Relevant bibliographies by topics / King David Hotel (Jerusalem)

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'King David Hotel (Jerusalem)'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'King David Hotel (Jerusalem).'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "King David Hotel (Jerusalem)"

1

Gooding, Francis. "Side by Side in Peace." Middle East Journal of Culture and Communication 7, no. 2 (2014): 207–18. http://dx.doi.org/10.1163/18739865-00702007.

Full text
Abstract:
By examining official films of Palestine made during the British Mandate period, this paper seeks to show that a recognizable visual trope—the ‘street scene in Jerusalem’—can be identified, and that it can be linked historically to the proclamation of British martial law in Jerusalem by General Allenby. The paper argues that this trope, and in particular its recurrence in a news report on the King David Hotel bombing of 1946, can be understood as typical of the way that British imperial power was projected throughout the Empire. In conclusion, the paper argues that the tolerance and egalitarianism that Jerusalem signifies in British colonial films of Palestine are values whose invocation is historically linked to the advent of militarized colonial control.
APA, Harvard, Vancouver, ISO, and other styles
2

Hoffman, Bruce. "The bombing of The King David Hotel, July 1946." Small Wars & Insurgencies 31, no. 3 (April 2, 2020): 594–611. http://dx.doi.org/10.1080/09592318.2020.1726575.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Rascoff, Samuel J. "City of the Great King: Jerusalem from David to the Present." Journal of Jewish Studies 48, no. 2 (October 1, 1997): 358–60. http://dx.doi.org/10.18647/2009/jjs-1997.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Finkelstein, Israel, and Eli Piasetzky. "Recent radiocarbon results and King Solomon." Antiquity 77, no. 298 (December 2003): 771–79. http://dx.doi.org/10.1017/s0003598x00061718.

Full text
Abstract:
Radiocarbon dating and stratigraphy here offer a new chronological structure for the Iron Age in the Levant. The credit for the construction of massive public monuments in the northern part of Israel is here wrested from David and Solomon and attributed to the later Omride dynasty. The early Israelite monarchs actually ruled over a small kingdom in the highlands around Jerusalem rather than a great empire.
APA, Harvard, Vancouver, ISO, and other styles
5

Goswell, Gregory. "‘David their king’: Kingship in the Prophecy of Hosea." Journal for the Study of the Old Testament 42, no. 2 (November 28, 2017): 213–31. http://dx.doi.org/10.1177/0309089216677671.

Full text
Abstract:
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 the kingdom of God, for it is YHWH who will deliver his people and rule the nations from Jerusalem.
APA, Harvard, Vancouver, ISO, and other styles
6

Mostafa, Heba. "From the Dome of the Chain to Miḥrāb Dāʾūd: The Transformation of an Umayyad Commemorative Site at the Haram al-Sharif in Jerusalem." Muqarnas Online 34, no. 1 (October 8, 2017): 1–22. http://dx.doi.org/10.1163/22118993_03401p002.

Full text
Abstract:
As a monument with a disputed function and iconography, the Dome of the Chain is something of an art historical conundrum. Constructed by the Umayyad caliph ʿAbd al-Malik b. Marwan (r. 685–705) in 692 on the Haram al-Sharif in Jerusalem, it reportedly commemorates a chain tethered to the heavens that aided the Prophet King David (Dāʾūd) in the dispensation of justice. By the sixteenth century, however, the Dome of the Chain became associated with other sites of Davidic commemoration such as the Qurʾanic Mihrab of David (Miḥrāb Dāʾūd) referred to in Qurʾan 38:21–26, and was believed to be located in the western citadel of Jerusalem. Through an analysis of the Arabic primary sources, this study situates the history of the Dome of the Chain and the Qurʾanic Miḥrāb Dāʾūd within the context of the Davidic repertoire and commemorative practice in Islam. By examining changing trends of Davidic commemoration in Jerusalem from the seventh to the sixteenth centuries, this study reveals trajectories of Islam’s engagement with its biblical past in relation to the localized commemoration of Davidic justice and kingship within Jerusalem.
APA, Harvard, Vancouver, ISO, and other styles
7

Limor, Ora. "The Origins of a Tradition: King David‘s Tomb on Mount Zion." Traditio 44 (1988): 453–62. http://dx.doi.org/10.1017/s0362152900007133.

Full text
Abstract:
One of the most difficult objectives of research into sacred traditions is to reveal their underlying origins. For early periods, about which we have scanty and sporadic information, the scholar must be content with indicating the earliest piece of historical evidence that connects a tradition with a specific site, though the reasons for this connection often remain unexplained. The tradition that locates the tomb of King David on Mount Zion, the southwestern hill of ancient Jerusalem, has often been considered one such case. Nevertheless this case seems to be exceptional. In this study I shall attempt to show that it is possible not only to indicate the connection between a site and a tradition, but also to explain the circumstances of the emergence of this tradition.
APA, Harvard, Vancouver, ISO, and other styles
8

Выдрин, Андрей. "David as the New Moses in Theology of the Books of Paralipomenon." Библейские схолии, no. 1(1) (June 15, 2020): 159–75. http://dx.doi.org/10.31802/bsch.2020.1.1.009.

Full text
Abstract:
Данная статья посвящена одной из значимых богословских концепций Книг Паралипоменон - образу царя Давида как нового Моисея. Цель статьи - выявить характерные особенности, свидетельствующие о развитии данной богословской идеи. Для этого автор рассматривает несколько эпизодов из повествования Летописца. К таким эпизодам относятся: родословные израильских колен (1 Пар. 2-9); перенесение и установление Давидом Ковчега в Иерусалиме (см. 1 Пар. 13; 15-16); перепись Давида, результатом которой становится определение места для будущего Храма (см. 1 Пар. 21); жертвоприношение Соломона в Гаваоне (2 Пар. 1), имеющее непосредственное отношение к последующему возведению Соломоном Храма (2 Пар. 2-7). Эти фрагменты свидетельствуют о том, что всё повествование Летописца о царствовании Давида и Соломона сосредоточено на процессе учреждения нового богослужебного строя Древнего Израиля, апогеем которого становится строительство Храма в Иерусалиме. Вдохновителем, организатором и устроителем представлен царь Давид. Автор публикации приходит к следующему заключению: для Летописца Давид является истинным основателем нового богослужебного строя Древнего Израиля, который стал прямым наследником древних религиозных традиций эпохи Моисея. Давид свободно изменяет и дополняет многочисленные предписания Моисея, и все последующие цари, начиная с Соломона, поддерживают и регулируют все храмовые службы согласно предписаниям Давида. Кроме того, проводя параллели между сооружением Шатра Встречи и строительством Иерусалимского Храма, Летописец усиливает преемственную связь между Древним Израилем и поколениями свидетелей строительства Второго Храма. This article is devoted to one of the important theological concepts of the books Paralipomenon - the image of king David as the new Moses. The purpose of the article is to identify the characteristic features that indicate the development of this theological idea. For this purpose the author considers several episodes from the Chronicler's narration. These episodes include: the genealogies of the Israeli tribes (1 Chr. 2-9); David's transference and establishment of the Ark in Jerusalem (1 Chr. 13:15-16); David's census, which results in the determination of the place for the future Temple (1 Chr. 21); Solomon's sacrifice at Gibeon (2 Chr. 1), which is directly related to the subsequent construction of the Temple by Solomon (2 Chr. 2-7). These fragments show that the whole story of the Chronicler about the reign of David and Solomon is focused on the process of establishing a new cult system of Ancient Israel, the apogee of which is the construction of the Temple in Jerusalem. The inspirer and the organizer represented by King David. The author of the publication comes to the following conclusion: for the Chronicler David is the true founder of the new cult system of Ancient Israel, which became the direct heir to the ancient cult traditions of the era of Moses. David freely modifies and supplements the many precepts of Moses, and all subsequent kings, beginning with Solomon, maintain and regulate all temple services according to the precepts of David. In addition, drawing parallels between the construction of the Tent of Meeting and the construction of the Jerusalem Temple, the Chronicler strengthens the continuity between Ancient Israel and the generations of witnesses of the construction of the second temple.
APA, Harvard, Vancouver, ISO, and other styles
9

Richey, Madadh. "Goliath among the Giants: Monster Decapitation and Capital Display in 1 Samuel 17 and Beyond." Journal for the Study of the Old Testament 45, no. 3 (February 12, 2021): 336–56. http://dx.doi.org/10.1177/0309089220950348.

Full text
Abstract:
A single verse near the conclusion of 1 Samuel 17 mentions that after defeating Goliath, David took the giant’s severed head to Jerusalem (1 Sam. 17.54). The present paper argues that this text’s communicating of David’s preeminence through his act of decapitation draws on the widespread understanding of heads as uniquely powerful and vulnerable, while triumph over a giant or monstrous body casts the future Israelite king as uniquely dominant over monstrous enemies at the physical extreme. Narratives of monster-combat that center an adversary’s head and its subsequent display are widespread; the present paper discusses the Gilgamesh/Ḫumbaba and Perseus/Medusa narratives, with their corresponding visual art manifestations, to show how the biblical allusion to monstrous capital display functions socially and literarily to constitute David’s power.
APA, Harvard, Vancouver, ISO, and other styles
10

Desnitsky, A. S. "A Monarchy and a Half: the Ancient Israelite Statehood Evaluated." Orientalistica 3, no. 3 (October 3, 2020): 619–43. http://dx.doi.org/10.31696/2618-7043-2020-3-3-619-643.

Full text
Abstract:
This is the last article in the series of six articles, which altogether deal with the reconstruction of the history of the Ancient Israel. Its task is to offer the most plausible model of the emergence and the subsequent development as monarchic states of the kingdoms of Judaea and Israel. Methodologically, the research is based upon the narrative analysis. The key question is whether did exist the unified monarchy with Jerusalem as its capital during the rule of King David. To answer the question whether it did exist indeed and if yes then in what form one must compare the Biblical narratives with their author's ideology. The research shows that the actual “unified monarchy” was It appears that the unified monarchy was more likely “a project”, which in the actual narration was turned into the narrated past.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "King David Hotel (Jerusalem)"

1

HOŘICOVÁ, Eva. "Historicita krále Davida, stav diskuse." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-110460.

Full text
Abstract:
The work deals with the historicity of King David, how muchcorresponds to the biblical story of David's ancient reality. Usingarchaeological survey of contemporary Israel and is run in the end of the 19th century. AD, the scientific community is divided into two main directions Maximalists conservative and liberal minimalists try to objectively assess the time of David the United Kingdom. The aim of my work is to capture the state of discussions withrepresentatives of scientists and scholars on the subject. The firstsection describes the basic concepts and contexts related to the topic with an introduction to the study and interpretation of thestudied biblical story of David. The second part is devoted to the interpretation of arguments and opinions of authors of publications,with perspectives on the historical authenticity of the biblical story of David. In conclusion, the thesis I try to summarize all the work using the main data connection, and data along with archeologicalfindings and express their personal opinion
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "King David Hotel (Jerusalem)"

1

(Illustrator), Seymour R. Kaplan, ed. Stories of King David (Heroes of Jerusalem). Jewish Pubn Society, 1995.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Osman, Ahmed. Egyptian Origins of King David and the Temple of Solomon. Bear & Company, 2019.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Osman, Ahmed. The Egyptian Origins of King David and the Temple of Solomon. Bear & Company, 2019.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Rosovsky, Nitza. City of the Great King: Jerusalem from David to the Present. Harvard University Press, 1996.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Nitza, Rosovsky, ed. City of the great king: Jerusalem from David to the present. Cambridge, Mass: Harvard University Press, 1996.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Arvidson, Gary. In search of King David's lost tomb & treasure. 2nd ed. Great Kings Discovery Project, 2002.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Bodner, Keith. The Rule of Death and Signs of Life in the Book of Kings. Edited by Danna Nolan Fewell. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199967728.013.16.

Full text
Abstract:
This chapter examines signs of life in the midst of the rule of death that pervades the book of Kings. It begins with an overview of the major content of Kings, focusing on some key characters, such as King David, Solomon, and the prophets Elijah and Elisha. It then turns to the specter of death that hovers over the book of Kings, in which an abnormal number of characters are violently killed, politically assassinated, painfully dismembered, or otherwise depart from the narrative in suspicious or ignominious ways. It also considers the sense of confinement at the beginning of the book of Kings and how the city of Jerusalem came under siege, poised for demolition at the hands of the Babylonians. The chapter concludes by describing the end of the book of Kings, in which King Jehoiachin of Judah is released from prison.
APA, Harvard, Vancouver, ISO, and other styles

Book chapters on the topic "King David Hotel (Jerusalem)"

1

"“The King David Hotel Crime”." In Palestine between Politics and Terror, 1945–1947, 141–63. Brandeis University Press, 2013. http://dx.doi.org/10.2307/j.ctv102bdxn.10.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Schick, Robert. "King David in Mujīr al-Dīn’s Fifteenth-Century History of Jerusalem." In Material Culture Matters, 265–80. Penn State University Press, 2014. http://dx.doi.org/10.5325/j.ctv1bxgxzb.23.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Schick, Robert. "King David in Mujīr al-Dīn’s Fifteenth-Century History of Jerusalem." In Material Culture Matters, 265–80. Penn State University Press, 2014. http://dx.doi.org/10.1515/9781575068787-021.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Oliver, Isaac W. "Jesus Messiah Son of David." In Luke's Jewish Eschatology, 41–70. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197530580.003.0003.

Full text
Abstract:
In this chapter, the role and significance of Jesus as the Davidic Messiah in Luke-Acts are assessed. Luke, it is argued, presents Jesus as the Davidic messiah par excellence. The case for Jesus’s Davidic status begins in the infancy narrative buts runs throughout Luke-Acts. Jesus is heralded at his birth and is anointed at his baptism as Israel’s Davidic king. He subsequently undergoes rejection in Jerusalem as the Davidic servant of God. In return, God raises and exalts Jesus onto a heavenly throne where he begins his Davidic rule until he comes back victoriously to Jerusalem to establish his kingdom on earth. This remarkable Davidic profile of Jesus has important ramifications for understanding Luke’s views on Israel’s restoration.
APA, Harvard, Vancouver, ISO, and other styles
5

Abulafia, David. "Ways across the Sea, 1160–1185." In The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0028.

Full text
Abstract:
There are no diaries or log-books of sea captains from the twelfth century, but there are vivid accounts of crossing the Mediterranean written by Jewish and Muslim pilgrims journeying from Spain to the East. Benjamin of Tudela was a rabbi from a town in Navarre, and he set out on his travels around 1160. The aim of his diary was to describe the lands of the Mediterranean, large areas of Europe, and Asia as far as China, in Hebrew for a Jewish audience, and he carefully noted the number of Jews in each town he visited. His book reports genuine travels across the Mediterranean, through Constantinople and down the coast of Syria, though his descriptions of more remote areas beyond the Mediterranean are clearly based on report and rumour, which became more fantastic the further his imagination ventured. He evidently did go to Jerusalem, though, and expressed his wonderment at the supposed tomb of King David on Mount Zion. As Christian passions about the Holy Land became more intense, the attention of Jewish pilgrims was also directed there, under the influence of the crusaders whom they scorned. Benjamin’s route took him down from Navarre through the kingdom of Aragon and along the river Ebro to Tarragona, where the massive ancient fortifications built by ‘giants and Greeks’ impressed him. From there he moved to Barcelona, ‘a small city and beautiful’, full of wise rabbis and of merchants from every land, including Greece, Pisa, Genoa, Sicily, Alexandria, the Holy Land and Africa. Benjamin provides precious and precocious evidence that Barcelona was beginning to develop contacts across the Mediterranean. Another place that attracted merchants from all over the world, even, he says, from England, was Montpellier; ‘people of all nations are found there doing business through the medium of the Genoese and Pisans’. It took four days to reach Genoa by sea from Marseilles. Genoa, he wrote, ‘is surrounded by a wall, and the inhabitants are not governed by any king, but by judges whom they appoint at their pleasure’. He also insisted that ‘they have command of the sea’.
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'King David Hotel (Jerusalem)' for particular source types:
Journal articles
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography