01_Biblica_1_E_Kalimi_Layout 1 30/01/13 13:15 Pagina 498 498 ISAAC KALIMI in the Jewish/Hebrew Canon. It is noteworthy that also the inclusion of Proverbs and the Song of Songs in the Hebrew canon was disputed among the rabbis. Finally they were accepted into the canon due to their attribution to King Solomon. A typological example for such a process could be pointed out in the Christian canon of the New Testament. The author of the Letter to the Hebrews does not belong to the first generation of Christians. Rather, the Letter to the Hebrews was composed some time about 80 C.E., and “by the end of the second century some were attributing He- brews to Paul”, in order to include it in the Christian canon. Finally, in the official late 4th and early 5th century canonical lists, “Hebrews was counted within the fourteen Pauline letters” of the Christian canon 54. III. Conclusion: The Ambiguity of Solomon This study discusses the birth and names of Solomon in late bibli- cal historical literature, particularly in the Chronistic history. In the latter, Solomon is represented as one who was born under normal cir- cumstances, as the fourth and the youngest son of Bathsheba, but still gained the kingship. The list of Bathsheba’s children is formed in the literary form of “three–four”, and Solomon is located in the fourth and last place among them. He is in the middle of the nineteen names, i.e., in the tenth place. The Chronicler completely excluded from his book the story of David and Bathsheba and even a hint to it, and the birth and death of their first son. These stories are not in accordance with the Chronicler’s descriptions of core Israelite figures. Moreover, the birth of the first son of Bathsheba and his death also conflict with the Chronicler’s strict theological line of thought regarding reward and punishment. According to the Chronicler, God elected Solomon as his chosen king, and he himself called him “Solomon” (rather than “Yedidyah” as in 2 Sam 12,25). The Chronicler interprets Solomon’s name twice, explaining the root of it in different ways (Shelomoh – shalom and Shelomoh – shalem). He did not feel any necessity to men- tion the name Yedidyah, because it may hint at David’s adultery with Bathsheba, and because the name Solomon itself has been given to the child by the Lord even prior to his birth. The books of Psalms and See, e.g., R.E. BROWN, An Introduction to the New Testament (The An- 54 chor Bible Reference Library; New York 1997) 693-697, esp. 693. © Gregorian Biblical Press 2012 - Tutti i diritti riservati