David- a shepherd boy who became the second king of Israel. The biblical story about this complex and controversial figure is surrounded by a lot of legends. He was the leader of a gang, a warrior, a statesman; he united Israel into a single kingdom and conquered Jerusalem, making it the capital; was a musician and is traditionally considered the author of psalms.
David is an important figure in Christian art not simply as a type of Christ; according to Matthew, he was the direct ancestor of Christ.
There are 8 main plots of the story of David in the visual arts:
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David and Samuel;
- David and Saul;
- David killing the lion;
- David and Goliath;
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Abigail's offering;
- David and the Ark of the Covenant;
- David and Bathsheba;
- David and Absalom.
"King David"
(Pedro Berruguete)
1. The plot of “David and Samuel” (1 Samuel, 16: 1 - 13)
Samuel, the prophet and spiritual leader of the Israelites, was looking for someone who could succeed him. Taking with him “a heifer from the herd” for sacrifice, he went to Bethlehem and found Jesse there. He presented him with his seven sons, but Samuel rejected them all. Finally, he sent for the youngest, David, who was then in the field tending sheep. Samuel chose him and anointed him with oil from the horn.
"David's anointing as king by Samuel"
(Raphael's Loggia)
2. The plot of “David playing the harp before Saul” (1 Sam., 16 - 23)
Sometimes David is depicted playing the harp in a pastoral setting while tending his sheep, a scene reminiscent of Orpheus captivating the animals with his playing. However, more often you can see the image of David playing in front of King Saul. The king suffered from melancholy, which David alleviated with his playing.
"David and Saul"
(Ernst Josephson)
3. The plot of “David killing the lion” (1 Sam. 17: 32 - 37)
Wanting to convince Saul that he was mature enough to fight Goliath, David told Saul how, while still a shepherd, he had become accustomed to fighting wild animals that attacked his flocks. When a lion or bear carried away a sheep from the herd, David quickly chased it, grabbed it and killed it.
In this plot, the lion, a symbol of fearlessness and strength, plays the opposite role: the plot symbolizes, in the understanding of Christian theologians, the victory of Christ over Satan. Typically this subject can be found in medieval Psalters and stone sculpture.
"David fights the lion"
(Miniature from the Psalter, 1088)
4. Plots of "David and Goliath" (1 Kings 17: 38 - 51); "The Triumph of David" (1 Sam. 18: 6 - 7)
The armies of the Philistines and Israelites, preparing for battle, camped opposite each other. The victorious combatant Goliath, set up by the Philistines for the duel, was of enormous height (judging by the Bible, about 2.5 meters), with a copper helmet on his head, in scale armor and copper knee pads, and “the shaft of his spear was like a weaver’s beam.”
David refused the equipment that Saul offered him (although he is sometimes depicted in armor), and instead took five stones for his sling and put them in his shepherd's bag.
The battle was short-lived. The two rivals walked towards each other, exchanging taunts. David took a stone from his bag, threw it and hit Goliath in the forehead, killing him. Then he quickly drew his sword from its sheath and cut off his head. This was the signal to attack for the Israelis, who ultimately defeated the enemy.
This story became a prototype of the temptation of Christ by the devil in the desert. It was also used in a broader context as a symbol of the victory of righteousness and justice over sin.
"David and Goliath"
(Osmar Schindler)
"David's Victory over Goliath"
(Caravaggio)
"David and Goliath"
(Michelangelo Buanarroti)
"David and Goliath"
(Titian)
When David was returning after the battle with Goliath, women came out to meet him, singing and dancing, playing various musical instruments. They praised him, exclaiming: "Saul defeated thousands, and David - tens of thousands."
David in this scene is depicted carrying the head of Goliath in his hands, or it is impaled on a sword or spear. He may be accompanied by women, or ride on horseback or in a chariot in a triumphal procession in the Roman style.
This plot in Christian theology was interpreted as a prototype of the Entry of Christ into Jerusalem.
"The Triumph of David"
(Matteo Roselli)
"The Triumph of David"
(Nicolas Poussin)
"The Triumph of David"
(Nicolas Poussin)
5. The plot of “Abigail’s Offering” (1 Sam. 25)
During their stay in the Judean desert, David and his people obtained provisions for themselves “by military methods,” that is, by robbing the local population. One rich farmer refused to provide them with food and was sentenced to death. But his wife Abigail, “a very intelligent and beautiful woman,” came out to meet David with “a peace offering of bread and wine.” This was gratefully accepted.
Abigail's husband found out about this after the feast, when he sobered up, and "his heart sank within him, and he became like a stone." He died soon after, and Abigail married David.
Abigail is usually depicted kneeling before David. Behind her are maids, loaded donkeys and her attendants carrying baskets of provisions.
"Abigail Brings Gifts to David"
(Simon de Vos)
6. The plot of “David and the Ark of the Covenant” (2 Samuel, 6)
The Ark of the Covenant was once captured by the Philistines, but it brought them so much trouble that they chose to return it to the Israelites. David and many of his people carried it to Jerusalem “with shouts and trumpets,” while the king jumped and danced in unbridled joy in front of the Ark.
One of his wives, Michal, saw him through the window and “humiliated him in her heart.” Subsequently, in the presence of the servants, she sarcastically reproached him for such behavior.
"David Dances Before the Ark of the Covenant"
(Francesco Salviati)
7. The plot of “David and Bathsheba” (2 Samuel, 11: 2 - 17)
One evening, while walking on the roof of his palace, David saw a beautiful woman bathing below. This was Bathsheba, the wife of Uriah the Hittite, who was at that time serving in David's army far from home. David ordered her to be taken to the palace, where he had a relationship with her, as a result of which she became pregnant.
Later, David wrote a letter to the commander of the army where Uriah served, in which he ordered: “Put Uriah where the strongest battle will be... so that he will be defeated and die.” This happened, and David subsequently married Bathsheba.
Early Renaissance artists depict Bathsheba clothed and simply washing her hands or feet, often surrounded by her servants. Later, Bathsheba is most often depicted in varying degrees of nudity.
Despite David's extremely unseemly act, the medieval Church nevertheless found typological parallels for this plot: in him they saw a prototype of Christ, and in Bathsheba - the Church.
"David and Bathsheba"
(Lucas Cranach the Elder)
"Bathsheba's Bath"
(Francesco Hayes)
"Bathsheba"
(Ian Massys)
"David and Bathsheba"
(Hans von Aachen)
8. The plot of “David and Absalom” (2 Samuel, 13 - 19)
David's son Absalom had a sister named Tamar. She was dishonored by Amnon, the half-brother of the sons of David. The king did not want to punish his son, and Absalom secretly hatched a plan for two years to avenge his sister. One day he invited Amnon to a sheep-shearing ritual and killed him in his tent during a feast.
While David was mourning Amnon, Absalom was hiding in another family tribe. But the king suffered without his beloved son, Absalom, and after some time they were reconciled.
However, Absalom planned to seize power and for this purpose gathered people from various tribes of Israel for an uprising. David's troops defeated Absalom's army, and he himself met his death while riding a mule under an oak tree: his hair became entangled in the branches of the tree, and he was easy prey for David's soldiers.
But still, David grieved for a long time about Absalom.
"The Death of Absalom"
(Gustave Dore)
"David Mourns the Death of Absalom"
(Gustave Dore)
Thank you for attention.
To be continued.
Sergey Vorobiev.
David (c. 1035 - 965 BC) is one of the greatest figures in biblical history. He came from the tribe of Judah (he was the great-grandson of Boaz and the Moabite Ruth). He reigned for 40 years (c. 1005 - 965 BC): for seven years and six months he was king of Judah (with his capital in Hebron), then for 33 years he was king of the united kingdom of Israel and Judah (with his capital in Jerusalem). David was the best of all Jewish kings. He unshakably believed in the true God and tried to do His will. In all his troubles, he placed all his hope in God, and the Lord delivered him from all his enemies.
The life of the holy prophet and king David is described in the Bible: in 1 Book of Samuel, 2 Book of Kings and 1 Book of Chronicles.
Boaz- great-grandfather of King David, hero of the book of Ruth. Nephew of Elimelech, who married Ruth, widow of Elimelech's son.
Ruth- the famous biblical righteous woman, after whom the “Book of Ruth” is named. A Moabite by birth, she became so attached to her new relative by husband (a Jew from Bethlehem) that after the death of her husband she did not want to part with her mother-in-law Naomi (Naomi), accepted her religion and moved with her from Moab (where Naomi and her husband were temporarily removed from Israel on the occasion of the famine) to Bethlehem (Beit Lechem), where they settled. The righteousness and beauty of young Ruth were the reason that she became the wife of the noble Boaz. The product of this marriage was Obed, David's grandfather. Thus Ruth the Moabite, a Gentile, became the great-grandmother (foremother) of King David and became one of the ancestors of the Lord Jesus Christ.
This is how King David is described in the book of Ruth: “ And this is the family of Perez: Perez begat Hezrom; Hezrom begat Aram; Aram gave birth to Abminadab; Amminadab begat Nahshon; Nahshon begat Salmon; Salmon begat Boaz; Boaz begat Obed; Obed begat Jesse; Jesse gave birth to David"(Ruth.4:18-22).
Tribes of Israel(Gen.49:28) - tribes of the descendants of the twelve sons of Jacob, who formed, according to the Holy Scriptures, the Israeli people. In the Promised Land, each tribe received its own portion.
Tribe Veniaminovo(1 Samuel 9:25, Judges 5:14, etc.) - one of the tribes of Israel. Benjamin- the youngest son of the biblical patriarch Jacob and his beloved wife, Rachel. Born on the way to Bethlehem. Rachel fell ill after giving birth and died. ( The famous Tomb of Rachel in Bethlehem has existed since ancient times and is a place of pilgrimage. This place is holy for Jews, Muslims and Christians alike.). The tribe of Benjamin had its destiny in the Promised Land, between the tribes of Judah and Ephraim. Within this domain was the capital city of Judea, Jerusalem. It became part of the kingdom of Judah (1 Kings 12:17-23), which, as you know, consisted of two tribes: Judah and Benjamin. This tribe was distinguished by its extreme warlikeness and courage. From his entourage, according to biblical tradition, came the first Israeli King Saul. Apostle Paul also came from the tribe of Benjamin (Phil. 3:5).
Tribe of Judah- one of the tribes of Israel. He traces his ancestry back to Judas ( translated means praise or glory to God), the fourth son of the patriarch Jacob from Leah (Gen. 29:35). It is known that he hated Joseph, the son of his aunt Rachel (Jacob’s second wife), and advised his brothers to sell Joseph to passing merchants rather than kill him. Judah became the ancestor of the famous tribe of Judah, from which he came King David, founder of the royal dynasty. From the same tribe came. At the time of the Exodus from Egypt, the tribe of Judah numbered 74,600 people (Numbers 1:27) and was the largest Israeli tribe. One of the Jewish states was subsequently named after Judah - Kingdom of Judah. The names of the Jewish people in Hebrew and other languages \u200b\u200bare derived from the same name ( Jews).
Youth of David
The holy king and prophet David was born 1000 years before the birth of Christ in the Jewish city of Bethlehem. He was the youngest of the eight sons of Jesse (from the tribe of Judah), an elder of the city of Bethlehem (Bethlehem).
As a teenager, David tended his father's flocks. This activity largely determined the mental makeup of the future anointed of God. He spent many months alone in the pastures. He had to fight the evil predators that attacked his herds. This developed in David courage and strength, which amazed those around him. Life, fraught with many dangers, taught the young man to rely on God in everything.
David had a musical and poetic gift. In his leisure hours he practiced singing and playing the psalter (harp-like musical instrument). He achieved such perfection that he was invited to the court of King Saul. David dispelled Saul's melancholy by singing and playing the harp.
King Saul(d. c. 1005 BC) - the first king and founder of the united kingdom of Israel (about 1029-1005 BC), the incarnation of a ruler placed in the kingdom by the will of God, but who became displeasing to Him. Came from the tribe of Benjamin. He was chosen and anointed king by the prophet Samuel ( before Saul there was no king over the Jews), later came into conflict with him, and the prophet left him, depriving him of his support.
King Saul
After this, Saul's melancholy began. When he openly renounced God, that is, violated his order, and God rejected him, internal changes immediately began in Saul: “ And the spirit of the Lord departed from Saul, and an evil spirit from the Lord began to torment him" (1 Samuel 16:14)
Saul retreated from God and began to serve pride and vanity in his reign. Feeling that he was rejected by God, Saul fell into a cruel melancholy, “an evil spirit angered him.” The king was attacked by melancholy and despondency from the action of the evil spirit, and when Saul heard David’s playing, he felt more joyful, and the evil spirit retreated from him.
David plays the psalter to King Saul
Even during the reign of King Saul ( when he fell away from God) prophet Samuel, at the direction of God, anointed the young man David ( when David was still an unknown meek and pious youth) to the kingdom. David's anointing was secret. With the anointing, the Spirit of God descended on David and rested on him from then on (1 Samuel 16:1-13).
David's Anointing
Prophet Samuel (Hebrew "heard by the Lord") - biblical prophet, the last and most famous of the Judges of Israel (XI century BC). Samuel lived in the most difficult and troubled time in the life of the Israelis, when the moral state of the people fell to the extreme; the people had to endure a severe defeat from the Philistines. After the Jews conquered the land of Canaan, for several centuries they were ruled by so-called judges, who combined ecclesiastical, military and administrative powers. God himself sent the judges: “ For about four hundred and fifty years the Lord gave them judges" Samuel wisely ruled the people as chief judge until his old age and enjoyed great authority. Fearing that after the death of Samuel the previous lawlessness and anarchy would not return, the people, not trusting and rejecting God as their direct Ruler and King, began to ask him to install a human king over them. Then Samuel appointed Saul the son of Kish as their king. But Saul, by his actions, brought Samuel a lot of grief, because he retreated from God. An angry God said to Samuel: “ I regret that I made Saul king; for he has turned away from Me, and has not fulfilled My word” and ordered Samuel to anoint the new king. Samuel left Saul and never saw him again. He secretly anointed another king, David, as king. Samuel died at the age of 88 and was buried in Ramah, mourned by all the people. His life is described in the first chapters of the first book of Kings. Tradition credits him with compiling the biblical book of Judges.
David and Goliath
At the age of 18, David became famous and earned the universal love of the people.
The Philistines attacked the land of Israel. The pagan people, famous for their belligerence, ravaged the Promised Land with frequent raids. The Philistines killed the Jews and took them captive. And so, near the city of Ephesus-Dammim, two armies met - the Israeli and the Philistine.
From the ranks of the Philistine army emerged a mighty giant named Goliath. He suggested that the Jews decide the outcome of the battle through single combat: “ “Choose a man from yourself,” he shouted, “and let him come out against me.” If he kills me, then we will be your slaves; if I defeat and kill him, then you will be our slaves and serve us».
King Saul promised the daredevil who would defeat Goliath to give his daughter as a wife. Despite the promised reward, no one wanted to fight him.
At this time, young David appeared in the Israeli camp. He came to visit his older brothers and bring them food from his father. Hearing Goliath revile the living God and the army of the Israelites, David was troubled in spirit. His heart, full of devoted faith in God, boiled with righteous anger at the words disgracing God’s chosen people. He approached Saul asking him to allow him to fight Goliath. Saul said to him: " You are still very young, but he is strong and has become accustomed to war from a young age." But David told Saul how God helped him fight lions and bears while tending the sheep. Then Saul, infected by David's courage and courage, allowed him to fight.
Goliath was an unusually strong warrior of enormous height - about 2.89 m. He was dressed in scale armor weighing approximately 57 kg and copper knee pads, on his head was a copper helmet, and in his hands was a copper shield. Goliath carried a heavy spear, the tip of which alone weighed 6.84 kg, and a large sword. David had no armor at all, and his only weapon was a sling ( a throwing bladed weapon, which is a rope or belt, one end of which is folded into a loop into which the slinger's hand is threaded). The Philistine giant considered it an insult that a young man, just a boy, came out to fight him. It seemed to everyone who watched what was happening that the result of the fight was a foregone conclusion, but physical strength does not always determine the outcome of the battle.
David and Goliath (Osmar Schindler, 1888)
David defeated Goliath without a weapon: a stone, accurately thrown from a sling by David, hit the giant’s forehead with such force that Goliath fell and did not get up.
David and Goliath (Julius Schnorr von Carolsfeld)
David, like lightning, jumped up to the defeated enemy and cut off his head with his own sword.
David with the head of Goliath (Gustave Doré)
David's victory over Goliath began the offensive of the Israeli and Judah troops, who drove the Philistines out of their land (1 Sam. 17:52).
The victory over Goliath glorified David throughout the country. Saul, despite David's youth, appointed him military leader and married his youngest daughter Michal to him. And Saul's eldest son, Jonathan, became David's best friend.
Life at the Court of King Saul
David won many military victories, and soon his glory eclipsed the glory of Saul himself. Saul began to be jealous of David and gradually began to hate him. In addition, rumors began to reach Saul that the prophet Samuel had secretly anointed David as king. Offended pride, fear and suspicion drove Saul almost to madness: “ An evil spirit from God fell upon Saul, and he raged in his house».
Usually, David played the harp to drive away the evil spirit that was tormenting the king for his apostasy. One day, David, as in former times, came to Saul to play the harp for him, but Saul threw a spear at David, which he barely managed to dodge.
Saul throws a spear at David (Konstantin Hansen)
Soon Saul sent David on a dangerous campaign against the Philistines, hoping that he would die. But David returned with a victory, which further strengthened his glory.
Then Saul decided to send hired assassins to David. This became known to Saul's son, Jonathan. At the risk of incurring his father's wrath, he warned his sister Michal, David's wife, about the impending danger. Michal loved David and said to him: “ If you do not save your soul this night, then tomorrow you will be killed"(1 Samuel 19:11-16).
David fled through the window, and Michal put the doll to bed, covering it with David's clothes.
Michal lets David down from the window
Now Saul no longer hid his enmity. The incident with the spear that the king threw at David, and the threat of going to prison, from which only his wife Michal saved him, forced David to flee to Samuel in Ramah. At the last meeting, Jonathan confirmed to David that reconciliation with Saul was no longer possible (1 Samuel 19:20).
Flight from King Saul. In the service of the Philistines.
The Flight of David (Julius Schnorr von Carolsfeld)
Saul's hatred of him caused David to flee; He wandered in the desert for a long time, hiding in caves, fleeing from Saul, who was pursuing him. In his many travels, David gets to know the life of his people closely, learns to be generous to his enemies, compassionate to ordinary people.
Soon, “all the oppressed and all the debtors, and all the saddened in soul, gathered to him, and he became a ruler over them.” With his supporters (600 men), David fled to his recent enemies the Philistines (1 Samuel 27:1), seeking the protection of their king Achish, ruler of the city of Gath. Achish granted David the border city of Ziklag (in the Negev desert) (1 Samuel 27:6). So David became the leader of a band of robbers. David's troops robbed the natives (Amalekites), and sent part of the spoils to the Philistine king Achish (1 Sam. 27:9).
But when the Philistines gathered on a campaign against Israel, David cunningly refused to join the troops of the anti-Israel coalition (1 Samuel 28:4).
King in Hebron
Meanwhile, the Philistines inflicted a crushing defeat on the Israelites in Battle of Gilboa(1 Samuel 31:6).
The Israelites were defeated, and King Saul also died ( After being seriously wounded and losing the battle with the Philistines, Saul committed suicide) with his eldest son Jonathan, who was a friend of David and more than once saved him from his father’s persecution. David mourns them bitterly; he did not want Saul to die and repeatedly wanted to reconcile with him.
David receives news of Saul's death
After this, David, at the head of an armed detachment, arrived in Judean Hebron, where the tribe of Judah at a meeting anointed him to the royal throne in Judea, that is, the southern part of Israel. Then David was 30 years old.
The proclamation of David as king of Judah meant the actual separation from Israel, whose king was proclaimed one of the sons of Saul (2 Sam. 2:10). The two Jewish states entered into an internecine struggle, which lasted two years and ended with the victory of David (2 Samuel 3:1).
David - King of Israel
After the victory over Israel, the elders of Israel came to Hebron and chose David as king over all Israel (2 Samuel 5:3). Thus God fulfilled what he had promised him through the prophet Samuel.
David reigns over all Israel
God gave David blessing, wisdom and power to defeat all of Israel's enemies. David won many military victories and no one dared to attack Israel anymore.
For the first seven years of his reign, David lived in Hebron. During this time, the new capital of Israel was built - Jerusalem (i.e., the city of peace). In order to enhance its significance, David brought here the Ark of the Covenant, which was installed in the middle of the tabernacle built for him.
After this, the Lord promised David to establish his royal house, saying: “ I will be his father, and he will be my son: even if he sins. I will punish him with the rod of men and the blows of the sons of men, but I will not take My mercy from him, as I took it from Saul, whom I rejected before you. And your house and your kingdom will be established forever before Me, and your throne will stand forever.” These words of God were conveyed to David by the prophet Nathan. Hearing this, David stood before the Lord and began to pray: “Who am I, Lord, Lord, and what is my house, that You have magnified me so much!... You are great in everything, my Lord, Lord! For there is no one like You, and there is no God besides You... Even now. Lord God, establish forever the word that You have spoken about Your servant and about his house, and fulfill what You have spoken».
David loved God very much. After becoming a great king, he continued to compose songs inspired by the love of God and glorifying His name.
King David ruled justly and tried to keep the Lord's commandments with all his heart. For this, the Lord was always with him.
All the days of his life he built up the kingdom and in every possible way contributed to strengthening faith in the God of Heaven. The years of King David's reign became a time of prosperity and prosperity for the Jewish people.
David also intended to build a house for the Ark of God - Temple. But not David, but only his son will carry out the construction, for David, participating in wars, shed too much blood (1 Chronicles 22:8). Although David was not supposed to build the Temple, he began to prepare the construction, collected funds, developed drawings of all the buildings of the sacred building and made drawings of all the accessories of worship and provided his son Solomon with building materials and plans (2 Samuel 7; 1 Chronicles 17; 22; 28 :1 - 29:21).
Like other rulers of the East, David had several wives and concubines, from whom David had many sons, among whom was the future king Solomon (2 Sam. 5:14).
David and Bathsheba
David loved the Lord and tried to be obedient to Him. But Satan always watched him, as he watches every person, and tried to instill evil in David.
At the height of his power, David fell into sin, which left a sad imprint on the entire future fate of David and all of Israel.
One evening he was walking along the roof of his palace and saw a beautiful woman bathing in the garden of a neighboring house. Forgetting about everything in the world, the king immediately became inflamed with passion for her and sent servants to find out who she was. The beauty turned out to be the wife of one of David’s commanders, Uriah the Hittite, who at that time was on a distant military campaign. Her name was Bathsheba.
David and Bathsheba (Julius Schnorr von Carolsfeld)
Satan began to inspire evil thoughts in David, and David succumbed to his temptations. He seduced Bathsheba. Soon she became pregnant. David fell in love with Bathsheba so much that he decided to make her his wife, after first getting rid of Uriah. The king sent a letter to the commander of the army in which Uriah fought: “ Place Uriah where the fighting will be the heaviest and retreat from him so that he is struck and dies". The order was carried out and Uriah died, and King David took his widow as his wife. Bathsheba was forced to comply.
Bathsheba (Pozdnikova Ivetta)
David’s cruel act could not but bring upon him the wrath of the Lord: “And this work which David did was evil in the sight of the Lord.” After some time, the Lord sent the prophet Nathan to David, who denounced him.
Prophet Nathan denounces David
David repented and said: “ I have sinned before the Lord" After this repentance, Nathan announced to him the verdict of God: “ And the Lord has taken away your sin: you will not die. But since by this deed you have given the enemies of the Lord a reason to blaspheme Him, the son born to you will die." So David's sin was forgiven, but did not go unpunished.
The Crushing of David (Julius Schnorr von Carolsfeld)
Bathsheba soon gave birth to a son, but a few days later the baby became seriously ill. David fervently prayed to God to spare the child’s life. He spent seven days in prayer, prostrating himself on the ground and not eating. However, on the eighth day the baby died.
A year later, Bathsheba gave birth to another son - Solomon(2 Samuel 11:2 - 12:25), who will become the third king of Israel.
David's sin was great, but his repentance was sincere and great. And God forgave him. During his repentance, King David wrote a repentant prayer-song (Psalm 50), which is an example of repentance and begins with these words: “Have mercy on me, O God, according to Your great mercy and according to the multitude of Your mercies, blot out my iniquities. Wash Me from my iniquity many times and cleanse me from my sin...”
Psalms of David
David had a poetic and musical gift, composing prayer songs addressed to God - psalms in which he praised the Almighty, who so wisely created the world. He thanked God for His mercies and prophesied about the times to come.
Throughout his life, David constantly communicated with the Lord in prayer. He never forgot to offer a prayer to the Almighty, despite his busyness as a ruler and military leader.
No songs have gained such fame on the globe as the “Psalms of David.” As poetic works, many of them are of very high quality - real pearls, for “the Spirit of the Lord spoke in him, and the words of God were on his tongue” (2 Sam. 23:1).
During the years of trials, delving into the ways of Providence with special reasoning, David poured out his deep sorrow before God and asked for His help. At the same time, often from depicting his own suffering, the persecuted psalmist in a prophetic spirit was transported in his hymns into the distant future and contemplated the suffering of Christ the Savior of the world. David's inspired narratives were subsequently collected into one book of Psalms or Psalms, which the saints of the New Testament Church called “the physician of souls.”
King David (Gerrig van Honthorst, 1611)
David wrote many sacred songs, or psalms, which he sang in prayer to God, playing the harp or other musical instruments. In these prayer songs, David cried out to God, repented of his sins before Him, sang the greatness of God and predicted the coming of Christ and the suffering that Christ would endure for us. Therefore, the Holy Church calls King David a psalmist and prophet.
The Psalms of David are often read and sung in the Church during divine services. The sacred book in which all these psalms, or songs, are found is called the psalter. The Psalter is the best book of the Old Testament. Many Christian prayers are composed of words from the psalms of this book.
David was not only a king and a singer, but also a prophet who prophesied about the Messiah - “the Son and Lord of David.” Christ refers to Ps. 109 in Matthew 22:43ff., and Peter, in his sermon on the day of Pentecost, refers to the testimony of the “forefather and prophet” David about the resurrection and ascension of Christ into heaven (Acts 2:25ff.; Ps. 15:2).
Decline of reign
The main problem of the last years of David's reign was the appointment of an heir to the throne. The Bible tells of court intrigues in the struggle of heirs for power.
Among the sons of David there was one named Absalom, handsome and dandy, “from the soles of his feet to the top of his head he had no shortage.” But under the prepossessing appearance of the royal son, there was hidden a cruel and insidious soul.
Absalom and Tamar
One day, David's eldest son Amnon raped his half-sister Tamar (2 Samuel 13:14). David was upset, but did not punish his son. Seeing such injustice, Absalom stood up for his sister’s honor and killed his older brother, but, fearing his father’s wrath, he fled to Gessur (2 Samuel 13:38), where he stayed for three years (970 - 967 BC). Then, when David's grief subsided, Absalom was forgiven and was able to return to Jerusalem.
However, Absalom planned to take the throne from his father and become king. To implement his plan, he tried to secure the support of the common people. By cunning, Absalom won supporters for himself. Gradually he gained many followers.
One day Absalom asked David for leave to go to the city of Hebron under the pretext that he wanted to make a sacrifice to God there, and he himself gathered his supporters in Hebron and rebelled against his father.
David, having learned that an army of rebels was marching on Jerusalem, led by his son, whom in his heart he loved more than his other children, was deeply saddened. He decided not to join the fight and, taking his family, people loyal to him and his army, left the capital.
Psalm 3
1 Psalm of David, when he fled from Absalom his son.
2 Lord! how my enemies have multiplied! Many are rebelling against me
3 Many say to my soul, “He has no salvation in God.”
4 But You, O Lord, are a shield before me, my glory, and You lift up my head.
5 With my voice I cry to the Lord, and He hears me from His holy mountain.
6 I lie down, sleep and get up, for the Lord protects me.
7 I will not be afraid of the people who have taken up arms against me on all sides.
8 Arise, Lord! save me, my God! for You strike all my enemies on the cheek; you break the teeth of the wicked.
9 Salvation is from the Lord. Upon Your people is Your blessing.
The rebels occupied Jerusalem. Absalom ordered a pursuit of David. The armies of David and Absalom met in the forest of Ephraim, where a bloody battle took place and the rebels were defeated.
Even before the battle began, David ordered all his soldiers to spare Absalom. But Absalom did not know this, and when his army was defeated, he tried to escape. He rode on a mule. Driving under a branchy oak tree, Absalom got entangled with his long hair in its branches “and hung between heaven and earth, and the mule that was under him ran away.”
Death of Absalom
Absalom was found by one of David's soldiers and, contrary to the king's orders, he killed the traitor, and threw his body into a pit and stoned him. “And the victory of that day turned into mourning for all the people.” King David was plunged into deep sorrow. He mourned his dead son.
But David’s power was still shaky, since a new rebellion opened, led by Sheba (2 Samuel 20:2). However, David managed to pacify this rebellion, but he still could not find peace.
Adonijah (1 Kings 1:18), the next eldest son of David, declared his rights to the royal throne. Adonijah created his own detachment of bodyguards and tried to win over the army and some of the priests and Levites to his side. But he failed to attract either the prophet Nathan, the priest Zadok, or the royal guard. Adonijah's plot fails.
At the end of his reign, David took a census of the population. God considered this enterprise impudent and vain, became angry with David, and the inhabitants of Jerusalem were struck by a pestilence. David prayed to the Lord: “ So I sinned, I, the shepherd, acted lawlessly, and these sheep, what did they do? Let Thy hand turn upon me and upon my father's house" The Lord heeded David’s prayer, and the plague stopped.
Feeling the approach of death, at the insistence of the prophet Nathan and Bathsheba, David anointed his son Solomon as king, telling him: “ Here I am setting out on the journey of the whole earth, so be strong and be courageous. And you shall keep the covenant of the Lord your God, walk in His ways and keep His statutes and His commandments."(1 Kings 2:1; 1 Chronicles 23:1).
David died at the age of 70 after 40 years of reign and was buried in Jerusalem.(1 Kings 2:10-11), on Mount Zion, where, according to Christian tradition, the Last Supper took place.
The image of David has become over the centuries the ideal of a righteous king, the personification of the past greatness of the people and a symbol of hope for its revival in the future.
In the New Testament
The New Testament sees David as a prophet (Acts 2:30) and a hero of the faith (Heb. 11:32), a man after God's own heart and the forefather of Jesus, the “Son of David” (Acts 13:22ff; Matt. 1: 1.6; Matthew 9:27; 15:22; Rom. 1:3), who is also David’s Lord, Christ (Matt. 22:42-45). In this the promises made to David are fulfilled (Luke 1:32,33).
God made an agreement with David, according to which the dynasty of David would rule the people of Israel forever, and David's capital - Jerusalem - would forever be the holy city, the only abode of God himself (see Ps. 89:4-5, Ps. 89:29- 30, Ps. 89:34–38; Ps. 132:13–14). According to legend, the Messiah was supposed to come from the line of David (male line), which came true, according to the New Testament. The Mother of God and the Savior Christ Himself came from the line of David..
Michelangelo's David
For many centuries, the personality of David and his exploits served as an inexhaustible source of inspiration for artistic creativity. A monumental sculpture by Michelangelo (1503, Accademia, Florence) and paintings by Rembrandt are dedicated to David.
The statue of David by the great Michelangelo is a masterpiece of the Renaissance. This sculpture was created between 1501 – 1504. The height of the statue is almost 5.2 meters. It was created from marble according to biblical motifs. Initially, the statue of David was supposed to be one of the statues to decorate the Florence Cathedral, and was supposed to depict one of the biblical prophets. But the figure of a naked David, instead of the cathedral, became a decoration of the main square of Florence, and became a symbol of the protection of civil liberties of the Florentines, who created an independent republic in their city, surrounded on all sides by enemies who were trying to seize it.
The statue of David was installed in the square in 1504, and it occupied its place in the center of the main square of Florence until 1873, when an exact copy of David was installed in the square and the original was placed in the Accademia Gallery.
This work by Michelangelo also brings a new representation of David, who was previously usually represented with the head of the already killed Goliath in his hands. In this case, David is depicted before the battle with Goliath, his face is serious, he looks forward with a gaze, his eyebrows are furrowed, he is ready to fight with an obviously stronger opponent. His whole figure is tense, the muscles on his body are tense and bulging, the bulge of the veins on his lowered right arm is especially noticeable, but at the same time, David’s body posture is quite relaxed. It is this contrast between the tense expression of the face and some parts of the body and the calm pose that attracts attention to this statue, it makes it possible to speculate about what is happening.
This sculpture by Michelangelo is an interpretation of the ancient Greek theme of sculptural work, where a man was depicted naked and with a heroic appearance. During the Renaissance, typical ancient Greek classical forms began to change slightly, although the basis remained precisely classical, which can be seen in many sculptures of this time. This statue also became a symbol of male, human beauty, becoming the most famous work of the Renaissance.
In Moscow, at the State Museum of Fine Arts. A.S. Pushkin, there is a plaster cast of “David”.
Tomb of King David
King David's Tomb on Mount Zion
The tomb of King David is located on Mount Zion on the lower floor of a building built by the Crusaders directly below the room of the Last Supper.
The authenticity of the tomb has not been proven. Perhaps David was buried in the Kidron Valley, in the same place as all the rulers of Israel. The tomb is considered a holy place among Jews, Christians and Muslims.
Next to the tomb of King David there is a functioning synagogue named after him. In the 4th century, there was the Christian Church of St. David, which was destroyed by the Persians, and in 1524, the El-Daoud Mosque was built in its place, the minaret of which can still be seen today. The large stone sarcophagus is covered with a veil, on which are installed the crowns of the Torah scrolls, symbolizing the 22 kingdoms of Israel, and embroidered with the words from the First Book of Kings: “David, king of Israel, lives and exists.” Legend says that the treasures of the First Temple were hidden behind the tomb of King David. Many conquerors of Jerusalem (Persians, Crusaders, Mamluks) destroyed the grave in search of treasures.
Archaeological discoveries
In the Holy Scriptures, King David appears to us as a contradictory personality: a wise commander, a subtle politician, a brave and cruel warrior, not a very good father and not a very faithful husband, the creator of beautiful lyrical works - psalms, a sincere believer in God, but not without human vices.
Until recently, archaeologists and historians questioned the existence of King David as a historical figure - no evidence of his existence was found and David’s exploits and accomplishments seemed too implausible to them.
But in 1993, during excavations in northern Israel at a site called Tel Dan, a fragment of basalt was found embedded in a wall with words about the House of David. According to an ancient custom widespread in the east, many kings erected monuments to their greatness and achievements.
This inscription testified precisely to the victory of the Syrian king over the kings from the house of David, which serves as proof of the existence of David himself, since the mythical king could not have heirs.
Material prepared by Sergey Shulyak
Troparion, tone 2
The memory of thy prophet David, O Lord, is in celebration; therefore we pray to Thee: save our souls.
Kontakion, tone 4
Enlightened by the Spirit, the pure heart of the prophecy became the brightest friend: see that the real one exists far away: for this reason we honor you, prophet David, glorious.
Prayers to King David:
Remember, Lord, King David and his meekness forever, and with his holy prayers have mercy on us sinners. Amen.
O holy servant of God, King and Prophet David! Having fought a good fight on earth, you have received in Heaven the crown of righteousness, which the Lord has prepared for all who love Him. In the same way, looking at your holy image, we rejoice at the glorious end of your life and honor your holy memory. You, standing before the Throne of God, accept our prayers and bring them to the All-Merciful God, to forgive us every sin and help us against the wiles of the devil, so that you will be delivered from sorrows, illnesses, troubles and misfortunes and all evil, piously and righteously
0 commentsDAVID THE PROPHET - 2nd and greatest king of Israel, founder of the Davidid dynasty.
Psalmist (commemorated on the Sunday after the Nativity of Christ, in the Cathedral of Holy Fathers and in the Cathedral of Holy Forefathers; commemorated on December 29). He is credited with the territorial and national unification of Israel and Judea - an empire that stretched from Egypt to Mesopotamia. David reigned for 40 years, of which 7 years and 6 months - over Judah in Hebron and 33 years - over all Israel and Judah in the Jerusalem he conquered and rebuilt (2 Kings 5.4-5, 2.11; 3 Kings 2.11 ).
Biblical story.
The biblical account of David is much more extensive than that of any other king; the cycle of stories about David opens in 1 Samuel 16 and ends in 3 Kings 2.11 (see also 1 Chronicles 10-29). In addition, the Bible mentions chronicles that have not survived to this day, containing messages about the “deeds of King David” - “The Book of the Righteous” (2 Samuel 1. 18), “Records of Samuel the seer”, “Records of Nathan the prophet”, “Records of Gad the seer” "(1 Chronicles 29.29), as well as "The Chronicle of King David" (1 Chronicles 27.24).
All biblical sources agree that David is the youngest son of Jesse the Ephrathite from Bethlehem of Judea (1 Kings 16.11; 17.14, etc.), the 8th in accordance with 1 Kings 16.10-12 or 7th century in accordance with the genealogy of Jesse, given in 1 Chron. 2. 13-15, where the names of his 6 older brothers are also indicated. It is possible that one of the brothers died childless and for this reason his name is missing from the genealogy. The names of 2 of David's sisters are known (1 Chronicles 2.16), while the name of his mother is not mentioned. A detailed genealogy of David, going back to Judah, is contained in the books of the OT (Ruth 4. 18-22; 1 Chronicles 2. 1-15) and NT (Matt 1. 2-6; Luke 3. 31-38).
The biblical account of David can be divided into the rise of David (1 Samuel 16 - 2 Kings 5.10) and the reign of David in Israel (2 Kings 5.11 - 3 Kings 2.11). The 1st section opens with a short prologue (1 Samuel 16. 1-14), which anticipates the entire further history of the future king: the prophet Samuel, saddened by Saul’s disobedience, receives a command from the Lord to anoint his youngest son Jesse to the kingdom. “And Samuel took the horn of oil and anointed him... and the Spirit of the Lord rested on David from that day and after... But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him” (1 Samuel 16. 13-14 ).
The biblical tradition has preserved a brief description of the appearance of young David: “...he was fair-haired (literally “red-haired” - L.G.), with beautiful eyes and a pleasant face” (1 Samuel 16.12); as well as his psychological portrait: “...brave, warlike, and intelligent in speech, and conspicuous in himself, and the Lord is with him” (1 Sam. 16.18). As the youngest of the brothers, he tended the family livestock (1 Sam 16:11), showing extraordinary strength and courage (1 Sam 17:34-35). David mastered the game of the kinor (1 Samuel 16.18), which, according to the version set out in 1 Samuel 16.14-23, became the reason for his appearance at the court of King Saul: Saul, outraged by the evil spirit, ordered to find a man skillfully playing the Kinore, whose playing could calm him down; the choice fell on David, “and David came to Saul and served before him, and he liked him very much and became his armor-bearer... and when the spirit from God came upon Saul, David took the kinor and played, and Saul felt happier and better and the evil spirit departed from him” (1 Samuel 16:21, 23).
According to another version, David appeared before Saul in the camp of the Israelites, not far from Succoth, where, on behalf of his father, he went to deliver provisions to 3 older brothers who were in the army (1 Samuel 17. 13-21). Here David, outraged by the words of the Philistine warrior-hero Goliath from Gath, who for 40 days, challenging him to single combat (1 Sam. 17.16), “reproached the army of the living God” (1 Sam. 17.26), expresses to Saul his readiness to fight with the instigating terror of the enemy (1 Samuel 17.31-37). Refusing the weapons and armor offered by Saul (“I can’t walk in this, I’m not used to it”), and taking only a stick, a bag of stones and a sling, David set out against a Philistine armed and accompanied by an armor-bearer (1 Samuel 17. 38-41 ). From the words of Goliath: “...why are you coming at me with a stick (in the Greek translation the addition “and with stones” - Ed.)? Am I a dog? (1 Samuel 17.43) - it can be assumed that David resorted to tactical cunning: diverting attention with a stick in his right hand, he hid a sling in his left, which allowed him to approach the enemy and deliver an unexpected and crushing blow, “so that the stone stuck into his forehead and he fell face down on the ground” (1 Sam. 17:49). The victory over Goliath decided the outcome of the battle and served to the rise of David.
The 18th chapter of the 1st book of Samuel tells about the rising glory of David, who was left under Saul (1 Sam. 18.2) and appointed “commander over the military men” (1 Sam. 18.5). David gained the love and loyal friendship of Saul's eldest son Jonathan (1 Sam. 18. 1, 3-4), as well as the sympathy of all the people and Saul's servants (1 Sam. 18. 5). Songs are written about his victories (1 Samuel 18:6-7). finally, David becomes the king's son-in-law, taking Saul's daughter Michal as his wife (1 Samuel 18.27). But along with this, the same chapter depicts Saul’s ever-increasing jealousy: he begins to look suspiciously at David (1 Sam. 18.9), fears him (1 Sam. 18.12) and alienates him from himself (1 Sam. 18.13) . in a fit of rage, Saul throws a spear at David, but he dodges it (1 Samuel 18.10-11), and Saul plots to kill him at the hands of the Philistines (1 Samuel 18.17, 25). Saul begins to “fear David even more and becomes his enemy for life” (1 Samuel 18:29). Both themes - the rise of David and the growing jealousy of Saul - intertwine, reaching a climax in the following verses: “David... acted more wisely than all the servants of Saul, and his name became very famous. And Saul spoke to Jonathan his son and to all his servants to kill David” (1 Samuel 18.30 - 19.1).
Saul, obsessed with the desire to kill David, tries to carry out his plan, but his children come to David's defense. Saul's daughter and David's wife warns her husband about the danger, “let Michal David down from the window,” thus helping him avoid death (1 Samuel 19. 11-17). Saul’s eldest son Jonathan, who “clung” to David with all his soul and “loved him” “as his own soul” (1 Sam. 18.1), several times convinces his father to abandon the unreasonable persecution, but, not achieving what he wanted, encourages David to flee (1 Kings 19. 1-7; 20. 1-43). This part of the story ends with a touching scene of farewell between David and Jonathan, who promise each other to be faithful to the alliance they have concluded (1 Samuel 18.3; 20.42).
After these verses, a long (1 Samuel 19 - 2 Samuel 1) and full of dramatic story of David’s expulsion, persecution, betrayal, wanderings, battles, which ultimately culminated in David’s accession to Judea (2 Samuel 2.4) after the death of Saul, is outlined.
Leaving Saul, David goes to Nob (near Jerusalem - Is 10.32), where at that time there was a cult center. Having announced to the priest Ahimelech that he was sent on a secret mission from the king, David receives provisions (showbread, which was intended for food for the priests) and the sword of Goliath (1 Samuel 21. 1-9). This episode will cause the death of 85 Nom priests at the hands of Doik the Edomite, one of Saul’s servants (1 Samuel 22.6-23).
From Nob, David fled to Achish, king of Gath, but even here he does not feel safe (1 Sam. 21. 10-15). Fearing persecution by the Philistines, David hides in the cave of Adollam, northeast of Gath. Here a small detachment of fugitives gathers around David. these are members of his family and “all the oppressed and all the debtors, and all the saddened in soul, and he became a ruler over them; and there were with him about four hundred men” (1 Samuel 22:1-2). After David took his parents to a safe place, to Mizpah under the protection of the king of Moab (1 Sam. 22. 3-4) (which could have been facilitated by Moabite origin from Ruth), he, on the advice of the prophet Gad, returned to his native places in Judea (1 Sam. 22 . 5), where he is joined by Abiathar, the only surviving son of Ahimelech (1 Sam. 22. 20-23). The fact that the last of the scions of an ancient priestly family was in David’s detachment, as well as the fact that Abiathar brought with him the ephod (1 Samuel 23.6), certainly raised David’s authority and gave religious legitimacy to his actions.
Next, David intercedes for the inhabitants of Keilah (a city of the tribe of Judah east of Gath) and saves them from the raids of the Philistines (1 Sam. 23. 1-5). Having learned that Saul was going to go to war against him, David and his detachment, which now numbered about 600 people (1 Samuel 23.13), hid in the Ziph desert (southeast of Keilah), where he was visited again and “strengthened by his trust in God.” Jonathan (1 Kings 23. 16-18). After the Ziphites revealed to Saul David’s hiding place, he and his people retreat even further south, into the Maon desert. Saul tries to overtake him here too, but, having received news of the attack of the Philistines, he abandons pursuit, and David moves to the Dead Sea, to the southeast, to the shelter of En-Gedi (1 Samuel 23. 19 - 24. 1). “Having returned from the Philistines,” Saul with 3 thousand of the best warriors goes to En-Gedi in search of David, but he unexpectedly falls into the hands of the latter (Saul went “out of need” into the cave where David was hiding), but David refused to take advantage of the situation and lay hands on the Lord's anointed. Saul, in a fit of temporary repentance, admits that David was right and even expresses confidence that David will be king over Israel. Having abandoned the pursuit, Saul returns home (1 Samuel 24. 2-23).
A brief account of the death and burial of Samuel (1 Samuel 25.1) is followed by a story about Nabal, a wealthy resident of Maon, who refused to feed David and his people, and about his wife Abigail, who softened David’s anger and prevented his revenge. From the episode with Nabal, it is clear that David and his squad for some time maintained control over the territories of the Judean desert, providing free grazing for livestock belonging to the local nobility (1 Samuel 25. 15-16). He also strengthened his position thanks to marriage ties with representatives of wealthy families: after the death of Nabal, David marries Abigail and Ahinoam from Jezreel (1 Samuel 25.43).
The message that Saul gave his daughter and David's wife Michal to a certain Phalti, the son of Laish from Gallima (1 Samuel 25.44), opens a new story about Saul's persecution of David. This is the 2nd story, which tells how David, having the opportunity to deal with Saul, leaves him alive. The noticeable similarity of the two accounts could be an indication of different versions of the same story - in both cases, Saul is looking for David, accompanied by a detachment of 3 thousand soldiers, David refuses revenge and thereby disposes him to repentance. However, it is obvious that the story presented in 26 chapters contains many differences: David, accompanied by his nephew Abishai, enters Saul’s camp at night, he forbids Abishai to kill the Lord’s anointed, but steals the spear and the water vessel that were at Saul’s head, “ and no one saw... for a dream from the Lord fell upon them” (1 Sam. 26.12).
Deprived of a choice, David with a detachment and 2 wives is forced to hide among the Philistines. He again goes to Achish in the city of Gath, on the border with the Center. Judea, and from there he moved to Ziklag, bordering Judea and the Negev. David’s duties included raiding the settlements of Southern Judea, but David, deceiving Achish, carried out predatory raids on the Amalekites and other nomadic tribes, reaching Egypt (1 Samuel 27.8). From the captured booty, David not only pays tribute to Achish, but also sends gifts to the Jewish elders (1 Samuel 30. 26-31), thereby demonstrating that he continues to protect their interests. So that the deception would not be discovered, David “left no man or woman alive, and did not bring it to Gath, saying: they can tell on us” (1 Samuel 27.11). Textual traditions give different data about the duration of David’s stay in Ziklag: in accordance with the Masoretic Text - 1 year and 4 months, in the Septuagint according to Codex B - 1 year, and according to Codex A - 4 months.
The Philistines, unable to fortify themselves in the mountainous regions, concentrated their forces in the Jezreel Valley. Achish orders David to go with a detachment as part of a combined coalition of the Philistines in the battle against Israel. David is forced to submit, but the Philistine princes' fear that David might betray them during the battle prevents him from participating in this war (1 Samuel 29).
Returning to Ziklag, David finds that the Amalekites, taking advantage of the opportunity, attacked the city, plundered it and captured all the inhabitants. David and his soldiers manage to overtake the robbers and, having defeated them, return both property and captives (1 Samuel 30).
Meanwhile, in the battle of Mount Gilboa, the Philistines defeat the army of the Israelites and Saul and his 3 sons die in battle (1 Samuel 31). Having received the news of Saul's death, David composes a mourning song in which he sings of military valor and mourns Saul and his son Jonathan (2 Sam. 1).
After the death of Saul, David has no reason to remain among the Philistines; he returns to Judea and settles in Hebron - the main city of the tribe of Judah, an ancient cult center where the burials of the forefathers are located (see: 2 Samuel 15. 7-8).
Here, in Hebron, the “men of Judah” anointed David as king over the house of Judah (2 Sam. 2.4). As can be concluded from the message with which David addressed the inhabitants of the remote region of Jabesh-Gilead (north of Transjordan), he tried to extend his power also outside of Judea (2 Samuel 2.4-7), but Abner, son of Ner, Saul’s military leader, reigned “over Gilead and Ashur and Jezreel and Ephraim and Benjamin and over all Israel,” Saul’s son Ishbosheth, “only the house of Judah remained with David” (2 Sam. 2.9-10). Mahanaim (2 Kings 2.8), located beyond the Jordan at a considerable distance from both the Philistines and the separated Judah, was chosen as the new capital of the Northern Kingdom headed by Ishbosheth.
The confrontation between Judah and the northern tribes lasted 7.5 years (only one military episode is described in detail (2 Kings 2.12-32), but 2 Kings 3.1 reports a “prolonged feud”), “David became more and more , and the house of Saul grew weaker and weaker” (2 Kings 3.1). Probably, in order to strengthen his position, David enters into an alliance with Talmai, king of Geshur, and seals it with a marriage to Maacah, the daughter of Talmai (2 Sam. 3.3).
The quarrel between Abner and Ishbosheth (2 Samuel 2.7-11) was the reason that Abner began negotiations with David, helping him return his wife Michal. Having finally left Ishbosheth, Abner calls on the elders of the northern tribes to come under the authority of David (2 Sam. 2. 12-19).
After the death of Abner (at the hand of Joab, the commander of David (2 Sam. 3. 26-39)) and Ish-bosheth (at the hand of the conspirators (2 Sam. 4. 1-12)), “all the elders of Israel came to the king in Hebron... and anointed David as king over [all] Israel” (2 Sam 5.3). and “(David) reigned thirty-three years over all Israel and Judah” (2 Sam 5:5). The expression “Israel and Judah”, which remained as the name of the country throughout not only the entire reign of David, but also throughout the reign of Solomon, the noticeable confrontation between the North and the South and periodic attempts to split, according to many researchers, characterize the state of David as a unification of 2 autonomous regions under one throne (Donner H. Geschichte des Volkes Israel und seiner Nachbarn in Grundzügen. Gött., 1986. Tl. 2. S. 238).
In the first year of his reign, David conquers Jerusalem, where the tribe of the Jebusites settled, and moves his capital there. The capture of Jerusalem becomes an important step towards creating a united kingdom: firstly, having conquered the Jebusites, David eliminates the foreign enclave that divided the allotments of Judah and the northern tribes; secondly, it creates a new center in a place that did not belong to any of the tribes, and thereby, without giving any special advantage to anyone, emphasizes the national character of the capital founded there; thirdly, David brings the capital closer to the geographical center of the territory under his control and gains control over the routes of communication. However, the latter circumstance could not be of decisive importance, since the geographical position of Jerusalem did not have any special advantages either from an economic or strategic point of view. Probably, in addition to the reasons already mentioned, David wanted to have a capital that would be entirely connected with him and his dynasty and would be a kind of royal allotment, belonging to, remaining faithful to and subordinate directly to the house of David. The conquest of Jerusalem ends the first part of the story about David, the history of his rise, which is summarized in the following remark: “And David prospered and exalted himself, and the Lord God of hosts was with him” (2 Sam. 5.10).
Subsequent chapters depict the administrative, construction, military, and cultic acts of David, aimed at strengthening, security and consolidation of Israel. He strengthens and rebuilds Jerusalem (2 Sam 5:9), which, following the example of other rulers, he calls by its own name - “the city of David” (2 Sam 5:7). With the participation of craftsmen from Tire, David builds a royal palace in Jerusalem - a “house of cedar” (2 Kings 7.2; cf. 5.11), increases the number of concubines and wives (2 Kings 5.13-16), successfully repels the raids of the Philistines (2 Kings 5. 17-25). D. makes the new capital not only an administrative, but also a cult-religious center; for this purpose, he solemnly transfers the main shrine of Israel - the Ark of God - to Jerusalem and places it in a specially constructed tabernacle (2 Kings 6). According to the tradition reflected in 2 Samuel 7, David was the first to express a desire to build a permanent temple in Jerusalem instead of a portable tabernacle, but the prophet. Nathan, according to a word from the Lord, rejects this intention and reveals to David that only after his death will the descendant and successor of David on the royal throne build a house for the name of the Lord (2 Samuel 7. 1-13). At the same time, Nathan announces to David about the special election of his family: “And your house and your kingdom will be established forever before Me, and your throne will stand forever” (2 Samuel 7:16). In response to this, David said a prayer of thanksgiving (2 Samuel 7. 18-29), in which the motive of the election and prosperity of the Israeli people is closely connected with the promises to the house of David: “And may Your name be magnified forever, so that they say: “The Lord of hosts is God.” over Israel." And let the house of Your servant David be established before You” (2 Samuel 7:26).
As a confirmation of God’s special mercy to David - “the Lord kept David wherever he went” (2 Samuel 8.6, 14) - the 8th chapter is devoted to listing David’s conquests. He strikes the Philistines, Moabites, Arameans, Edomites and other nations (2 Kings 8. 1-14), acquires a tributary in the person of Thoi, king Imath (2 Kings 8. 9-12). As a result of his conquests, the territory under David's control extended from the Euphrates in the north and to the Sinai desert in the south, all the way to the Mediterranean Sea in the west and beyond the Jordan in the east. This empire had a complex organization in the form of Israelite-Judean settlements, conquered states, and vassal states. At the center of the empire were the tribes of Israel and Judah, adjacent to them were the Canaanite-Amorite territories brought under the rule of David. Around them were conquered and enslaved kingdoms such as Edom, Moab, Ammon, Aram Damascus, and Aram Zobah. Some of them had governors from Jerusalem, as, for example, in Edom and Damascus (2 Kings 8.6, 14), and some continued to be governed by representatives of local royal houses, who submitted to the Israeli king and actually played the role of governors, such as, in Amon. The vassal states, to one degree or another, were forced to recognize David's dominance. These include the Philistines and various kingdoms in the north of Transjordan, such as Geshur, whose king was David’s father-in-law and Absalom’s grandfather (2 Sam 3.3; 13.37); the gifts of Thoi, king of Imath (2 Sam. 8.9-10), also indicate that he recognized the dominance of David. Probably, a similar relationship also existed between David and Hiram, king of Tire (2 Sam. 5.11). The expanding empire needed a well-organized administration, the main representatives of which are mentioned at the end of chapter 8 (2 Kings 8. 16-18).
After describing David's military and administrative activities, the narrative of 2 Samuel focuses primarily on the personality of David and the events associated with the royal house. For the sake of the covenant with Jonathan, the son of Saul (1 Samuel 20. 14-17), David shows mercy and brings the lame Mephibosheth, the son of Jonathan, the only surviving scion of the house of Saul, closer to him, and “Mephibosheth ate at [David’s] table, as one of the king’s sons” (2 Kings 9.11). The story about Bathsheba is preceded by a description of the war between the Israelites and the Ammonites, who were also supported by the Arameans (Syrians) of Suva, Beth-Rehob, Eastov and Maacah (2 Kings 10. 6-8). One of the Israelite warriors who took part in the battle against the Ammonites was Uriah the Hittite. Seduced by the beauty of his wife Bathsheba and taking advantage of her husband’s absence, David orders her to be brought to him, “and she came to him, and he slept with her” (2 Samuel 11:4). Having received news from Bathsheba that she was pregnant, David, after unsuccessful attempts to lure Uriah home, ordered the military commander Joab to kill Uriah during the battle. After the death of Uriah, David takes Bathsheba as his wife, and she bears him a son, “and the thing was... evil in the sight of the Lord” (2 Sam. 11.27). The prophet Nathan, sent by God, denounces David (2 Samuel 12. 1-12), who repents of his sin, David is promised life, but the child must die. Despite David's fasting and prayers, the baby dies on the 7th day (2 Samuel 12.13-19). Chapter 12 ends with the mention that Bathsheba gave birth to a second son, Solomon (2 Kings 12.24-25), and with a message about the final victory over the Ammonites (2 Kings 12.26-31).
Subsequent chapters tell of the family conflicts that rocked the house of David and had political consequences. David's eldest son, Amnon, dishonored his half-sister Tamar (2 Sam. 13. 1-22). In response to this, Tamar’s brother, David’s third son Absalom, kills Amnon and runs away to Geshur, taking refuge with his grandfather King Talmai, the father of his mother Maacah. “And King David did not pursue Absalom; for he was comforted by the death of Amnon” (2 Kings 13:39).
After 3 years, thanks to the efforts of Joab, Absalom manages to return to Jerusalem, but only after another 2 years does David allow Absalom to “see the face of the king” (2 Sam. 14.32) and finally reconciles with him.
Having restored his position as the king’s son, Absalom “gets himself chariots, horses (which in those days was an innovation for Israel - L.G.) and fifty fast walkers” (2 Kings 15.1) and begins actions that undermine the authority of his father. Under the pretext of performing a sacrifice, Absalom went to his hometown of Hebron, where he intended to proclaim himself king. There “a strong conspiracy was formed, and the people flocked and multiplied around Absalom” (2 Kings 15.12); one of those who joined Absalom was also Ahithophel, David’s adviser. Absalom’s rapid success is probably explained by the fact that he promised to restore rights and raise the authority of the elders, without whose advice he does not make a single decision, while David always sought to act independently. Seeing that “the heart of the Israelites turned to the side of Absalom,” David decided to leave Jerusalem and, accompanied by most of his household and soldiers loyal to him, left the city. Retreating, David “went and wept; his head was covered; he walked barefoot, and all the people who were with him... walked and wept” (2 Kings 15:30). At the same time, David makes a number of decisions aimed at countering the rebellion: he allows Ephtheus, who led a detachment of 600 Gathites, to go with him (2 Samuel 15. 18-23); subsequently, Ephtheus will be one of the 3 commanders who spoke in the battle against Absalom (2 Kings 18.2). David insisted that the priests Zadok and Abiathar, loyal to him, return together with the ark of God to Jerusalem (2 Kings 15. 24-29), through them he could learn about what was happening in the city (2 Kings 15. 35-36). David prays that the Lord will destroy the advice of Ahithophel (2 Sam. 15.31), because these councils “at that time were considered as if someone asked God for instructions” (2 Sam. 16.23), and convinces Hushai the Archite not to leave Jerusalem , but to monitor what is happening in the royal house and resist the advice of Ahithophel (2 Kings 15. 32-37), which will also have decisive consequences.
After David left the capital, Absalom entered Jerusalem (2 Sam. 16.15); asserting his position as the new king, he, on the advice of Ahithophel, “went in to his father’s concubines in the sight of all Israel” (2 Kings 16.22). Ahithophel also advised an unexpected attack at night and kill only David (2 Samuel 17. 1-4), but Hushai, wanting to save David, eloquently convinces them to abandon the rapid and unsafe, in his opinion, actions and persuades Absalom and “all Israel” to carry out a large-scale a battle requiring longer preparation (2 Kings 17.5-14). This delay allowed Hushai, through the priests and their sons, to inform David about Absalom’s plans (2 Sam. 17. 15-22). “And Ahithophel saw that his advice was not carried out... and he hanged himself and died” (2 Kings 17.23). Having received the news, David crosses the Jordan and settles down in Mahanaim, where Ishbosheth once settled. Residents of the Trans-Jordanian cities, whose safety was guaranteed by a strong centralized government, provide support to David and his people (2 Sam. 17. 24-29). The decisive battle took place beyond the Jordan in the forest of Ephraim, somewhat north of Mahanaim: Absalom’s army under the control of Amasai was defeated, and Absalom himself, entangled in his hair, hung on an oak tree and was killed by Joab (2 Kings 18. 1-15). Having received news of the victory and death of his son, David mourned the death of Absalom, “and the victory of that day turned into mourning for all the people,” only after sharp reproaches from Joab did David come out to greet his soldiers (2 Sam. 19. 1-8).
After the death of Absalom, David did not immediately return to Jerusalem, but only after negotiations and promises, as a result of which “he bowed the heart of all the Jews as one man; and they sent to the king saying, “Return, you and all your servants” (2 Kings 19:14). David's return was accompanied by a number of actions that revealed David's generosity: he swore to Amasa to make him commander in place of Joab; forgave Shimei, who cursed and slandered David when he left Jerusalem (2 Sam. 19.13-23); D. did not punish either Mephibosheth, who retroactively tried to convince him of his loyalty (2 Kings 19. 24-30), or Ziba, who deceived him (2 Kings 19. 29-30, see 16. 1-4); David invited Barzillai, who supplied him with food in Mahanaim, to settle with him in Jerusalem, but Barzillai refused and sent his son in his place (2 Sam. 19.31-39).
A description of the dispute between the Israelites and the men of Judah over the honor of receiving the king (2 Kings 19.41-43) opens the story of the uprising of the northern tribes (Israel) under the leadership of Sheba, the son of Bichri the Benjamite. In response to Sheba's call, the Israelites separate from David, and only the tribe of Judah remains loyal to the king. David instructed the new military commander Amasai to convene a militia within 3 days, but dissatisfied with his delay, he also sent Abishai to pursue Sheba. After Amasa was killed by Joab, whom he removed as military leader, Joab led the pursuit of Sheba, who, having retreated north, tried to take refuge in Abel-Beth-Maach (upper Jordan), but the inhabitants of the city, following the advice of a wise woman, killed him (2 Kings 20. 1-22). The story of overcoming the rebellions and restoring the former unified state, which united the northern and southern tribes, ends with the 2nd list of the main officials of the Jerusalem administration (2 Kings 20. 23-26; cf. 8. 16-18).
The final chapters of the Second Book of Samuel sum up David's activities. The long confrontation between David and Saul (the house of David and the house of Saul) ends with the execution of 7 descendants of Saul, which is to blame for the “bloodthirstiness” of the house of Saul and Saul’s violation of the covenant with the Gibeonites. David, on the contrary, remained faithful to the oath given to Jonathan, the son of Saul, spared Mephibosheth and even reburied the remains of Saul and Jonathan from Jabez-gilead in the family tomb in Zel, where he also buried the remains of 7 executed (2 Sam. 21. 1-14). The victory over the Philistines is summarized in a short narrative of 4 battles with the names of the main characters mentioned (2 Kings 21. 15-22). Chapter 22 includes the song that David sang when “the Lord delivered him from the hand of all his enemies” (2 Samuel 22:1-51). Immediately after it is placed another poetic fragment - “the last words of David” (2 Samuel 23. 1-7), where, just like in the previous psalm, God’s election of David and the eternal covenant that God established with the house of David are affirmed. What follows is the 2nd list of heroes - “David’s brave ones.” This list of 37 names ends with Uri the Hittite, which recalls David’s lawless act and serves as an introduction to the story of David’s other sin (2 Sam. 23.8-39) - the command to take a census of all the people and the subsequent punishment (2 Sam. 24.1- 25) (it is noteworthy that the list of heroes in 1 Chron. 11. 26-47 is placed in a different context and has 16 more names after Uriah).
David's last days were overshadowed by the rivalry between his two sons for succession to the throne - Adonijah, son of Haggith (the eldest survivor), and Solomon, son of Bathsheba. Adonijah, relying on the support of the military leader Joab and the priest Abiathar, tries to proclaim himself king, but, thanks to the intervention of Bathsheba and the prophet Nathan, David took the side of Solomon, whom the priest Zadok and the prophet Nathan hastily anointed as king in Gihon (3 Kings 1. 1-40 ). The solemn procession of Solomon to Jerusalem frightened Adonijah, he sought refuge in the temple and, grabbing the “horns of the altar,” asked for forgiveness from Solomon, who sent him “to his house” (1 Kings 1. 41-53).
The story about David ends with the will and orders (1 Kings 2.1-9), which he left to Solomon, a brief message about the burial of David in Jerusalem - the city of David and an indication of the duration of his reign (1 Kings 2.10-11).
In other books of the Old Testament, David appears not only as a historical character, but also as an image of an ideal God-chosen ruler, a symbol of the monarchy, a role model (for example, already in 4 Kings 22.2 it is said that King Josiah “walked in everything the way of David”) .
In the book of Ezra and Nehemiah, David is credited with establishing the order of singing songs of praise and thanksgiving (1 Ezra 3.10; Neh. 12.24, 45, 46) and determining the order of services in the temple (2 Ezra 1.4, 15; 5.57). David is called “the man of God” (Neh 12:36).
In the Psalter, the name of David is mentioned 12 times. He is called king, anointed, chosen, servant of God, firstborn, with whom God made a covenant forever (Ps 17.51; 77.70; 88.4, 21, 27-28, 36, 50; 121.5; 131.1 , 10, 11, 17; 143. 10). Psalm 17 presents David as a role model. “For David’s sake” a prayer is raised to God (Ps 131:10). Many psalms are related to the promises given by God to David (Ps 88.4, 21, 36, 50). Particularly noteworthy is the messianic Ps 2, which does not directly mention David, but where Nathan’s prophecy is quoted (2 Sam 7:14; cf. Ps 88:27).
In addition, in the Hebrew text of the Psalms, the name of David appears in the inscriptions (titles) of the psalms 73 times; in LXX - 84 times (Ps. 151 is also inscribed with his name, which is intended to emphasize the authorship of David for the entire Psalter); in the Qumran scrolls, Ps 33 (4QPsq; as in LXX), 104 (11QPsa fr. E I 6; as in LXX), 123 (11QPsa III 15; as in Peshitta) are also inscribed with the name of David.
The meaning of the expression ("[psalm] of David") is debatable. Although traditionally it is considered an indication of authorship (in the Hebrew text Ps 72.20 it is noted: “... the prayers of David are finished”), there are other interpretations. It may indicate the collection from which this psalm was taken, since similar expressions appear in texts from Ras Shamra (see the article Ugarit). according to another hypothesis, this expression should be understood in the context of worship - as an indication of the melody in which this psalm was sung, or in the meaning “for the king,” i.e., “pronounced by the king.” in many cases, the presence of the name of David in the title serves as the key to understanding the text of the psalm (Figures de David. 1999. P. 210-211; for more details, see the article Psalms).
The 14 titles are directly related to specific events in the life of David. Historical information is borrowed mainly from 1 Kings 16 and 2 Kings 6-7. The title of Ps 17 correlates with 2 Sam 22. Ps 3 mentions David's flight from Absalom (cf. 2 Sam 15:13-18). In Ps 7 - his lamentable song “in the case of Husha, from the tribe of Benjamin” (there are several interpretations of this name: either Saul, the son of Kish, is meant here, based on parallels with 1 Samuel 9.3, or Shimei, the son of Gera the Benjamite from Bahurim (2 Kings 16.5-14; 3 Kings 2.8), or Hushai, who informed David about the death of Absalom (2 Kings 18.21-32)) (Figures de David. P. 213-214). In Psalm 17 - David's deliverance from the hand of Saul. In Ps 33 there is a story about how David pretended to be mad before Abimelech (cf. 1 Samuel 21:10-15). In Ps 50 - the coming of the prophet Nathan (cf. 2 Kings 12. 1-15). In Ps 51 - the case of Doik the Edomite (cf. 1 Kings 22:9-10). In Ps 53 - the arrival of the Ziphites to Saul (cf. 1 Sam. 23. 19-20). In Ps 55 - how the Philistines captured David (cf. 1 Samuel 21. 11-16; as in Ps 33). In Ps 56 and 141 - flight from Saul to the cave (cf. 1 Samuel 22. 1-5 and 1 Samuel 24). In Ps 58 - about how Saul sent to guard the house of David (cf. 1 Samuel 19. 11-17). In Ps 59 there is a war with Syria (2 Kings 10.13, 18; cf. 1 Chronicles 19.14, 18; and also 2 Kings 8.13; 1 Chronicles 18.12; the number of those killed in the war does not coincide). In Ps 62 - David’s stay in the Judean desert (cf. 1 Sam. 23. 14-26. 25).
In general, the information on the titles of the psalms does not create an image of a victorious king or organizer of worship, but speaks mainly of the persecution to which David was subjected.
In prophetic literature, David appears as the king-shepherd of the people (Ezek 34.23-24; Zech 13.7). His person and kingdom take on eschatological significance. The covenant with David is everlasting (Jer 33.20-21). He is called the servant of God (Is 37.35; Jer 33. 21-22, 26; Eze 34. 23-24; 37. 24-25), for whose sake God protects Jerusalem (Is 37. 35) and will make an everlasting covenant with Israel (Isa 55:3). The Davidic dynasty will be restored to the throne (Jer 23.5; 33.15). Sometimes David is spoken of as both currently living and as the future king of Israel (Jer 30:9; Hos 3:5; Eze 34:23-24; 37:24-25). Historical information is mentioned only in passing (for example, Am 6.5 speaks of David's mastery of a musical instrument; cf. Neh. 12.36; 2 Chr. 29.26).
In the book of Jesus, son of Sirach, David is spoken of in the encomium to the fathers of the people of Israel. David is glorified for the victory over Goliath and the Philistines, the establishment of singers at the altar and the determination of the order of the holidays, for which all his sins were forgiven and a “royal covenant” was concluded with him (Sir 47. 1-13; cf. 45. 30). David is an example for kings who need to “keep in the ways of David” (48.25), one of those who did not sin (49.5). According to 1 Macc 2:57, David inherited the throne forever because of his mercy.
In intertestamental literature.
David is mentioned several times in the Dead Sea Scrolls (anointing of David by Samuel in 11QPsa XXVIII 3-12 (cf. Ps 151); battle with Goliath in 1QM XI 1-2; 2Q22; 4Q372 fr. 19; 4Q373 fr. 1-2; 11QPsa XVIII 13-15, etc.). He appears as a wise man, the author of many psalms and songs (in 11QPsa XXVII 4-5, 9-10 it is said that David wrote 3600 psalms and 450 songs), a pious man (4Q398 (4MMT) fr. 11-13. 6-7; fr. 14. II. 1-2), benefactor of Israel, with whom God made a covenant (4Q504 (4QDibHam) fr. 2. IV. 3-12). David's sins were forgiven by God (in CD. V 2-5, David's polygamy is justified by the fact that the law became known only under King Josiah). The restoration of the Davidic dynasty is repeatedly spoken of (CD VII 16; 4Q174 (4QFlor) III 7-13; 4Q161 fr. 8, 10. 11-22; 4Q252 fr. 1. V. 1-5; 4Q285 fr. 5. 1-5 ). In the Psalms of Solomon the messianic figure of the son of David appears (Ps. Solom. 17).
Josephus says that David became famous as the richest of the kings (Ios. Flav. De bell. I 2.5; idem. Antiq. VII 15.2-3; XIII 8.4). He was an exemplary ruler (Ios. Flav. Antiq. VII 15. 2; IX 3. 2; X 4. 1), wrote many songs (VII 1. 1), established the order of singing during worship (IX 13. 3; XI 4 . 2) and 24 lines of priests (VII 14.7). Among the sins of David, there is mention of numbering the people without making sacrifices, which resulted in a pestilence (VII 13. 1-4). The act with Uriah’s wife is the only time David abused his power (VII 15.2), but this sin was also forgiven him (VII 7.2-4).
In Pseudo-Philo's Liber Antiquitatum biblicarum, David appears as a poet who drives out evil spirits with his singing; his victory over Goliath and his relations with Saul and Jonathan are told (chap. 59-63).
In the New Testament.
In the New Testament, David is called the forefather of the people of Israel (Acts 2:29). There are a number of allusions to events in the life of David. It is said that David found grace before God and prayed for the construction of the temple (Acts 7:45-46), he was installed as king by God (Acts 13:22). David's authorship is confirmed for a number of psalms (Acts 1.16; 2.25; 4.25; Rom. 4.6-8; 11.9-10; Heb. 4.7). In the dispute about plucking ears of grain on the Sabbath, the Savior turns to the example of David (1 Sam. 21.2-6), using it as an argument for interpreting the law (Mk. 2.23-28). In Hebrews 11:32 the name of David is among those who became famous for their faith. At the same time, David was an ordinary person and “did not ascend into heaven,” but was buried and “saw corruption” (Acts 2.29, 34; 13.36).
The main focus is on the connection between Christ and David. Jesus Christ is spoken of as a descendant of David in Matthew 1:1 et seq.; Luke 1.32; 2. 4; 3.31; Rom 1.3; 2 Tim 2.8. According to Luke 1.27, Saint Joseph the Betrothed came from the line of David. The question of the origin of the Messiah from David is specifically considered in the dispute between Jesus Christ and the Pharisees (Matthew 22.41-45; Mark 12.35-37; Luke 20.41-44). In Revelation, Christ says that He has authority over David (“the key of David”) (Rev 3:7), and calls Himself “the root and descendant of David” (22:16). One of the 24 heavenly elders speaks about this (5.5) (see article Messiah).
The NT emphasizes the fulfillment with the coming of Christ of the promises associated with the name of David (Luke 1.69-70; John 7.42; Acts 13.34; 15.15-16). David's prophecies about Christ were from the Holy Spirit (Mark 12:35-37). New Testament authors also note that hopes for the coming of the Messiah from the line of David were widespread not only among the Jews (cf. the words of the Canaanite woman in Matthew 15:21-28). According to the testimony of the evangelists, with the Entry of the Lord into Jerusalem, many associated the fulfillment of hopes for the restoration of the kingdom of David (Mark 11:9-10; cf. Matthew 21:15).
In early Christian literature.
The name of David appears in short confessional formulas emphasizing the origin of Jesus Christ in the flesh from the seed of David (Ign. Ep. ad Eph. 18. 2; 20. 2; idem. Ep. ad Trall. 9. 1; idem. Ep. ad Rom. 7. 3; Ep. ad Smyrn. In one of the prayers “Didache” David is called, like Jesus Christ, a child of God (Didache. 9. 2-3). As part of another prayer, the acclamation “Hosanna to the God of David” is found (Ibid. 10. 6). The Epistle of Barnabas says that David prophesied about Jesus Christ (Barnaba. Ep. 12. 10-11; cf. 10. 10). Calling Christ the son of David is called the delusion of sinners. In Clem. Rom. Ep. I ad Cor. XVIII 1-17 David is mentioned as an example of humility.
In patristic theology, the typological models laid down in the NT for understanding the personality of David as the most perfect prototype of Jesus Christ, the son of David, were revealed. Depending on the context of interpretation, one and the same event from the life of David could, according to the authors, have both moral-edifying and messianic-educational aspects. At the same time, both sides turn out to be closely connected: the height of David’s virtues is revealed and illuminated precisely in the Christological understanding.
Particular emphasis was placed on such Davidic virtues as humility, patience, meekness and self-control, which were fully revealed in the person of Jesus Christ (1 Peter 2.23) (see: Greg. Nazianz. Or. 14, 18, 43). The life of David is an edifying example for every Christian in enduring suffering and adversity (Ioan. Chrysost. Ad Stagirium a daemone uexatum. III 7-9 // PG. 47. Col. 480-485; Greg. Magn. In Ezech. I 7. 14 ). In the Orthodox service, in the Sunday alleluaria of the 8th tone and the selected psalm for the feast of the Mother of God, words from the Slavic translation of Ps 131. 1 are quoted: “Remember, O Lord, David and all his meekness.”
David is the image of the perfect shepherd, thereby prefiguring Jesus Christ - the shepherd of our souls (Athanas. Alex. Homilia de Semente. 9 // PG. 28. Col. 153c; Ioan. Chrysost. In Rom. 30. 3). Even in his youth, David appears to be “an old man of mature mind” who has acquired the perfect fruit of virtue (Ioan. Chrysost. In Psalm. 50. 2, 3), and in adulthood he has surpassed the hermits in his feat, because at the height of his position “ was embraced by the love of Christ stronger than those who lived in the deserts” (Ioan. Chrysost. Ad Stelechium de compunctione. II 3 // PG. 47. Col. 414). David is a Spirit-bearer, guided in his ministry by the Holy Spirit (cf. 2 Samuel 23.2) (Cyr. Hieros. Catech. 16.28). Anointed to the kingdom in his youth, David does not immediately receive it, patiently waiting to anticipate the ministry of the Savior, who “made Himself of no reputation, taking the form of a servant” (Phil. 2.7) (Athanas. Alex. Homilia de Semente. 9 // PG. 28 . Col. 153d; In dancing in front of the ark of the covenant (2 Samuel 6. 21-22), David demonstrates the feat of humility (Greg. Magn. In Evang. VI 3), signifying the joy of free service before God (Greg. Nazianz. Or. 5).
A special place in David's moral exegesis was given to episodes of his relationship with his persecutor, King Saul. The virtues and virtues of David were often considered by the holy fathers in opposition to the personal qualities of Saul (meekness/cruelty, etc.) (Aug. In Ps. 46. 3; Athanas. Alex. In psalm. 131). Forgiving his persecutor in circumstances suitable for retribution, David seemed to be that righteous man who, already in the OT, had risen above the requirements of the old law, having achieved gospel perfection in virtue (Ioan. Chrysost. De Davide et Saule homilae. I 1 // PG. 54. Col. 677 sq.; cf. Iren. Adv. IV 27. 1). In David’s attitude towards his enemies, the holy fathers saw an anticipation of the gospel virtues: David gave life to Shimei, his former enemy and relative of Saul, just as Christ forgave sinners (Ioan. Chrysost. De Anna sermones. II 2 // PG. 54. Col. 648). The manifestation of David's talent and spiritual virtues is also considered in the context of New Testament revelation: his playing of the kinor to pacify Saul anticipates the revelation of the Word incarnate, who destroyed the obsession of demons (Greg. Nazianz. Or. 24; Greg. Nyss. In inscript. ps. 16 // PG. 44. Col. 493).
The Lord Jesus Christ is sometimes called “the true David” (Hipp. De David. 11. 4; Ambros. Mediol. De apologia prophetae David. 17. 81 // PL. 14. Col. 882; Aug. In Ps. 96. 2) . The sacred bread that David ate is interpreted as a type of the Eucharist (Ambros. Mediol. In Luc. 5. 37; Theodoret. Quaest. in Regn. I 52 // PG. 80. Col. 576). Certain moments of David's confrontation with Saul and other opponents prefigure the circumstances of the last days of the earthly life of Jesus Christ. Thus, Doik the Edomite, who informed Saul about the location of David in Nob (1 Sam. 21. 7; see also Ps. 51), appears as a prototype of Judas Iscariot (Aug. In Ps. LI). The story of the rebellion of Ahithophel (Hieron. Comment. in Mich. 7. 5-7 // PL. 25. Col. 1218b) and the rebellion of his son Absalom (cf. Ps. 40. 10; Athanas. Alex. Homilia de Semente) are considered in a similar way. // PG. 28. Col. 156c; David, pursued by Saul, hides in the desert in a cave, which marks the Savior’s presence in the tomb before the resurrection. David emerged unharmed from the cave, just as Christ rises from the tomb in glory (Aug. In Ps. LVI 4). David's victory over Saul, as in the story of Goliath, symbolized the victory of Jesus Christ over the devil (Greg. Nyss. In inscript. Ps. 12-13).
The central episode underlying the Christological interpretation of the personality of David is Nathan’s prophecy about the king’s successor and the construction of the temple (2 Sam. 7. 12-16). Without rejecting the immediate historical fulfillment of these words in the activities of King Solomon, the holy fathers, following the theology of the New Testament (Heb. 1.5), insisted on the Christological dimension of these words, seeing in them an indication of the coming of the Messiah from the line of David (Theodoret. Quaest. in Regn . II 21 // PG. 620. Adv. The words about the construction of the temple also correlated with the animate and verbal temple of God the Word, who came from the line of David, through whom the salvation of all people is accomplished (Theodoret. Interpr. in Ps. 88. 1; 131. 5 // PG. 80. Col. 1576; 1905 ).
Trying to take upon himself divine punishment for his people (1 Sam. 24. 17 ff.), David appears as an intercessor for their sins, like Christ before the Heavenly Father, symbolizing the true shepherd, ready to lay down “his life for the sheep” (John 10. 11) (Cyr. Alex. De adoratione et cultu in spiritu et veritate. III // PG. 68. Col. 285; Theodoret. Quaest. in Regn. II 45 // PG. 80. Col. 665 sq.; Ioan. Chrysost. In Rom. 30. 3).
The circumstances of David's personal life are given an allegorical interpretation by the holy fathers. His marriage with Abigail indicates the union of Christ with the Church of Gentile Christians, and his marriage with the Israeli woman Michal, who was later married to another and returned to David, with the Jewish Church, which must at the end of the world return again to her husband, Christ ( Ambros. Ep. 31. 5-8). A special place in the interpretations of the fathers is given to the history of David’s relationship with Bathsheba, where he appears as a perfect example of repentance and humility (Iust. Martyr. Dial. 141; Cyr. Hieros. Catech. 2. 11; Ioan. Chrysost. In Psalm. 50. 2, 3; In Rom. 13-124;
In addition to the Christological interpretation, in the person of David one can see a prototype of the Church of Christ undergoing persecution and then triumphant (for example, Aug. In Ps. LIX 1).
The following works were dedicated directly to David: St. Ambrose of Milan “On the complaint of Job and David” (Ambros. Mediol. De interpel. Iob), “On the apology of David the prophet” (De apol. David // PL. 14. Col. 891-960 ), Saint Hippolytus of Rome “On David and Goliath” (De David et Goliath // CPG. N 1876), Saint John Chrysostom “Three Discourses about David and Saul” (De Davide et Saule homilia // PG. 54. Col. 675 -708), St. Basil the Great “Conversations on David” (Sermones in Davidem 15-17 // CPG, N 6656. 14-17), as well as individual chapters in the commentaries on the books of Kings of St. Cyril of Alexandria, St. Gregory the Great, Origen, Procopius of Gaza, Ephraim the Syrian and Blessed Theodoret of Cyrus.
In the literature of rabbinic Judaism.
The literature of Rabbinic Judaism emphasizes David's extraordinary physical strength, his authority in resolving halachic disputes, his constant study of the Torah, and his concern for worship (for example, David is said to have established 24 priestly orders (Babylonian Talmud, Ta'anat 27a)). In this case, special attention is paid to the issue of David's sin. The Mishnah says that the story about this is not translated into other languages (Mishna, Megilla 4.10; according to the Tosefta, it is not even read - Tosefta, Megilla 3.38). Some rabbis argued that David sinned only once (Tosefta, Kilaim 5.6). For others, he was an example of a sinful man to whom God showed mercy, despite his many sins, which are not indicated in the Holy Scriptures also by mercy (Sifre Zuta 27. 14). In most cases, David's fate and sin are compared with what happened to the prophet Moses (see also: Sifre Bamidbar on Numbers 27.14). Among the sins of David, the census of the people is also named (Sifre Devarim on Deut. 33.3; cf. 1 Chron. 21.17). A number of treatises examine the question of whether David was an idolater (Tosefta, Aboda Zara 4.5;). As in intertestamental literature, the unique character of David's kingdom is emphasized, which will not be destroyed until the end of time (Tosefta, Sanhedrin 4.10). The petition for the restoration of the throne of David in Jerusalem, on which the restoration of the temple depends, is contained in the 14th blessing of the Amidah. The 15th blessing of the Amidah is a prayer for the branch of the house of David, that is, for the coming of the Messiah from the descendants of King David (a special insertion about the Messiah, the son of David, is made on holidays after the 17th blessing). The saying from the midrash that “patriarchs are the Merkabah” (i.e. the Chariot, the Throne of God) was developed in Kabbalah, where David with Abraham, Isaac and Jacob constitute the 4 pillars of the Merkabah, and the “other David” is called the Shekinah ( Glory of God) (Zohar 3.84a).
In the Muslim tradition.
David is mentioned in 9 suras of the Koran (2. 251-253 (250-252); 38. 16-25 (17-26); 21. 78-80; 34. 10, 82 (78); 4. 161 (163) ). D. was known to the Arab poets of the pre-Islamic era as the inventor of chain mail (cf. Koran 21.80; in Sura 34.10 it says: “We softened his iron”). According to the Koran, David was given the Zabur (Psalter) (17.57). The victory of David over Goliath (Jalut) is mentioned (2.251 (252)). He is also called the vicegerent (caliph) of Allah on earth, having the power to judge (38.25 (26)). An example of his righteous judgment is given (21.78). Moreover, Sura 38.23 (24) contains a hint of the sin committed by David and speaks of his repentance. Sura 5.82 (78) says that David, together with Jesus, the son of Mary, cursed the disbelieving Jews. More extensive stories about David have been preserved in oral tradition. Thus, in the collection of Abu Rifaa Umar ben Watim al-Farisi (Ɨ 902) (Vat. Borg. 165) there is a story about how Satan seduced David by sending him a golden bird. Wanting to catch her, David looked out the window and saw a beautiful Israeli woman. Further in the text there is a gap, and then it says how David killed her husband and, after the legal period of mourning, married her. Many exegetes addressed the issue of David’s sin (al-Tabari (Ɨ 923), al-Masudi (Ɨ 956), etc.).
David is repeatedly mentioned in the so-called stories of the prophets (Kitab Bad al-Khalq wa-Qisas al-Anbiya, Tabari, Muktil bin Sulaiman, Ibn Ishaq, Talabi, Farisi, Ibn Kathir, etc.).
Hymnography.
In the Jerusalem Lectionary of the 6th-7th centuries, preserved in the Georgian translation, the memory of David falls on December 26 (i.e., the day after the Nativity of Christ) together with the memory of the Apostle James, the brother of the Lord; the Lectionary notes the modified texts of Vespers and the liturgy of this day (Tarchnischvili. Grand Lectionnaire. T. 1. P. 8; T. 1. P. 14). In another monument of ancient Jerusalem worship - the calendar, preserved in the Georgian manuscript Sinait. iber. 34, 10th century - in addition to the memory of David and the Apostle James on December 26, the memory of David is also indicated on Wednesday of the 3rd week of Easter (Garitte. Calendrier Palestino-Géorgien. P. 117); liturgical readings of this memory (3 Kings 2.1-10 (story of the death of David), Acts 2.29-30 (words of the Apostle Peter about David) and 1 Peter 2.11-17, Matthew 22.41-46 (words of Christ about David) without indicating the name of David are given for Wednesday of the 3rd week after Easter and in certain manuscripts of the Lectionary (Ibid. P. 429).
In the cathedral services of Constantinople of the 9th-11th centuries, reflected in the Typicon of the Great Church, instead of the memory of December 26, the moving memory of David, the Apostle James and the righteous Joseph the Betrothed appears on the Sunday after the Nativity of Christ (Mateos. Typicon. T. 1. P. 160). This special Sunday memory (among the liturgical readings of which the name of David is mentioned only in the alleluia verse, Ps 131. 1) passed into various editions of the Studite Rule and then into the Jerusalem Rule, adopted in the Orthodox Church after the 14th century; The Slavic name for the memory is Godfather of Saints week (see also the article. Nativity of Christ). Among the hymns of this Week in modern editions of the Menaion of David, the 1st stichera on “Lord, I cried” is specially dedicated, in other hymns (the hymns of Vespers, the troparion of dismissal, the kontakion, the canon of Matins (the 4th tone, the work of St. Cosmas; another is preserved in manuscripts) canon of this Week, also the 4th tone, the creation of George - Ταμεῖον. Σ. 133-134), in the seat and lamp) David is glorified along with the righteous Joseph and the Apostle James (for example, in the troparion (2nd tone):) .
Hymns specifically dedicated to David are also contained in the sequences of both Sundays before the Nativity of Christ (the week of the Holy Forefathers and Holy Fathers). On the week of the Holy Forefathers, the celebrants of vespers, sedals, the 2nd troparion of the 8th song of the canon of the forefathers, luminaries are dedicated to David; on the week of the Holy Fathers - lithium slavnik, sedalion according to the 1st stichera (sung only when the week of the Holy Fathers coincides with December 24), 1st stichera on the praise. In addition to the indicated sequences of weeks before and after the Nativity of Christ, the name of David can be found in many hymns of the Menaion, Octoechos, and Triodion, most often in connection with the remembrance of the genealogy of the Most Holy Theotokos.
Iconography.
The first example of a detailed cycle of images associated with David is found in the painting of the meetinghouse at Dura-Europos (244-245) (LCI. Bd. 1. S. 483; Comte du Mesnil du Buisson R. Les peintures de la synagogue de Doura- Europos., 245-256 après J.-C., 1939). In the mosaics of the altar of the catholicon of the monastery of the Great Martyr Catherine in Sinai (560-565), an early image of David is preserved, where he is represented shoulder-length in a round medallion, a dark-haired, dark-eyed man with a barely noticeable strip of mustache and beard; dressed in royal clothes: a purple robe with a gold clasp on the shoulder, on his head - a golden stemma, decorated with green and yellow stones, crowned with an equal cross made of precious stones, with pendants of 2 large stones. The image of David is reminiscent of the portrait of Emperor Justinian in the mosaics of San Vitale in Ravenna (circa 547) - a rare occurrence in which a biblical or legendary figure is represented as a Byzantine emperor. The image of David in the overall mosaic composition of the altar concha, on the one hand, indicates the origin of Christ from the line of David, and on the other, the founder of the monastery, Emperor Justinian.
In parallel, 2 main iconographic types of images were developing: young David - a shepherd of his father’s flocks, a fighter with Goliath, a lion, and an old man with a round beard, as Dionysius Furnoagrafiot (18th century) describes him in “Erminia” - a prophet and king.
The first type is better known in the Psalter miniatures. In the illustration of the 7th century Syrian translation of the Book of Kings (monastery of the Great Martyr Catherine. Rkp. No. M24. Syr. 28) David is depicted in full height as a dark-haired, curly young man with a scarlet ribbon in his hair, in a purple cloak with gold tablions on his chest, and in his left hand - a lyre. In the illustrations of the Psalter he is depicted: with musicians (Vat. Barber. gr. 320, around 1100; Lond. Brit. Lib. Cotton. Vesp. A. J. Fol. 30r, 8th century; Vatop. D. 761, 1088); playing the lyre (Paris. gr. 139. Fol. 1v, 1st half of the 10th century); tending flocks (Lond. Brit. Lib. Add. 19352. Fol. 28, 1066). Scenes from the life of David could be added to the listed subjects (for example, the birth of David in the Psalter from the National Library of Athens: Athen. Bibl. Nat. 7, around 1150-1200). Several scenes from the life of David are presented in the Homilies of St. Gregory of Nazianzus (Paris. gr. 510. Fol. 2v, 880-883), in the Psalter of Basil II (Marc. 17. Fol. IVv, about 1019).
The Psalter from the British Library, created around the middle of the 11th century (Lond. Brit. Lib. Cotton. Fib. C. VI), is the earliest example of a manuscript containing illustrations of a narrative nature before the text. It contains 5 full-page compositions of the story of David. As an illustration for individual psalms, the struggle of David with a lion and other animals is depicted (Psalter of Vespasian - Lond. Brit. Lib. Cotlon. Vesp. Fol. 53r; Kiev Psalter - RNL. OLDP. F 6. L. 205, 1397), the struggle of David with Goliath (Kiev Psalter - L. 205; Dumbarton-Ox. Cod. 3, 1084), David tending the flock (Kiev Psalter - L. 204 vol. - 205). David's clothing, for example, in the Kyiv Psalter, can vary: blue or blue upper and red lower long clothes with a gold border are present in the image of the king, and blue lower short clothes with narrow long sleeves and a short cloak are present in the image of David the shepherd. In the Psalter of Ivan the Terrible (RGB. F. 304. III. No. 7/M866Z. L. 19 vol., 80s of the 14th century), King David wears a brown cloak and a blue tunic, which is not often found. According to the observation of G.I. Vzdornov, this combination was usually used in wall painting, especially in the Novgorod circle of Theophanes the Greek.
The image of David, king and prophet, became particularly widespread on icons, in wall paintings and temple mosaics, as well as in works of art throughout the Christian world. The iconography of King David is unchanged and easily recognizable: a gray-haired or dark-haired mature man with tight curls of short hair and a neat, thick beard, wearing a crown, wearing royal robes (usually a blue robe, fastened with a fibula at the right shoulder, and red or various shades brown tunic or dalmatic with golden borders, red boots). The colors of David’s clothes do not change: red lower and blue upper, the shape of the crown differs (can change within the same icon, for example, the “Four-Part” icon, 1547-1551, GMMC) and the type of shoes. The image of David is characterized by royal dignity and restraint. An exception can be considered the embroidered image on the so-called Small Sakkos, long associated with Metropolitan Photius (mid-14th century, GMMC), where David is represented in movement, which is supported by the lines of a large unfolding scroll.
The traditional attribute of David the prophet is the ark of the covenant in the form of a domed or gable-roofed building, on the wall of which is the image of the Blessed Virgin Mary. In David’s hand is an open (less often folded) scroll with an inscription or (even less often) an open book (Psalms: Vat. Palat. gr. 381 (B\\, ca. 1300; Vindob. Theol. gr. 336. Fol. 19v , 3rd quarter of the 11th century). In the Church of the Nativity of Christ “in the cemetery” (on the field) in Novgorod (1382) David is depicted full-length, wearing a royal crown, with his right hand raised and a closed book in his left. More often in one hand, David. holds an unfolded scroll, while the other is raised in an oratorical or blessing gesture. According to V.N. Lazarev, in the texts on the scrolls until the 11th-12th centuries there were no firmly established criteria for choosing the sayings of the prophets. Thus, in the Church of the Assumption of the Blessed Virgin Mary. in Daphne (about 1100) on the scroll of David the text is Ps 101. 20, in Montreal - Ps 44. 3, in Elmaly Kilis - Ps 45. 11, in Karanlik Kilis and the Parma Baptistery - Ps 131. 11, in the Palatine Chapel - Ps 71. 6, in the painting of the Assumption Church on Volotovo Field near Novgorod - Ps 132. 8, in the Psalter of John the Terrible - Ps 1. 1, in the cathedral in Cefalu (circa 1160), in the iconostasis of the Nativity chapel of St. Sophia Cathedral in Novgorod ( 60s of the 16th century) and in the painting of the St. Sophia Cathedral in Kiev (XI century) - Ps 44. 11, in the iconostasis of the Assumption Cathedral of the Kirillov Belozersky Monastery (circa 1497) - Ps 131. 8, on the Sinai icon “Our Lady Kikotissa , Christ in Glory with images of prophets and saints” (XI-XII centuries, monastery of the Great Martyr Catherine in Sinai) - Ps 133.8, etc.
The figures of the prophets in the decoration of Byzantine churches are traditionally represented in the dome, in the drum, on girth arches, and on pillars. In Russian churches, figures of prophets were often placed on girth arches under the central drum. The figure of David was often depicted near the altar space (for example, in the Church of the Virgin Mary in the Studenica Monastery (1208-1209)). There are life-size images (in the mosaics of the cathedral in Cefalu (about 1166), in the dome of the Church of Our Lady of Eleusa in Velus near Strumitsa, Macedonia (1085-1093), in the Church of the Great Martyr George in Staraya Ladoga (about 1167)), half-figures (in Assumption Cathedral of the Moscow Kremlin in the composition “Praise of the Mother of God” (1481)), shoulder straps in medallions (in the painting of the Assumption Church on Volotovo Field and the Assumption Cathedral in Vladimir (1408)).
The Old Testament kings David and Solomon, who predicted the descent of Christ into hell, are always present in the “Descent into Hell” scene (for example, on the icon of 1494-1504, Russian Museum). Their hands in this composition are often hidden by folds of clothing. As part of the prophetic rank of the high iconostasis, David occupies a place to the right of the Mother of God (the main iconostasis and the iconostasis of the chapel of the Archangel Gabriel of the Annunciation Cathedral of the Moscow Kremlin, mid-16th century) or in the center of the row (the iconostasis of the Assumption Cathedral of the Kirill Belozersky Monastery, circa 1497, Tretyakov Gallery)).
David is represented in the composition “Praise of the Mother of God” (painting of the vault of the Pokhvalsky chapel of the Assumption Cathedral of the Moscow Kremlin (1481), the icon “Praise of the Mother of God, with Akathist”, mid-16th century, Russian Museum), on the icons “The Virgin and Child and selected saints in the fields” ( 1st half of the 12th century, the monastery of the Great Martyr Catherine in Sinai), “The Virgin and Child, two angels and prophets” (1st half of the 15th century, Accademia Gallery in Florence); less often - among the righteous in the compositions “The Last Judgment” (icon of the Novgorod school, 2nd half of the 16th century, State Historical Museum - Antonova, Mnyova. Catalog. T. 2. No. 381. P. 36-37), “It is worthy to eat” (icon Moscow school, 2nd half of the 16th century, Tretyakov Gallery - Ibid. T. 2. No. 477. P. 97-98), “He rejoices in You” (icon of the circle of Dionysius, early 15th century, Tretyakov Gallery). The image of David as a prophet who foreshadowed the Incarnation of Christ is found on the royal gates: a half-figure with a scroll turned upward above the figure of the Mother of God (gate: 2nd half of the 16th century, National Historical Museum of Sofia; chapel of the Hilandar monastery on Mount Athos (1773); chapel of the Holy Archangels in Rila Monastery (1786) and other Bulgarian monuments of the 17th-18th centuries). The image of King David, from whose family the Savior comes, is included in the composition “The Tree of Jesse” (painting in the northwestern gallery of the Annunciation Cathedral of the Moscow Kremlin, 60s of the 16th century).
The image of David is present in the relief decoration of the churches of Vladimir-Suzdal Rus'. If in the St. George Cathedral in Yuryev-Polsky it is a full-length figure with an unrolled scroll in his hand, then in the Church of the Intercession on the Nerl (1165-1166) and the Demetrius Cathedral in Vladimir - David the psalmist, sitting with a harp in his hands. In the last of the listed monuments, the figure of David occupies a leading position on all 3 facades. David with a harp as part of an independent plot in various compositions: in the painting of the Church of the Archangel Michael in Lesnov, Macedonia (1346), illustrating the last 3 psalms, in particular Ps 149, as well as in the stamp on the plot of the parable of the rich and poor Lazarus on the icon “Savior Smolensky, with parables" (XVI century, GMMC). The image of David is present in several compositions of the southern and western so-called Golden Gates of the Nativity Cathedral in Suzdal in the 30s of the 13th century: “The Prophet Nathan denounces King David”, “King David before the battle” and “Resurrection”.
In the art of Western Europe, the image of David is as famous as in the art of the Orthodox world. However, the iconography of his image changes: from the king depicted on the Ark of the Three Magi from the Cologne Cathedral of Nicholas of Verdun, the stone sculpture of the Cathedral in Reims, etc., to the young David in the sculptures of Donatello.
Illustrations:
PE Archive.
Literature
- Erminia DF. P. 82; Lazarev V.N. About the painting of Sophia of Novgorod // He. Byzantine. and Old Russian art. M., 1978. S. 134-143
- Ovchinnikov A.N. Suzdal Golden Gate. M., 1978. Ill. 101-102
- Lelekova O.V. Iconostasis of the Assumption Cathedral of the Kirillo-Belozersky Monastery. 1497: Research. and restoration. M., 1988. S. 94-101, 316-317
- Vzdornov G.I. Volotovo: Frescoes c. Dormition on Volotovo Field near Novgorod. M., 1989. Text to illus. 32
- Novakovskaya-Bukhman S.M. The feat of David in the sculpture of St. Demetrius Cathedral in Vladimir // Ikhm. 2002. Issue. 6. pp. 22-27
The holy prophet David is the youngest of the eight sons of the elder of the city of Bethlehem, Jesse, a descendant of Judah, to whom his father Jacob promised control of the Jewish people until the coming of Christ the Savior. Saint David is the first king from the tribe of Judah and the second king of the people of Israel.
He was born and lived in Bethlehem, where before he was anointed as king, he tended his father’s sheep. Saint David was distinguished by obedience and meekness, and did not like idleness: in his free time from work, he played the psalter, composing praises to God to its sounds. Subsequently, the chants composed by the God-inspired David became known as psalms. Endowed with a beautiful appearance, the young man was distinguished by extraordinary physical strength, courage, dexterity, and without weapons he could cope with predatory animals that stole sheep.
Righteous King David between Wisdom and Prophecy. Miniature of their psalter, first half of the 10th century
For his unworthy reign, the Lord, through the prophet Samuel, announced to King Saul of Israel that God would “take away his kingdom... and give it to his neighbor, to his better” (1 Sam. 15:28).
The Lord loved young David for his meekness. “My brothers are good and great, and the Lord is not pleased with them” (Ps. 150). “But you accepted me for my kindness, and you established me before You forever” (Ps. 40:13).
At the command of God, the prophet Samuel came to Bethlehem, took the horn of oil and anointed Saint David. “And the Spirit of the Lord rested on David from that day and after... But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him” (1 Sam. 16:13, 14).
Saul's servants invited Saint David to the king so that by playing the harp he would ease his fits of melancholy and irritability.
Soon the war with the Philistines began. For 40 days, the giant Goliath, dressed in copper armor, challenged an Israeli warrior to a duel; no one dared to fight the giant. Goliath mocked the timid Israelites. Outraged by the Philistine's arrogance, Saint David abandoned his military equipment, took a shepherd's staff, a sling and a bag with five stones and went out to single combat. To the ridicule of Goliath, the young man answered: “You are coming against me with a sword, a spear and a shield, and I am coming against you in the Name of the Lord of Hosts, the God of the warriors of Israel...” Saint David’s faith in God’s help brought him victory, which decided the outcome of the war. “I died to meet the foreigner, and I was cursed by my idols. And I, plucking the sword from him, beheaded him and took away the reproach from the children of Israel” (Ps. 150).
David defeats Goliath. Engraving. Julius Schnorr von Carolsfeld
Saul brought Saint David closer to him and made him the commander of all the troops. Israeli women greeted them after the victory with songs and dances: “Saul defeated thousands, and David - tens of thousands!” Saul was overcome by envy and hatred. While listening to the music, he twice threw a spear at Saint David to pin him to the wall, but he dodged. To destroy the young man, he sent Saint David into the most dangerous battles, promising to marry his daughter to him. Having broken his promise, he was forced to give his other daughter, Michal, for him. But the persecution did not stop. St. David's wanderings began through mountainous deserts devoid of vegetation. Finally, he left his homeland. “And all who were oppressed, and all who were in debt, and all who were sorrowful in soul, gathered unto him, and he became ruler over them; and there were with him about four hundred men” (1 Sam. 22:2).
After Saint David's return, Saul continued to pursue him. Twice Saint David could have killed the sleeping king, but he only took a spear and cut off the hem of his robe. “Be at peace with those who hate peace” (Ps. 119:6). He tried to convince Saul that there was no evil intent or deceit in his soul against God’s anointed. “Remove me from my enemies, O God, and deliver me from those who rise up against me” (Ps. 59:2), the prophet cried. “How are you sorrowful, my soul? And how are you troubling me? Trust in God, for we will confess to Him, the salvation of my face and my God” (Ps. 41:12).
“Many are the sorrows of the righteous, and the Lord will deliver me from them all” (Ps. 33:20). The Philistines put the Israelite army to flight and killed the king and his sons.
The tribe of Judah proclaimed Saint David king. The other eleven tribes chose Saul's son Ishbosheth as king. After 7 years, the commanders of Ish-bosheth killed the sleeping king. They brought his head to Saint David, but he ordered the traitors to be executed.
After the death of Ishbosheth, Saint David was proclaimed king over all twelve tribes of Israel. After 5 years, Jerusalem (the city of peace) became the capital of the Israeli state. Saint David transferred the Ark of the Covenant there, established a solemn service in which singers and musicians participated, and wanted to build a majestic temple. But the Lord, through the prophet Nathan, announced to the saint that his son Solomon would do this, since Saint David had shed a lot of blood.
Blessed by God, the holy King David prospered in all his undertakings. He happily fought wars with his enemies. He dedicated everything he obtained from the conquered peoples to God, preparing material for the construction of the temple.
The denunciation of David by the prophet Nathan. Engraving. Julius Schnorr von Carolsfeld
Saint David did not exalt himself in the midst of prosperity; he practiced justice and righteousness over his people. But, captivated by the beauty of Bathsheba, the king ordered her husband Uriah to be sent to the most dangerous place of the battle. Uriah died, and King David married Bathsheba. God sent the prophet Nathan to expose the criminal king. The repentant one cried out with deep sorrow: “Have mercy on me, O God, according to Your great mercy...” (Ps. 50:1). The Lord forgave the prophet. But to atone for his guilt, disasters did not leave him. David's son Absalom rebelled against his father, and he had to leave Jerusalem and go into hiding. The holy King David accepted all sorrows and trials with humility as retribution for his sins.
The holy prophet and psalmist David was constantly in prayerful communication with the Creator. A king and commander, burdened with the worries of governing the state, he offered his prayers even at night.
David became famous not only for his fearlessness, heroic deeds, and for being the most beloved king, but also for his talent as a poet, musician and singer. He composed many songs of praise - psalms, which he sang, accompanying himself on a musical instrument - the psalter. This stringed instrument was similar to a harp or lyre with 10-12 strings.
By the grace of the Holy Spirit, the holy prophet David compiled the Psalter. In prayer songs, David addressed God. As a prophet, the holy King David is revealed in the third part of the Psalter, which contains detailed predictions about the coming to earth of the Lord Jesus Christ, the Savior, about His suffering, the Resurrection from the dead, the Ascension, as well as about the Blessed Virgin Mary - the Mother of God. Now there are 150 psalms in the Psalter. Most of them belong to David, some were written by Solomon and other historical figures of the Old Testament. Psalms are widely used in worship and personal prayer of believers.
Saint Basil the Great says: “No other books glorify God as much as the Psalter” - and calls it a general physician of souls. And Blessed Augustine writes that “the singing of psalms decorates the soul, calls on angels for help, drives away demons, casts away darkness, creates a shrine, strengthens the mind of a sinner, atones for sins, like eating alms to saints.” In ancient monasteries it was the custom to learn the entire Psalter by heart. Psalm 50 is an example of a prayer of repentance.
The Psalter was translated into Slavic by St. Cyril and Methodius in the 10th century.
In his old age, the holy prophet King David ordered to proclaim and anoint his son Solomon as his successor, about whom he swore to Bathsheba that he would reign after him. Having handed over to Solomon the materials prepared for the construction of the temple and the plan itself, he bequeathed to those close to him to assist in the construction of the temple. Then, calling on God's blessing on the entire Jewish people and glorifying the Lord for all His mercies, the holy king and prophet David rested peacefully around 1048 BC and was buried in Jerusalem. The grave of King David is located on Mount Zion, next to the Upper Room of Zion, in which the Lord Jesus Christ celebrated the Last Supper with his disciples.
Second King of Israel
The life of the holy prophet and king David is described in the Bible, in 1 Book of Samuel, 2 Book of Samuel and 1 Book of Chronicles.
David was the eighth and last son of Jesse, an elder of the city of Bethlehem from the tribe of Judah. As a teenager, David tended his father's flocks. In his free time, he practiced singing and playing the harp. He turned his God-given ability to this art into serving God: he sang the wisdom and goodness of the Heavenly King.
At the age of 18, he became famous and earned the universal love of the people. The Philistines attacked the land of Israel. The giant Goliath challenged the Israeli to a duel. David, who brought food to his warrior brothers on the battlefield, defeated Goliath without a weapon: a stone, accurately thrown from David’s sling, hit the giant’s forehead with such force that Goliath fell and did not get up. The delighted Saul, king of Israel, made David commander of a thousand. And in this position, David acted prudently in all matters, which earned him even greater love from the people.
For the first seven years of his reign he lived in Hebron. The kingdom was greatly upset within and weakened without. To strengthen his position and strengthen his kingdom, David needed a capital that would not belong to any particular tribe. On the border between the tribes of Judah and Benjamin stood the city of Jerusalem, which belonged to the brave mountain tribe of the Jebusites, towering 2010 feet. above level m. and heavily fortified. David took possession of it and founded his capital in it. Jerusalem began to quickly attract the Jewish population. In order to enhance its significance, David moved the Ark of the Covenant here and introduced proper worship with it.
In matters of civil government, David paid special attention to the restoration of the right court, shaken during Saul's reign. Under his personal chairmanship, a council composed of those most devoted to him sat: Joab, the commander of the army; Jehoshaphat, writer; Zadok and Abimelech, the chief priests; Susa, scribe, etc.
Soon David undertook a series of victorious wars with restless neighbors. Israel's worst enemies, the Philistines, were defeated and weakened forever: the border of the Davidic kingdom came into contact with Egypt; The Moabites, Syrians and Edomites were also struck, with the seizure of their land and cities (including Damascus) the kingdom of Israel expanded to the river. Euphrates to the east and to the Black Sea to the south.
One of the results of these campaigns and wars was the enrichment of the capital and the entire country. The capital was decorated with magnificent palaces, and David even planned to build a magnificent Temple to Jehovah. However, he could not resist the temptations of eastern relaxing luxury and, at the height of his prosperity, committed a grave sin.
An illicit relationship with the wife of the valiant warrior Uriah, Bathsheba, entailed a whole series of evils that darkened the last years of David's reign. He was far from distinguished by moderation and, contrary to the establishment of the Mosaic Law, which forbade the king to “multiply wives for himself” (Deut. 27:17), even in Hebron he had seven wives and ten concubines, and then increased this number with several more wives, to which he added and the beautiful Bathsheba.
The numerous generation of David's sons became the source of all kinds of crimes and unrest. His three sons were most famous: the eldest, Amnon, the third, Absalom, and the fourth, Adonijah. They competed with each other, and this rivalry ended with the death of Amnon, who was killed by Absalom in revenge for the dishonor inflicted on his blood sister Tamar. Absalom himself rebelled and wanted to seize the throne. This uprising failed, and he died a tragic death.
The last years of David's reign were overshadowed by a terrible pestilence that visited Jerusalem. David devoted the rest of his life mainly to collecting materials and preparatory work for the construction of the temple. He managed to collect enormous wealth for this purpose, 100 thousand talents of gold and a million talents of silver (1 tal. gold = 125,000 rubles; 1 tal. ser. = 2,400 rubles gold). Skilled workers and stonemasons were collected from all over the country; iron and copper were prepared without weight and cedar beams without counting. David left the construction of the temple to his successor, Bathsheba's son Solomon.
King David died in old age with unshakable faith in the coming into the world of the Redeemer promised by God - the Messiah, our Lord Jesus Christ.
During the years of trials, delving into the ways of Providence with special reasoning, David poured out his deep sorrow before God and asked for His help. At the same time, often from depicting his own suffering, the persecuted psalmist in a prophetic spirit was transported in his hymns into the distant future and contemplated the suffering of Christ the Savior of the world. David's inspired narratives were subsequently collected into one
O holy servant of God, King and Prophet David! Having fought a good fight on earth, you have received in Heaven the crown of righteousness, which the Lord has prepared for all who love Him. In the same way, looking at your holy image, we rejoice at the glorious end of your life and honor your holy memory. You, standing before the Throne of God, accept our prayers and bring them to the All-Merciful God, to forgive us every sin and help us against the wiles of the devil, so that, having been delivered from sorrows, illnesses, troubles and misfortunes and all evil, we will live piously and righteously in the present We will be worthy through your intercession, even though we are unworthy, to see good on the land of the living, glorifying the One in His saints, the glorified God, the Father and the Son and the Holy Spirit, now and forever. Amen.
Used materials
- Encyclopedic Dictionary of Brockhaus and Efron.
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