Psalm 34 is attributed to David on the occasion of his escape from Abimelech (or King Achish) by pretending to be insane. [87] According to the parallel narrative in 1 Samuel 21, instead of killing the man who had exacted so many casualties from him, Abimelech allows David to leave, exclaiming, "Am I so short of madmen that you have to bring this fellow here to carry on like this in front of me? Must this man come into my house?" [88] Interpretation in Abrahamic tradition Rabbinic Judaism Rosner, Steven (2012). A Guide to the Psalms of David. Outskirts Press. Archived from the original on 2018-12-25 . Retrieved 2020-10-11. Helen C. Evans; William W. Wixom, eds. (1997-03-05). The Glory of Byzantium: Art and Culture of the Middle Byzantine Era, A.D. 843–1261. Metropolitan Museum of Art. p. 86. ISBN 9780870997778 . Retrieved 2018-03-05– via Internet Archive.

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Baden 2013, p.12: the biblical narrative may be considered the ancient equivalent of political spin: it is a retelling, even a reinterpretation, of events, the goal of which is to absolve David of any potential guilt and to show him in a positive light.Jesse's Sons – How many sons did Jesse, King David's father, have?". christiananswers.net. Archived from the original on 2019-09-23 . Retrieved 2019-09-23. Baden, Joel (2014-07-29). The Historical David: The Real Life of an Invented Hero. HarperCollins. ISBN 978-0-06-218837-3.

Coronation of the British monarch - Wikipedia Coronation of the British monarch - Wikipedia

Mithridates I Phraates Hyspaosines Artabanus Mithridates II Gotarzes Mithridates III Orodes I Sinatruces Phraates III Mithridates IV Orodes II Phraates IV Tiridates II Musa Phraates V Orodes III Vonones I Artabanus II Tiridates III Artabanus II Vardanes I Gotarzes II Meherdates Vonones II Vologases I Vardanes II Pacorus II Vologases II Artabanus III Osroes I Shoshenq I Osorkon I Shoshenq II Takelot I Osorkon II Shoshenq III Shoshenq IV Pami Shoshenq V Pedubast II Osorkon IV Finkelstein, Israel; Fantalkin, Alexander (May 2012). "Khirbet Qeiyafa: an unsensational archaeological and historical interpretation" (PDF). Tel Aviv. 39: 38–63. doi: 10.1179/033443512x13226621280507. S2CID 161627736. Archived (PDF) from the original on 2017-01-31 . Retrieved 2018-06-12. Kalimi, Isaac. Writing and Rewriting the Story of Solomon in Ancient Israel, Cambridge University Press, 2019, p. 53 Bruce, F. F. (1963). Israel and the Nations: From the Exodus to the Fall of the Second Temple. Grand Rapids, MI: Eerdmans. OCLC 1026642167.Avraham Faust 2010. "The large stone structure in the City of David: a reexamination." Zeitschrift des Deutschen Palästina-Vereins. Alter, Robert (2009). The David Story: A Translation with Commentary of 1 and 2 Samuel. W. W. Norton. ISBN 978-0393320770. The "Large Stone Structure" in Jerusalem Reality versus Yearning By Israel Finkelstein, 2011; Zeitschrift des Deutschen Palastina-Vereins 127(1):2-10; at [2] Coogan, Michael David (2007). "Cultural Contexts: The Ancient Near East and Israel". In Coogan, Michael David; Brettler, Marc Zvi; Newsom, Carol Ann (eds.). The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books. Oxford University Press. ISBN 9780195288803. The First Book of Samuel and the First Book of Chronicles both identify David as the son of Jesse, the Bethlehemite, the youngest of eight sons. [14] He also had at least two sisters: Zeruiah, whose sons all went on to serve in David's army, and Abigail, whose son Amasa served in Absalom's army, Absalom being one of David's younger sons. [15] While the Bible does not name his mother, the Talmud identifies her as Nitzevet, a daughter of a man named Adael, and the Book of Ruth claims him as the great-grandson of Ruth, the Moabite, by Boaz. [16]

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In early modern coronations, the events inside the abbey were usually recorded by artists and published in elaborate folio books of engravings, [34] the last of these was published in 1905 depicting the coronation which had taken place three years earlier. [35] Re-enactments of the ceremony were staged at London and provincial theatres; in 1761, a production featuring the Westminster Abbey choir at the Royal Opera House in Covent Garden ran for three months after the real event. [34] In 1902, a request to record the ceremony on a gramophone record was rejected, but Sir Benjamin Stone photographed the procession into the abbey. [35] Nine years later, at the coronation of George V, Stone was allowed to photograph the recognition, the presentation of the swords, and the homage. [36] Uruk VI dynasty: Alila-hadum Sumu-binasa Naram-Sin of Uruk Sîn-kāšid Sîn-iribam Sîn-gāmil Ilum-gamil Anam of Uruk Irdanene Rim-Anum Nabi-ilišu Dynasty of Larsa: Naplanum Emisum Samium Zabaia Gungunum Abisare Sumuel Nur-Adad Sin-Iddinam Sin-Eribam Sin-Iqisham Silli-Adad Warad-Sin Rim-Sin I (...) Rim-Sin IIFollowing the start of the Reformation in England, the boy king Edward VI had been crowned in the first Protestant coronation in 1547, during which Archbishop Thomas Cranmer preached a sermon against idolatry and "the tyranny of the bishops of Rome". However, six years later, he was succeeded by his half-sister Mary I, who restored the Catholic rite. [5] In 1559, Elizabeth I underwent the last English coronation under the auspices of the Catholic Church; however, Elizabeth's insistence on changes to reflect her Protestant beliefs resulted in several bishops refusing to officiate at the service, and it was conducted by the low-ranking bishop of Carlisle, Owen Oglethorpe. [6] Scottish coronations [ edit ] AlexanderIII of Scotland at his coronation aged eight at Scone Abbey in 1249, being greeted by the royal poet who will recite the king's genealogy