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Journal articles on the topic 'Davidic kingdom'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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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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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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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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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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11

Newport, Kenneth G. C. ""A Baptism by Fire": The Branch Davidians and Apocalyptic Self-Destruction." Nova Religio 13, no. 2 (2009): 61–94. http://dx.doi.org/10.1525/nr.2009.13.2.61.

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This article responds to criticisms of my book, The Branch Davidians of Waco, made by other contributors in this issue of Nova Religio. I begin by addressing directly the points raised by Stuart Wright and Catherine Wessinger and suggest that in both cases these scholars have failed to do justice to the evidence. In the second part of the paper I outline my own views relating to the Waco fire. Throughout I argue that the Branch Davidians set fire to Mount Carmel themselves and that they did so for a particular theological reason: they expected that through fire would come a rebirth to life in

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12

Ritzema, John. "After Zedekiah: Who and What was Gedaliah ben Ahikam?" Journal for the Study of the Old Testament 42, no. 1 (2017): 73–91. http://dx.doi.org/10.1177/0309089216667386.

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This article offers an historical and archaeological reconstruction of the person and status of Gedaliah ben Ahikam recounted at 2 Kgs 25.22–26 and Jeremiah 40–41. It builds upon Joseph Blenkinsopp's recent (2013) defence of the controversial theory, first proposed by Miller and Hayes (1986), that Gedaliah was installed at Mizpah as a Judahite client king of Nebuchadnezzar II. It suggests that elements of Joel Weinberg's (2007) more conservative reconstruction can be applied constructively to the hypothesis of Gedaliah as Judah's non-Davidide king. Future studies of Neo-Babylonian Judah must t

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13

Aichele, George, Peter D. Miscall, and Richard Walsh. "Heirs Apparent in Juxtaposition: David in Samuel-Kings and Michael Corleone in The Godfather." Biblical Interpretation 26, no. 3 (2018): 316–33. http://dx.doi.org/10.1163/15685152-00263p02.

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Abstract We read together the story of David in 1 Samuel 16-2 Kings 2 and that of Michael Corleone in The Godfather. They both begin outside the main power structure, the kingdom of Saul and the crime family, and then rise, often through the use of violence, to the top: King and Don. David’s decisive slaying of Goliath is matched by Michael’s assassination of Sollozzo and McCluskey. After the killings both are now recognized as serious “players” in their respective structures. As they move up the power chain David and Michael, as characters in biblical narrative and modern film, are haunted by

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14

Konarski, Marcin. "Przewrót polityczny jako forma sukcesji władzy królewskiej w monarchii zjednoczonej Izraela. Od Saula do Salomona." Studia Iuridica Lublinensia 27, no. 4 (2019): 51. http://dx.doi.org/10.17951/sil.2018.27.4.51-70.

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<p>The aim of this article is to analyse the issues related to a political upheaval as a form of the succession of royal power in the monarchy of united Israel in the period that started during the reign of the first king of the Hebrews – Saul – till the last years David spent on the throne. During the period analysed in this article, there were several unsuccessful attempts to seize power through a political coup. Due to the fact that the inheritance based on the principle of primogeniture was never unambiguously introduced in the Kingdom of Israel, the most serious upheaval, described

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15

Asumbi, Hermas. "“Out of Egypt I Called My Son” (Matt 2:15)." Media (Jurnal Filsafat dan Teologi) 2, no. 1 (2021): 1–12. http://dx.doi.org/10.53396/media.v2i1.22.

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“Out of Egypt I called My Son” is a quotation from Hosea. Matthew’s use of it as a ‘direct prophecy’ is considered problematic by some scholars for Hosea wrote it as a merely historical reflection. How should we resolve this problem? Typological approach might be the best way to understand it by which consideration of the events around Jesus’ birth as the fullest expression of divinely intended fulfillments of Old Testament “prophecies” is possible. The evangelist presents double typologies: on one hand, he retrospectively refers to the exodus of Israel and applies it to “new exodus” through J

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16

Kuty, Renaud. "Genitive Constructions in Targum Jonathan to Samuel." Aramaic Studies 5, no. 1 (2007): 111–31. http://dx.doi.org/10.1163/147783507x231967.

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Abstract It is common knowledge that Classical Aramaic possesses two main devices to express the genitive. The first, the construct relation, is synthetic and involves a special form of the noun known as construct state (e.g. malkut david, “David's kingdom”). The second, analytic by nature, features the use of the particle d- and knows two variants: one that involves a proleptic pronominal suffix on the nomen regens (e.g. malkuteh d-david) and one that does not and therefore displays the nomen regens in the absolute or emphatic state (e.g. malkuta d-david). Though the expression of the genitiv

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17

Fleming, Erin E. "Casting Aspersions, Writing a Kingdom: Sexual Slander and Political Rhetoric in 2 Sam 3:6-11, 2 Sam 6:16; 20-23, and 1 Kgs 2:13-25." Vetus Testamentum 67, no. 3 (2017): 414–31. http://dx.doi.org/10.1163/15685330-12341278.

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In the story of King David found in 1 Sam 16-1 Kgs 2, several episodes recount a sexual(ized) allegation made against a significant character: Ishbosheth accuses Abner of having relations with his father Saul’s consort in 2 Sam 3:6-11; Michal disparages David for flaunting himself during the cultic procession of the ark in 2 Sam 6:16; 20-23; and Solomon executes his half-brother Adonijah for requesting marriage to David’s former ‘attendant’ Abishag in 1 Kgs 2:13-25. This paper will argue that 2 Sam 3:6-11, 2 Sam 6:16; 20-23, and 1 Kgs 2:13-25 function as historiographic slander and serve the s

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18

Пивень, Марина Георгиевна. "Interpretations of the Old Testament Plot "David’s Victory over the Goliath" in Italian Decorative Painting of XVth Century." Вестник церковного искусства и археологии, no. 1(2) (June 15, 2020): 9–23. http://dx.doi.org/10.31802/2658-5111-2020-1-2-9-23.

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Статья посвящена рассмотрению трактовки ветхозаветного сюжета победы Давида над Голиафом (Первая книга Царств) в живописных произведениях художников Италии XV в. Автор сосредоточивает внимание на декоративных композициях повествовательного характера, выполненных Пезеллино, Джованни ди Сер Джованни (по прозвищу Скеджа) и Андреа дель Кастаньо. Живописные образы рассмотрены в контексте культурных тенденций и идеалов эпохи Возрождения, а также в контексте параллельно развивающейся изобразительной традиции представления библейского героя в статуарной пластике. В статье уделено внимание источникам и

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19

Moore, P. G., and R. B. Williams. "Charles Livesey Walton (1881–1953): from marine to veterinary to agricultural zoology." Archives of Natural History 48, no. 1 (2021): 139–56. http://dx.doi.org/10.3366/anh.2021.0693.

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Charles Livesey Walton (1881–1953) was born on the Isle of Man, but moved in childhood via Yorkshire to the south coast of Pembrokeshire (Wales). Later, having become a man of private means, he relocated to Devon. He was associated with the Marine Biological Laboratory of the United Kingdom in Plymouth from 1907 until 1912, where he developed expertise on sea anemones. His first publication was on these animals, in 1907 with Professor Herbert John Fleure of the University College of Wales, Aberystwyth, where he eventually gained employment in 1912. There, he changed course to work on various a

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20

Schaub, Igor. "Valuable contribution to studies of the spiritual culture of the Bosporan Kingdom. Book review: Braund David. Greek Religion and Cults in the Black Sea Region: Goddesses in the Bosporan Kingdom from the Archaic Period to the Byzantine Era. Cambridge: University Press, 2018. xvi + 314 p." Archaeological news 25 (2019): 245–61. http://dx.doi.org/10.31600/1817-6976-2019-25-245-261.

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21

Scholtz, Jacob J. "Reading Matthew 13 as a prophetic discourse: The four parables presented in private." In die Skriflig/In Luce Verbi 49, no. 1 (2015). http://dx.doi.org/10.4102/ids.v49i1.1887.

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The task of Jesus’ disciples might be to juxtapose ‘new and old’ unconditional prophecies of the kingdom of heaven. After describing its setting, the four parables in Matthew 13, presented in private, are considered from a pre-millennial perspective. The parable of the hidden treasure may indicate how Jesus Christ first authenticates and then hides his authority and power to rule as King in terms of the Davidic Covenant over the literal Davidic kingdom – before he then goes to the cross. Having been to the cross, the parable of the pearl merchant may show how the first, spiritual phase of the

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Scholtz, Jacob J. "Reading Matthew 13 as a prophetic discourse: The four parables presented in public." In die Skriflig/In Luce Verbi 49, no. 1 (2015). http://dx.doi.org/10.4102/ids.v49i1.1870.

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This article proposes that the task of Jesus’ disciples could be to juxtapose new and old unconditional prophecies concerning the kingdom of heaven. Matthew 13 can be read as a prophetic discourse and specific, prophetic referents are identified to gain insight into the prophecies contained in these parables. From a pre-millennial perspective, the kingdom of heaven is seen to exist in terms of the New Covenant in a spiritual sense from the cross of Christ onwards, but it will also be established in a literal sense in terms of the Davidic Covenant when Christ returns. This article discusses the

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23

O'Kennedy, Daniel F. "The Importance of Three Judahite Figures in the Book of Haggai: Zerubbabel, Joshua, and Haggai." Journal for Semitics 29, no. 1 (2020). http://dx.doi.org/10.25159/2663-6573/7065.

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Three prominent Judahite figures appear in the book of Haggai: the prophet Haggai, the governor Zerubbabel, son of Shealtiel, and the high priest Joshua, son of Jehozadak. The many occurrences of their names emphasise that the short book of Haggai gave prominence to these figures, more than any other biblical book. This article poses the following questions: Why do we have so little biographical information about the prophet Haggai, not even the name of his father? What were the different roles ascribed to these figures in the book of Haggai? Did they work together as a team or was there confl

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24

Finkelstein, Israel. "Migration of Israelites into Judah after 720 BCE: An Answer and an Update." Zeitschrift für die alttestamentliche Wissenschaft 127, no. 2 (2015). http://dx.doi.org/10.1515/zaw-2015-0011.

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In a recent article in this journal Nadav Na’aman dismissed the proposal that a large number of Israelites migrated to Judah after the fall of the Northern Kingdom in 720 BCE. Na’aman based his rebuttal on three points: the lack of evidence of a proliferation of Israelite theophoric names in Judah; the demography of the Shephelah between 720 BCE and the Sennacherib campaign in 701 BCE; and observations regarding the growth of Jerusalem in the same time-slot. In this paper I challenge all three observations on both factual and methodological grounds, and emphasize that the Israelites-in-Judah t

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25

Helberg, J. L. "Waarom Jahwe weier dat Dawid die tempel bou." In die Skriflig/In Luce Verbi 24, no. 2 (1990). http://dx.doi.org/10.4102/ids.v24i2.1347.

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Jahweh’s refusal of David's intended building of the temple (2 Sam. 7) does not reflect a nomadic ideal but rather stresses that Israel should not be concerned with a human kingdom, one in which the idea of a human king (and prophet) has the highest authority. The initiative lies in the Word and action of Jahweh; He is the real Sovereign, and the king is his servant. The human kingdom, with its human insight, planning and action is imperfect and crooked, even though it be that of the king (and prophet). The human kingdom therefore needs a divine corrective (as in 1 Sam. 2:1-10; 8; 1 Sam. 11 ff

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