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Relevant bibliographies by topics / David and Bathsheba (Tapestries)

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Academic literature on the topic 'David and Bathsheba (Tapestries)'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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Journal articles on the topic "David and Bathsheba (Tapestries)"

1

Gur, Zeev. "The Bathsheba Affair as a Royal Apology of King Solomon." Journal of Ancient Judaism 10, no. 3 (2019): 288–353. http://dx.doi.org/10.30965/21967954-01003003.

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Analysis of the story of David and Bathsheba in 2 Samuel 11:1–12:25 reveals that it possesses several layers. The report of the second Ammonite War, which represents the initial content of 2 Samuel 11:1–12:31 and serves as the basis of the original Bathsheba Affair story, glorified David as a great warrior and gracious king, who married the widow of his fallen-in-action officer, Uriah the Hittite, and adopted Uriah’s newborn son, Solomon. The later Bathsheba Affair story, written by a pro-Solomonic author during Solomon’s reign, introduced the arbitrary taking of Bathsheba, Uriah the Hittite’s

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2

Bodner, Keith. "Motives for defection: Ahithophel's agenda in 2 Samuel 15-17." Studies in Religion/Sciences Religieuses 31, no. 1 (2002): 63–78. http://dx.doi.org/10.1177/000842980203100105.

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In the biblical narrative of 2 Samuel 15-17, Absalom conspires against his father, King David, and attempts to seize the throne of Israel. Absalom's rebellion gains a key ally when Ahithophel, designated as one of David's senior advisors, joins the forces of Absalom. The reasons behind this défection are obscure in the narrative, and there is no motive stated in the text explaining why Ahithophel would act in this manner toward David. However, the German biblical scholar Gerhard von Rad has drawn attention to an interesting connection between Bathsheba (with whom David has an affair in 2 Sam.

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3

Abasili, Alexander Izuchukwu. "Was it Rape? The David and Bathsheba Pericope Re-examined." Vetus Testamentum 61, no. 1 (2011): 1–15. http://dx.doi.org/10.1163/156853311x548596.

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AbstractIn view of the academic debate on whether David raped Bathsheba, this article takes a new approach to 2 Sam 11-12. Using narrative analysis, it reinterprets 2 Sam 11-12 with the Hebrew biblical definition of rape in mind. This new approach reveals that some of the opposing views of exegetes on this pericope are caused by the imposition of today’s definition of rape upon the narrative of 2 Sam 11-12. Our conclusion questions, on the one hand, the basis upon which some scholars suggest that David raped Bathsheba. Are they talking about ‘biblical-rape’ or are they using a contemporary con

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4

Zaluchu, Sonny, Mesiwarati Waruwu, and Martina Novalina. "Batsyeba: dari selingkuhan menjadi ibu Suri dan leluhur Kristus." Khazanah Theologia 3, no. 3 (2021): 161–70. http://dx.doi.org/10.15575/kt.v3i3.12710.

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This study analyzes cases of adultery in the Bible between David, the King of Israel, and Bathsheba, the wife of one of his officers. The approach taken for analysis is a mixed narrative analysis with psychology and sociology perspectives. However, the theological frame remains the mainframe in the discussion, especially in finding the motive behind Bathsheba's desire to grant all of David's requests. The result is the conclusion that this narrative should not stop after sin and adultery. Without realizing it, both Bathsheba and David turned out to be in a divine setting that it could only rea

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5

Grey, Jacqueline. "A Prophetic Call to Repentance." PNEUMA 41, no. 1 (2019): 9–25. http://dx.doi.org/10.1163/15700747-04101032.

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Abstract There has been much debate in biblical scholarship over the alleged “rape” of Bathsheba by David as described in 2 Samuel 11–12. Scholars such as Bailey and Nichol claim that Bathsheba was a consenting partner, while others, including Davidson and Brueggemann, suggest she was a victim of David’s abuse of power. This analysis will explore 2 Samuel 11–12 with a special focus on the themes of power, honor, and shame that emerge in the pericope. These themes are also central to the overall narrative of Samuel. Using literary analysis, I highlight Bathsheba’s isolation and powerlessness as

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6

Pregill, Michael. "David in the Muslim Tradition: The Bathsheba Affair." Islam and Christian–Muslim Relations 27, no. 3 (2015): 349–51. http://dx.doi.org/10.1080/09596410.2015.1108631.

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7

Shimoff, Sandra R. "David and Bathsheba: the Political Function of Rabbinic Aggada." Journal for the Study of Judaism 24, no. 2 (1993): 246–56. http://dx.doi.org/10.1163/157006393x00051.

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8

Berger, Yitzhak. "Ruth and the David—Bathsheba Story: Allusions and Contrasts." Journal for the Study of the Old Testament 33, no. 4 (2009): 433–52. http://dx.doi.org/10.1177/0309089209105688.

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9

Sharpe, R. A. "Moral Tales." Philosophy 67, no. 260 (1992): 155–68. http://dx.doi.org/10.1017/s0031819100039577.

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In the 11th chapter of the second book of Samuel, we read how King David saw Bathsheba in the evening: ‘v.2. And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon.’

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10

Weigle, Brett D., and Charles D. Allen. "Keeping David From Bathsheba: The Four-Star General’s Staff as Nathan." Journal of Military Ethics 16, no. 1-2 (2017): 94–113. http://dx.doi.org/10.1080/15027570.2017.1357327.

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Dissertations / Theses on the topic "David and Bathsheba (Tapestries)"

1

Walkup, Stephen Ronald. "The authoritative positions of Bathsheba, David, Joab, Nathan, and Uriah in 2 Samuel 11-12." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p090-0325.

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2

Kustesky, Stanley. ""What Was Pat Lady?": The David and Bathsheba Story in Medieval and Early Renaissance English Literature." W&M ScholarWorks, 1994. https://scholarworks.wm.edu/etd/1539625899.

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Books on the topic "David and Bathsheba (Tapestries)"

1

David and Bathsheba. Moody Publishers, 2013.

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2

Joel, Cohen. David and Bathsheba: Through Nathan's eyes. HiddenSpring, 2007.

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3

Yvan, Maes, ed. David & Bethsabée: Un chef-d'œuvre de la tapisserie à la Renaissance. Réunion des musées nationaux, 2008.

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4

Dorr, Roberta Kells. David & Bathsheba. Random House, Inc., 1996.

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5

Phillips, Douglas W. David and Bathsheba. Vision Forum, 2005.

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6

King David & Bathsheba. Literamed Publications, 2009.

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7

David and Bathsheba. Manchester University Press, 2016.

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8

David and Bathsheba. Bantam, 1989.

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9

Bowser, M., and MacLean Alistair. David and Bathsheba (Bible). Sitare, Limited, 1998.

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10

David and Bathsheba: Through Nathan's Eyes. Paulist Press, 2007.

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Book chapters on the topic "David and Bathsheba (Tapestries)"

1

Peleg, Yitzhak. "Two Readings of the Story of David and Bathsheba and Their Meanings." In Portraits of a King Favored by God, edited by Mishael M. Caspi and John T. Greene. Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235239-006.

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2

"Brecht’s David and the Biblical David: Uriah, Bathsheba, Absalom and Jesse." In Bertolt Brecht and the David Fragments (1919–1921). Bloomsbury Publishing Plc, 2020. http://dx.doi.org/10.5040/9780567685667.ch-002.

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3

"Philological Notes on the David-Bathsheba Story I." In In the Shadow of Bezalel. Aramaic, Biblical, and Ancient Near Eastern Studies in Honor of Bezalel Porten. BRILL, 2013. http://dx.doi.org/10.1163/9789004240841_021.

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4

Graybill, Rhiannon. "Narrating Harm in the Bathsheba Story." In Texts after Terror. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190082314.003.0004.

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The story of Bathsheba and David (2 Sam 11) is increasingly recognized as a story of coercion and rape. However, this judgment often relies on either a notion of consent (critiqued in the previous chapter) or a model of harm organized around the sexual predator (that is, David preys on Bathsheba). This chapter proposes a new model of harm: peremption. Adopted from Joseph J. Fischel’s work on sexual harm, peremption describes an unlimited limiting of future possibility. It also avoids forcing sexual violence into a predator/prey model. In 2 Samuel 11, Bathsheba is both perempted by narrative (in her silencing and erasure) and perempted by masculinity (David’s flourishing comes at the expense of women). She also perempts others, chiefly Abishag. Approaching Bathsheba’s story through peremption reveals a rich portrait of harm without limiting analysis to the question of “was it or wasn’t it rape?” in 2 Samuel 11:2–5.

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Peele, George, and British Drama 1533–1642: A Catalogue. "870: The Love of King David and Fair Bathsheba." In British Drama 1533–1642: A Catalogue, Vol. 3: 1590–1597, edited by Martin Wiggins and Catherine Richardson. Oxford University Press, 2013. http://dx.doi.org/10.1093/oseo/instance.wiggins870.

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6

Karras, Ruth Mazo. "David and Bathsheba: Masculine Sexuality in Medieval Judaism and Christianity." In God's Own Gender? Ergon Verlag, 2018. http://dx.doi.org/10.5771/9783956504549-201.

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7

"David, Bathsheba, and the Ammonite War (2 Samuel 10–12)." In Sex, Wives, and Warriors. The Lutterworth Press, 2012. http://dx.doi.org/10.2307/j.ctt1cgf12k.16.

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Coogan, Michael. "Bible and Bibles." In The Bible. Oxford University Press, 2020. http://dx.doi.org/10.1093/wentk/9780199383047.003.0001.

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What is the Bible? The Bible is the sacred scripture of Judaism and Christianity. In its pages we encounter some of the most memorable characters in world literature: Adam and Eve, Cain and Abel, Abraham and Sarah, Jacob, Moses, Samson and Delilah, David and Bathsheba,...

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9

"Jewish Influences upon Islamic Storytelling: The Example of David and Bathsheba." In Hebrew Texts in Jewish, Christian and Muslim Surroundings. BRILL, 2018. http://dx.doi.org/10.1163/9789004358409_011.

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10

Obrock, Luther. "Muslim Mahākāvyas." In Text and Tradition in Early Modern North India. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199478866.003.0003.

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In his essay on Muslim mahākāvyas, Luther Obrock studies exchanges between the cosmopolitan idioms of Sanskrit and Persian at pre-Mughal Sultanate courts. He introduces three remarkable texts: Udayaraja’s Rājavinoda, an encomium that praises the Muzaffarid Sultan Mahmud Begada of Gujarat using terms adapted from idealized representations of Hindu kingship; Kalyana Malla’s Sulamaccarita, a retelling of both the Biblical narrative of David and Bathsheba and the story of the jinn and the fisherman that appears in the Thousand and One Nights; and finally Shrivara’s Kathākautuka, a translation of Jami’s Yūsuf wa Zulaykhā that effectively transforms the Persian, Sufi-influenced masnavī into a Sanskrit kāvya of Shaivite devotion. These works can be understood as sites of cultural and literary encounter where poets and intellectuals experimented creatively to secure Sanskrit’s continuing relevance in the changing literary ecology of the regional sultanates.

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