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Journal articles on the topic 'King David'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Heffernan, Olive, and David King. "Interview: David King." Nature Climate Change 1, no. 1002 (2010): 22. http://dx.doi.org/10.1038/climate.2010.05.

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2

FREEMANTLE, MICHAEL. "SIR DAVID KING." Chemical & Engineering News 82, no. 49 (2004): 35. http://dx.doi.org/10.1021/cen-v082n049.p035.

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3

Kibble, David G. "Nathan Rebukes King David." Expository Times 114, no. 10 (2003): 340–41. http://dx.doi.org/10.1177/001452460311401004.

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4

Strine, C. A. "On the Road Again: King David as Involuntary Migrant." Open Theology 7, no. 1 (2021): 401–12. http://dx.doi.org/10.1515/opth-2020-0171.

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Abstract When David ben Jesse’s triumphant return from battle in 1 Sam 18 causes King Saul to despise him, the wheels are set in motion to make David an asylum seeker, refugee, and return migrant. It is burdened with those traumatic experiences that he is announced king in 2 Sam 2. What follows is a narrative of familial conflict and fracture, involuntary migration for David again (2 Sam 15), and a final return (2 Sam 20). From this point, David lives a sedentary life. Although this is an atypical summary of the narrative in 1 Sam 18–2 Kings 2, it foregrounds the important role involuntary mig

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5

Shinan, Avigdor. "King David of the sages." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (2003): 53–78. http://dx.doi.org/10.30752/nj.69599.

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The article opens by discussing the different ways in which the ancient rabbis (in the Talmudic literature) described King David. It seems that they preferred to follow the image of David which emerges from the books of Psalms and Chronicles rather than his description in the books of Samuel. Various verses from Psalms served the rabbis for completing David’s biography (seeing this book as his own autobiography), describing him as godfearing, a very kind person, humble and pious, a prophet, a scholar of Torah, a philosopher and a poet. Even his greatest sin – regarding Bathsheba and Uriah the

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6

Ritzarev, Marina. "King David and the Frog." Musicological Annual 50, no. 2 (2015): 31–42. http://dx.doi.org/10.4312/mz.50.2.31-42.

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The interrelations between the liturgical and paraliturgical genres of sacred music in both live practice and in historiography are explored. Parallels are found between eighteenth-century Russian and modern Hebrew religious music. The author's theory of the vernacular in music is applied to explain the stylistic openness in paraliturgical music (as a parallel to onto-vernacular folklore).

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7

Hemming, Val. "David Sjodahl King: A Tribute." Dialogue: A Journal of Mormon Thought 42, no. 3 (2009): 208. http://dx.doi.org/10.5406/dialjmormthou.42.3.0208.

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8

Kim, Uriah Y. "Barack Obama and King/David." Reviews in Religion & Theology 15, no. 4 (2008): 477–79. http://dx.doi.org/10.1111/j.1467-9418.2008.00396.x.

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9

Fleming, Erin E. "Power, Compassion, and King David." Hebrew Studies 59, no. 1 (2018): 377–91. http://dx.doi.org/10.1353/hbr.2018.0019.

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10

Desnitsky, A. S. "King David: myth and history." Orientalistica 2, no. 3 (2019): 710–23. http://dx.doi.org/10.31696/2618-7043-2019-2-3-710-723.

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11

O’Malley, JP, and Katherine Stewart. "King David he is not." Index on Censorship 52, no. 3 (2023): 54–55. http://dx.doi.org/10.1177/03064220231201300.

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12

Edwards, David R. "The dilemma of King David: Reading Josephus’ Antiquities against the grain through the lens of Greco-Roman tyrant typologies." Journal for the Study of the Pseudepigrapha 33, no. 4 (2024): 261–87. http://dx.doi.org/10.1177/09518207231217204.

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King David is the ideal Jewish monarch for Josephus no less than in the Hebrew Bible. Yet, the scriptural stories of David’s life are punctuated by dark episodes which subsequent writers and readers have struggled to integrate with their elevated vision of a noble king. In this study, I argue that the difficulties of persuading Josephus’ readers in Antiquities that the famed dynastic founder was noble, virtuous, and an ideal leader were even more exacerbated. Reading Josephus’ David against the grain of his authorial cues reveals the danger that lay beneath the apologetic veneer: a figure that

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13

Park, Sung Jin. "David J. Shepherd. King David, Innocent Blood, and Bloodguilt." Bulletin for Biblical Research 34, no. 4 (2024): 524–28. https://doi.org/10.5325/bullbiblrese.34.4.0524.

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14

Williamson, H. G. M. "The Biblical Saga of King David." Journal of Jewish Studies 62, no. 1 (2011): 146–47. http://dx.doi.org/10.18647/3012/jjs-2011.

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15

Gehrke, Christian. "David Ricardo, by John E. King." European Journal of the History of Economic Thought 22, no. 5 (2015): 915–18. http://dx.doi.org/10.1080/09672567.2015.1074826.

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16

Law, Christina, and Sankar Bandyopadhyay. "King David and His Autonomic Neuropathy." Journal of Clinical Neuromuscular Disease 21, no. 1 (2019): 57–58. http://dx.doi.org/10.1097/cnd.0000000000000254.

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17

Elliott, Andrew B. R. "Outlaw King dir. by David Mackenzie." Arthuriana 29, no. 2 (2019): 121–22. http://dx.doi.org/10.1353/art.2019.0026.

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18

Steussy, Marti J. "Book Review: King David: A Biography." Interpretation: A Journal of Bible and Theology 56, no. 4 (2002): 428–30. http://dx.doi.org/10.1177/002096430005600413.

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19

Pingree, David. "Islamic Mathematical Astronomy. David A. King." Isis 80, no. 2 (1989): 310–11. http://dx.doi.org/10.1086/355031.

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20

Thibodeau, Sharon Gibbs. "Islamic Astronomical Instruments. David A. King." Isis 81, no. 1 (1990): 101–2. http://dx.doi.org/10.1086/355272.

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21

Yoreh, Tzemah. "Van Seters’ Saga of King David." Journal of Ancient Near Eastern Religions 10, no. 1 (2010): 103–14. http://dx.doi.org/10.1163/156921210x500549.

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AbstractThe Saga of King David by John Van Seters is an engrossing yet scholarly book, written with an originality that has challenged the field of bible for more than forty years. Expanding and revising a series of articles and the less detailed analysis of his sweeping opus In Search of History, Van Seters puts the final nails in the coffin of the Solomonic dating of the books of Samuel and the Succession Narrative. He offers his own original hypothesis, namely that the Succession Narrative was composed in the late Persian period as a satirical response to the Deuteronomistic Historian’s acc

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22

Hemming, Val, and David Sjodahl King. "An Interview with David Sjodahl King." Dialogue: A Journal of Mormon Thought 37, no. 4 (2004): 130–67. http://dx.doi.org/10.2307/45227652.

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23

Morrison, Neil J. "King David, Innocent Blood, and Bloodguilt, by David J. Shepherd." Evangelical Quarterly 96, no. 2 (2025): 185–88. https://doi.org/10.1163/27725472-09602007.

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24

O'Kane, Martin. "The Biblical King David and His Artistic and Literary Afterlives." Biblical Interpretation 6, no. 3-4 (1998): 313–47. http://dx.doi.org/10.1163/156851598x00048.

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AbstractThe story of David has occupied the minds of biblical critics and fired the imagination of artists over the years. David's status as founder of a dynasty of kings is highlighted in Jewish and Christian traditions and his multifaceted personality has found expression in many and varied artistic forms. The central focus in this article is the way in which the figure of David has been represented in art and literature generally, but with specific reference to Allan Massie's King David, A Novel (1995) as an interpretation of the biblical story of David. By way of introduction some general

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25

Taylor, Alice. "The Assizes of David I, king of Scots, 1124–53." Scottish Historical Review 91, no. 2 (2012): 197–238. http://dx.doi.org/10.3366/shr.2012.0100.

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David I, king of Scots (1124–53), has long wielded a posthumous reputation as one of Scotland's most important lawmakers. Yet there has been little scholarly attention paid to the ‘assizes’ circulating under his name; indeed, the identification of a coherent and stable text of David's laws has long been thought a false hope. This article argues that this view is mistaken: the original structure and content of the so-called ‘Assizes of David’ can be established. However, that text contains very little legislative material attributable to David himself but instead was an exercise to create legal

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26

Ghaghanidze, Merab. "The Pope of Rome – a Desirable Celebrant of the Mass for King Davit – in the Prologue of the Poem “The Man in the Panther’s Skin”." Kadmos 14 (2022): 123–46. http://dx.doi.org/10.32859/kadmos/14/123-146.

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The text of the famous Georgian poem “The Man in the Panther’s Skin” arrived to us in the present day through relatively different versions, preserved in numerous manuscripts. Respectively, numerous differences can be found in the prologue of the poem (a final version of which has not yet been established), as presented in those various manuscripts. The prologue of the poem in several old manuscripts contains two stanzas dedicated to King Davit, whose identity has yet to be determined, although several opinions have been expressed – e.g. by Sargis Kakabadze – as to who he might be. In the two

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27

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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28

Aubert, Laurent. "Éthiopie. La harpe du roi David (The Harp of King David)." Cahiers de musiques traditionnelles 8 (1995): 260. http://dx.doi.org/10.2307/40240255.

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29

Rofé, Alexander. "King David: A Biography (review)." Jewish Quarterly Review 94, no. 1 (2004): 153–57. http://dx.doi.org/10.1353/jqr.2004.0033.

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30

Ben-Hador, Batia, Udi Lebel, and Uzi Ben-Shalom. "Learning how to lead from King David?" European Journal of Training and Development 44, no. 4/5 (2020): 489–507. http://dx.doi.org/10.1108/ejtd-10-2019-0173.

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Purpose The initial purpose of this research was to evaluate the effectiveness of intra-organizational training for developing leadership skills and the techniques used to assimilate course content. The study aims to understand incongruities in training and assess their impacts on training effectiveness. Design/methodology/approach Qualitative research methods were used to assess a five-day course in the Israeli Defense Forces entitled, “Developing leadership skills in the spirit of the Bible.” Triangulation of data was achieved through observations, interviews and conversations with participa

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31

Anderson, Gary A. "King David and the Psalms of Imprecation." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 15, no. 3 (2006): 267–80. http://dx.doi.org/10.1177/106385120601500303.

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32

Thompson, L. B. "Variation on a Theme by King David." Women's Review of Books 22, no. 2 (2004): 11. http://dx.doi.org/10.2307/4024433.

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33

Randla, Anneli. "The Devil and King David in Pilistvere." Baltic Journal of Art History 12 (December 8, 2016): 141. http://dx.doi.org/10.12697/bjah.2016.12.08.

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34

D’Aguiar, Fred. "King David Cooks Ital in Port Antonio." Prairie Schooner 87, no. 3 (2013): 82–93. http://dx.doi.org/10.1353/psg.2013.0100.

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35

Nelson, Richard D. "Book Review: Stories about David as King." Expository Times 117, no. 8 (2006): 338. http://dx.doi.org/10.1177/0014524606065200.

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36

Pradita, Yola. "Memaknai Kisah Daud dan Batsyeba Melalui Kritik Naratif Dalam Teks 2 Samuel 11:1-27." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 1, no. 1 (2021): 37–55. http://dx.doi.org/10.54170/dp.v1i1.38.

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David was a clever king, great at war, correct in making decisions, sincere and loyal. However, the writer book of 2 Samuel did not consider King David to be a great dan perpect king in his leadership. David had a week point too, so that David’s sin was told frankly. This study aims to interpret David weakness in the story of David and Bathsheba (2 Samuel 11: 1-27) through the method of narrative criticism, then it can be provide relevance for today's life. The result of the narrative criticism that has been done is David disregarded God's law in using his power, even he was sleeping with Bath

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37

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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38

McCarter, P. Kyle. "The Historical David." Interpretation: A Journal of Bible and Theology 40, no. 2 (1986): 117–29. http://dx.doi.org/10.1177/002096438604000202.

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39

Azaryahu, Maoz. "King George or King David? On Renaming the Colonial Past in Israel." zeitgeschichte 46, no. 1 (2019): 15–38. http://dx.doi.org/10.14220/zsch.2019.46.1.15.

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40

Alasania, Giuli. "From the History of the Foreign Policy of Georgian Kings in the 1st Half of the 14th Century." Caucasus Journal of Social Sciences 2, no. 1 (2023): 104–18. http://dx.doi.org/10.62343/cjss.2009.22.

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The present paper focuses on the diplomatic relations between Georgia and the Sultan of Egypt. The Georgian envoys were sent to Egypt several times – in 1305/6, 1310/11, 1316/7, 1320. Their goal was restitution of the Monastery of the Holy Cross in Jerusalem confiscated in 1270s by Baybars I, the Sultan of Mamluk Egypt. Considering the issue the author ofthe paper comes to the following conclusions: In all cases the envoys were sent by the king of the West Georgia, Constantine,son to David, who achieved the goal in negotiations with the Mamluk Sultan; Giorgi the Brilliant began his activities

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41

SHEAD, NORMAN. "King David I and the Church of Glasgow." Scottish Historical Review 76, no. 2 (1997): 264–65. http://dx.doi.org/10.3366/shr.1997.76.2.264a.

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42

Stringer, Keith. "Barrow (ed.), The Charters of King David I." Scottish Historical Review 81, no. 2 (2002): 258–61. http://dx.doi.org/10.3366/shr.2002.81.2.258b.

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43

Powell, B. "Henry David Thoreau and Martin Luther King, Jr." OAH Magazine of History 9, no. 2 (1995): 47–49. http://dx.doi.org/10.1093/maghis/9.2.47.

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44

KIZIRIA, Dodona. "ThePrayers of Remorseof King David IV the Builder." Le Muséon 107, no. 3 (1994): 335–47. http://dx.doi.org/10.2143/mus.107.3.2006012.

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45

Gambaro, Daniel, and Eduardo Vicente. "Entrevista com David King Dunaway: o documentário radiofônico." Novos Olhares 6, no. 1 (2017): 7–19. http://dx.doi.org/10.11606/issn.2238-7714.no.2017.131683.

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Durante o mês de maio de 2016, o MidiaSon e a ECA-USP receberam David King Dunaway, documentarista, historiador, biógrafo e professor de Inglês e Literatura na Universidade do Novo México, para um curso de curta-duração sobre a produção do documentário radiofônico. Com a conclusão da série de aulas, convidamos o professor para uma conversa sobre seu trabalho como investigador de história oral e, principalmente, a importância do documentário radiofônico. A entrevista foi organizada em três partes: a primeira foca a carreira e algumas das produções mais relevantes do professor; a segunda aborda

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46

Ben-Noun, Liubov (Louba). "Mental Disorder that Afflicted King David the Great." History of Psychiatry 15, no. 4 (2004): 467–76. http://dx.doi.org/10.1177/0957154x04044512.

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47

Palm, Kiri. "Rise of the Halfling King by David Bowles." Bulletin of the Center for Children's Books 74, no. 1 (2020): 8. http://dx.doi.org/10.1353/bcc.2020.0533.

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48

Ben-Noun, L. "Was the Biblical King David Affected by Hypothermia?" Journals of Gerontology Series A: Biological Sciences and Medical Sciences 57, no. 6 (2002): M364—M367. http://dx.doi.org/10.1093/gerona/57.6.m364.

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49

Leddy, Michael. "The Pale King by David Foster Wallace (review)." World Literature Today 85, no. 4 (2011): 70–71. http://dx.doi.org/10.1353/wlt.2011.0198.

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50

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

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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.

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