blood pollutes the land, and the land can have no expiation for blood that is shed on it, except by the blood of the one who shed it.
(יא) וְכִֽי־יִהְיֶ֥ה אִישׁ֙ שֹׂנֵ֣א לְרֵעֵ֔הוּ וְאָ֤רַב לוֹ֙ וְקָ֣ם עָלָ֔יו וְהִכָּ֥הוּ נֶ֖פֶשׁ וָמֵ֑ת וְנָ֕ס אֶל־אַחַ֖ת הֶעָרִ֥ים הָאֵֽל׃ (יב) וְשָֽׁלְחוּ֙ זִקְנֵ֣י עִיר֔וֹ וְלָקְח֥וּ אֹת֖וֹ מִשָּׁ֑ם וְנָתְנ֣וּ אֹת֗וֹ בְּיַ֛ד גֹּאֵ֥ל הַדָּ֖ם וָמֵֽת׃ (יג) לֹא־תָח֥וֹס עֵֽינְךָ֖ עָלָ֑יו וּבִֽעַרְתָּ֧ דַֽם־הַנָּקִ֛י מִיִּשְׂרָאֵ֖ל וְט֥וֹב לָֽךְ׃ {ס}
(11) If, however, a man who is the enemy of another lies in wait and sets upon [the victim] and strikes a fatal blow and then flees to one of these towns, (12) the elders of his town shall have him brought back from there and shall hand him over to the blood-avenger to be put to death; (13) you must show him no pity. Thus you will purge Israel of the blood of the innocent, and it will go well with you.
Pamela Barmash, Homicide in the Biblical World
The spilling of blood was a serious offense not only because a person was slain but because the spilled blood itself was a polluting substance. A slaying not only contaminated the slayer but affected the purity of the nation as a whole because biblical religion extended the concept of impurity to include certain nonritual offenses, such as homicide. The only viable rememdy was to remove the contamination by spilling the blood of the killer, a cleansing act because of the decontaminating power of blood.
The spilling of blood was a serious offense not only because a person was slain but because the spilled blood itself was a polluting substance. A slaying not only contaminated the slayer but affected the purity of the nation as a whole because biblical religion extended the concept of impurity to include certain nonritual offenses, such as homicide. The only viable rememdy was to remove the contamination by spilling the blood of the killer, a cleansing act because of the decontaminating power of blood.
(כז) וּבְשׁ֣וּב רָשָׁ֗ע מֵֽרִשְׁעָתוֹ֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיַּ֥עַשׂ מִשְׁפָּ֖ט וּצְדָקָ֑ה ה֖וּא אֶת־נַפְשׁ֥וֹ יְחַיֶּֽה׃ (כח) וַיִּרְאֶ֣ה (וישוב) [וַיָּ֔שׇׁב] מִכׇּל־פְּשָׁעָ֖יו אֲשֶׁ֣ר עָשָׂ֑ה חָי֥וֹ יִֽחְיֶ֖ה לֹ֥א יָמֽוּת׃
(27) And if a wicked person turns back from the wickedness that he practiced and does what is just and right, such a person shall save his life. (28) Because he took heed and turned back from all the transgressions that he committed, he shall live; he shall not die.
(יא) אֱמֹ֨ר אֲלֵיהֶ֜ם חַי־אָ֣נִי ׀ נְאֻ֣ם ׀ אדושם ה' אִם־אֶחְפֹּץ֙ בְּמ֣וֹת הָרָשָׁ֔ע כִּ֣י אִם־בְּשׁ֥וּב רָשָׁ֛ע מִדַּרְכּ֖וֹ וְחָיָ֑ה שׁ֣וּבוּ שׁ֜וּבוּ מִדַּרְכֵיכֶ֧ם הָרָעִ֛ים וְלָ֥מָּה תָמ֖וּתוּ בֵּ֥ית יִשְׂרָאֵֽל׃ {פ}
(11) Say to them: As I live—declares the Lord GOD—it is not My desire that the wicked shall die, but that the wicked turn from his [evil] ways and live. Turn back, turn back from your evil ways, that you may not die, O House of Israel!
(א) וַיִּתְחַתֵּ֣ן שְׁלֹמֹ֔ה אֶת־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם וַיִּקַּ֣ח אֶת־בַּת־פַּרְעֹ֗ה וַיְבִיאֶ֙הָ֙ אֶל־עִ֣יר דָּוִ֔ד עַ֣ד כַּלֹּת֗וֹ לִבְנ֤וֹת אֶת־בֵּיתוֹ֙ וְאֶת־בֵּ֣ית ה' וְאֶת־חוֹמַ֥ת יְרוּשָׁלַ֖͏ִם סָבִֽיב׃ (ב) רַ֣ק הָעָ֔ם מְזַבְּחִ֖ים בַּבָּמ֑וֹת כִּ֠י לֹֽא־נִבְנָ֥ה בַ֙יִת֙ לְשֵׁ֣ם ה' עַ֖ד הַיָּמִ֥ים הָהֵֽם׃ {פ}
(ג) וַיֶּֽאֱהַ֤ב שְׁלֹמֹה֙ אֶת־ה' לָלֶ֕כֶת בְּחֻקּ֖וֹת דָּוִ֣ד אָבִ֑יו רַ֚ק בַּבָּמ֔וֹת ה֥וּא מְזַבֵּ֖חַ וּמַקְטִֽיר׃ (ד) וַיֵּ֨לֶךְ הַמֶּ֤לֶךְ גִּבְעֹ֙נָה֙ לִזְבֹּ֣חַ שָׁ֔ם כִּי־הִ֖יא הַבָּמָ֣ה הַגְּדוֹלָ֑ה אֶ֤לֶף עֹלוֹת֙ יַעֲלֶ֣ה שְׁלֹמֹ֔ה עַ֖ל הַמִּזְבֵּ֥חַ הַהֽוּא׃ (ה) בְּגִבְע֗וֹן נִרְאָ֧ה ה' אֶל־שְׁלֹמֹ֖ה בַּחֲל֣וֹם הַלָּ֑יְלָה וַיֹּ֣אמֶר אֱלֹקִ֔ים שְׁאַ֖ל מָ֥ה אֶתֶּן־לָֽךְ׃ (ו) וַיֹּ֣אמֶר שְׁלֹמֹ֗ה אַתָּ֨ה עָשִׂ֜יתָ עִם־עַבְדְּךָ֨ דָוִ֣ד אָבִי֮ חֶ֣סֶד גָּדוֹל֒ כַּאֲשֶׁר֩ הָלַ֨ךְ לְפָנֶ֜יךָ בֶּאֱמֶ֧ת וּבִצְדָקָ֛ה וּבְיִשְׁרַ֥ת לֵבָ֖ב עִמָּ֑ךְ וַתִּשְׁמׇר־ל֗וֹ אֶת־הַחֶ֤סֶד הַגָּדוֹל֙ הַזֶּ֔ה וַתִּתֶּן־ל֥וֹ בֵ֛ן יֹשֵׁ֥ב עַל־כִּסְא֖וֹ כַּיּ֥וֹם הַזֶּֽה׃ (ז) וְעַתָּה֙ ה' אֱלֹקָ֔י אַתָּה֙ הִמְלַ֣כְתָּ אֶֽת־עַבְדְּךָ֔ תַּ֖חַת דָּוִ֣ד אָבִ֑י וְאָֽנֹכִי֙ נַ֣עַר קָטֹ֔ן לֹ֥א אֵדַ֖ע צֵ֥את וָבֹֽא׃ (ח) וְעַ֨בְדְּךָ֔ בְּת֥וֹךְ עַמְּךָ֖ אֲשֶׁ֣ר בָּחָ֑רְתָּ עַם־רָ֕ב אֲשֶׁ֧ר לֹֽא־יִמָּנֶ֛ה וְלֹ֥א יִסָּפֵ֖ר מֵרֹֽב׃ (ט) וְנָתַתָּ֨ לְעַבְדְּךָ֜ לֵ֤ב שֹׁמֵ֙עַ֙ לִשְׁפֹּ֣ט אֶֽת־עַמְּךָ֔ לְהָבִ֖ין בֵּֽין־ט֣וֹב לְרָ֑ע כִּ֣י מִ֤י יוּכַל֙ לִשְׁפֹּ֔ט אֶת־עַמְּךָ֥ הַכָּבֵ֖ד הַזֶּֽה׃ (י) וַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י אדושם כִּ֚י שָׁאַ֣ל שְׁלֹמֹ֔ה אֶת־הַדָּבָ֖ר הַזֶּֽה׃ (יא) וַיֹּ֨אמֶר אֱלֹקִ֜ים אֵלָ֗יו יַ֩עַן֩ אֲשֶׁ֨ר שָׁאַ֜לְתָּ אֶת־הַדָּבָ֣ר הַזֶּ֗ה וְלֹא־שָׁאַ֨לְתָּ לְּךָ֜ יָמִ֣ים רַבִּ֗ים וְלֹֽא־שָׁאַ֤לְתָּ לְּךָ֙ עֹ֔שֶׁר וְלֹ֥א שָׁאַ֖לְתָּ נֶ֣פֶשׁ אֹיְבֶ֑יךָ וְשָׁאַ֧לְתָּ לְּךָ֛ הָבִ֖ין לִשְׁמֹ֥עַ מִשְׁפָּֽט׃ (יב) הִנֵּ֥ה עָשִׂ֖יתִי כִּדְבָרֶ֑יךָ הִנֵּ֣ה ׀ נָתַ֣תִּֽי לְךָ֗ לֵ֚ב חָכָ֣ם וְנָב֔וֹן אֲשֶׁ֤ר כָּמ֙וֹךָ֙ לֹא־הָיָ֣ה לְפָנֶ֔יךָ וְאַחֲרֶ֖יךָ לֹא־יָק֥וּם כָּמֽוֹךָ׃ (יג) וְגַ֨ם אֲשֶׁ֤ר לֹֽא־שָׁאַ֙לְתָּ֙ נָתַ֣תִּי לָ֔ךְ גַּם־עֹ֖שֶׁר גַּם־כָּב֑וֹד אֲ֠שֶׁ֠ר לֹֽא־הָיָ֨ה כָמ֥וֹךָֽ אִ֛ישׁ בַּמְּלָכִ֖ים כׇּל־יָמֶֽיךָ׃ (יד) וְאִ֣ם ׀ תֵּלֵ֣ךְ בִּדְרָכַ֗י לִשְׁמֹ֤ר חֻקַּי֙ וּמִצְוֺתַ֔י כַּֽאֲשֶׁ֥ר הָלַ֖ךְ דָּוִ֣יד אָבִ֑יךָ וְהַאֲרַכְתִּ֖י אֶת־יָמֶֽיךָ׃ {ס} (טו) וַיִּקַ֥ץ שְׁלֹמֹ֖ה וְהִנֵּ֣ה חֲל֑וֹם וַיָּב֨וֹא יְרֽוּשָׁלַ֜͏ִם וַֽיַּעֲמֹ֣ד ׀ לִפְנֵ֣י ׀ אֲר֣וֹן בְּרִית־אדושם וַיַּ֤עַל עֹלוֹת֙ וַיַּ֣עַשׂ שְׁלָמִ֔ים וַיַּ֥עַשׂ מִשְׁתֶּ֖ה לְכׇל־עֲבָדָֽיו׃ {פ}
(טז) אָ֣ז תָּבֹ֗אנָה שְׁתַּ֛יִם נָשִׁ֥ים זֹנ֖וֹת אֶל־הַמֶּ֑לֶךְ וַֽתַּעֲמֹ֖דְנָה לְפָנָֽיו׃ (יז) וַתֹּ֜אמֶר הָאִשָּׁ֤ה הָאַחַת֙ בִּ֣י אֲדֹנִ֔י אֲנִי֙ וְהָאִשָּׁ֣ה הַזֹּ֔את יֹשְׁבֹ֖ת בְּבַ֣יִת אֶחָ֑ד וָאֵלֵ֥ד עִמָּ֖הּ בַּבָּֽיִת׃ (יח) וַיְהִ֞י בַּיּ֤וֹם הַשְּׁלִישִׁי֙ לְלִדְתִּ֔י וַתֵּ֖לֶד גַּם־הָאִשָּׁ֣ה הַזֹּ֑את וַאֲנַ֣חְנוּ יַחְדָּ֗ו אֵֽין־זָ֤ר אִתָּ֙נוּ֙ בַּבַּ֔יִת זוּלָתִ֥י שְׁתַּֽיִם־אֲנַ֖חְנוּ בַּבָּֽיִת׃ (יט) וַיָּ֛מׇת בֶּן־הָאִשָּׁ֥ה הַזֹּ֖את לָ֑יְלָה אֲשֶׁ֥ר שָׁכְבָ֖ה עָלָֽיו׃ (כ) וַתָּ֩קׇם֩ בְּת֨וֹךְ הַלַּ֜יְלָה וַתִּקַּ֧ח אֶת־בְּנִ֣י מֵאֶצְלִ֗י וַאֲמָֽתְךָ֙ יְשֵׁנָ֔ה וַתַּשְׁכִּיבֵ֖הוּ בְּחֵיקָ֑הּ וְאֶת־בְּנָ֥הּ הַמֵּ֖ת הִשְׁכִּ֥יבָה בְחֵיקִֽי׃ (כא) וָאָקֻ֥ם בַּבֹּ֛קֶר לְהֵינִ֥יק אֶת־בְּנִ֖י וְהִנֵּה־מֵ֑ת וָאֶתְבּוֹנֵ֤ן אֵלָיו֙ בַּבֹּ֔קֶר וְהִנֵּ֛ה לֹא־הָיָ֥ה בְנִ֖י אֲשֶׁ֥ר יָלָֽדְתִּי׃ (כב) וַתֹּ֩אמֶר֩ הָאִשָּׁ֨ה הָאַחֶ֜רֶת לֹ֣א כִ֗י בְּנִ֤י הַחַי֙ וּבְנֵ֣ךְ הַמֵּ֔ת וְזֹ֤את אֹמֶ֙רֶת֙ לֹ֣א כִ֔י בְּנֵ֥ךְ הַמֵּ֖ת וּבְנִ֣י הֶחָ֑י וַתְּדַבֵּ֖רְנָה לִפְנֵ֥י הַמֶּֽלֶךְ׃ (כג) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ זֹ֣את אֹמֶ֔רֶת זֶה־בְּנִ֥י הַחַ֖י וּבְנֵ֣ךְ הַמֵּ֑ת וְזֹ֤את אֹמֶ֙רֶת֙ לֹ֣א כִ֔י בְּנֵ֥ךְ הַמֵּ֖ת וּבְנִ֥י הֶחָֽי׃ {פ}
(כד) וַיֹּ֥אמֶר הַמֶּ֖לֶךְ קְח֣וּ לִי־חָ֑רֶב וַיָּבִ֥אוּ הַחֶ֖רֶב לִפְנֵ֥י הַמֶּֽלֶךְ׃ (כה) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ גִּזְר֛וּ אֶת־הַיֶּ֥לֶד הַחַ֖י לִשְׁנָ֑יִם וּתְנ֤וּ אֶֽת־הַחֲצִי֙ לְאַחַ֔ת וְאֶֽת־הַחֲצִ֖י לְאֶחָֽת׃ (כו) וַתֹּ֣אמֶר הָאִשָּׁה֩ אֲשֶׁר־בְּנָ֨הּ הַחַ֜י אֶל־הַמֶּ֗לֶךְ כִּֽי־נִכְמְר֣וּ רַֽחֲמֶ֘יהָ֮ עַל־בְּנָהּ֒ וַתֹּ֣אמֶר ׀ בִּ֣י אֲדֹנִ֗י תְּנוּ־לָהּ֙ אֶת־הַיָּל֣וּד הַחַ֔י וְהָמֵ֖ת אַל־תְּמִיתֻ֑הוּ וְזֹ֣את אֹמֶ֗רֶת גַּם־לִ֥י גַם־לָ֛ךְ לֹ֥א יִהְיֶ֖ה גְּזֹֽרוּ׃ (כז) וַיַּ֨עַן הַמֶּ֜לֶךְ וַיֹּ֗אמֶר תְּנוּ־לָהּ֙ אֶת־הַיָּל֣וּד הַחַ֔י וְהָמֵ֖ת לֹ֣א תְמִיתֻ֑הוּ הִ֖יא אִמּֽוֹ׃ {ס} (כח) וַיִּשְׁמְע֣וּ כׇל־יִשְׂרָאֵ֗ל אֶת־הַמִּשְׁפָּט֙ אֲשֶׁ֣ר שָׁפַ֣ט הַמֶּ֔לֶךְ וַיִּֽרְא֖וּ מִפְּנֵ֣י הַמֶּ֑לֶךְ כִּ֣י רָא֔וּ כִּֽי־חׇכְמַ֧ת אֱלֹקִ֛ים בְּקִרְבּ֖וֹ לַעֲשׂ֥וֹת מִשְׁפָּֽט׃ {ס}
(ג) וַיֶּֽאֱהַ֤ב שְׁלֹמֹה֙ אֶת־ה' לָלֶ֕כֶת בְּחֻקּ֖וֹת דָּוִ֣ד אָבִ֑יו רַ֚ק בַּבָּמ֔וֹת ה֥וּא מְזַבֵּ֖חַ וּמַקְטִֽיר׃ (ד) וַיֵּ֨לֶךְ הַמֶּ֤לֶךְ גִּבְעֹ֙נָה֙ לִזְבֹּ֣חַ שָׁ֔ם כִּי־הִ֖יא הַבָּמָ֣ה הַגְּדוֹלָ֑ה אֶ֤לֶף עֹלוֹת֙ יַעֲלֶ֣ה שְׁלֹמֹ֔ה עַ֖ל הַמִּזְבֵּ֥חַ הַהֽוּא׃ (ה) בְּגִבְע֗וֹן נִרְאָ֧ה ה' אֶל־שְׁלֹמֹ֖ה בַּחֲל֣וֹם הַלָּ֑יְלָה וַיֹּ֣אמֶר אֱלֹקִ֔ים שְׁאַ֖ל מָ֥ה אֶתֶּן־לָֽךְ׃ (ו) וַיֹּ֣אמֶר שְׁלֹמֹ֗ה אַתָּ֨ה עָשִׂ֜יתָ עִם־עַבְדְּךָ֨ דָוִ֣ד אָבִי֮ חֶ֣סֶד גָּדוֹל֒ כַּאֲשֶׁר֩ הָלַ֨ךְ לְפָנֶ֜יךָ בֶּאֱמֶ֧ת וּבִצְדָקָ֛ה וּבְיִשְׁרַ֥ת לֵבָ֖ב עִמָּ֑ךְ וַתִּשְׁמׇר־ל֗וֹ אֶת־הַחֶ֤סֶד הַגָּדוֹל֙ הַזֶּ֔ה וַתִּתֶּן־ל֥וֹ בֵ֛ן יֹשֵׁ֥ב עַל־כִּסְא֖וֹ כַּיּ֥וֹם הַזֶּֽה׃ (ז) וְעַתָּה֙ ה' אֱלֹקָ֔י אַתָּה֙ הִמְלַ֣כְתָּ אֶֽת־עַבְדְּךָ֔ תַּ֖חַת דָּוִ֣ד אָבִ֑י וְאָֽנֹכִי֙ נַ֣עַר קָטֹ֔ן לֹ֥א אֵדַ֖ע צֵ֥את וָבֹֽא׃ (ח) וְעַ֨בְדְּךָ֔ בְּת֥וֹךְ עַמְּךָ֖ אֲשֶׁ֣ר בָּחָ֑רְתָּ עַם־רָ֕ב אֲשֶׁ֧ר לֹֽא־יִמָּנֶ֛ה וְלֹ֥א יִסָּפֵ֖ר מֵרֹֽב׃ (ט) וְנָתַתָּ֨ לְעַבְדְּךָ֜ לֵ֤ב שֹׁמֵ֙עַ֙ לִשְׁפֹּ֣ט אֶֽת־עַמְּךָ֔ לְהָבִ֖ין בֵּֽין־ט֣וֹב לְרָ֑ע כִּ֣י מִ֤י יוּכַל֙ לִשְׁפֹּ֔ט אֶת־עַמְּךָ֥ הַכָּבֵ֖ד הַזֶּֽה׃ (י) וַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י אדושם כִּ֚י שָׁאַ֣ל שְׁלֹמֹ֔ה אֶת־הַדָּבָ֖ר הַזֶּֽה׃ (יא) וַיֹּ֨אמֶר אֱלֹקִ֜ים אֵלָ֗יו יַ֩עַן֩ אֲשֶׁ֨ר שָׁאַ֜לְתָּ אֶת־הַדָּבָ֣ר הַזֶּ֗ה וְלֹא־שָׁאַ֨לְתָּ לְּךָ֜ יָמִ֣ים רַבִּ֗ים וְלֹֽא־שָׁאַ֤לְתָּ לְּךָ֙ עֹ֔שֶׁר וְלֹ֥א שָׁאַ֖לְתָּ נֶ֣פֶשׁ אֹיְבֶ֑יךָ וְשָׁאַ֧לְתָּ לְּךָ֛ הָבִ֖ין לִשְׁמֹ֥עַ מִשְׁפָּֽט׃ (יב) הִנֵּ֥ה עָשִׂ֖יתִי כִּדְבָרֶ֑יךָ הִנֵּ֣ה ׀ נָתַ֣תִּֽי לְךָ֗ לֵ֚ב חָכָ֣ם וְנָב֔וֹן אֲשֶׁ֤ר כָּמ֙וֹךָ֙ לֹא־הָיָ֣ה לְפָנֶ֔יךָ וְאַחֲרֶ֖יךָ לֹא־יָק֥וּם כָּמֽוֹךָ׃ (יג) וְגַ֨ם אֲשֶׁ֤ר לֹֽא־שָׁאַ֙לְתָּ֙ נָתַ֣תִּי לָ֔ךְ גַּם־עֹ֖שֶׁר גַּם־כָּב֑וֹד אֲ֠שֶׁ֠ר לֹֽא־הָיָ֨ה כָמ֥וֹךָֽ אִ֛ישׁ בַּמְּלָכִ֖ים כׇּל־יָמֶֽיךָ׃ (יד) וְאִ֣ם ׀ תֵּלֵ֣ךְ בִּדְרָכַ֗י לִשְׁמֹ֤ר חֻקַּי֙ וּמִצְוֺתַ֔י כַּֽאֲשֶׁ֥ר הָלַ֖ךְ דָּוִ֣יד אָבִ֑יךָ וְהַאֲרַכְתִּ֖י אֶת־יָמֶֽיךָ׃ {ס} (טו) וַיִּקַ֥ץ שְׁלֹמֹ֖ה וְהִנֵּ֣ה חֲל֑וֹם וַיָּב֨וֹא יְרֽוּשָׁלַ֜͏ִם וַֽיַּעֲמֹ֣ד ׀ לִפְנֵ֣י ׀ אֲר֣וֹן בְּרִית־אדושם וַיַּ֤עַל עֹלוֹת֙ וַיַּ֣עַשׂ שְׁלָמִ֔ים וַיַּ֥עַשׂ מִשְׁתֶּ֖ה לְכׇל־עֲבָדָֽיו׃ {פ}
(טז) אָ֣ז תָּבֹ֗אנָה שְׁתַּ֛יִם נָשִׁ֥ים זֹנ֖וֹת אֶל־הַמֶּ֑לֶךְ וַֽתַּעֲמֹ֖דְנָה לְפָנָֽיו׃ (יז) וַתֹּ֜אמֶר הָאִשָּׁ֤ה הָאַחַת֙ בִּ֣י אֲדֹנִ֔י אֲנִי֙ וְהָאִשָּׁ֣ה הַזֹּ֔את יֹשְׁבֹ֖ת בְּבַ֣יִת אֶחָ֑ד וָאֵלֵ֥ד עִמָּ֖הּ בַּבָּֽיִת׃ (יח) וַיְהִ֞י בַּיּ֤וֹם הַשְּׁלִישִׁי֙ לְלִדְתִּ֔י וַתֵּ֖לֶד גַּם־הָאִשָּׁ֣ה הַזֹּ֑את וַאֲנַ֣חְנוּ יַחְדָּ֗ו אֵֽין־זָ֤ר אִתָּ֙נוּ֙ בַּבַּ֔יִת זוּלָתִ֥י שְׁתַּֽיִם־אֲנַ֖חְנוּ בַּבָּֽיִת׃ (יט) וַיָּ֛מׇת בֶּן־הָאִשָּׁ֥ה הַזֹּ֖את לָ֑יְלָה אֲשֶׁ֥ר שָׁכְבָ֖ה עָלָֽיו׃ (כ) וַתָּ֩קׇם֩ בְּת֨וֹךְ הַלַּ֜יְלָה וַתִּקַּ֧ח אֶת־בְּנִ֣י מֵאֶצְלִ֗י וַאֲמָֽתְךָ֙ יְשֵׁנָ֔ה וַתַּשְׁכִּיבֵ֖הוּ בְּחֵיקָ֑הּ וְאֶת־בְּנָ֥הּ הַמֵּ֖ת הִשְׁכִּ֥יבָה בְחֵיקִֽי׃ (כא) וָאָקֻ֥ם בַּבֹּ֛קֶר לְהֵינִ֥יק אֶת־בְּנִ֖י וְהִנֵּה־מֵ֑ת וָאֶתְבּוֹנֵ֤ן אֵלָיו֙ בַּבֹּ֔קֶר וְהִנֵּ֛ה לֹא־הָיָ֥ה בְנִ֖י אֲשֶׁ֥ר יָלָֽדְתִּי׃ (כב) וַתֹּ֩אמֶר֩ הָאִשָּׁ֨ה הָאַחֶ֜רֶת לֹ֣א כִ֗י בְּנִ֤י הַחַי֙ וּבְנֵ֣ךְ הַמֵּ֔ת וְזֹ֤את אֹמֶ֙רֶת֙ לֹ֣א כִ֔י בְּנֵ֥ךְ הַמֵּ֖ת וּבְנִ֣י הֶחָ֑י וַתְּדַבֵּ֖רְנָה לִפְנֵ֥י הַמֶּֽלֶךְ׃ (כג) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ זֹ֣את אֹמֶ֔רֶת זֶה־בְּנִ֥י הַחַ֖י וּבְנֵ֣ךְ הַמֵּ֑ת וְזֹ֤את אֹמֶ֙רֶת֙ לֹ֣א כִ֔י בְּנֵ֥ךְ הַמֵּ֖ת וּבְנִ֥י הֶחָֽי׃ {פ}
(כד) וַיֹּ֥אמֶר הַמֶּ֖לֶךְ קְח֣וּ לִי־חָ֑רֶב וַיָּבִ֥אוּ הַחֶ֖רֶב לִפְנֵ֥י הַמֶּֽלֶךְ׃ (כה) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ גִּזְר֛וּ אֶת־הַיֶּ֥לֶד הַחַ֖י לִשְׁנָ֑יִם וּתְנ֤וּ אֶֽת־הַחֲצִי֙ לְאַחַ֔ת וְאֶֽת־הַחֲצִ֖י לְאֶחָֽת׃ (כו) וַתֹּ֣אמֶר הָאִשָּׁה֩ אֲשֶׁר־בְּנָ֨הּ הַחַ֜י אֶל־הַמֶּ֗לֶךְ כִּֽי־נִכְמְר֣וּ רַֽחֲמֶ֘יהָ֮ עַל־בְּנָהּ֒ וַתֹּ֣אמֶר ׀ בִּ֣י אֲדֹנִ֗י תְּנוּ־לָהּ֙ אֶת־הַיָּל֣וּד הַחַ֔י וְהָמֵ֖ת אַל־תְּמִיתֻ֑הוּ וְזֹ֣את אֹמֶ֗רֶת גַּם־לִ֥י גַם־לָ֛ךְ לֹ֥א יִהְיֶ֖ה גְּזֹֽרוּ׃ (כז) וַיַּ֨עַן הַמֶּ֜לֶךְ וַיֹּ֗אמֶר תְּנוּ־לָהּ֙ אֶת־הַיָּל֣וּד הַחַ֔י וְהָמֵ֖ת לֹ֣א תְמִיתֻ֑הוּ הִ֖יא אִמּֽוֹ׃ {ס} (כח) וַיִּשְׁמְע֣וּ כׇל־יִשְׂרָאֵ֗ל אֶת־הַמִּשְׁפָּט֙ אֲשֶׁ֣ר שָׁפַ֣ט הַמֶּ֔לֶךְ וַיִּֽרְא֖וּ מִפְּנֵ֣י הַמֶּ֑לֶךְ כִּ֣י רָא֔וּ כִּֽי־חׇכְמַ֧ת אֱלֹקִ֛ים בְּקִרְבּ֖וֹ לַעֲשׂ֥וֹת מִשְׁפָּֽט׃ {ס}
(1) Solomon allied himself by marriage with Pharaoh king of Egypt. He married Pharaoh’s daughter and brought her to the City of David [to live there] until he had finished building his palace, and the House of the LORD, and the walls around Jerusalem. (2) The people, however, continued to offer sacrifices at the open shrines, because up to that time no house had been built for the name of the LORD. (3) And Solomon, though he loved the LORD and followed the practices of his father David, also sacrificed and offered at the shrines. (4) The king went to Gibeon to sacrifice there, for that was the largest shrine; on that altar Solomon presented a thousand burnt offerings. (5) At Gibeon the LORD appeared to Solomon in a dream by night; and God said, “Ask, what shall I grant you?” (6) Solomon said, “You dealt most graciously with Your servant my father David, because he walked before You in faithfulness and righteousness and in integrity of heart. You have continued this great kindness to him by giving him a son to occupy his throne, as is now the case. (7) And now, O LORD my God, You have made Your servant king in place of my father David; but I am a young lad, with no experience in leadership.-a (8) Your servant finds himself in the midst of the people You have chosen, a people too numerous to be numbered or counted. (9) Grant, then, Your servant an understanding mind to judge Your people, to distinguish between good and bad; for who can judge this vast people of Yours?” (10) The Lord was pleased that Solomon had asked for this. (11) And God said to him, “Because you asked for this—you did not ask for long life, you did not ask for riches, you did not ask for the life of your enemies, but you asked for discernment in dispensing justice— (12) I now do as you have spoken. I grant you a wise and discerning mind; there has never been anyone like you before, nor will anyone like you arise again. (13) And I also grant you what you did not ask for—both riches and glory all your life—the like of which no king has ever had. (14) And I will further grant you long life, if you will walk in My ways and observe My laws and commandments, as did your father David.” (15) Then Solomon awoke: it was a dream! He went to Jerusalem, stood before the Ark of the Covenant of the Lord, and sacrificed burnt offerings and presented offerings of well-being; and he made a banquet for all his courtiers.
(16) Later two prostitutes came to the king and stood before him. (17) The first woman said, “Please, my lord! This woman and I live in the same house; and I gave birth to a child while she was in the house. (18) On the third day after I was delivered, this woman also gave birth to a child. We were alone; there was no one else with us in the house, just the two of us in the house. (19) During the night this woman’s child died, because she lay on it. (20) She arose in the night and took my son from my side while your maidservant was asleep, and laid him in her bosom; and she laid her dead son in my bosom. (21) When I arose in the morning to nurse my son, there he was, dead; but when I looked at him closely in the morning, it was not the son I had borne.” (22) The other woman spoke up, “No, the live one is my son, and the dead one is yours!” But the first insisted, “No, the dead boy is yours; mine is the live one!” And they went on arguing before the king. (23) The king said, “One says, ‘This is my son, the live one, and the dead one is yours’; and the other says, ‘No, the dead boy is yours, mine is the live one.’ (24) So the king gave the order, “Fetch me a sword.” A sword was brought before the king, (25) and the king said, “Cut the live child in two, and give half to one and half to the other.” (26) But the woman whose son was the live one pleaded with the king, for she was overcome with compassion for her son. “Please, my lord,” she cried, “give her the live child; only don’t kill it!” The other insisted, “It shall be neither yours nor mine; cut it in two!” (27) Then the king spoke up. “Give the live child to her,” he said, “and do not put it to death; she is its mother.” (28) When all Israel heard the decision that the king had rendered, they stood in awe of the king; for they saw that he possessed divine wisdom to execute justice.
(16) Later two prostitutes came to the king and stood before him. (17) The first woman said, “Please, my lord! This woman and I live in the same house; and I gave birth to a child while she was in the house. (18) On the third day after I was delivered, this woman also gave birth to a child. We were alone; there was no one else with us in the house, just the two of us in the house. (19) During the night this woman’s child died, because she lay on it. (20) She arose in the night and took my son from my side while your maidservant was asleep, and laid him in her bosom; and she laid her dead son in my bosom. (21) When I arose in the morning to nurse my son, there he was, dead; but when I looked at him closely in the morning, it was not the son I had borne.” (22) The other woman spoke up, “No, the live one is my son, and the dead one is yours!” But the first insisted, “No, the dead boy is yours; mine is the live one!” And they went on arguing before the king. (23) The king said, “One says, ‘This is my son, the live one, and the dead one is yours’; and the other says, ‘No, the dead boy is yours, mine is the live one.’ (24) So the king gave the order, “Fetch me a sword.” A sword was brought before the king, (25) and the king said, “Cut the live child in two, and give half to one and half to the other.” (26) But the woman whose son was the live one pleaded with the king, for she was overcome with compassion for her son. “Please, my lord,” she cried, “give her the live child; only don’t kill it!” The other insisted, “It shall be neither yours nor mine; cut it in two!” (27) Then the king spoke up. “Give the live child to her,” he said, “and do not put it to death; she is its mother.” (28) When all Israel heard the decision that the king had rendered, they stood in awe of the king; for they saw that he possessed divine wisdom to execute justice.
Christine Hayes, What's Divine About Divine Law? Early Perspectives
When lawmakers seek to make the law intellectually and morally palatable, they imply that the law's claim to our fidelity turns, to some degree, on its rational and moral character, and that observance of the law is best assured by obtaining the subject's cognitive and moral assent. The presence of moral arguments implies that the individuals to whom the law is addressed are intelligent and empathic persons capable of moral reasoning, persons who can not only engage in and be persuaded by argument but also recognize and value principles of justice and morality. On such a view, the ideal human type is not the obedient servant but the sage -- the rational moral agent whose study of the law leads to observance. Law deploys reason in order to inspire compliance rather than coerce it.
When lawmakers seek to make the law intellectually and morally palatable, they imply that the law's claim to our fidelity turns, to some degree, on its rational and moral character, and that observance of the law is best assured by obtaining the subject's cognitive and moral assent. The presence of moral arguments implies that the individuals to whom the law is addressed are intelligent and empathic persons capable of moral reasoning, persons who can not only engage in and be persuaded by argument but also recognize and value principles of justice and morality. On such a view, the ideal human type is not the obedient servant but the sage -- the rational moral agent whose study of the law leads to observance. Law deploys reason in order to inspire compliance rather than coerce it.
Glikl: Memoirs 1691-1719 (edition by Chana Turniansky, 2019)
But what is done cannot be undone; especially where death is concerned, we must leave everything to God above.
But what is done cannot be undone; especially where death is concerned, we must leave everything to God above.
