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The term "Cave of Adullam" has been used by political commentators referring to any small group remote from power but planning to return. Thus in Walter Scott's 1814 novel Waverley when the Jacobite rising of 1745 marches south through England, the Jacobite Baron of Bradwardine welcomes scanty recruits while remarking that they closely resemble David's followers at the Cave of Adullam ...
Psalm 142: Free scores at the Choral Public Domain Library (ChoralWiki) Psalm 142 in Hebrew and English - Mechon-mamre; Text of Psalm 142 according to the 1928 Psalter; A maskil of David, when he was in the cave. A prayer. / With my own voice I cry to the LORD. Text and footnotes, usccb.org United States Conference of Catholic Bishops
The Biblical account says Abiathar joined David, who was then in the cave of Adullam. [7] He remained with David, and became priest of the party of which he was the leader. [ 8 ] He was of great service to David, especially at the time of the rebellion of Absalom . [ 9 ]
Lot's sexual relationship with his daughters was a theme seldom explored in medieval art. [22] [23] In the sixteenth century, however, the story became popular with European artists, primarily due to its erotic potential. Depictions of Lot and his daughters in this era were generally charged with sexuality; the daughters would often be painted ...
Companions of the Cave), [3] is a late antique Christian legend, and a Qur’anic Islamic story. The Christian legend speaks about a group of youths who hid inside a cave [ 4 ] outside the city of Ephesus (modern-day Selçuk , Turkey ) around AD 250 to escape Roman persecutions of Christians and emerged many years later.
David realises he has an opportunity to kill Saul, but instead, he secretly cuts off a piece of Saul's robe. When Saul leaves the cave, David comes out to pay homage to the king, and to demonstrate using the piece of robe that he holds no malice towards him. The two are thus reconciled and Saul recognises David as his successor. [45]
1 Samuel 23:29 (24:1 in the Hebrew Bible) reports David's move to Engedi in the hilly area around the Dead Sea, while Saul, returning from a battle with the Philistines, was pursuing. [15] The section emphasizes two points: (1) David could have easily killed Saul and thereby seized the kingship, but (2) he resisted the temptation to kill 'the ...
Vlad III is known as Vlad Țepeș (or Vlad the Impaler) in Romanian historiography. [12] This sobriquet is connected to the impalement that was his favorite method of execution. [ 12 ] The Ottoman writer Tursun Beg referred to him as Kazıklı Voyvoda (Impaler Lord) around 1500. [ 12 ]