David
David דָּוִד | |
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fl. c. 1000 BCE | |
Predecessor | Ish-bosheth[1][2] |
Successor | Solomon |
Consort | |
Issue | |
House | House of David |
Father | Jesse |
Mother | Nitzevet (Talmud) |
Part of a series on |
Kings of Israel and Judah |
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(Italics indicate a disputed |
David (
According to Jewish works such as the
In the
David is also richly represented in post-biblical
Biblical account
Family
The
David is described as cementing his relations with various political and national groups through
The
Narrative
God is angered when Saul, Israel's king, unlawfully offers a sacrifice[28] and later disobeys a divine command both to kill all of the Amalekites and to destroy their confiscated property.[29] Consequently, God sends the prophet Samuel to anoint a shepherd, David, the youngest son of Jesse of Bethlehem, to be king instead.[30]
After God sends an evil spirit to torment Saul, his servants recommend that he send for a man skilled in playing the lyre. A servant proposes David, whom the servant describes as "skillful in playing, a man of valor, a warrior, prudent in speech, and a man of good presence; and the Lord is with him." David enters Saul's service as one of the royal armour-bearers and plays the lyre to soothe the king.[31]
War comes between Israel and the Philistines, and the giant Goliath challenges the Israelites to send out a champion to face him in single combat.[32] David, sent by his father to bring provisions to his brothers serving in Saul's army, declares that he can defeat Goliath.[33] Refusing the king's offer of the royal armour,[34] he kills Goliath with his sling.[35] Saul inquires the name of the young hero's father.[36]
Saul sets David over his army. All Israel loves David, but his popularity causes Saul to fear him ("What else can he wish but the kingdom?").
Jonathan meets with David again and confirms his loyalty to David as the future king. After the people of Ziph notify Saul that David is taking refuge in their territory, Saul seeks confirmation and plans to capture David in the Wilderness of Maon, but his attention is diverted by a renewed Philistine invasion and David is able to secure some respite at Ein Gedi.[43] Returning from battle with the Philistines, Saul heads to Ein Gedi in pursuit of David and enters the cave where, as it happens, David and his supporters are hiding, "to attend to his needs". David realises he has an opportunity to kill Saul, but this is not his intention: he secretly cuts off a corner of Saul's robe, and when Saul has left the cave he comes out to pay homage to Saul as the king and to demonstrate, using the piece of robe, that he holds no malice towards Saul. The two are thus reconciled and Saul recognises David as his successor.[44]
A similar passage occurs in 1 Samuel 26, when David is able to infiltrate Saul's camp on the hill of Hachilah and remove his spear and a jug of water from his side while he and his guards lie asleep. In this account, David is advised by Abishai that this is his opportunity to kill Saul, but David declines, saying he will not "stretch out [his] hand against the Lord's anointed".[45] In the morning, David once again demonstrates to Saul that, despite ample opportunity, he did not deign to harm him. Saul, despite having already reconciled with David, confesses that he has been wrong to pursue David, and blesses him.[46]
In 1 Samuel 27:1–4, David begins to doubt Saul's sincerity, and reasons that the king will eventually make another attempt on his life. David appeals to king Achish of Gath to grant him and his family sanctuary. Achish agrees, and upon hearing that David has fled to Philistia, Saul ceases to pursue him,
With the death of Saul's son, the elders of Israel come to
During a siege of the Ammonite capital of
When David is old and bedridden, Adonijah, his eldest surviving son and natural heir, declares himself king.[78] Bathsheba and Nathan go to David and obtain his agreement to crown Bathsheba's son Solomon as king, according to David's earlier promise, and the revolt of Adonijah is put down.[79] David dies at the age of 70 after reigning for 40 years,[80] and on his deathbed counsels Solomon to walk in the ways of God and to take revenge on his enemies.[81]
Psalms
The
Psalm 34 is attributed to David on the occasion of his escape from Abimelech (or King Achish) by pretending to be insane.[87] According to the parallel narrative in 1 Samuel 21, instead of killing the man who had exacted so many casualties from him, Abimelech allows David to leave, exclaiming, "Am I so short of madmen that you have to bring this fellow here to carry on like this in front of me? Must this man come into my house?"[88]
Interpretation in Abrahamic tradition
Rabbinic Judaism
David is an important figure in Rabbinic Judaism, with many legends about him. According to one tradition, David was raised as the son of his father Jesse and spent his early years herding his father's sheep in the wilderness while his brothers were in school.[89]
David's adultery with Bathsheba is interpreted as an opportunity to demonstrate the power of repentance, and the Talmud says it was not adultery at all, citing a Jewish practice of divorce on the eve of battle. Furthermore, according to Talmudic sources, Uriah's death was not murder, because Uriah had committed a capital offense by refusing to obey a direct command from the King.[90] However, in tractate Sanhedrin, David expressed remorse over his transgressions and sought forgiveness. God ultimately forgave David and Bathsheba but would not remove their sins from Scripture.[91]
In Jewish legend, David's sin with Bathsheba is the punishment for David's excessive self-consciousness. He had besought God to lead him into temptation so that he might give proof of his constancy like Abraham, Isaac, and Jacob, who successfully passed the test and whose names later were united with God's, while David failed through the temptation of a woman.[89]
According to
Christianity
King David the Prophet | |
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Oriental Orthodoxy | |
Feast | December 29, 6 October – Roman Catholicism |
Attributes | Psalms, Harp, Head of Goliath |
The Messiah concept is fundamental in Christianity. Originally an earthly king ruling by divine appointment ("the anointed one", as the title Messiah had it), in the last two centuries BCE the "son of David" became the apocalyptic and heavenly one who would deliver Israel and usher in a new kingdom. This was the background to the concept of Messiahship in early Christianity, which interpreted the career of Jesus "by means of the titles and functions assigned to David in the mysticism of the Zion cult, in which he served as priest-king and in which he was the mediator between God and man".[95]
The early Church believed that "the life of David foreshadowed the life of Christ;
Middle Ages
In European Christian culture of the Middle Ages, David was made a member of the Nine Worthies, a group of heroes encapsulating all the ideal qualities of chivalry. His life was thus proposed as a valuable subject for study by those aspiring to chivalric status. This aspect of David in the Nine Worthies was popularised first through literature, and thereafter adopted as a frequent subject for painters and sculptors.
David was considered a model ruler and a symbol of
Islam
David (Arabic: داوود Dā'ūd or Dāwūd) is an important figure in
Muslim
Historicity
Literary analysis
Biblical literature and archaeological finds are the only sources that attest to David's life. Some scholars have concluded that this was likely compiled from contemporary records of the 11th and 10th centuries BCE, but that there is no clear historical basis for determining the exact date of compilation.
Biblical evidence indicates that David's Judah was something less than a full-fledged monarchy: it often calls him negid, meaning "prince" or "chief", rather than melek, meaning "king"; the biblical David sets up none of the complex bureaucracy that a kingdom needs (even his army is made up of volunteers), and his followers are largely related to him and from his small home-area around Hebron.[115]
Beyond this, the full range of possible interpretations is available. A number of scholars consider the David story to be a heroic tale similar to
Some other studies of David have been written: Baruch Halpern has pictured him as a brutal tyrant, a murderer and a lifelong vassal of Achish, the Philistine king of Gath;[122] Steven McKenzie argues that David came from a wealthy family, and was an "ambitious and ruthless" tyrant who murdered his opponents, including his own sons.[86] Joel S. Baden has called him "an ambitious, ruthless, flesh-and-blood man who achieved power by any means necessary, including murder, theft, bribery, sex, deceit, and treason".[123][page needed] William G. Dever described him as "a serial killer".[124]
Jacob L. Wright has written that the most popular legends about David, including his killing of Goliath, his affair with Bathsheba, and his ruling of a United Kingdom of Israel rather than just Judah, are the creation of those who lived generations after him, in particular those living in the late Persian or Hellenistic periods.[125]
Isaac Kalimi wrote about the 10th century BCE: "Almost all that one can say about King Solomon and his time is unavoidably based on the biblical texts. Nevertheless, here also one cannot always offer conclusive proof that a certain biblical passage reflects the actual historical situation in the tenth century BCE, beyond arguing that it is plausible to this or that degree."[10]
Archaeological findings
The
Two
Besides the two steles, Bible scholar and Egyptologist Kenneth Kitchen suggests that David's name also appears in a relief of Pharaoh Shoshenq, who is usually identified with Shishak in the Bible.[134][135] The relief claims that Shoshenq raided places in Palestine in 925 BCE, and Kitchen interprets one place as "Heights of David", which was in Southern Judah and the Negev where the Bible says David took refuge from Saul. The relief is damaged and interpretation is uncertain.[135]
Archaeological analysis
Of the evidence in question, John Haralson Hayes and James Maxwell Miller wrote in 2006: "If one is not convinced in advance by the biblical profile, then there is nothing in the archaeological evidence itself to suggest that much of consequence was going on in Palestine during the tenth century BCE, and certainly nothing to suggest that Jerusalem was a great political and cultural center."[136] This echoed the 1995 conclusion of Amélie Kuhrt, who noted that "there are no royal inscriptions from the time of the united monarchy (indeed very little written material altogether), and not a single contemporary reference to either David or Solomon," while noting, "against this must be set the evidence for substantial development and growth at several sites, which is plausibly related to the tenth century."[137]
In 2007, Israel Finkelstein and Neil Asher Silberman stated that the archaeological evidence shows that Judah was sparsely inhabited and Jerusalem no more than a small village. The evidence suggested that David ruled only as a chieftain over an area which cannot be described as a state or as a kingdom, but more as a chiefdom, much smaller and always overshadowed by the older and more powerful kingdom of Israel to the north.[138] They posited that Israel and Judah were not monotheistic at the time and that later 7th-century redactors sought to portray a past golden age of a united, monotheistic monarchy in order to serve contemporary needs.[139] They noted a lack of archeological evidence for David's military campaigns and a relative underdevelopment of Jerusalem, the capital of Judah, compared to a more developed and urbanized Samaria, capital of Israel during the 9th century BCE.[140][141][142]
In 2014,
Lester L. Grabbe wrote in 2017: "The main question is what kind of settlement Jerusalem was in Iron IIA: was it a minor settlement, perhaps a large village or possibly a citadel but not a city, or was it the capital of a flourishing—or at least an emerging—state? Assessments differ considerably".[148] Isaac Kalimi wrote in 2018, "No contemporaneous extra-biblical source offers any account of the political situation in Israel and Judah during the tenth century BCE, and as we have seen, the archaeological remains themselves cannot provide any unambiguous evidence of events."[10]
The view of Davidic Jerusalem as a village has been challenged by
Scholars such as Israel Finkelstein, Lily Singer-Avitz, Ze'ev Herzog and David Ussishkin do not accept these conclusions.[158] Finkelstein does not accept the dating of these structures to the 10th century BCE, based in part on the fact that later structures on the site penetrated deep into underlying layers, that the entire area had been excavated in the early 20th century and then backfilled, that pottery from later periods was found below earlier strata, and that consequently the finds collected by E. Mazar cannot necessarily be considered as retrieved in situ.[159] Aren Maeir said in 2010 that he has seen no evidence that these structures are from the 10th century BCE and that proof of the existence of a strong, centralized kingdom at that time remains "tenuous."[156]
Excavations at
In 2018,
Art and literature
Literature
Literary works about David include:
- 1517 " in the work.
- 1681–82 Dryden's long poem Absalom and Achitophel is an allegory that uses the story of the rebellion of Absalom against King David as the basis for his satire of the contemporary political situation, including events such as the Monmouth Rebellion (1685), the Popish Plot (1678) and the Exclusion Crisis.
- 1893 Sir Arthur Conan Doyle may have used the story of David and Bathsheba as a foundation for the Sherlock Holmes story The Adventure of the Crooked Man. Holmes mentions "the small affair of Uriah and Bathsheba" at the end of the story.[164]
- 1928 Elhanan in fact killed Goliath but David claimed the credit; and Joab, David's cousin and general, took it upon himself to make many of the difficult decisions of war and statecraft when David vacillated or wrote poetry instead.
- 1936 William Faulkner's Absalom, Absalom! refers to the story of Absalom, David's son; his rebellion against his father and his death at the hands of David's general, Joab. In addition it parallels Absalom's vengeance for the rape of his sister Tamar by his half-brother, Amnon.
- 1946 homoerotic, but was ultimately panned by critics as a bland rendition of the title character.
- 1966 Juan Bosch, a Dominican political leader and writer, wrote David: Biography of a King, as a realistic portrayal of David's life and political career.
- 1970 Dan Jacobson's The Rape of Tamar is an imagined account, by one of David's courtiers Yonadab, of the rape of Tamar by Amnon.
- 1972 Stefan Heym wrote The King David Report in which the historian Ethan compiles upon King Solomon's orders "a true and authoritative report on the life of David, Son of Jesse"—the East German writer's wry depiction of a court historian writing an "authorized" history, many incidents clearly intended as satirical references to the writer's own time.
- 1974 In Thomas Burnett Swann's biblical fantasy novel How are the Mighty Fallen, David and Jonathan are explicitly stated to be lovers. Moreover, Jonathan is a member of a winged semi-human race (possibly nephilim), one of several such races coexisting with humanity but often persecuted by it.
- 1980 factionalnovel King of Kings: A Novel of the Life of David relates the life of David, Adonai's champion in his battle with the Philistine deity Dagon.
- 1984 Joseph Heller wrote a novel based on David called God Knows, published by Simon & Schuster. Told from the perspective of an aging David, the humanity—rather than the heroism—of various biblical characters is emphasized. The portrayal of David as a man of flaws such as greed, lust, selfishness, and his alienation from God, the falling apart of his family is a distinctly 20th-century interpretation of the events told in the Bible.
- 1993 Madeleine L'Engle's novel Certain Women explores family, the Christian faith, and the nature of God through the story of King David's family and an analogous modern family's saga.
- 1995 Allan Massie wrote King David, a novel about David's career that portrays the king's relationship to Jonathan as sexual.[165]
- 2015 Geraldine Brooks wrote a novel about David, The Secret Chord, told from the point of view of the prophet Nathan.[166][167]
- 2020 Michael Arditti wrote The Anointed, a novel about David told by three of his wives, Michal, Abigail and Bathsheba.[168][169]
Paintings
- 1599 Caravaggio David and Goliath
- c. 1610 Caravaggio David with the Head of Goliath
- 1616 Peter Paul Rubens David Slaying Goliath
- c. 1619 Caravaggio, David and Goliath
Sculptures
- 1440? Donatello, David
- 1473–1475 Verrocchio, David
- 1501–1504 Michelangelo, David
- 1623–1624 Gian Lorenzo Bernini, David
Film
David has been depicted several times in films; these are some of the best-known:
- 1951 In David and Bathsheba, directed by Henry King, Gregory Peck played David.
- 1959 In Solomon and Sheba, directed by King Vidor, Finlay Currie played an aged King David.
- 1961 In Jeff Chandlerplayed David.
- 1985 In King David, directed by Bruce Beresford, Richard Gere played King David.
- 1996 In Dave and the Giant Pickle
Television
- 1976 The Story of David, a made-for-TV film with Timothy Bottoms and Keith Michell as King David at different ages.[170]
- 1997 David, a TV-film with Nathaniel Parker as King David and Leonard Nimoy as the Prophet Samuel.[171]
- 1997 Max von Sydow portrayed an older King David in the TV-film Solomon, a sequel to David.[172]
- 2009 Kings, a re-imagining loosely based on the biblical story.[173]
- King David is the focus of the second episode of History Channel's Battles BC documentary, which detailed all of his military exploits in the bible.[174]
- 2012 Rei Davi, a Brazilian miniseries with Leonardo Brício as David.[175][176]
- 2013 The Bible.
- 2016 Olly Rix
Music
- The traditional birthday song Las Mañanitas mentions King David as the original singer in its lyrics.
- 1622 Thomas Tomkins's choral anthem "When David Heard", about David's response to the death of his son Absalom, is published in the anthology Songs of 1622.[177]
- 1738 George Frideric Handel's oratorio Saul features David as one of its main characters.[178]
- 1921 Le Roi David with a libretto by René Morax, instantly became a staple of the choral repertoire.
- 1954 Darius Milhaud's opera David premieres in Jerusalem in celebration of the 3,000th anniversary of the establishment of that city by David.[179]
- 1964 Bob Dylan alludes to David in the last line of his song "When The Ship Comes In" ("And like Goliath, they'll be conquered").
- 1965 Leonard Bernstein described the second movement of his Chichester Psalms, which features a setting of Psalm 23, sung by a boy soloist accompanied by a harp, as a "musical evocation of King David, the shepherd-psalmist".[180]
- 1983 Bob Dylan refers to David in his song "Jokerman" ("Michelangelo indeed could've carved out your features").[181]
- 1984 Leonard Cohen's song "Hallelujah" has references to David ("there was a secret chord that David played and it pleased the Lord", "The baffled king composing Hallelujah") and Bathsheba ("you saw her bathing on the roof") in its opening verses.
- 1990 The song "One of the Broken" by Paddy McAloon, performed by Prefab Sprout on the album Jordan: The Comeback, has a reference to David ("I remember King David, with his harp and his beautiful, beautiful songs, I answered his prayers, and showed him a place where his music belongs").
- 1991 "Mad About You", a song on Sting's album The Soul Cages, explores David's obsession with Bathsheba from David's perspective.[182]
- 2000 The song "Gimme a Stone" appears on the Little Feat album Chinese Work Songs chronicles the duel with Goliath and contains a lament to Absalom as a bridge.[183]
Musical theater
- 1997 King David, sometimes described as a modern oratorio, with a book and lyrics by Tim Rice and music by Alan Menken.
Radio
- 1962 Twilight of a Hero, an Australian radio play that sold to the BBC
Playing cards
For a considerable period, starting in the 15th century and continuing until the 19th, French
Image gallery
-
King David as Orpheus, mosaic of Gaza synagogue, 508 AD. Museum of the Good Samaritan, Ma'ale Adumim
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Miniature from the Paris Psalter, David in the robes of a Byzantine emperor.
-
-
-
Galleria Palatina, Florence.
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Rembrandt, c. 1650: Saul and David.
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King David playing the harp, ceiling fresco from Monheim Town Hall, home of a wealthy Jewish merchant.
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Study of King David, by Julia Margaret Cameron. Depicts Sir Henry Taylor, 1866.
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The Ark is brought to Jerusalem (1896 Bible card illustration by the Providence Lithograph Company)
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Arnold Zadikow, 1930: The Young David displayed in the entrance of Berlin's Jewish Museum from 1933 until its loss during the Second World War.
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Replica of Verrocchio's David in the Tower of David, Jerusalem
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King David Monument on Mount Zion
See also
- David and Jonathan
- David's Mighty Warriors
- David's Tomb
- City of David
- Tower of David
- Kings of Israel and Judah
- Large Stone Structure
- Midrash Shmuel (aggadah)
- Sons of David
Notes
- Church Slavonic: Давíдъ, Davidŭ; possibly meaning "beloved one".[3]
- ^ Some commentators believe this meant during David's lifetime.[67] Others say it included his posterity.[68]
- ^ Other translations say, "the hero of Israel's songs", "the favorite singer of Israel", "the contented psalm writer of Israel", and "Israel's beloved singer of songs".[84]
References
- ISBN 978-0-50077428-1. Archivedfrom the original on 2020-10-11. Retrieved 2020-10-05.
- ISBN 9780567458575. Archivedfrom the original on 2020-10-11. Retrieved 2020-10-04.
- ISBN 978-0-8028-2327-4.
- ^ "Strong's Hebrew: 1732. דָּוִיד (David) -- perhaps "beloved one," a son of Jesse". biblehub.com.
- ISBN 978-1-44435623-6. Archivedfrom the original on 2020-10-11. Retrieved 2020-10-05.
- ISBN 978-0-83863660-2. Archivedfrom the original on 2020-10-11. Retrieved 2020-10-04.
- anno mundi).
- ^ "New reading of Mesha Stele could have far-reaching consequences for biblical history". phys.org. Retrieved 2021-07-22.
- ^ Amanda Borschel-Dan. "High-tech study of ancient stone suggests new proof of King David's dynasty". The Times of Israel. Retrieved 2021-07-22.
- ^ ISBN 9781108471268
- ^ a b Moore & Kelle 2011, pp. 232–233.
- ^ "David". Oxford Islamic Studies. Oxford. Archived from the original on 2018-11-19. Retrieved 2021-03-10.
- ^ Manouchehri, Faramarz Haj; Khodaverdian, Shahram (2017-09-28). "David (Dāwūd)". Encyclopaedia Islamica. Brill. Retrieved 2021-03-10.
- ^ "Jesse's Sons – How many sons did Jesse, King David's father, have?". christiananswers.net. Archived from the original on 2019-09-23. Retrieved 2019-09-23.
- ^ "1 Chronicles 2:16 Their sisters were Zeruiah and Abigail. And the three sons of Zeruiah were Abishai, Joab, and Asahel". biblehub.com. Archived from the original on 2019-09-23. Retrieved 2019-09-23.
- ^ Babylonian Talmud, Tractate Bava Batra 91a
- ^ Lemaire 1999, p. [page needed].
- ISBN 9781610975346. Archived from the originalon 2020-07-24 – via Google Books.
- ^ "1 Samuel 18:19". Archived from the original on 2014-05-08. Retrieved 2018-08-17.
- ^ "1 Samuel 18:18-27". Archived from the original on 2014-05-08. Retrieved 2018-08-17.
- ^ Flavious Josephus (1998). "6.10.2". In Whiston, William (ed.). Antiquities of the Jews. Thomas Nelson.
- ^ "1 Samuel 25:14". Archived from the original on 2015-04-20. Retrieved 2018-08-17.
- ^ "2 Samuel 3:14". Archived from the original on 2018-08-17. Retrieved 2018-08-17.
- ^ 1 Chronicles 3:1–3
- ^ 2 Samuel 5:14–16
- ^ According to the Dead Sea Scrolls and Greek version of 2 Samuel 13:21, "... he did not punish his son Amnon, because he loved him, for he was his firstborn." "2 Samuel 13 NLT". Bible Gateway. Archived from the original on 2019-09-23. Retrieved 2019-09-23.
- ^ Soṭah, 10b
- ^ 1 Sam 13:8–14
- ^ 1 Sam 15:1–28
- ^ 1 Sam 16:1–13
- ^ 1 Sam 16:14–23
- ^ 1 Sam 17:1–11
- ^ 1 Sam 17:17–37
- ^ 1 Sam 17:38–39
- ^ 1 Sam 17:49–50
- ^ 1 Sam 17:55–56
- ^ 1 Sam 18:5–9
- ^ 1 Samuel 21:10–11
- ^ 1 Samuel 22:1
- ^ 1 Samuel 22:5
- ^ 1 Samuel 23:1–13
- ^ 1 Samuel 23:14
- ^ 1 Samuel 23:27–29
- ^ 1 Samuel 24:1–22
- ^ 1 Samuel 26:11
- ^ 1 Samuel 26:25, NIV text
- ^ cf. 1 Samuel 21:10–15
- ^ 1 Sam 29:1–11
- ^ 1 Samuel 30:1
- ^ 1 Sam 31:1–13
- ^ 2 Sam 2:1–4
- ^ 2 Sam 2:8–11
- ^ 2 Sam 5:1–3
- ^ 2 Sam 5:6–7
- ^ 2 Sam 6:1–12
- ^ 2 Sam 7:1–13
- ^ 2 Sam 7:16
- ^ 2 Sam 8:1–14
- ISBN 978-0-7814-3879-7. Archivedfrom the original on 2019-12-16. Retrieved 2017-07-28.
- ISBN 978-0-7880-2371-2.
- ISBN 978-1-63087-102-4.
- ^ "2 Samuel 11:2–4". Archived from the original on 2018-12-02. Retrieved 2018-12-01.
- ISBN 978-0-8028-2813-2.
- ISBN 978-1-60899-427-4.
- ISBN 978-0-664-25751-4. Archivedfrom the original on 2019-12-16. Retrieved 2017-08-19.
- ^ 2 Sam 11:14–17
- ^ "2 Samuel 12:10". Bible Hub. Archived from the original on 2017-08-01.
- ^ "2 Samuel 12:10". Salem Web Network. Archived from the original on 2017-07-29.; 2 Sam 12:8–10
- ^ 2 Samuel 12:13
- Mosaic law: Leviticus 20:10
- ^ 2 Samuel 12:14: NIV translation
- ^ 2 Sam 15:1–12
- ^ 2 Sam 18:1–15
- ^ 2 Sam 18:33
- ^ "2 Samuel 19". Cambridge Bible for Schools and Colleges. Archived from the original on 2017-07-31. Retrieved 2017-08-12.
- ^ 2 Samuel 19:1–8
- ^ 2 Samuel 19:15–17
- ^ 1 Kings 1:1–5
- ^ 1 Kings 1:11–31
- ^ 2 Sam 5:4
- ^ 1 Kings 2:1–9
- ISBN 9780870997778. Retrieved 2018-03-05 – via Internet Archive.
- ^ 1 Samuel 16:15–18
- ^ "2 Samuel 23:1". Archived from the original on 2017-07-27.
- ISBN 0-385-06808-5
- ^ a b Steven McKenzie. "King David: A Biography". The Bible and Interpretation. Archived from the original on 2012-06-21.
- ISBN 0-310-40200-X
- ^ 1 Samuel 21:15
- ^ a b Ginzberg, Louis (1909). The Legends of the Jews. Philadelphia: Jewish Publication Society.
- ^ "David". jewishencyclopedia.com. Archived from the original on 2011-10-11. Retrieved 2014-10-29.
- ^ Babylonian Talmud, Tractate Sanhedrin. p. 107a.
- ^ Zohar Bereishis 91b
- ^ Ginzberg, Louis (1909), "Legends of the Jews", Sefaria, translated by Szold, Henrietta, retrieved 2021-10-26
- ^ "King David". 2008-10-28. Archived from the original on 2019-04-20. Retrieved 2019-09-16.
- ^ "David" Archived 2009-08-19 at the Wayback Machine article from Encyclopædia Britannica Online
- The Catholic Encyclopedia(New York: Robert Appleton Company)
- ISBN 9780192854391. Archivedfrom the original on 2016-02-09. Retrieved 2016-01-07.
- ^ Zeno. "Lexikoneintrag zu »David (8)«. Vollständiges Heiligen-Lexikon, Band 1. Augsburg 1858, ..." www.zeno.org (in German). Retrieved 2021-10-09.
- ^ Saint of the Day Archived 2008-05-30 at the Wayback Machine for December 29 at St. Patrick Catholic Church, Washington, D.C.
- ^ "Пророк Дави́д Псалмопевец, царь Израильский". azbyka.rudays (in Russian). Retrieved 2021-10-09.
- ^ Lindsay of the Mount, Sir David (1542). Lindsay of the Mount Roll. Edinburgh, W. & D. Laing. Archived from the original on 2016-02-03. Retrieved 2015-06-21.
- ^ ISBN 978-9004166691.
- ^ Rapp, Stephen H. Jr. (1997). Imagining History at the Crossroads: Persia, Byzantium, and the Architects of the Written Georgian Past. Ph.D. dissertation, University of Michigan. p. 528.
- ^ "Surah Saba - 10".
- ^ "Surah Al-Anbya - 80".
- ^ Wheeler, Brannon M. The A to Z of Prophets in Islam and Judaism, "David"
- ^ "Dawud". Encyclopedia of Islam
- ^ Stories of the Prophets, Ibn Kathir, "Story of David"
- ISBN 978-0-310-28095-8. Archivedfrom the original on 2020-10-11. Retrieved 2019-12-27.
The events of the book took place in the last half of the eleventh century and the early part of the tenth century BC, but it is difficult to determine when the events were recorded. There are no particularly persuasive reasons to date the sources used by the compiler later than the events themselves, and good reason to believe that contemporary records were kept (cf. 2 Sam. 20:24–25).
- ^ Auld 2003, p. 219.
- ^ 1 Samuel 16:14–2, 5:10
- ^ 2 Samuel 9–20 and 1 Kings 1–2
- ^ Knight 1991, p. 853.
- ^ McKenzie 2004, p. 32.
- ^ Moore & Kelle 2011, pp. 220–221.
- ^ *Thompson, Thomas L. (2001). "A view from Copenhagen: Israel and the History of Palestine". The Bible and Interpretation. Retrieved 2020-12-25.
The history of Palestine and of its peoples is very different from the Bible's narratives, whatever political claims to the contrary may be. An independent history of Judea during the Iron I and Iron II periods has little room for historicizing readings of the stories of I-II Samuel and I Kings.
- ^ Redford 1992, pp. 301–302: One (perversely perhaps) longs to see the result of the application of such a criterion to Geoffrey of Monmouth's treatment of Arthur, to the anonymous Joseph and Asenath, to the Alexander Romances, or a host of other Pseudepigrapha. Mesmerized by the literary quality of much of the writing in 1 and 2 Samuel—it is in truth a damned good story!—many scholars take a further step: "The Succession story must be regarded as the oldest specimen of ancient Israelite history writing."; Pfoh 2016, p. 54 n. 126: Isser links the David story with other heroic tales, like Homer's epics and King Arthur's legend
- ^ Kalimi, Isaac. Writing and Rewriting the Story of Solomon in Ancient Israel, Cambridge University Press, 2019, p. 53
- ^ Gordon 1955, p. 89.
- ^ Horner 1978, p. 19.
- ^ Baden 2013, p. 12: the biblical narrative may be considered the ancient equivalent of political spin: it is a retelling, even a reinterpretation, of events, the goal of which is to absolve David of any potential guilt and to show him in a positive light.
- ^ Carasik, Michael (June 2014). "Review of Baruch Halpern's David's Secret Demons: Messiah, Murderer, Traitor, King" (PDF). Archived from the original (PDF) on 2007-08-10.
- ISBN 978-0-06-218837-3.
- ^ Dever 2020.
- ^ "David, King of Judah (Not Israel)". bibleinterp.arizona.edu. July 2014. Retrieved 2017-09-03.
- ^ a b Pioske 2015, p. 180.
- ^ Lemaire 1994.
- ^ Pioske 2015, p. 180, Chapter 4: David's Jerusalem: The Early 10th Century BCE Part I: An Agrarian Community: '…the reading of bytdwd as "House of David" has been challenged by those unconvinced of the inscription's allusion to an eponymous David or the kingdom of Judah.'
- ^ Pioske 2015, p. 210, fn. 18.
- ^ Finkelstein, Na'aman & Römer 2019.
- ^ a b "New reading of the Mesha Stele inscription has major consequences for biblical history" (news release). American Friends of Tel Aviv University. 2019-05-02. Retrieved 2020-10-22 – via American Association for the Advancement of Science (AAAS).
- ^ Langlois 2019.
- ^ Na'aman 2019, p. 196.
- ^ 1 Kings 14:25–27
- ^ ISBN 0-19-513273-4. Archivedfrom the original on 2018-01-19. Retrieved 2018-06-19.
- ISBN 9780334041177
- ISBN 978-0-41516-762-8.
- ^ Finkelstein & Silberman 2007, pp. 26–27; Finkelstein & Silberman 2002, pp. 189–190, Chapter 8: Archaeologically and historically, the redating of these cities from Solomon's era to the time of Omrides has enormous implication. It removes the only archeological evidence that there was ever a united monarchy based in Jerusalem and suggests that David and Solomon were, in political terms, little more than hill country chieftains, whose administrative reach remained on a fairly local level, restricted to the hill country.
- ^ Finkelstein & Silberman 2002, p. 23; 241–247.
- ^ Finkelstein & Silberman 2002, pp. 158. "We still have no hard archaeological evidence—despite the unparalleled biblical description of its grandeur—that Jerusalem was anything more than a modest highland village in the time of David, Solomon, and Rehoboam."
- ^ Finkelstein & Silberman 2002, p. 131, Table Two.
- ^ Finkelstein & Silberman 2002, p. 181. Speaking of Samaria: "The scale of this project was enormous."
- ^ a b Mazar, Amihai. Archaeology and the biblical Narrative: The Case of the United Monarchy (PDF). Archived from the original (PDF) on 2014-06-11.
- ^ "First Person: Did the Kingdoms of Saul, David and Solomon Actually Exist?". Biblical Archaeology Society. 2020-12-12. Retrieved 2021-07-20.
- ^ Dever 2020, p. [page needed].
- ^ Dever 2017, p. [page needed].
- ^ "NOVA | The Bible's Buried Secrets | Archeology of the Hebrew Bible". PBS. Retrieved 2021-07-20.
The stories of Solomon are larger than life. According to the stories, Solomon imported 100,000 workers from what is now Lebanon. Well, the whole population of Israel probably wasn't 100,000 in the 10th century. Everything Solomon touched turned to gold. In the minds of the biblical writers, of course, David and Solomon are ideal kings chosen by Yahweh. So they glorify them. Now, archeology can't either prove or disprove the stories. But I think most archeologists today would argue that the United Monarchy was not much more than a kind of hill-country chiefdom. It was very small-scale.
- ^ Ancient Israel: What Do We Know and How Do We Know It? By Lester L. Grabbe; page 77Bloomsbury Publishing, 2017
- ^ Zachary Thomas, "Debating the United Monarchy: let's see how far we've come." Biblical Theology Bulletin (2016).
- ^ Mazar, Eilat, Excavations at the Summit of the City of David, Preliminary Report of Seasons 2005–2007, Shoham, Jerusalem and New York, 2009, pp. 52–56.
- ^ Mazar, Amihai. Archaeology and the biblical narrative: the case of the United Monarchy. 2010. Full text.
- ^ Avraham Faust 2010. "The large stone structure in the City of David: a reexamination." Zeitschrift des Deutschen Palästina-Vereins.
- ^ "The Stepped Stone Structure" in Mazar ed., The Summit of the City of David Excavations 2005–2008: Final Reports Volume I: Area G (2015), pp. 169–88
- ^ Na'aman 2014.
- ^ Dever 2017, pp. 277–283.
- ^ a b 'Jerusalem city wall dates back to King Solomon'; by Abe Selig; Jerusalem Post, 23 February 2010; at [1]
- ISBN 978-0-8028-0396-2.
- ^ Has King David's Palace in Jerusalem been Found? By Israel Finkelstein, Lily Singer-Avitz, Ze'ev Herzog & David Ussishkin; Journal of the Institute of Archaeology of Tel Aviv University, Volume 34, 2007 - Issue 2; Pages 142-164
- ^ The "Large Stone Structure" in Jerusalem Reality versus Yearning By Israel Finkelstein, 2011; Zeitschrift des Deutschen Palastina-Vereins 127(1):2-10; at [2] Archived 2023-04-19 at the Wayback Machine
- ^ Garfinkel, Yossi; Ganor, Sa'ar; Hasel, Michael (2012-04-19). "Journal 124: Khirbat Qeiyafa preliminary report". Hadashot Arkheologiyot: Excavations and Surveys in Israel. Israel Antiquities Authority. Archived from the original on 2012-06-23. Retrieved 2018-06-12.
- (PDF) from the original on 2017-01-31. Retrieved 2018-06-12.
- ^ Faust & Sapir 2018, p. 1: 'The lack of evidence for public construction and state apparatus in the region of Judah before the 8th century, expressed for example by the total lack of ashlar construction, is one of the oft-quoted evidence against the historical plausibility of a kingdom centered in Judah. The building of the "governor's residency," along with other lines of evidence, suggests that the settlement at Tel'Eton was transformed in the 10th century BCE, lending important support to the historicity of the United Monarchy'
- ^ Proof Of King David? Not Yet. But Riveting Site Shores Up Roots Of Israelite Era, By Amanda Borschel-Dan; Times Of Israel; 14 May 2018; At [3]
- ISBN 978-0-24124833-1. Archivedfrom the original on 2020-10-11. Retrieved 2018-02-12 – via Google Books.
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- ^ Hoffman, Alice (2015-09-28). "Geraldine Brooks reimagines King David's life in 'The Secret Chord'". The Washington Post. Archived from the original on 2018-03-30. Retrieved 2018-03-29.
- ^ "Book review: The Anointed, by Michael Arditti". www.scotsman.com. 2020-04-14. Retrieved 2022-09-01.
- ^ "The Anointed by Michael Arditti — a David less divine". Financial Times. 2020-05-08. Archived from the original on 2022-12-10. Retrieved 2022-09-01.
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- ^ "Battles BC". History. Archived from the original on 2010-02-07.
- ^ "King David - Record TV Network" Archived 2014-06-18 at the Wayback Machine. recordtvnetwork.com.
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- ^ "G. F. Handel's Compositions". The Handel Institute. Archived from the original on 2013-09-24. Retrieved 2013-09-28.
- ^ Peter Gradenwitz (1954-06-02). "'David,' Milhaud's Opera Linking Events Of Bible With Today, Bows in Jerusalem". The New York Times. p. 38.
- ^ "Works - Chorus & Orchestra - Chichester Psalms (1965)".
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- ^ "Lyrics Database". Little Feat website. Archived from the original on 2016-03-04. Retrieved 2017-07-11.
- ^ Mikkelson, David (2007-09-29). "Four Kings in Deck of Cards". Snopes. Archived from the original on 2021-11-19. Retrieved 2009-07-16.
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Sources
- Auld, Graeme (2003). "1 & 2 Samuel". In James D. G. Dunn; John William Rogerson (eds.). Eerdmans Commentary on the Bible. Eerdmans. ISBN 9780802837110. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Baden, Joel (2013-10-08). The Historical David: The Real Life of an Invented Hero. HarperOne. ISBN 978-0-06-218833-5.
- Dever, William G. (2017). Beyond the Texts: An Archaeological Portrait of Ancient Israel and Judah. SBL Press. ISBN 978-0-88414-217-1.
- Dever, William G. (2020). Has Archaeology Buried the Bible?. Wm. B. Eerdmans Publishing. ISBN 978-1-4674-5949-5.
- Faust, Avraham; Sapir, Yair (2018). "The "Governor's Residency" at Tel 'Eton, The United Monarchy, and the Impact of the Old-House Effect on Large-Scale Archaeological Reconstructions". Radiocarbon. 60 (3): 801–820. ISSN 0033-8222.
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- JSTOR 23506150.
- Horner, Tom (1978). Jonathan Loved David: Homosexuality in Biblical Times. Westminster: John Knox Press. ISBN 9780664241858.
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- Langlois, Michaël (2019). "The Kings, the City and the House of David on the Mesha Stele in Light of New Imaging Techniques". Semitica. 61: 23–47.
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- Pfoh, Emanuel (2016-04-01). The Emergence of Israel in Ancient Palestine: Historical and Anthropological Perspectives. Routledge. ISBN 978-1-134-94775-1.
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Further reading
- Alexander, David; Alexander, Pat, eds. (1983). Eerdmans' Handbook to the Bible (New rev. ed.). Grand Rapids, Mich.: Eerdmans. ISBN 978-0-8028-3486-7.
- Alter, Robert (2009). The David Story: A Translation with Commentary of 1 and 2 Samuel. W. W. Norton. ISBN 978-0393320770.
- Bergen, David T. (1996). 1, 2 Samuel. B&H Publishing Group. ISBN 9780805401073. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Breytenbach, Andries (2000). "Who Is Behind The Samuel Narrative?". In Johannes Cornelis de Moor; H.F. Van Rooy (eds.). Past, Present, Future: The Deuteronomistic History and the Prophets. Brill. ISBN 978-9004118713. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Brettler, Mark Zvi (2007). "Introduction to the Historical Books". In Coogan, Michael David; Brettler, Marc Zvi; Newsom, Carol Ann (eds.). The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books. Oxford University Press. ISBN 9780195288803.
- Bright, John (1981). A History of Israel (3rd ed.). Philadelphia: Westminster Press. ISBN 978-0-664-21381-7.
- Bruce, F. F. (1963). Israel and the Nations: From the Exodus to the Fall of the Second Temple. Grand Rapids, MI: Eerdmans. OCLC 1026642167.
- Coogan, Michael D. (2009). A Brief Introduction to the Old Testament: the Hebrew Bible in its Context. Oxford University Press. ISBN 9780199740291.
- Coogan, Michael David (2007). "Cultural Contexts: The Ancient Near East and Israel". In Coogan, Michael David; Brettler, Marc Zvi; Newsom, Carol Ann (eds.). The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books. Oxford University Press. ISBN 9780195288803.
- Dever, William G. (2001). What did the Bible writers know and when did they know it?. Cambridge, UK: William B. Eerdmans Publ. Co.
- Dick, Michael B (2004). "The History of 'David's Rise to Power' and the Neo-Babylonian Succession Apologies". In Bernard Frank Batto; Kathryn L. Roberts (eds.). David and Zion: biblical studies in honor of J.J.M. Roberts. Eisenbrauns. ISBN 9781575060927. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Eynikel, Erik (2000). "The Relation Between the Eli Narrative and the Ark Narratives". In Johannes Cornelis de Moor; H.F. Van Rooy (eds.). Past, present, future: the Deuteronomistic History and the Prophets. Brill. ISBN 978-9004118713. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Fridman, Julia (2014-02-20). "The Naked Truth About King David, the 8th Son". Haaretz. Archived from the original on 2017-09-04. Retrieved 2017-09-04.
- Gordon, Robert (1986). I & II Samuel, A Commentary. Paternoster Press. ISBN 9780310230229. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Green, Adam (2007). King Saul: The True History of the First Messiah. Cambridge, UK: Lutterworth Press. ISBN 978-0718830748.
- Halpern, Baruch (2000). "David". In Freedman, David Noel; Allen C., Myers (eds.). Eerdmans Dictionary of the Bible. Eerdmans. ISBN 9789053565032.
- Halpern, Baruch (2001). David's Secret Demons: Messiah, Murderer, Traitor, King. Eerdmans. ISBN 9780802827975. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Harrison, R. K. (1969). An Introduction to the Old Testament. Grand Rapids, MI: Eerdmans. OCLC 814408043.
- Hertzberg, Hans Wilhelm (1964). I & II Samuel, A Commentary (trans. from German 1960 2nd ed.). Westminster John Knox Press. ISBN 9780664223182. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Jones, Gwilym H (2001). "1 and 2 Samuel". In John Barton; John Muddiman (eds.). The Oxford Bible Commentary. Oxford University Press. ISBN 9780198755005.
- Kidner, Derek (1973). The Psalms. Downers Grove, IL: Inter-Varsity Press. ISBN 978-0-87784-868-4.
- Kirsch, Jonathan (2000). King David: the real life of the man who ruled Israel. Ballantine. ISBN 0-345-43275-4.
- Klein, R.W. (2003). "Samuel, Books of". In Bromiley, Geoffrey W (ed.). The international standard Bible encyclopedia. Eerdmans. ISBN 9780802837844. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Knight, Douglas A (1995). "Deuteronomy and the Deuteronomists". In James Luther Mays; David L. Petersen; Kent Harold Richards (eds.). Old Testament Interpretation. T&T Clark. ISBN 9780567292896. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Noll, K. L. (1997). The Faces of David. Sheffield, UK: Sheffield Acad. Press. ISBN 978-1-85075-659-0.
- Pfoh, Emanuel (2016). The Emergence of Israel in Ancient Palestine: Historical and Anthropological Perspectives. Routledge. ISBN 9781134947751.
- Rosner, Steven (2012). A Guide to the Psalms of David. Outskirts Press. Archived from the original on 2018-12-25. Retrieved 2020-10-11.
- Schleffer, Eben (2000). "Saving Saul from the Deuteronomist". In Johannes Cornelis de Moor; H.F. Van Rooy (eds.). Past, Present, Future: The Deuteronomistic History and the Prophets. Brill. ISBN 978-9004118713. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Soggin, Alberto (1987). Introduction to the Old Testament. Westminster John Knox Press. ISBN 9780664221560. Archivedfrom the original on 2016-02-07. Retrieved 2016-01-07.
- Spieckerman, Hermann (2001). "The Deuteronomistic History". In Leo G. Perdue (ed.). The Blackwell companion to the Hebrew Bible. Blackwell. ISBN 9780631210719. Archivedfrom the original on 2019-01-06. Retrieved 2016-01-07.
- Thompson, J. A. (1986). Handbook of Life in Bible Times. Leicester, UK: Inter-Varsity Press. ISBN 978-0-87784-949-0.
- Tsumura, David Toshio (2007). The First Book of Samuel. Eerdmans. ISBN 9780802823595. Archivedfrom the original on 2018-12-25. Retrieved 2016-01-07.
- Van Seters, John (1997). In Search of History: Historiography in the Ancient World and the Origins of Biblical History. Eisenbrauns. ISBN 9781575060132. Archivedfrom the original on 2016-02-09. Retrieved 2016-01-07.
- Walton, John H (2009). "The Deuteronomistic History". In Andrew E. Hill; John H. Walton (eds.). A Survey of the Old Testament. Zondervan. ISBN 9780631210719. Archivedfrom the original on 2019-01-06. Retrieved 2016-01-07.
External links
- Complete Bible Genealogy—David's family tree
- David engravings from the De Verda collection
- King David at the Christian Iconography web site
- The History of David, by William Caxton
- "David" by Kent Harold Richards at Bible Odyssey