ABSTRACT
In an earlier discussion of some of the ideological issues involved in royal succession in Jerusalem, I took up the suggestion of E. Hammershaimb and J. Lindblom that the cimma¯nû’e¯l of Isaiah 7:14 is none other than Hezekiah, the mysterious calmâ whose pregnancy gives rise to the oracle being Ahaz’ (chief) queen Abijah.1 I also suggested that Nathan’s oracle in 2 Samuel 12:24-5, which announces that Yahweh loves Solomon, and results in him receiving the cognomen Jedidiah, is to be construed as an oracular affirmation of Solomon’s status as heir, thus confirming the succession.2 It seems to me that these two episodes share a common structure, in which a time of national crisis is brought to a happy outcome by the birth of an heir, and by the giving to him of a special title which signifies the divine choice, thus obviating the kind of dynastic squabbling which might otherwise ensue in polygamous court circles.
