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Relevant bibliographies by topics / Davidic kingdom

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Journal articles

Academic literature on the topic 'Davidic kingdom'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Davidic kingdom"

1

Goswell, Gregory. "Davidic rule in the prophecy of Micah." Journal for the Study of the Old Testament 44, no. 1 (2019): 153–65. http://dx.doi.org/10.1177/0309089218772577.

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In the prophecy of Micah 5, the promised Davidide is depicted as a domestic ruler and not a conquering deliverer. The role of the Davidide as shepherd is stated but receives no elaboration, though by implication his chief task is to promote social justice. He is the divinely designated ruler of God’s people, but is not accorded the title ‘king’. With regard to the subjugation of the nations, Davidic prerogatives are democratized and transferred to the remnant. Although the Davidic ruler is the centrepiece of Micah’s picture of the final kingdom of God, he is not said to be responsible for the

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2

Goswell, Gregory. "‘David their king’: Kingship in the Prophecy of Hosea." Journal for the Study of the Old Testament 42, no. 2 (2017): 213–31. http://dx.doi.org/10.1177/0309089216677671.

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The anticipation of a future Davidide is present but not prominent in the Book of the Twelve, with the prophecy of Hosea introducing this theme in two key verses (Hos. 1.11 [Heb. 2.2]; 3.5) and setting thematic trends for the Twelve as a whole. Nothing subsequent to the prophecy of Hosea amends or corrects the main features of the Hosean portrait of kingship. Despite a general negativity toward contemporary kings, kingship is viewed as a viable model for government, and it is anticipated that restored kingship will be Davidic in character. The Davidic king has a circumscribed domestic role in

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3

Frisch, Amos. "Ephraim and Treachery, Loyalty and (the House of) David: The Meaning of a Structural Parallel in Psalm 78." Vetus Testamentum 59, no. 2 (2009): 190–98. http://dx.doi.org/10.1163/156853309x413363.

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AbstractThe parallel between the first and last units (vv. 1-8, 68-72) of the concentric structure that Zakovitch discovered in Psalm 78 is interpreted differently than he does: we should not infer from the first unit that David's election, mentioned in the last unit, is conditional. Rather, in light of language common to both two units [vv. 5, 71], the parallel actually involves the Lord's two gifts to Israel: the Torah and the Davidic kingdom. That is, here David is an object. The emphasis that Ephraim violates the Torah is significant, because that tribe constituted the opposition and alter

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4

Klorman, Bat-Zion Eraqi. "Jewish and Muslim Messianism in Yemen." International Journal of Middle East Studies 22, no. 2 (1990): 201–28. http://dx.doi.org/10.1017/s0020743800033389.

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The last three messianic claimants to appear in the Jewish diaspora appeared in Yemen in the 19th century. At this time and place the mutual influences of Jews and Muslims were notable both in messianic movements and in literary expression. Muslim society in Yemen was aware of the messianic tension among the Jews, and individual Muslims even took part in each of the known messianic movements. Conversely—and this is the subject of this article—Jewish society, at least on the popular level, was receptive to Muslim apocalyptic ideas and beliefs and integrated them into Jewish apocalyptic anticipa

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5

Aspray, Barnabas. "“A Throne Will Be Established in Steadfast Love”: Welcoming Refugees and the Davidic Kingdom in Isaiah 16:1–5." Open Theology 7, no. 1 (2021): 426–44. http://dx.doi.org/10.1515/opth-2020-0169.

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Abstract All commentators agree that Isaiah 16:1–5 is about refugees, yet the passage’s implications for forced migration have not yet been investigated. This article argues that it contains a prophetic call by Isaiah, speaking with God’s authority, that Jerusalem should welcome the Moabite refugees who have fled there for safety. Isaiah tells Jerusalem that by welcoming these refugees they are participating in the coming of a Kingdom and a Davidic King who will rule with justice, righteousness, love, and faithfulness.

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6

Hwang, Sunwoo. "The Hope for the Restoration of the Davidic Kingdom in the Light of the Davidic Covenant in 2 Chronicles 21 and 23." Canon&Culture 6, no. 1 (2012): 97–122. http://dx.doi.org/10.31280/cc.2012.04.6.1.97.

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7

Plietzsch, Susanne. "“Dass jede einzelne Sache, für die Israel sein Leben gab, in seinen Händen Bestand haben sollte . . .”: Individuelle und regional unabhängige Religiosität in der Mekhilta des Rabbi Jischmael." Journal for the Study of Judaism 41, no. 2 (2010): 244–85. http://dx.doi.org/10.1163/157006310x488043.

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AbstractThis paper argues that Mekhilta de-Rabbi Yishmael (MekhY) is distinguishing between local realities of Jewish religion (like the Temple, the Davidic kingdom, full jurisdiction, and even the land of Israel) and a local independent religiosity based on individual responsibility. MekhY pursues the interest to strengthen a regional independent Judaism of individual religious practice and deduces this concept from the Exodus-Sinai narrative. Shabbat is mentioned time and again as a paradigm of this perception of Jewish religiosity. The exegetical interest of MekhY can be shown already by it

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8

Garfinkel, Yosef, Katharina Streit, Saar Ganor, and Paula J. Reimer. "King David's City at Khirbet Qeiyafa: Results of the Second Radiocarbon Dating Project." Radiocarbon 57, no. 5 (2015): 881–90. http://dx.doi.org/10.2458/azu_rc.57.17961.

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Seventeen samples of burnt olive pits discovered inside a jar in the destruction layer of the Iron Age city of Khirbet Qeiyafa were analyzed by accelerator mass spectrometry (AMS) radiocarbon dating. Of these, four were halved and sent to two different laboratories to minimize laboratory bias. The dating of these samples is ~1000 BC. Khirbet Qeiyafa is currently the earliest known example of a fortified city in the Kingdom of Judah and contributes direct evidence to the heated debate on the biblical narrative relating to King David. Was he the real historical ruler of an urbanized state-level

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9

Keimer, Kyle. "Evaluating the “United Monarchy” of Israel: Unity and Identity in Text and Archaeology." Jerusalem Journal of Archaeology 1 (June 18, 2021): 68–101. http://dx.doi.org/10.52486/01.00001.3.

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The article argues that many interpretations of the so-called “United Monarchy” of Saul, David, and Solomon are built upon false assumptions and problematic hermeneutics, not to mention that they draw upon anachronistic terminology. The article provides a brief overview of the use of the terms “United Monarchy” and “Davidic/Solomonic Empire” in modern scholarship before turning to recent attempts to theorize and model ancient monarchies, including the ways in which ancient kingdoms controlled territory and how leaders legitimized their power and expressed their authority in a manner that unifi

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10

Boshoff, W. "New politics, new stories, new history: the Chronicler as historian for a new generation." Verbum et Ecclesia 26, no. 1 (2005): 1–15. http://dx.doi.org/10.4102/ve.v26i1.210.

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The Chronistic History, consisting of I and II chronicles, Ezra and Nehemiah, constitutes a new history for the post-exilic Judaean community. These people faced new social and political relities and had to make sense of their history and situation. Central features of the Chronistic History are (in I and II Chronicles) the review of king David’s genealogies, the centrality of David’s reign and cultic arrangements, which resulted in Solomon’s building of the temple, and the history of the kingdom of Judah, with the reigns of Hesekiah and Josiah as focal points. In Ezra and Nehemiah the focal p

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