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David

May 20, 2023

"King David" redirects here. For other uses, see David (disambiguation) and King David (disambiguation).

David (/ˈdeɪvɪd/; Biblical Hebrew: דָּוִד‎, romanized: Dāwīḏ, "beloved one")[b][6] was, according to the Hebrew Bible, the third king of the United Kingdom of Israel.[7][8] Historians of the Ancient Near East agree that David probably lived around 1000 BCE, but little more is known about him as a historical figure.

David
דָּוִד‎
King David Playing the Harp (1622)
by Gerard van Honthorst
King of Israel
Reignc. 1010–970 BCE[a]
PredecessorIsh-bosheth[3][4]
SuccessorSolomon
Bornc. 1040 BCE
Bethlehem, United Kingdom of Israel
Diedc. 970 BCE
Jerusalem, United Kingdom of Israel
Consort
8 wives:
Issue
18+ children, including:
HouseHouse of David
FatherJesse
MotherNitzevet (Talmud)

According to Jewish works such as the Seder Olam Rabbah, Seder Olam Zutta, and Sefer ha-Qabbalah, David ascended the throne as the king of Judah in 885 BCE.[9] The Tel Dan stele, an Aramaic-inscribed stone that was erected by a king of Aram-Damascus in the late-9th/early-8th centuries BCE to commemorate a victory over two enemy kings, contains the phrase bytdwd (𐤁𐤉𐤕𐤃𐤅𐤃), which is translated to "House of David" by most scholars. The Mesha stele, erected by king Mesha of Moab in the 9th century BCE, may also refer to the "House of David" although this is disputed.[10][11] Apart from this, all that is known of David comes from biblical literature, the historicity of which has been extensively challenged,[12] and there is little detail about David that is concrete and undisputed.[13]

In the biblical narrative of the Books of Samuel, David is described as a young shepherd and harpist who gains fame by killing Goliath. He becomes a favorite of Saul, the first king of Israel, but is forced to go into hiding when Saul becomes paranoid that David is trying to take his throne. After Saul and his son Jonathan are killed in battle, David is anointed king by the tribe of Judah and eventually all the tribes of Israel. He conquers Jerusalem, makes it the capital of a united Israel and brings the Ark of the Covenant to the city. He commits adultery with Bathsheba and arranges the death of her husband, Uriah the Hittite. David's son Absalom later tries to overthrow him, but David returns to Jerusalem after Absalom's death to continue his reign. David desires to build a temple to Yahweh but is denied because of the bloodshed in his reign. He dies at age 70 and chooses Solomon, his son with Bathsheba, as his successor instead of his eldest son Adonijah. David is honored as an ideal king and the forefather of the future Hebrew Messiah in Jewish prophetic literature and many psalms are attributed to him.

David is also richly represented in post-biblical Jewish written and oral tradition and referenced in the New Testament. Early Christians interpreted the life of Jesus of Nazareth in light of references to the Hebrew Messiah and to David; Jesus is described as being directly descended from David in the Gospel of Matthew and the Gospel of Luke. In the Quran and hadith, David is described as an Israelite king as well as a prophet of Allah.[14][15] The biblical David has inspired many interpretations in art and literature over the centuries.

Biblical account

Family

 
David raises the head of Goliath as illustrated by Josephine Pollard (1899)

The First Book of Samuel and the First Book of Chronicles both identify David as the son of Jesse, the Bethlehemite, the youngest of eight sons.[16] He also had at least two sisters, Zeruiah, whose sons all went on to serve in David's army, and Abigail, whose son Amasa went on to serve in Absalom's army, Absalom being one of David's younger sons.[17] While the Bible does not name his mother, the Talmud identifies her as Nitzevet, a daughter of a man named Adael, and the Book of Ruth claims him as the great-grandson of Ruth, the Moabite, by Boaz.[18]

David is described as cementing his relations with various political and national groups through marriage.[19] In 1 Samuel 17:25, it states that King Saul had said that he would make whoever killed Goliath a very wealthy man, give his daughter to him and declare his father's family exempt from taxes in Israel. Saul offered David his oldest daughter, Merab, a marriage which David respectfully declined.[20] Saul then gave Merab in marriage to Adriel the Meholathite.[21] Having been told that his younger daughter Michal was in love with David, Saul gave her in marriage to David upon David's payment in Philistine foreskins[22] (ancient Jewish historian Josephus lists the dowry as 100 Philistine heads).[23] Saul became jealous of David and tried to have him killed. David escaped. Then Saul sent Michal to Galim to marry Palti, son of Laish.[24] David then took wives in Hebron, according to 2 Samuel 3; they were Ahinoam the Yizre'elite; Abigail, the wife of Nabal the Carmelite; Maacah, the daughter of Talmay, king of Geshur; Haggith; Abital; and Eglah. Later, David wanted Michal back and Abner, Ish-bosheth's army commander, delivered her to David, causing her husband (Palti) great grief.[25]

The Book of Chronicles lists his sons with his various wives and concubines. In Hebron, David had six sons: Amnon, by Ahinoam; Daniel, by Abigail; Absalom, by Maachah; Adonijah, by Haggith; Shephatiah, by Abital; and Ithream, by Eglah.[26] By Bathsheba, his sons were Shammua, Shobab, Nathan, and Solomon. David's sons born in Jerusalem of his other wives included Ibhar, Elishua, Eliphelet, Nogah, Nepheg, Japhia, Elishama and Eliada.[27] Jerimoth, who is not mentioned in any of the genealogies, is mentioned as another of his sons in 2 Chronicles 11:18. His daughter Tamar, by Maachah, is raped by her half-brother Amnon. David fails to bring Amnon to justice for his violation of Tamar, because he is his firstborn and he loves him, and so, Absalom (her full brother) murders Amnon to avenge Tamar.[28] Despite the great sins they had committed, David showed grief at the deaths of his sons, weeping twice for Amnon [2 Samuel 13:31–26] and weeping seven times for Absalom.[29]

Narrative

 
Samuel anoints David, Dura Europos, Syria, 3rd century CE

God is angered when Saul, Israel's king, unlawfully offers a sacrifice[30] and later disobeys a divine command both to kill all of the Amalekites and to destroy their confiscated property.[31] Consequently, God sends the prophet Samuel to anoint a shepherd, David, the youngest son of Jesse of Bethlehem, to be king instead.[32]

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.[33]

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.[34] David, sent by his father to bring provisions to his brothers serving in Saul's army, declares that he can defeat Goliath.[35] Refusing the king's offer of the royal armour,[36] he kills Goliath with his sling.[37] Saul inquires the name of the young hero's father.[38]

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?").[39] Saul plots his death, but Saul's son Jonathan, one of those who loves David, warns him of his father's schemes and David flees. He goes first to Nob, where he is fed by the priest Ahimelech and given Goliath's sword, and then to Gath, the Philistine city of Goliath, intending to seek refuge with King Achish there. Achish's servants or officials question his loyalty, and David sees that he is in danger there.[40] He goes next to the cave of Adullam, where his family joins him.[41] From there he goes to seek refuge with the king of Moab, but the prophet Gad advises him to leave and he goes to the Forest of Hereth,[42] and then to Keilah, where he is involved in a further battle with the Philistines. Saul plans to besiege Keilah so that he can capture David, so David leaves the city in order to protect its inhabitants.[43] From there he takes refuge in the mountainous Wilderness of Ziph.[44]

 
Saul threatening David, by José Leonardo

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.[45] 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.[46]

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".[47] Saul confesses that he has been wrong to pursue David and blesses him.[48]

In 1 Samuel 27:1–4, Saul ceases to pursue David because David took refuge a second time [49] with Achish, the Philistine king of Gath. Achish permits David to reside in Ziklag, close to the border between Gath and Judea, from where he leads raids against the Geshurites, the Girzites and the Amalekites, but leads Achish to believe he is attacking the Israelites in Judah, the Jerahmeelites and the Kenites. Achish believes that David had become a loyal vassal, but he never wins the trust of the princes or lords of Gath, and at their request Achish instructs David to remain behind to guard the camp when the Philistines march against Saul.[50] David returns to Ziklag and saves his wives and the citizens from the Amalekites.[51] Jonathan and Saul are killed in battle,[52] and David is anointed king over Judah.[53] In the north, Saul's son Ish-Bosheth is anointed king of Israel, and war ensues until Ish-Bosheth is murdered.[54]

With the death of Saul's son, the elders of Israel come to Hebron and David is anointed king over all of Israel.[55] He conquers Jerusalem, previously a Jebusite stronghold, and makes it his capital.[56] He brings the Ark of the Covenant to the city,[57] intending to build a temple for God, but the prophet Nathan forbids it, prophesying that the temple would be built by one of David's sons.[58] Nathan also prophesies that God has made a covenant with the house of David stating, "your throne shall be established forever".[59] David wins additional victories over the Philistines, Moabites, Edomites, Amalekites, Ammonites and king Hadadezer of Aram-Zobah, after which they become tributaries. His fame increase as a result, earning the praise of figures like king Toi of Hamath, Hadadezer's rival.[60]

 
The Prophet Nathan rebukes King David, oil on canvas by Eugène Siberdt, 1866–1931 (Mayfair Gallery, London)

During a siege of the Ammonite capital of Rabbah, David remains in Jerusalem. He spies a woman, Bathsheba, bathing and summons her; she becomes pregnant.[61][62][63] The text in the Bible does not explicitly state whether Bathsheba consented to sex.[64][65][66][67] David calls her husband, Uriah the Hittite, back from the battle to rest, hoping that he will go home to his wife and the child will be presumed to be his. Uriah does not visit his wife, however, so David conspires to have him killed in the heat of battle. David then marries the widowed Bathsheba.[68] In response, Nathan, after trapping the king in his guilt with a parable that actually described his sin in analogy, prophesies the punishment that will fall upon him, stating "the sword shall never depart from your house."[c] When David acknowledges that he has sinned,[71] Nathan advises him that his sin is forgiven and he will not die,[72] but the child will.[73] In fulfillment of Nathan's words, the child born of the union between David and Bathsheba dies, and another of David's sons, Absalom, fueled by vengeance and lust for power, rebels.[74] Thanks to Hushai, a friend of David who was ordered to infiltrate Absalom's court to successfully sabotage his plans, Absalom's forces are routed at the battle of the Wood of Ephraim, and he is caught by his long hair in the branches of a tree where, contrary to David's order, he is killed by Joab, the commander of David's army.[75] David laments the death of his favourite son: "O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!"[76] until Joab persuades him to recover from "the extravagance of his grief"[77] and to fulfill his duty to his people.[78] David returns to Gilgal and is escorted across the River Jordan and back to Jerusalem by the tribes of Judah and Benjamin.[79]

When David is old and bedridden, Adonijah, his eldest surviving son and natural heir, declares himself king.[80] 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.[81] David dies at the age of 70 after reigning for 40 years,[82] and on his deathbed counsels Solomon to walk in the ways of God and to take revenge on his enemies.[83]

Psalms

 
David Composing the Psalms, Paris Psalter, 10th century[84]

The Book of Samuel calls David a skillful harp (lyre) player[85] and "the sweet psalmist of Israel."[d] Yet, while almost half of the Psalms are headed "A Psalm of David" (also translated as "to David" or "for David") and tradition identifies several with specific events in David's life (e.g., Psalms 3, 7, 18, 34, 51, 52, 54, 56, 57, 59, 60, 63 and 142),[87] the headings are late additions and no psalm can be attributed to David with certainty.[88]

Psalm 34 is attributed to David on the occasion of his escape from Abimelech (or King Achish) by pretending to be insane.[89] 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?"[90]

Interpretation in Abrahamic tradition

Rabbinic Judaism

David is an important figure in Rabbinic Judaism, with many legends around 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.[91]

David's adultery with Bathsheba is interpreted as an opportunity to demonstrate the power of repentance, and the Talmud states that it was not adultery at all, quoting a Jewish practice of divorce on the eve of battle. Furthermore, according to Talmudic sources, the death of Uriah was not to be considered murder, on the basis that Uriah had committed a capital offense by refusing to obey a direct command from the King.[92] 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.[93]

In Jewish legend, David's sin with Bathsheba is the punishment for David's excessive self-consciousness who had besought God to lead him into temptation so that he might give proof of his constancy as Abraham, Isaac, and Jacob (who successfully passed the test) whose names later were united with God's, while David eventually failed through the temptation of a woman.[91]

According to midrashim, Adam gave up 70 years of his life for the life of David.[94] Also, according to the Talmud Yerushalmi, David was born and died on the Jewish holiday of Shavuot (Feast of Weeks). His piety was said to be so great that his prayers could bring down things from Heaven.[95]

Christianity

King David the Prophet
 
King David in Prayer, by Pieter de Grebber (c. 1640)
Holy Monarch, Prophet, Reformer, Spiritual Poet and Musician, Vicegerent of God, Psalm-Receiver
Venerated inRoman Catholicism[96]
Eastern Orthodoxy[97]
FeastDecember 29, 6 October – Roman Catholicism
AttributesPsalms, Harp, Head of Goliath
See also: Genealogy of Jesus and Davidic line

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".[98]

The early Church believed that "the life of David foreshadowed the life of Christ; Bethlehem is the birthplace of both; the shepherd life of David points out Christ, the Good Shepherd; the five stones chosen to slay Goliath are typical of the five wounds; the betrayal by his trusted counsellor, Ahitophel, and the passage over the Cedron remind us of Christ's Sacred Passion. Many of the Davidic Psalms, as we learn from the New Testament, are clearly typical of the future Messiah."[99] In the Middle Ages, "Charlemagne thought of himself, and was viewed by his court scholars, as a 'new David'. [This was] not in itself a new idea, but [one whose] content and significance were greatly enlarged by him".[100]

Western Rite churches (Lutheran, Roman Catholic) celebrate his feast day on 29 December or on 6 October,[101] Eastern-rite on 19 December.[102] The Eastern Orthodox Church and Eastern Catholic Churches celebrate the feast day of the "Holy Righteous Prophet and King David" on the Sunday of the Holy Forefathers (two Sundays before the Great Feast of the Nativity of the Lord), when he is commemorated together with other ancestors of Jesus. He is also commemorated on the Sunday after the Nativity, together with Joseph and James, the Brother of the Lord.[103]

Middle Ages

 
Coat of arms attributed to King David by mediaeval heralds.[104] (Identical to the arms of Ireland)

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 firstly through literature, and was thereafter adopted as a frequent subject for painters and sculptors.

David was considered as a model ruler and a symbol of divinely-ordained monarchy throughout medieval Western Europe and Eastern Christendom. David was perceived as the biblical predecessor to Christian Roman and Byzantine emperors and the name "New David" was used as an honorific reference to these rulers.[105] The Georgian Bagratids and the Solomonic dynasty of Ethiopia claimed a direct biological descent from him.[106] Likewise, kings of the Frankish Carolingian dynasty frequently connected themselves to David; Charlemagne himself occasionally used the name of David as his pseudonym.[105]

Islam

Main article: David in Islam

David (Arabic: داوود Dā'ūd or Dāwūd) is an important figure in Islam as one of the major prophets sent by God to guide the Israelites. David is mentioned several times in the Quran with the Arabic name داود, Dāwūd or Dā'ūd, often with his son Solomon. In the Quran David killed Goliath (Q2:251), a giant soldier in the Philistine army. When David killed Goliath, God granted him kingship and wisdom and enforced it (Q38:20). David was made God's "vicegerent on earth" (Q38:26) and God further gave David sound judgment (Q21:78; Q37:21–24, Q26) as well as the Psalms, regarded as books of divine wisdom (Q4:163; Q17:55). The birds and mountains united with David in uttering praise to God (Q21:79; Q34:10; Q38:18), while God made iron soft for David (Q34:10),[107] God also instructed David in the art of fashioning chain mail out of iron (Q21:80);[108] this knowledge gave David a major advantage over his bronze and cast iron-armed opponents, not to mention the cultural and economic impact. Together with Solomon, David gave judgment in a case of damage to the fields (Q21:78) and David judged the matter between two disputants in his prayer chamber (Q38:21–23). Since there is no mention in the Quran of the wrong David did to Uriah nor any reference to Bathsheba, Muslims reject this narrative.[109]

Muslim tradition and the hadith stress David's zeal in daily prayer as well as in fasting.[110] Quran commentators, historians and compilers of the numerous Stories of the Prophets elaborate upon David's concise quranic narratives and specifically mention David's gift in singing his Psalms as well as his beautiful recitation and vocal talents. His voice is described as having had a captivating power, weaving its influence not only over man but over all beasts and nature, who would unite with him to praise God.[111]

Historicity

See also: Historicity of the Bible

Literary analysis

 
Statue of King David (1609–1612) by Nicolas Cordier in the Borghese Chapel of the Basilica di Santa Maria Maggiore in Rome, Italy

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.[112] Other scholars believe that the Books of Samuel were substantially composed during the time of King Josiah at the end of the 7th century BCE, extended during the Babylonian exile (6th century BCE), and substantially complete by about 550 BCE. Old Testament scholar Graeme Auld contends that further editing was done even after then—the silver quarter-shekel which Saul's servant offers to Samuel in 1 Samuel 9 "almost certainly fixes the date of the story in the Persian or Hellenistic period" because a quarter-shekel was known to exist in Hasmonean times.[113] The authors and editors of Samuel drew on many earlier sources, including, for their history of David, the "history of David's rise"[114] and the "succession narrative".[115][116] The Book of Chronicles, which tells the story from a different point of view, was probably composed in the period 350–300 BCE, and uses Samuel and Kings as its source.[117]

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.[118]

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 King Arthur's legend or Homer's epics,[119][120] whereas others think that such comparisons are questionable.[121] One theme that has been paralleled with other Near Eastern literature is the homoerotic nature of the relationship between David and Jonathan. The instance in the Book of Jashar, excerpted in Samuel 2 (1:26), where David "proclaims that Jonathan's love was sweeter to him than the love of a woman", has been compared to Achilles' comparison of Patroclus to a girl and Gilgamesh's love for Enkidu "as a woman".[122][123] Others hold that the David story is a political apology—an answer to contemporary charges against him, of his involvement in murders and regicide.[124] The authors and editors of Samuel and Chronicles did not aim to record history, but to promote David's reign as inevitable and desirable, and for this reason there is little about David that is concrete and undisputed.[13]

Some other studies of David have been written: Baruch Halpern has pictured David as a brutal tyrant, a murderer and a lifelong vassal of Achish, the Philistine king of Gath;[125] Steven McKenzie argues that David came from a wealthy family, was "ambitious and ruthless" and a tyrant who murdered his opponents, including his own sons.[88] Joel S. Baden has described him as "an ambitious, ruthless, flesh-and-blood man who achieved power by any means necessary, including murder, theft, bribery, sex, deceit, and treason.[126][page needed] William G. Dever described him as "a serial killer".[127]

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.[128]

Isaac Kalimi wrote about the tenth century BCE that: "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."[12]

Archaeological findings

The Tel Dan Stele, discovered in 1993, is an inscribed stone erected by Hazael, a king of Damascus in the late 9th/early 8th centuries BCE. It commemorates the king's victory over two enemy kings, and contains the phrase 𐤁𐤉𐤕𐤃𐤅𐤃, bytdwd, which most scholars translate as "House of David".[129][130] Other scholars have challenged this reading,[131] but it is likely that this is a reference to a dynasty of the Kingdom of Judah which traced its ancestry to a founder named David.[129]

Two epigraphers, André Lemaire and Émile Puech, hypothesised in 1994 that the Mesha Stele from Moab, dating from the 9th century, also contain the words "House of David" at the end of Line 31, although this was considered as less certain than the mention in the Tel Dan inscription.[132] In May 2019, Israel Finkelstein, Nadav Na'aman, and Thomas Römer concluded from the new images that the ruler's name contained three consonants and started with a bet, which excludes the reading "House of David" and, in conjunction with the monarch's city of residence "Horonaim" in Moab, makes it likely that the one mentioned is King Balak, a name also known from the Hebrew Bible.[133][134] Later that year, Michael Langlois used high-resolution photographs of both the inscription itself, and the 19th-century original squeeze of the then still intact stele to reaffirm Lemaire's view that line 31 contains the phrase "House of David".[134][135] Replying to Langlois, Na'aman argued that the "House of David" reading is unacceptable because the resulting sentence structure is extremely rare in West Semitic royal inscriptions.[136]

 
The Triumphal Relief of Shoshenq I near the Bubastite Portal at Karnak, depicting the god Amun-Re receiving a list of cities and villages conquered by the king in his Near Eastern military campaigns.

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.[137][138] 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.[138]

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."[139] 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."[140]

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.[141] They posited that Israel and Judah were not monotheistic at the time, and that later seventh-century redactors sought to portray a past golden age of a united, monotheistic monarchy in order to serve contemporary needs.[142] 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.[143][144][145]

In 2014, Amihai Mazar wrote that the United Monarchy of the 10th century BCE can be described as a "state in development".[146] He has also compared David to Labaya, a Caananite warlord living during the time of Pharaoh Akhenaten. While Mazar believes that David reigned over Israel during the 11th century BCE, he argues that much of the Biblical text is “literary-legendary nature”.[147] According to William G. Dever, the reigns of Saul, David and Solomon are reasonably well attested, but "most archeologists today would argue that the United Monarchy was not much more than a kind of hill-country chiefdom".[148][149][150]

Lester L. Grabbe wrote in 2017 that: "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 …"[151] Isaac Kalimi wrote in 2018 that: "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."[12]

The view of Davidic Jerusalem as a village has been challenged by Eilat Mazar's excavation of the Large Stone Structure and the Stepped Stone Structure in 2005.[152] Eilat Mazar proposed that these two structures may have been architecturally linked as one unit, and that they date back to the time of King David. Mazar supports this dating with a number of artifacts; including pottery, two Phoenician-style ivory inlays, a black-and-red jug, and a radiocarbon dated bone, estimated to be from the 10th century.[153] Amihai Mazar, Avraham Faust, Nadav Na'aman and William G. Dever have also argued in favour of the 10th century BCE dating and have responded to challenges against it.[146][154][155][156][157][158] In 2010, archaeologist Eilat Mazar announced the discovery of part of the ancient city walls around the City of David which she believes date to the tenth century BCE. According to Mazar, this would prove that an organized state did exist in the 10th century.[159] In 2006, Kenneth Kitchen also came to a similar conclusion, arguing that "the physical archaeology of tenth-century Canaan is consistent with the former existence of a unified state on its terrain."[160]

Scholars such as Israel Finkelstein, Lily Singer-Avitz, Ze'ev Herzog and David Ussishkin do not accept these conclusions.[161] 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.[162] 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."[159]

Excavations at Khirbet Qeiyafa by archaeologists Yosef Garfinkel and Saar Ganor found an urbanized settlement radiocarbon dated dating to the 10th century, which supports the existence of an urbanised kingdom. Following such discovery, the Israel Antiquities Authority stated, "The excavations at Khirbat Qeiyafa clearly reveal an urban society that existed in Judah already in the late eleventh century BCE. It can no longer be argued that the Kingdom of Judah developed only in the late eighth century BCE or at some other later date."[163] However, the techniques and interpretations to reach some conclusions related to Khirbet Qeiyafa have been criticized by other scholars, such as Israel Finkelstein and Alexander Fantalkin of Tel Aviv University, who have, instead, proposed that the city is to be identified as part of a northern Israelite polity.[164]

In 2018, Avraham Faust and Yair Sapir stated that a Canaanite site at Tel Eton, about 30 miles from Jerusalem, was taken over by a Judahite community by peaceful assimilation, and transformed from a village into a central town at some point in the late 11th or early 10th century BCE. This transformation used some ashlar blocks in construction, which they argued supports the United Monarchy theory.[165][166]

Art and literature

Literature

 
David mourning the death of Absalom, by Gustave Doré

Literary works about David include:

  • 1517 The Davidiad is a Neo-Latin epic poem by the Croatian national poet, Roman Catholic priest, and Renaissance humanist Marko Marulić (whose name is sometimes Latinized as "Marcus Marulus"). In addition to the small portions that attempt to recall the epics of Homer, The Davidiad is heavily modeled upon Virgil's Aeneid. This is so much the case that Marulić's contemporaries called him the "Christian Virgil from Split." The philologist Miroslav Marcovich also detects, "the influence of Ovid, Lucan, and Statius" 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.[167]
  • 1928 Elmer Davis's novel Giant Killer retells and embellishes the biblical story of David, casting David as primarily a poet who managed always to find others to do the "dirty work" of heroism and kingship. In the novel, 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 Gladys Schmitt's novel David the King was a richly embellished biography of David's entire life. The book took a risk, especially for its time, in portraying David's relationship with Jonathan as overtly 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 Malachi Martin's factional novel 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.[168]
  • 2015 Geraldine Brooks wrote a novel about King David, The Secret Chord, told from the point of view of the prophet Nathan.[169][170]
  • 2020 Michael Arditti wrote The Anointed, a novel about King David, told by three of his wives, Michal, Abigail and Bathsheba. [171][172]

Paintings

Sculptures

Film

David has been depicted several times in films; these are some of the best-known:

Television

Music

 
David on an Israeli stamp
  • 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.[180]
  • 1738 George Frideric Handel's oratorio Saul features David as one of its main characters.[181]
  • 1921 Arthur Honegger's oratorio 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.[182]
  • 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".[183]
  • 1983 Bob Dylan refers to David in his song "Jokerman" ("Michelangelo indeed could've carved out your features").[184]
  • 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.[185]
  • 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.[186]

Musical theater

Playing cards

For a considerable period, starting in the 15th century and continuing until the 19th, French playing card manufacturers assigned to each of the court cards names taken from history or mythology. In this context, the King of spades was often known as "David".[187][188]

Image gallery

See also

Notes

  1. ^ Some scholars think that the biblical description of David reigning for exactly "forty years", like Solomon, is formulaic in nature and not intended as historical, which calls into question our understanding of the exact length of David's reign and the exact years it traverses.[1] Some scholars propose that David's rule occupied the middle third of the 10th century BCE.[2]
  2. ^ Arabic: داود (traditional spelling), داوود, Dāwūd; Koinē Greek: Δαυΐδ, romanized: Dauíd; Latin: Davidus, David; Ge'ez: ዳዊት, Dawit; Old Armenian: Դաւիթ, Dawitʿ; Church Slavonic: Давíдъ, Davidŭ; possibly meaning "beloved one".[5]
  3. ^ Some commentators believe this meant during David's lifetime.[69] Others say it included his posterity.[70]
  4. ^ 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."[86]

References

  1. ^ Nadav Na'aman, "Was Khirbet Qeiyafa a Judahite City?: The Case against It", JHS (2017), pp. 15–16.
  2. ^ H.M. Niemann, "Comments and Questions about the Interpretation of Khirbet Qeiyafa: Talking with Yosef Garfinkel", Journal of Ancient Near Eastern and Biblical Law (2017), p. 255.
  3. ^ Garfinkel, Yosef; Ganor, Saar; Hasel, Michael G. (2018). In the Footsteps of King David: Revelations from an Ancient Biblical City. Thames & Hudson. p. 182. ISBN 978-0-50077428-1. from the original on 2020-10-11. Retrieved 2020-10-05.
  4. ^ Avioz, Michael (2015). Josephus' Interpretation of the Books of Samuel. Bloomsbury. p. 99. ISBN 9780567458575. from the original on 2020-10-11. Retrieved 2020-10-04.
  5. ^ Botterweck, G. Johannes; Ringgren, Helmer (1977). Theological Dictionary of the Old Testament. Wm. B. Eerdmans. p. 158. ISBN 978-0-8028-2327-4.
  6. ^ "Strong's Hebrew: 1732. דָּוִיד (David) -- perhaps "beloved one," a son of Jesse". biblehub.com.
  7. ^ Carr, David M. (2011). An Introduction to the Old Testament: Sacred Texts and Imperial Contexts of the Hebrew Bible. John Wiley & Sons. p. 58. ISBN 978-1-44435623-6. from the original on 2020-10-11. Retrieved 2020-10-05.
  8. ^ Falk, Avner (1996). A Psychoanalytic History of the Jews. Fairleigh Dickinson University Press. p. 115. ISBN 978-0-83863660-2. from the original on 2020-10-11. Retrieved 2020-10-04.
  9. ^ Ben Halpetha, Jose (1971). M.D. Yerushalmi (ed.). Seder Olam Rabba (in Hebrew). Gil Publishers, in affiliation with the Haredi Youth Organization. OCLC 233090728., s.v. Seder Olam Zutta, p. 107 (who gives the year of his ascension as 2875 anno mundi)
  10. ^ "New reading of Mesha Stele could have far-reaching consequences for biblical history". phys.org. Retrieved 2021-07-22.
  11. ^ 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.
  12. ^ a b c Writing and Rewriting the Story of Solomon in Ancient Israel; by Isaac Kalimi; page 32; Cambridge University Press, 2018; ISBN 9781108471268
  13. ^ a b Moore & Kelle 2011, pp. 232–233.
  14. ^ "David". Oxford Islamic Studies. Oxford. Retrieved 2021-03-10.
  15. ^ Manouchehri, Faramarz Haj; Khodaverdian, Shahram (2017-09-28). "David (Dāwūd)". Encyclopaedia Islamica. Brill. Retrieved 2021-03-10.
  16. ^ . christiananswers.net. Archived from the original on 2019-09-23. Retrieved 2019-09-23.
  17. ^ . biblehub.com. Archived from the original on 2019-09-23. Retrieved 2019-09-23.
  18. ^ Babylonian Talmud, Tractate Bava Batra 91a
  19. ^ Lemaire 1999, p. [page needed].
  20. ^ Brueggemann, Walter (2011). . Wipf and Stock Publishers. ISBN 9781610975346. Archived from the original on 2020-07-24 – via Google Books.
  21. ^ "1 Samuel 18:19". from the original on 2014-05-08. Retrieved 2018-08-17.
  22. ^ "1 Samuel 18:18-27". from the original on 2014-05-08. Retrieved 2018-08-17.
  23. ^ Flavious Josephus (1998). "6.10.2". In Whiston, William (ed.). Antiquities of the Jews. Thomas Nelson.
  24. ^ . Archived from the original on 2015-04-20. Retrieved 2018-08-17.
  25. ^ "2 Samuel 3:14". from the original on 2018-08-17. Retrieved 2018-08-17.
  26. ^ 1 Chronicles 3:1–3
  27. ^ 2 Samuel 5:14–16
  28. ^ 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. from the original on 2019-09-23. Retrieved 2019-09-23.
  29. ^ Soṭah, 10b
  30. ^ 1 Sam 13:8–14
  31. ^ 1 Sam 15:1–28
  32. ^ 1 Sam 16:1–13
  33. ^ 1 Sam 16:14–23
  34. ^ 1 Sam 17:1–11
  35. ^ 1 Sam 17:17–37
  36. ^ 1 Sam 17:38–39
  37. ^ 1 Sam 17:49–50
  38. ^ 1 Sam 17:55–56
  39. ^ 1 Sam 18:5–9
  40. ^ 1 Samuel 21:10–11
  41. ^ 1 Samuel 22:1
  42. ^ 1 Samuel 22:5
  43. ^ 1 Samuel 23:1–13
  44. ^ 1 Samuel 23:14
  45. ^ 1 Samuel 23:27–29
  46. ^ 1 Samuel 24:1–22
  47. ^ 1 Samuel 26:11
  48. ^ 1 Samuel 26:25, NIV text
  49. ^ cf. 1 Samuel 21:10–15
  50. ^ 1 Sam 29:1–11
  51. ^ 1 Samuel 30:1
  52. ^ 1 Sam 31:1–13
  53. ^ 2 Sam 2:1–4
  54. ^ 2 Sam 2:8–11
  55. ^ 2 Sam 5:1–3
  56. ^ 2 Sam 5:6–7
  57. ^ 2 Sam 6:1–12
  58. ^ 2 Sam 7:1–13
  59. ^ 2 Sam 7:16
  60. ^ 2 Sam 8:1–14
  61. ^ Lawrence O. Richards (2002). Bible Reader's Companion. David C Cook. pp. 210–. ISBN 978-0-7814-3879-7. from the original on 2019-12-16. Retrieved 2017-07-28.
  62. ^ Carlos Wilton (June 2004). Lectionary Preaching Workbook: For All Users of the Revised Common, the Roman Catholic, and the Episcopal Lectionaries. Series VIII. CSS Publishing. pp. 189–. ISBN 978-0-7880-2371-2.
  63. ^ David J. Zucker (2013). The Bible's Prophets: An Introduction for Christians and Jews. Wipf and Stock Publishers. pp. 51–. ISBN 978-1-63087-102-4.
  64. ^ "2 Samuel 11:2–4". from the original on 2018-12-02. Retrieved 2018-12-01.
  65. ^ Antony F. Campbell (2005). 2 Samuel. Wm. B. Eerdmans Publishing. pp. 104–. ISBN 978-0-8028-2813-2.
  66. ^ Sara M. Koenig (2011). Isn't This Bathsheba?: A Study in Characterization. Wipf and Stock Publishers. pp. 69–. ISBN 978-1-60899-427-4.
  67. ^ Antony F. Campbell (2004). Joshua to Chronicles: An Introduction. Westminster John Knox Press. pp. 161–. ISBN 978-0-664-25751-4. from the original on 2019-12-16. Retrieved 2017-08-19.
  68. ^ 2 Sam 11:14–17
  69. ^ "2 Samuel 12:10". Bible Hub. from the original on 2017-08-01.
  70. ^ "2 Samuel 12:10". Salem Web Network. from the original on 2017-07-29.; 2 Sam 12:8–10
  71. ^ 2 Samuel 12:13
  72. ^ Adultery was a capital crime under Mosaic law: Leviticus 20:10
  73. ^ 2 Samuel 12:14: NIV translation
  74. ^ 2 Sam 15:1–12
  75. ^ 2 Sam 18:1–15
  76. ^ 2 Sam 18:33
  77. ^ "2 Samuel 19". Cambridge Bible for Schools and Colleges. from the original on 2017-07-31. Retrieved 2017-08-12.
  78. ^ 2 Samuel 19:1–8
  79. ^ 2 Samuel 19:15–17
  80. ^ 1 Kings 1:1–5
  81. ^ 1 Kings 1:11–31
  82. ^ 2 Sam 5:4
  83. ^ 1 Kings 2:1–9
  84. ^ Helen C. Evans; William W. Wixom, eds. (1997-03-05). The Glory of Byzantium: Art and Culture of the Middle Byzantine Era, A.D. 843–1261. Metropolitan Museum of Art. p. 86. ISBN 9780870997778. Retrieved 2018-03-05 – via Internet Archive.
  85. ^ 1 Samuel 16:15–18
  86. ^ . Archived from the original on 2017-07-27.
  87. ^ Commentary on II Samuel 22, The Anchor Bible, Vol. 9. II Samuel. P. Kyle McCarter, Jr., 1984. New York: Doubleday. ISBN 0-385-06808-5
  88. ^ a b Steven McKenzie. . The Bible and Interpretation. Archived from the original on 2012-06-21.
  89. ^ Psalm 34, Interlinear NIV Hebrew-English Old Testament, Kohlenberger, J.R, 1987. Grand Rapids, Michigan: Zondervan Publishing House ISBN 0-310-40200-X
  90. ^ 1 Samuel 21:15
  91. ^ a b Ginzberg, Louis (1909). The Legends of the Jews. Philadelphia: Jewish Publication Society.
  92. ^ "David". jewishencyclopedia.com. from the original on 2011-10-11. Retrieved 2014-10-29.
  93. ^ Babylonian Talmud, Tractate Sanhedrin. p. 107a.
  94. ^ Zohar Bereishis 91b
  95. ^ Ginzberg, Louis (1909), translated by Szold, Henrietta, "Legends of the Jews", Sefaria, retrieved 2021-10-26
  96. ^ "King David". 2008-10-28. from the original on 2019-04-20. Retrieved 2019-09-16.
  97. ^ "David - OrthodoxWiki". from the original on 2019-05-28. Retrieved 2019-09-16.
  98. ^ "David" 2009-08-19 at the Wayback Machine article from Encyclopædia Britannica Online
  99. ^ John Corbett (1911) King David 2007-09-25 at the Wayback Machine The Catholic Encyclopedia (New York: Robert Appleton Company)
  100. ^ McManners, John (2001-03-15). The Oxford Illustrated History of Christianity. p. 101. ISBN 9780192854391. from the original on 2016-02-09. Retrieved 2016-01-07.
  101. ^ Zeno. "Lexikoneintrag zu »David (8)«. Vollständiges Heiligen-Lexikon, Band 1. Augsburg 1858, ..." www.zeno.org (in German). Retrieved 2021-10-09.
  102. ^ 2008-05-30 at the Wayback Machine for December 29 at St. Patrick Catholic Church, Washington, D.C.
  103. ^ "Пророк Дави́д Псалмопевец, царь Израильский". azbyka.rudays (in Russian). Retrieved 2021-10-09.
  104. ^ Lindsay of the Mount, Sir David (1542). Lindsay of the Mount Roll. Edinburgh, W. & D. Laing. from the original on 2016-02-03. Retrieved 2015-06-21.
  105. ^ a b Garipzanov, Ildar H. (2008). The Symbolic Language of Royal Authority in the Carolingian World (c. 751–877). Brill. pp. 128, 225. ISBN 978-9004166691.
  106. ^ 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.
  107. ^ "Surah Saba - 10".
  108. ^ "Surah Al-Anbya - 80".
  109. ^ Wheeler, Brannon M. The A to Z of Prophets in Islam and Judaism, "David"
  110. ^ "Dawud". Encyclopedia of Islam
  111. ^ Stories of the Prophets, Ibn Kathir, "Story of David"
  112. ^ Hill, Andrew E.; Walton, John H. (2009) [1991]. A Survey of the Old Testament (3rd ed.). Grand Rapids: Zondervan. p. 258. ISBN 978-0-310-28095-8. from 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).
  113. ^ Auld 2003, p. 219.
  114. ^ 1 Samuel 16:14–2, 5:10
  115. ^ 2 Samuel 9–20 and 1 Kings 1–2
  116. ^ Knight 1991, p. 853.
  117. ^ McKenzie 2004, p. 32.
  118. ^ Moore & Kelle 2011, pp. 220–221.
  119. ^ *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.
  120. ^ 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
  121. ^ Kalimi, Isaac. Writing and Rewriting the Story of Solomon in Ancient Israel, Cambridge University Press, 2019, p. 53
  122. ^ Gordon 1955, p. 89.
  123. ^ Horner 1978, p. 19.
  124. ^ 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.
  125. ^ Carasik, Michael (June 2014). (PDF). Archived from the original (PDF) on 2007-08-10.
  126. ^ Baden, Joel (2014-07-29). The Historical David: The Real Life of an Invented Hero. HarperCollins. ISBN 978-0-06-218837-3.
  127. ^ Dever 2020.
  128. ^ "David, King of Judah (Not Israel)". bibleinterp.arizona.edu. July 2014. Retrieved 2017-09-03.
  129. ^ a b Pioske 2015, p. 180.
  130. ^ Lemaire 1994.
  131. ^ 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.’
  132. ^ Pioske 2015, p. 210, fn. 18.
  133. ^ Finkelstein, Na’aman & Römer 2019.
  134. ^ 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).
  135. ^ Langlois 2019.
  136. ^ Na'aman 2019, p. 196.
  137. ^ 1 Kings 14:25–27
  138. ^ a b McKenzie, Steven L. (2000). "One". King David: A Biography. The New York Times. ISBN 0-19-513273-4. from the original on 2018-01-19. Retrieved 2018-06-19.
  139. ^ A History of Ancient Israel and Judah; ByJames Maxwell Miller & John Haralson Hayes; pages 204; SCM Press, 2006; ISBN 9780334041177
  140. ^ Kuhrt, Amélie (1995). The Ancient Near East, c. 3000–330 BC, Band 1. New York: Routledge. p. 438. ISBN 978-0-41516-762-8.
  141. ^ 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.
  142. ^ Finkelstein & Silberman 2002, p. 23; 241–247.
  143. ^ 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."
  144. ^ Finkelstein & Silberman 2002, p. 131, Table Two.
  145. ^ Finkelstein & Silberman 2002, p. 181. Speaking of Samaria: "The scale of this project was enormous."
  146. ^ a b Mazar, Amihai. (PDF). Archived from the original (PDF) on 2014-06-11.
  147. ^ "First Person: Did the Kingdoms of Saul, David and Solomon Actually Exist?". Biblical Archaeology Society. 2020-12-12. Retrieved 2021-07-20.
  148. ^ Dever 2020, p. [page needed].
  149. ^ Dever 2017, p. [page needed].
  150. ^ "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.
  151. ^ Ancient Israel: What Do We Know and How Do We Know It? By Lester L. Grabbe; page 77Bloomsbury Publishing, 2017
  152. ^ Zachary Thomas, "Debating the United Monarchy: let's see how far we've come." Biblical Theology Bulletin (2016).
  153. ^ 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.
  154. ^ Mazar, Amihai. Archaeology and the biblical narrative: the case of the United Monarchy. 2010. Full text.
  155. ^ Avraham Faust 2010. "The large stone structure in the City of David: a reexamination." Zeitschrift des Deutschen Palästina-Vereins.
  156. ^ “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
  157. ^ Na'aman 2014.
  158. ^ Dever 2017, pp. 277–283.
  159. ^ a b 'Jerusalem city wall dates back to King Solomon'; by Abe Selig; Jerusalem Post, 23 February 2010; at [1]
  160. ^ Kitchen, K. A. (2006-06-09). On the Reliability of the Old Testament. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-0396-2.
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Sources

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  • 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. doi:10.1017/RDC.2018.10. ISSN 0033-8222.
  • Finkelstein, Israel; Na’aman, Nadav; Römer, Thomas (2019). "Restoring Line 31 in the Mesha Stele: The 'House of David' or Biblical Balak?" (PDF). Tel Aviv. 46 (1): 3–11. doi:10.1080/03344355.2019.1586378. ISSN 0334-4355. S2CID 194331133. (PDF) from the original on 2021-04-27.
  • Finkelstein, Israel; Silberman, Neil Asher (2002). The Bible Unearthed. Archaeology's New Vision of Ancient Israel and The Origin of Its Sacred Texts. Simon and Schuster. ISBN 978-0-7432-2338-6.
  • Finkelstein, Israel; Silberman, Neil Asher (2007). David and Solomon: In Search of the Bible's Sacred Kings and the Roots of the Western Tradition. Simon and Schuster. ISBN 978-0-7432-4363-6. from the original on 2020-10-11. Retrieved 2016-11-12.
  • Gordon, Cyrus H. (1955). "Homer And Bible: The Origin and Character of East Mediterranean Literature". Hebrew Union College Annual. 26: 43–108. JSTOR 23506150.
  • Horner, Tom (1978). Jonathan Loved David: Homosexuality in Biblical Times. Westminster: John Knox Press. ISBN 9780664241858.
  • Knight, Douglas A (1991). "Sources". In Watson E. Mills, Roger Aubrey Bullard (ed.). Mercer Dictionary of the Bible. Mercer University Press. ISBN 9780865543737. from the original on 2018-12-25. Retrieved 2016-01-07.
  • 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.
  • Lemaire, André (1994). "'House of David' Restored in Moabite Inscription". Biblical Archaeology Review. 20 (3): 30–37.
  • Lemaire, André (1999). "The united monarchy: Saul, David and Solomon". In Hershel Shanks (ed.). Ancient Israel: From Abraham to the Roman Destruction of the Temple (Revised ed.). Biblical Archaeology Society. ISBN 978-1880317549.
  • McKenzie, Steven L. (2004). Abingdon Old Testament Commentaries: I & II Chronicles. Abingdon Press. ISBN 978-1-4267-5980-2. from the original on 2020-10-11. Retrieved 2016-11-12.
  • Moore, Megan Bishop; Kelle, Brad E. (2011). Biblical History and Israel's Past. Eerdmans. ISBN 978-0-8028-6260-0. from the original on 2018-12-25. Retrieved 2016-05-24.
  • Na'aman, Nadav (January–February 2014). "The Interchange Between Bible and Archaeology". Biblical Archaeology Review. 40 (1): 57–62. Retrieved 2021-11-04.
  • Na'aman, Nadav (2019). "The Alleged 'Beth David' in the Mesha Stele: The Case Against It". Tel Aviv. 46 (2): 192–197. doi:10.1080/03344355.2019.1650494. ISSN 0334-4355. S2CID 214431108.
  • Pfoh, Emanuel (2016-04-01). The Emergence of Israel in Ancient Palestine: Historical and Anthropological Perspectives. Routledge. ISBN 978-1-134-94775-1.
  • Pioske, Daniel (2015). David's Jerusalem: Between Memory and History. Routledge Studies in Religion. Vol. 45. Routledge. ISBN 978-1317548911. from the original on 2020-06-18. Retrieved 2020-09-16.
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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. from 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. from 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. from 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. from 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. from the original on 2017-09-04. Retrieved 2017-09-04.
  • Gordon, Robert (1986). I & II Samuel, A Commentary. Paternoster Press. ISBN 9780310230229. from 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. from 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. from 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. from 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. from 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. 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. from the original on 2018-12-25. Retrieved 2016-01-07.
  • Soggin, Alberto (1987). Introduction to the Old Testament. Westminster John Knox Press. ISBN 9780664221560. from 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. from 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. from 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. from 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. from the original on 2019-01-06. Retrieved 2016-01-07.

External links

 
Wikimedia Commons has media related to David (Biblical figure).
 
Wikiquote has quotations related to David.
  • 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
David of the United Kingdom of Israel and Judah
Cadet branch of the Tribe of Judah
Regnal titles
New title
Rebellion from Israel under Ish-bosheth
 King of Judah
1010–1003 BC 		Succeeded by
Preceded by King of the United
Kingdom of Israel and Judah
1003–970 BC

May 20, 2023
david, king, redirects, here, other, uses, disambiguation, king, disambiguation, biblical, hebrew, romanized, dāwīḏ, beloved, according, hebrew, bible, third, king, united, kingdom, israel, historians, ancient, near, east, agree, that, probably, lived, around,. King David redirects here For other uses see David disambiguation and King David disambiguation David ˈ d eɪ v ɪ d Biblical Hebrew ד ו ד romanized Dawiḏ beloved one b 6 was according to the Hebrew Bible the third king of the United Kingdom of Israel 7 8 Historians of the Ancient Near East agree that David probably lived around 1000 BCE but little more is known about him as a historical figure Davidד ו ד King David Playing the Harp 1622 by Gerard van HonthorstKing of IsraelReignc 1010 970 BCE a PredecessorIsh bosheth 3 4 SuccessorSolomonBornc 1040 BCE Bethlehem United Kingdom of IsraelDiedc 970 BCE Jerusalem United Kingdom of IsraelConsort8 wives MichalAhinoamAbigailMaachahHaggithAbitalEglahBathshebaIssue18 children including AmnonChileabAbsalomAdonijahShephatiahIthreamShammuaShobabNathanSolomonIbharElishuaNephegJerimothJaphiaElishamaEliadaEliphaletTamarHouseHouse of DavidFatherJesseMotherNitzevet Talmud According to Jewish works such as the Seder Olam Rabbah Seder Olam Zutta and Sefer ha Qabbalah David ascended the throne as the king of Judah in 885 BCE 9 The Tel Dan stele an Aramaic inscribed stone that was erected by a king of Aram Damascus in the late 9th early 8th centuries BCE to commemorate a victory over two enemy kings contains the phrase bytdwd 𐤁𐤉𐤕𐤃𐤅𐤃 which is translated to House of David by most scholars The Mesha stele erected by king Mesha of Moab in the 9th century BCE may also refer to the House of David although this is disputed 10 11 Apart from this all that is known of David comes from biblical literature the historicity of which has been extensively challenged 12 and there is little detail about David that is concrete and undisputed 13 In the biblical narrative of the Books of Samuel David is described as a young shepherd and harpist who gains fame by killing Goliath He becomes a favorite of Saul the first king of Israel but is forced to go into hiding when Saul becomes paranoid that David is trying to take his throne After Saul and his son Jonathan are killed in battle David is anointed king by the tribe of Judah and eventually all the tribes of Israel He conquers Jerusalem makes it the capital of a united Israel and brings the Ark of the Covenant to the city He commits adultery with Bathsheba and arranges the death of her husband Uriah the Hittite David s son Absalom later tries to overthrow him but David returns to Jerusalem after Absalom s death to continue his reign David desires to build a temple to Yahweh but is denied because of the bloodshed in his reign He dies at age 70 and chooses Solomon his son with Bathsheba as his successor instead of his eldest son Adonijah David is honored as an ideal king and the forefather of the future Hebrew Messiah in Jewish prophetic literature and many psalms are attributed to him David is also richly represented in post biblical Jewish written and oral tradition and referenced in the New Testament Early Christians interpreted the life of Jesus of Nazareth in light of references to the Hebrew Messiah and to David Jesus is described as being directly descended from David in the Gospel of Matthew and the Gospel of Luke In the Quran and hadith David is described as an Israelite king as well as a prophet of Allah 14 15 The biblical David has inspired many interpretations in art and literature over the centuries Contents 1 Biblical account 1 1 Family 1 2 Narrative 1 3 Psalms 2 Interpretation in Abrahamic tradition 2 1 Rabbinic Judaism 2 2 Christianity 2 2 1 Middle Ages 2 3 Islam 3 Historicity 3 1 Literary analysis 3 2 Archaeological findings 3 3 Archaeological analysis 4 Art and literature 4 1 Literature 4 2 Paintings 4 3 Sculptures 4 4 Film 4 5 Television 4 6 Music 4 7 Musical theater 4 8 Playing cards 5 Image gallery 6 See also 7 Notes 8 References 8 1 Sources 9 Further reading 10 External linksBiblical accountFamily David raises the head of Goliath as illustrated by Josephine Pollard 1899 The First Book of Samuel and the First Book of Chronicles both identify David as the son of Jesse the Bethlehemite the youngest of eight sons 16 He also had at least two sisters Zeruiah whose sons all went on to serve in David s army and Abigail whose son Amasa went on to serve in Absalom s army Absalom being one of David s younger sons 17 While the Bible does not name his mother the Talmud identifies her as Nitzevet a daughter of a man named Adael and the Book of Ruth claims him as the great grandson of Ruth the Moabite by Boaz 18 David is described as cementing his relations with various political and national groups through marriage 19 In 1 Samuel 17 25 it states that King Saul had said that he would make whoever killed Goliath a very wealthy man give his daughter to him and declare his father s family exempt from taxes in Israel Saul offered David his oldest daughter Merab a marriage which David respectfully declined 20 Saul then gave Merab in marriage to Adriel the Meholathite 21 Having been told that his younger daughter Michal was in love with David Saul gave her in marriage to David upon David s payment in Philistine foreskins 22 ancient Jewish historian Josephus lists the dowry as 100 Philistine heads 23 Saul became jealous of David and tried to have him killed David escaped Then Saul sent Michal to Galim to marry Palti son of Laish 24 David then took wives in Hebron according to 2 Samuel 3 they were Ahinoam the Yizre elite Abigail the wife of Nabal the Carmelite Maacah the daughter of Talmay king of Geshur Haggith Abital and Eglah Later David wanted Michal back and Abner Ish bosheth s army commander delivered her to David causing her husband Palti great grief 25 The Book of Chronicles lists his sons with his various wives and concubines In Hebron David had six sons Amnon by Ahinoam Daniel by Abigail Absalom by Maachah Adonijah by Haggith Shephatiah by Abital and Ithream by Eglah 26 By Bathsheba his sons were Shammua Shobab Nathan and Solomon David s sons born in Jerusalem of his other wives included Ibhar Elishua Eliphelet Nogah Nepheg Japhia Elishama and Eliada 27 Jerimoth who is not mentioned in any of the genealogies is mentioned as another of his sons in 2 Chronicles 11 18 His daughter Tamar by Maachah is raped by her half brother Amnon David fails to bring Amnon to justice for his violation of Tamar because he is his firstborn and he loves him and so Absalom her full brother murders Amnon to avenge Tamar 28 Despite the great sins they had committed David showed grief at the deaths of his sons weeping twice for Amnon 2 Samuel 13 31 26 and weeping seven times for Absalom 29 Narrative Samuel anoints David Dura Europos Syria 3rd century CE God is angered when Saul Israel s king unlawfully offers a sacrifice 30 and later disobeys a divine command both to kill all of the Amalekites and to destroy their confiscated property 31 Consequently God sends the prophet Samuel to anoint a shepherd David the youngest son of Jesse of Bethlehem to be king instead 32 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 33 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 34 David sent by his father to bring provisions to his brothers serving in Saul s army declares that he can defeat Goliath 35 Refusing the king s offer of the royal armour 36 he kills Goliath with his sling 37 Saul inquires the name of the young hero s father 38 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 39 Saul plots his death but Saul s son Jonathan one of those who loves David warns him of his father s schemes and David flees He goes first to Nob where he is fed by the priest Ahimelech and given Goliath s sword and then to Gath the Philistine city of Goliath intending to seek refuge with King Achish there Achish s servants or officials question his loyalty and David sees that he is in danger there 40 He goes next to the cave of Adullam where his family joins him 41 From there he goes to seek refuge with the king of Moab but the prophet Gad advises him to leave and he goes to the Forest of Hereth 42 and then to Keilah where he is involved in a further battle with the Philistines Saul plans to besiege Keilah so that he can capture David so David leaves the city in order to protect its inhabitants 43 From there he takes refuge in the mountainous Wilderness of Ziph 44 Saul threatening David by Jose Leonardo 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 45 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 46 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 47 Saul confesses that he has been wrong to pursue David and blesses him 48 In 1 Samuel 27 1 4 Saul ceases to pursue David because David took refuge a second time 49 with Achish the Philistine king of Gath Achish permits David to reside in Ziklag close to the border between Gath and Judea from where he leads raids against the Geshurites the Girzites and the Amalekites but leads Achish to believe he is attacking the Israelites in Judah the Jerahmeelites and the Kenites Achish believes that David had become a loyal vassal but he never wins the trust of the princes or lords of Gath and at their request Achish instructs David to remain behind to guard the camp when the Philistines march against Saul 50 David returns to Ziklag and saves his wives and the citizens from the Amalekites 51 Jonathan and Saul are killed in battle 52 and David is anointed king over Judah 53 In the north Saul s son Ish Bosheth is anointed king of Israel and war ensues until Ish Bosheth is murdered 54 With the death of Saul s son the elders of Israel come to Hebron and David is anointed king over all of Israel 55 He conquers Jerusalem previously a Jebusite stronghold and makes it his capital 56 He brings the Ark of the Covenant to the city 57 intending to build a temple for God but the prophet Nathan forbids it prophesying that the temple would be built by one of David s sons 58 Nathan also prophesies that God has made a covenant with the house of David stating your throne shall be established forever 59 David wins additional victories over the Philistines Moabites Edomites Amalekites Ammonites and king Hadadezer of Aram Zobah after which they become tributaries His fame increase as a result earning the praise of figures like king Toi of Hamath Hadadezer s rival 60 The Prophet Nathan rebukes King David oil on canvas by Eugene Siberdt 1866 1931 Mayfair Gallery London During a siege of the Ammonite capital of Rabbah David remains in Jerusalem He spies a woman Bathsheba bathing and summons her she becomes pregnant 61 62 63 The text in the Bible does not explicitly state whether Bathsheba consented to sex 64 65 66 67 David calls her husband Uriah the Hittite back from the battle to rest hoping that he will go home to his wife and the child will be presumed to be his Uriah does not visit his wife however so David conspires to have him killed in the heat of battle David then marries the widowed Bathsheba 68 In response Nathan after trapping the king in his guilt with a parable that actually described his sin in analogy prophesies the punishment that will fall upon him stating the sword shall never depart from your house c When David acknowledges that he has sinned 71 Nathan advises him that his sin is forgiven and he will not die 72 but the child will 73 In fulfillment of Nathan s words the child born of the union between David and Bathsheba dies and another of David s sons Absalom fueled by vengeance and lust for power rebels 74 Thanks to Hushai a friend of David who was ordered to infiltrate Absalom s court to successfully sabotage his plans Absalom s forces are routed at the battle of the Wood of Ephraim and he is caught by his long hair in the branches of a tree where contrary to David s order he is killed by Joab the commander of David s army 75 David laments the death of his favourite son O my son Absalom my son my son Absalom Would I had died instead of you O Absalom my son my son 76 until Joab persuades him to recover from the extravagance of his grief 77 and to fulfill his duty to his people 78 David returns to Gilgal and is escorted across the River Jordan and back to Jerusalem by the tribes of Judah and Benjamin 79 When David is old and bedridden Adonijah his eldest surviving son and natural heir declares himself king 80 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 81 David dies at the age of 70 after reigning for 40 years 82 and on his deathbed counsels Solomon to walk in the ways of God and to take revenge on his enemies 83 Psalms David Composing the Psalms Paris Psalter 10th century 84 The Book of Samuel calls David a skillful harp lyre player 85 and the sweet psalmist of Israel d Yet while almost half of the Psalms are headed A Psalm of David also translated as to David or for David and tradition identifies several with specific events in David s life e g Psalms 3 7 18 34 51 52 54 56 57 59 60 63 and 142 87 the headings are late additions and no psalm can be attributed to David with certainty 88 Psalm 34 is attributed to David on the occasion of his escape from Abimelech or King Achish by pretending to be insane 89 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 90 Interpretation in Abrahamic traditionRabbinic Judaism David is an important figure in Rabbinic Judaism with many legends around 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 91 David s adultery with Bathsheba is interpreted as an opportunity to demonstrate the power of repentance and the Talmud states that it was not adultery at all quoting a Jewish practice of divorce on the eve of battle Furthermore according to Talmudic sources the death of Uriah was not to be considered murder on the basis that Uriah had committed a capital offense by refusing to obey a direct command from the King 92 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 93 In Jewish legend David s sin with Bathsheba is the punishment for David s excessive self consciousness who had besought God to lead him into temptation so that he might give proof of his constancy as Abraham Isaac and Jacob who successfully passed the test whose names later were united with God s while David eventually failed through the temptation of a woman 91 According to midrashim Adam gave up 70 years of his life for the life of David 94 Also according to the Talmud Yerushalmi David was born and died on the Jewish holiday of Shavuot Feast of Weeks His piety was said to be so great that his prayers could bring down things from Heaven 95 Christianity King David the Prophet King David in Prayer by Pieter de Grebber c 1640 Holy Monarch Prophet Reformer Spiritual Poet and Musician Vicegerent of God Psalm ReceiverVenerated inRoman Catholicism 96 Eastern Orthodoxy 97 FeastDecember 29 6 October Roman CatholicismAttributesPsalms Harp Head of GoliathSee also Genealogy of Jesus and Davidic line 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 98 The early Church believed that the life of David foreshadowed the life of Christ Bethlehem is the birthplace of both the shepherd life of David points out Christ the Good Shepherd the five stones chosen to slay Goliath are typical of the five wounds the betrayal by his trusted counsellor Ahitophel and the passage over the Cedron remind us of Christ s Sacred Passion Many of the Davidic Psalms as we learn from the New Testament are clearly typical of the future Messiah 99 In the Middle Ages Charlemagne thought of himself and was viewed by his court scholars as a new David This was not in itself a new idea but one whose content and significance were greatly enlarged by him 100 Western Rite churches Lutheran Roman Catholic celebrate his feast day on 29 December or on 6 October 101 Eastern rite on 19 December 102 The Eastern Orthodox Church and Eastern Catholic Churches celebrate the feast day of the Holy Righteous Prophet and King David on the Sunday of the Holy Forefathers two Sundays before the Great Feast of the Nativity of the Lord when he is commemorated together with other ancestors of Jesus He is also commemorated on the Sunday after the Nativity together with Joseph and James the Brother of the Lord 103 Middle Ages Coat of arms attributed to King David by mediaeval heralds 104 Identical to the arms of Ireland 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 firstly through literature and was thereafter adopted as a frequent subject for painters and sculptors David was considered as a model ruler and a symbol of divinely ordained monarchy throughout medieval Western Europe and Eastern Christendom David was perceived as the biblical predecessor to Christian Roman and Byzantine emperors and the name New David was used as an honorific reference to these rulers 105 The Georgian Bagratids and the Solomonic dynasty of Ethiopia claimed a direct biological descent from him 106 Likewise kings of the Frankish Carolingian dynasty frequently connected themselves to David Charlemagne himself occasionally used the name of David as his pseudonym 105 Islam Main article David in Islam David Arabic داوود Da ud or Dawud is an important figure in Islam as one of the major prophets sent by God to guide the Israelites David is mentioned several times in the Quran with the Arabic name داود Dawud or Da ud often with his son Solomon In the Quran David killed Goliath Q2 251 a giant soldier in the Philistine army When David killed Goliath God granted him kingship and wisdom and enforced it Q38 20 David was made God s vicegerent on earth Q38 26 and God further gave David sound judgment Q21 78 Q37 21 24 Q26 as well as the Psalms regarded as books of divine wisdom Q4 163 Q17 55 The birds and mountains united with David in uttering praise to God Q21 79 Q34 10 Q38 18 while God made iron soft for David Q34 10 107 God also instructed David in the art of fashioning chain mail out of iron Q21 80 108 this knowledge gave David a major advantage over his bronze and cast iron armed opponents not to mention the cultural and economic impact Together with Solomon David gave judgment in a case of damage to the fields Q21 78 and David judged the matter between two disputants in his prayer chamber Q38 21 23 Since there is no mention in the Quran of the wrong David did to Uriah nor any reference to Bathsheba Muslims reject this narrative 109 Muslim tradition and the hadith stress David s zeal in daily prayer as well as in fasting 110 Quran commentators historians and compilers of the numerous Stories of the Prophets elaborate upon David s concise quranic narratives and specifically mention David s gift in singing his Psalms as well as his beautiful recitation and vocal talents His voice is described as having had a captivating power weaving its influence not only over man but over all beasts and nature who would unite with him to praise God 111 HistoricitySee also Historicity of the Bible Literary analysis Statue of King David 1609 1612 by Nicolas Cordier in the Borghese Chapel of the Basilica di Santa Maria Maggiore in Rome Italy 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 112 Other scholars believe that the Books of Samuel were substantially composed during the time of King Josiah at the end of the 7th century BCE extended during the Babylonian exile 6th century BCE and substantially complete by about 550 BCE Old Testament scholar Graeme Auld contends that further editing was done even after then the silver quarter shekel which Saul s servant offers to Samuel in 1 Samuel 9 almost certainly fixes the date of the story in the Persian or Hellenistic period because a quarter shekel was known to exist in Hasmonean times 113 The authors and editors of Samuel drew on many earlier sources including for their history of David the history of David s rise 114 and the succession narrative 115 116 The Book of Chronicles which tells the story from a different point of view was probably composed in the period 350 300 BCE and uses Samuel and Kings as its source 117 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 118 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 King Arthur s legend or Homer s epics 119 120 whereas others think that such comparisons are questionable 121 One theme that has been paralleled with other Near Eastern literature is the homoerotic nature of the relationship between David and Jonathan The instance in the Book of Jashar excerpted in Samuel 2 1 26 where David proclaims that Jonathan s love was sweeter to him than the love of a woman has been compared to Achilles comparison of Patroclus to a girl and Gilgamesh s love for Enkidu as a woman 122 123 Others hold that the David story is a political apology an answer to contemporary charges against him of his involvement in murders and regicide 124 The authors and editors of Samuel and Chronicles did not aim to record history but to promote David s reign as inevitable and desirable and for this reason there is little about David that is concrete and undisputed 13 Some other studies of David have been written Baruch Halpern has pictured David as a brutal tyrant a murderer and a lifelong vassal of Achish the Philistine king of Gath 125 Steven McKenzie argues that David came from a wealthy family was ambitious and ruthless and a tyrant who murdered his opponents including his own sons 88 Joel S Baden has described him as an ambitious ruthless flesh and blood man who achieved power by any means necessary including murder theft bribery sex deceit and treason 126 page needed William G Dever described him as a serial killer 127 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 128 Isaac Kalimi wrote about the tenth century BCE that 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 12 Archaeological findings The Tel Dan Stele The Tel Dan Stele discovered in 1993 is an inscribed stone erected by Hazael a king of Damascus in the late 9th early 8th centuries BCE It commemorates the king s victory over two enemy kings and contains the phrase 𐤁𐤉𐤕𐤃𐤅𐤃 bytdwd which most scholars translate as House of David 129 130 Other scholars have challenged this reading 131 but it is likely that this is a reference to a dynasty of the Kingdom of Judah which traced its ancestry to a founder named David 129 Two epigraphers Andre Lemaire and Emile Puech hypothesised in 1994 that the Mesha Stele from Moab dating from the 9th century also contain the words House of David at the end of Line 31 although this was considered as less certain than the mention in the Tel Dan inscription 132 In May 2019 Israel Finkelstein Nadav Na aman and Thomas Romer concluded from the new images that the ruler s name contained three consonants and started with a bet which excludes the reading House of David and in conjunction with the monarch s city of residence Horonaim in Moab makes it likely that the one mentioned is King Balak a name also known from the Hebrew Bible 133 134 Later that year Michael Langlois used high resolution photographs of both the inscription itself and the 19th century original squeeze of the then still intact stele to reaffirm Lemaire s view that line 31 contains the phrase House of David 134 135 Replying to Langlois Na aman argued that the House of David reading is unacceptable because the resulting sentence structure is extremely rare in West Semitic royal inscriptions 136 The Triumphal Relief of Shoshenq I near the Bubastite Portal at Karnak depicting the god Amun Re receiving a list of cities and villages conquered by the king in his Near Eastern military campaigns 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 137 138 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 138 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 139 This echoed the 1995 conclusion of Amelie 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 140 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 141 They posited that Israel and Judah were not monotheistic at the time and that later seventh century redactors sought to portray a past golden age of a united monotheistic monarchy in order to serve contemporary needs 142 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 143 144 145 In 2014 Amihai Mazar wrote that the United Monarchy of the 10th century BCE can be described as a state in development 146 He has also compared David to Labaya a Caananite warlord living during the time of Pharaoh Akhenaten While Mazar believes that David reigned over Israel during the 11th century BCE he argues that much of the Biblical text is literary legendary nature 147 According to William G Dever the reigns of Saul David and Solomon are reasonably well attested but most archeologists today would argue that the United Monarchy was not much more than a kind of hill country chiefdom 148 149 150 Lester L Grabbe wrote in 2017 that 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 151 Isaac Kalimi wrote in 2018 that 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 12 The view of Davidic Jerusalem as a village has been challenged by Eilat Mazar s excavation of the Large Stone Structure and the Stepped Stone Structure in 2005 152 Eilat Mazar proposed that these two structures may have been architecturally linked as one unit and that they date back to the time of King David Mazar supports this dating with a number of artifacts including pottery two Phoenician style ivory inlays a black and red jug and a radiocarbon dated bone estimated to be from the 10th century 153 Amihai Mazar Avraham Faust Nadav Na aman and William G Dever have also argued in favour of the 10th century BCE dating and have responded to challenges against it 146 154 155 156 157 158 In 2010 archaeologist Eilat Mazar announced the discovery of part of the ancient city walls around the City of David which she believes date to the tenth century BCE According to Mazar this would prove that an organized state did exist in the 10th century 159 In 2006 Kenneth Kitchen also came to a similar conclusion arguing that the physical archaeology of tenth century Canaan is consistent with the former existence of a unified state on its terrain 160 Scholars such as Israel Finkelstein Lily Singer Avitz Ze ev Herzog and David Ussishkin do not accept these conclusions 161 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 162 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 159 Excavations at Khirbet Qeiyafa by archaeologists Yosef Garfinkel and Saar Ganor found an urbanized settlement radiocarbon dated dating to the 10th century which supports the existence of an urbanised kingdom Following such discovery the Israel Antiquities Authority stated The excavations at Khirbat Qeiyafa clearly reveal an urban society that existed in Judah already in the late eleventh century BCE It can no longer be argued that the Kingdom of Judah developed only in the late eighth century BCE or at some other later date 163 However the techniques and interpretations to reach some conclusions related to Khirbet Qeiyafa have been criticized by other scholars such as Israel Finkelstein and Alexander Fantalkin of Tel Aviv University who have instead proposed that the city is to be identified as part of a northern Israelite polity 164 In 2018 Avraham Faust and Yair Sapir stated that a Canaanite site at Tel Eton about 30 miles from Jerusalem was taken over by a Judahite community by peaceful assimilation and transformed from a village into a central town at some point in the late 11th or early 10th century BCE This transformation used some ashlar blocks in construction which they argued supports the United Monarchy theory 165 166 Art and literatureLiterature David mourning the death of Absalom by Gustave Dore Literary works about David include 1517 The Davidiad is a Neo Latin epic poem by the Croatian national poet Roman Catholic priest and Renaissance humanist Marko Marulic whose name is sometimes Latinized as Marcus Marulus In addition to the small portions that attempt to recall the epics of Homer The Davidiad is heavily modeled upon Virgil s Aeneid This is so much the case that Marulic s contemporaries called him the Christian Virgil from Split The philologist Miroslav Marcovich also detects the influence of Ovid Lucan and Statius 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 167 1928 Elmer Davis s novel Giant Killer retells and embellishes the biblical story of David casting David as primarily a poet who managed always to find others to do the dirty work of heroism and kingship In the novel 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 Gladys Schmitt s novel David the King was a richly embellished biography of David s entire life The book took a risk especially for its time in portraying David s relationship with Jonathan as overtly 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 Malachi Martin s factional novel 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 amp 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 168 2015 Geraldine Brooks wrote a novel about King David The Secret Chord told from the point of view of the prophet Nathan 169 170 2020 Michael Arditti wrote The Anointed a novel about King David told by three of his wives Michal Abigail and Bathsheba 171 172 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 GoliathSculptures David by Michelangelo 1440 Donatello David 1473 1475 Verrocchio David 1501 1504 Michelangelo David 1623 1624 Gian Lorenzo Bernini DavidFilm 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 A Story of David directed by Bob McNaught Jeff Chandler played David 1985 In King David directed by Bruce Beresford Richard Gere played King David 1996 In Dave and the Giant PickleTelevision 1976 The Story of David a made for TV film with Timothy Bottoms and Keith Michell as King David at different ages 173 1997 David a TV film with Nathaniel Parker as King David and Leonard Nimoy as the Prophet Samuel 174 1997 Max von Sydow portrayed an older King David in the TV film Solomon a sequel to David 175 2009 Christopher Egan played David on Kings a re imagining loosely based on the biblical story 176 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 177 2012 Rei Davi a Brazilian miniseries with Leonardo Bricio as David 178 179 2013 Langley Kirkwood portrayed King David in the miniseries The Bible 2016 Of Kings and Prophets in which David is played by Olly RixMusic David on an Israeli stamp The traditional birthday song Las Mananitas 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 180 1738 George Frideric Handel s oratorio Saul features David as one of its main characters 181 1921 Arthur Honegger s oratorio Le Roi David with a libretto by Rene 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 182 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 183 1983 Bob Dylan refers to David in his song Jokerman Michelangelo indeed could ve carved out your features 184 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 185 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 186 Musical theater 1997 King David sometimes described as a modern oratorio with a book and lyrics by Tim Rice and music by Alan Menken Playing cards For a considerable period starting in the 15th century and continuing until the 19th French playing card manufacturers assigned to each of the court cards names taken from history or mythology In this context the King of spades was often known as David 187 188 Image gallery Rembrandt c 1650 Saul and David Mural of King David from an 18th century sukkah Jewish Museum of Franconia Miniature from the Paris Psalter David in the robes of a Byzantine emperor Matteo Rosselli The triumphant David King David playing the harp ceiling fresco from Monheim Town Hall home of a wealthy Jewish merchant King David stained glass windows from the Romanesque Augsburg Cathedral late 11th century Study of King David by Julia Margaret Cameron Depicts Sir Henry Taylor 1866 The Ark is brought to Jerusalem 1896 Bible card illustration by the Providence Lithograph Company 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 Replica of the Verrocchio s David at the Tower of David Jerusalem King David Monument on Mount ZionSee also Judaism portal Christianity portal Islam portal Saints portal Latter Day Saints portalDavid 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 DavidNotes Some scholars think that the biblical description of David reigning for exactly forty years like Solomon is formulaic in nature and not intended as historical which calls into question our understanding of the exact length of David s reign and the exact years it traverses 1 Some scholars propose that David s rule occupied the middle third of the 10th century BCE 2 Arabic داود traditional spelling داوود Dawud Koine Greek Dayid romanized Dauid Latin Davidus David Ge ez ዳዊት Dawit Old Armenian Դաւիթ Dawitʿ Church Slavonic David Davidŭ possibly meaning beloved one 5 Some commentators believe this meant during David s lifetime 69 Others say it included his posterity 70 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 86 References Nadav Na aman Was Khirbet Qeiyafa a Judahite City The Case against It JHS 2017 pp 15 16 H M Niemann Comments and Questions about the Interpretation of Khirbet Qeiyafa Talking with Yosef Garfinkel Journal of Ancient Near Eastern and Biblical Law 2017 p 255 Garfinkel Yosef Ganor Saar Hasel Michael G 2018 In the Footsteps of King David Revelations from an Ancient Biblical City Thames amp Hudson p 182 ISBN 978 0 50077428 1 Archived from the original on 2020 10 11 Retrieved 2020 10 05 Avioz Michael 2015 Josephus Interpretation of the Books of Samuel Bloomsbury p 99 ISBN 9780567458575 Archived from the original on 2020 10 11 Retrieved 2020 10 04 Botterweck G Johannes Ringgren Helmer 1977 Theological Dictionary of the Old Testament Wm B Eerdmans p 158 ISBN 978 0 8028 2327 4 Strong s Hebrew 1732 ד ו יד David perhaps beloved one a son of Jesse biblehub com Carr David M 2011 An Introduction to the Old Testament Sacred Texts and Imperial Contexts of the Hebrew Bible John Wiley amp Sons p 58 ISBN 978 1 44435623 6 Archived from the original on 2020 10 11 Retrieved 2020 10 05 Falk Avner 1996 A Psychoanalytic History of the Jews Fairleigh Dickinson University Press p 115 ISBN 978 0 83863660 2 Archived from the original on 2020 10 11 Retrieved 2020 10 04 Ben Halpetha Jose 1971 M D Yerushalmi ed Seder Olam Rabba in Hebrew Gil Publishers in affiliation with the Haredi Youth Organization OCLC 233090728 s v Seder Olam Zutta p 107 who gives the year of his ascension as 2875 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 a b c Writing and Rewriting the Story of Solomon in Ancient Israel by Isaac Kalimi page 32 Cambridge University Press 2018 ISBN 9781108471268 a b Moore amp Kelle 2011 pp 232 233 David Oxford Islamic Studies Oxford Retrieved 2021 03 10 Manouchehri Faramarz Haj Khodaverdian Shahram 2017 09 28 David Dawud 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 Brueggemann Walter 2011 David and His Theologian Literary Social and Theological Investigations of the Early Monarchy Wipf and Stock Publishers ISBN 9781610975346 Archived from the original on 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 Lawrence O Richards 2002 Bible Reader s Companion David C Cook pp 210 ISBN 978 0 7814 3879 7 Archived from the original on 2019 12 16 Retrieved 2017 07 28 Carlos Wilton June 2004 Lectionary Preaching Workbook For All Users of the Revised Common the Roman Catholic and the Episcopal Lectionaries Series VIII CSS Publishing pp 189 ISBN 978 0 7880 2371 2 David J Zucker 2013 The Bible s Prophets An Introduction for Christians and Jews Wipf and Stock Publishers pp 51 ISBN 978 1 63087 102 4 2 Samuel 11 2 4 Archived from the original on 2018 12 02 Retrieved 2018 12 01 Antony F Campbell 2005 2 Samuel Wm B Eerdmans Publishing pp 104 ISBN 978 0 8028 2813 2 Sara M Koenig 2011 Isn t This Bathsheba A Study in Characterization Wipf and Stock Publishers pp 69 ISBN 978 1 60899 427 4 Antony F Campbell 2004 Joshua to Chronicles An Introduction Westminster John Knox Press pp 161 ISBN 978 0 664 25751 4 Archived from 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 Adultery was a capital crime under 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 Helen C Evans William W Wixom eds 1997 03 05 The Glory of Byzantium Art and Culture of the Middle Byzantine Era A D 843 1261 Metropolitan Museum of Art p 86 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 Commentary on II Samuel 22 The Anchor Bible Vol 9 II Samuel P Kyle McCarter Jr 1984 New York Doubleday 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 Psalm 34 Interlinear NIV Hebrew English Old Testament Kohlenberger J R 1987 Grand Rapids Michigan Zondervan Publishing House 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 translated by Szold Henrietta Legends of the Jews Sefaria retrieved 2021 10 26 King David 2008 10 28 Archived from the original on 2019 04 20 Retrieved 2019 09 16 David OrthodoxWiki Archived from the original on 2019 05 28 Retrieved 2019 09 16 David Archived 2009 08 19 at the Wayback Machine article from Encyclopaedia Britannica Online John Corbett 1911 King David Archived 2007 09 25 at the Wayback Machine The Catholic Encyclopedia New York Robert Appleton Company McManners John 2001 03 15 The Oxford Illustrated History of Christianity p 101 ISBN 9780192854391 Archived from the original on 2016 02 09 Retrieved 2016 01 07 Zeno Lexikoneintrag zu David 8 Vollstandiges 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 Prorok Davi d Psalmopevec car Izrailskij azbyka rudays in Russian Retrieved 2021 10 09 Lindsay of the Mount Sir David 1542 Lindsay of the Mount Roll Edinburgh W amp D Laing Archived from the original on 2016 02 03 Retrieved 2015 06 21 a b Garipzanov Ildar H 2008 The Symbolic Language of Royal Authority in the Carolingian World c 751 877 Brill pp 128 225 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 Hill Andrew E Walton John H 2009 1991 A Survey of the Old Testament 3rd ed Grand Rapids Zondervan p 258 ISBN 978 0 310 28095 8 Archived from 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 amp 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 Baden Joel 2014 07 29 The Historical David The Real Life of an Invented Hero HarperCollins 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 amp Romer 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 a b McKenzie Steven L 2000 One King David A Biography The New York Times ISBN 0 19 513273 4 Archived from the original on 2018 01 19 Retrieved 2018 06 19 A History of Ancient Israel and Judah ByJames Maxwell Miller amp John Haralson Hayes pages 204 SCM Press 2006 ISBN 9780334041177 Kuhrt Amelie 1995 The Ancient Near East c 3000 330 BC Band 1 New York Routledge p 438 ISBN 978 0 41516 762 8 Finkelstein amp Silberman 2007 pp 26 27 Finkelstein amp 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 amp Silberman 2002 p 23 241 247 Finkelstein amp 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 amp Silberman 2002 p 131 Table Two Finkelstein amp 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 Palastina 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 Kitchen K A 2006 06 09 On the Reliability of the Old Testament Wm B Eerdmans Publishing ISBN 978 0 8028 0396 2 Has King David s Palace in Jerusalem been Found By Israel Finkelstein Lily Singer Avitz Ze ev Herzog amp 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 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 Finkelstein Israel Fantalkin Alexander May 2012 Khirbet Qeiyafa an unsensational archaeological and historical interpretation PDF Tel Aviv 39 38 63 doi 10 1179 033443512x13226621280507 S2CID 161627736 Archived PDF from the original on 2017 01 31 Retrieved 2018 06 12 Faust amp 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 The Sherlock Holmes Book Big Ideas Simply Explained Dorling Kindersley 2015 10 01 ISBN 978 0 24124833 1 Archived from the original on 2020 10 11 Retrieved 2018 02 12 via Google Books O Kane Martin 1999 The Biblical King David and His Artistic and Literary Afterlives In Exum Jo Cheryl ed Beyond the Biblical Horizon The Bible and the Arts p 86 ISBN 978 9004112902 Retrieved 2015 08 15 Gilbert Matthew 2015 10 03 The Secret Chord by Geraldine Brooks The Boston Globe Archived from the original on 2015 10 05 Retrieved 2015 10 04 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 Burnette Bletsch Rhonda 2016 09 12 The Bible in Motion A Handbook of the Bible and Its Reception in Film Walter de Gruyter GmbH amp Co KG ISBN 9781614513261 Archived from the original on 2020 10 11 Retrieved 2018 09 02 via Google Books Roberts Jerry 2009 06 05 Encyclopedia of Television Film Directors Scarecrow Press p 368 ISBN 9780810863781 Archived from the original on 2020 10 11 Retrieved 2018 02 14 via Google Books Richards Jeffrey 2008 09 01 Hollywood s Ancient Worlds A amp C Black p 168 ISBN 9781847250070 Archived from the original on 2020 10 11 Retrieved 2018 02 14 via Google Books David My David Forward 2009 03 26 Archived from the original on 2018 02 15 Retrieved 2018 02 14 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 Texto biblico de Rei Davi bate a luxuria de As Brasileiras Veja in Portuguese Editora Abril 2012 02 24 Archived from the original on 2012 03 27 Anthony Boden ed 2017 07 05 Awfull Majestie Thomas Tomkins The Last Elizabethan Taylor amp Francis ISBN 9781351539166 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 amp Orchestra Chichester Psalms 1965 Rogovoy Seth 2009 11 24 Bob Dylan Prophet Mystic Poet Simon amp Schuster p 237 ISBN 978 1 41655983 2 Archived from the original on 2020 10 11 Retrieved 2018 02 14 via Google Books Mad About You Sting com Archived from the original on 2017 03 27 Retrieved 2017 03 26 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 Madore David Courts on playing cards Archived from the original on 2012 02 08 Illustrations of the Anglo American and French court cards Sources Auld Graeme 2003 1 amp 2 Samuel In James D G Dunn John William Rogerson eds Eerdmans Commentary on the Bible Eerdmans ISBN 9780802837110 Archived from 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 doi 10 1017 RDC 2018 10 ISSN 0033 8222 Finkelstein Israel Na aman Nadav Romer Thomas 2019 Restoring Line 31 in the Mesha Stele The House of David or Biblical Balak PDF Tel Aviv 46 1 3 11 doi 10 1080 03344355 2019 1586378 ISSN 0334 4355 S2CID 194331133 Archived PDF from the original on 2021 04 27 Finkelstein Israel Silberman Neil Asher 2002 The Bible Unearthed Archaeology s New Vision of Ancient Israel and The Origin of Its Sacred Texts Simon and Schuster ISBN 978 0 7432 2338 6 Finkelstein Israel Silberman Neil Asher 2007 David and Solomon In Search of the Bible s Sacred Kings and the Roots of the Western Tradition Simon and Schuster ISBN 978 0 7432 4363 6 Archived from the original on 2020 10 11 Retrieved 2016 11 12 Gordon Cyrus H 1955 Homer And Bible The Origin and Character of East Mediterranean Literature Hebrew Union College Annual 26 43 108 JSTOR 23506150 Horner Tom 1978 Jonathan Loved David Homosexuality in Biblical Times Westminster John Knox Press ISBN 9780664241858 Knight Douglas A 1991 Sources In Watson E Mills Roger Aubrey Bullard ed Mercer Dictionary of the Bible Mercer University Press ISBN 9780865543737 Archived from the original on 2018 12 25 Retrieved 2016 01 07 Langlois Michael 2019 The Kings the City and the House of David on the Mesha Stele in Light of New Imaging Techniques Semitica 61 23 47 Lemaire Andre 1994 House of David Restored in Moabite Inscription Biblical Archaeology Review 20 3 30 37 Lemaire Andre 1999 The united monarchy Saul David and Solomon In Hershel Shanks ed Ancient Israel From Abraham to the Roman Destruction of the Temple Revised ed Biblical Archaeology Society ISBN 978 1880317549 McKenzie Steven L 2004 Abingdon Old Testament Commentaries I amp II Chronicles Abingdon Press ISBN 978 1 4267 5980 2 Archived from the original on 2020 10 11 Retrieved 2016 11 12 Moore Megan Bishop Kelle Brad E 2011 Biblical History and Israel s Past Eerdmans ISBN 978 0 8028 6260 0 Archived from the original on 2018 12 25 Retrieved 2016 05 24 Na aman Nadav January February 2014 The Interchange Between Bible and Archaeology Biblical Archaeology Review 40 1 57 62 Retrieved 2021 11 04 Na aman Nadav 2019 The Alleged Beth David in the Mesha Stele The Case Against It Tel Aviv 46 2 192 197 doi 10 1080 03344355 2019 1650494 ISSN 0334 4355 S2CID 214431108 Pfoh Emanuel 2016 04 01 The Emergence of Israel in Ancient Palestine Historical and Anthropological Perspectives Routledge ISBN 978 1 134 94775 1 Pioske Daniel 2015 David s Jerusalem Between Memory and History Routledge Studies in Religion Vol 45 Routledge ISBN 978 1317548911 Archived from the original on 2020 06 18 Retrieved 2020 09 16 Redford Donald B 1992 Egypt Canaan and Israel in Ancient Times Princeton University Press ISBN 978 0 691 21465 8 Further readingAlexander 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 amp H Publishing Group ISBN 9780805401073 Archived from 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 Archived from 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 Archived from 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 Archived from 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 amp II Samuel A Commentary Paternoster Press ISBN 9780310230229 Archived from 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 Archived from 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 amp II Samuel A Commentary trans from German 1960 2nd ed Westminster John Knox Press ISBN 9780664223182 Archived from 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 Archived from 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 amp T Clark ISBN 9780567292896 Archived from 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 Archived from the original on 2018 12 25 Retrieved 2016 01 07 Soggin Alberto 1987 Introduction to the Old Testament Westminster John Knox Press ISBN 9780664221560 Archived from 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 Archived from 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 Archived from 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 Archived from 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 Archived from the original on 2019 01 06 Retrieved 2016 01 07 External links Wikimedia Commons has media related to David Biblical figure Wikiquote has quotations related to David 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 OdysseyDavid of the United Kingdom of Israel and JudahHouse of DavidCadet branch of the Tribe of JudahRegnal titlesNew titleRebellion from Israel under Ish bosheth King of Judah1010 1003 BC Succeeded bySolomonPreceded byIsh bosheth King of the United Kingdom of Israel and Judah1003 970 BC Retrieved from https en wikipedia org w index php title David amp oldid 1155524623, 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