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Solomon (/ ˈ s ɒ l ə m ə n /), [a] also called Jedidiah, [b] was the fourth monarch of the Kingdom of Israel and Judah, according to the Hebrew Bible. [4] [5] The successor of his father David, he is described as having been the penultimate ruler of all Twelve Tribes of Israel under an amalgamated Israel and Judah.
The Solomonic dynasty, also known as the House of Solomon, was the ruling dynasty of the Ethiopian Empire from the thirteenth to twentieth centuries. The dynasty was founded by Yekuno Amlak, who overthrew the Zagwe dynasty in 1270.
Bathsheba's son, King Solomon, rises to greet her, bows down in veneration, and furnishes her a seat at his right hand. This demonstrates her exalted status and share in the royal kingdom. [ 18 ] Bathsheba acts as intercessor for her subjects, delivering their petitions to the King: "Pray ask King Solomon—he will not refuse you—to give me ...
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The term "throne" is used both literally and metonymically in the Hebrew Bible.. As a symbol for kingship, the throne is seen as belonging to David, or to God Himself. In 1 Kings 1:37 Benaiah's blessing to Solomon was "may the LORD... make his throne greater than the throne of my lord king David"; while in 1 Chronicles 29:23 we are told "Solomon sat on the throne of the LORD as king".
Menelik I (Ge'ez: ምኒልክ, Mənilək) was the legendary first Emperor of Ethiopia.According to Kebra Nagast, a 14th-century national epic, in the 10th century BC he is said to have inaugurated the Solomonic dynasty of Ethiopia, so named because Menelik I was the son of the biblical King Solomon of ancient Israel and of Makeda, the Queen of Sheba.
[31] [32] [33] Here Menelik I is the child of Solomon and Makeda (the Ethiopic name for the queen of Sheba; she is the child of the man who destroys the legendary snake-king Arwe [34]) from whom the Ethiopian dynasty claims descent to the present day. While the Abyssinian story offers much greater detail, it omits any mention of the Queen's ...
Solomon is depicted as a king accessible to all of his subjects, even those in the margins of society. [42] The women's designation as prostitutes links the story to the common biblical theme of God as the protector of the weak, "A father to the fatherless, a defender of widows" (Psalms 68:5).