ヘブライ語: קבר דוד המלך
|文化||Ayyubid, Hebrew, Byzantine, Crusaders|
- Vincent, Louis-Hugues (1922). “III: La Sainte Sion et les sanctuaires de second ordre a l'intérieur de la ville”. Jérusalem. Recherches de topographie, d'archéologie et d'histoire. 2. Gabalda. pp. 421-668
- Bar, Doron (2004). Re-creating Jewish Sanctity in Jerusalem: Mount Zion and David's Tomb, 1948–67. doi:10.1080/1353104042000282401.
- Cust, L. G. A. (1929). The Status Quo in the Holy Places. H.M.S.O. for the High Commissioner of the Government of Palestine
- Silvio Ferrari; Andrea Benzo (15 April 2016). Between Cultural Diversity and Common Heritage: Legal and Religious Perspectives on the Sacred Places of the Mediterranean. Taylor & Francis. pp. 150–. ISBN 978-1-317-17502-5
- Breger, Marshall J.; Reiter, Yitzhak; Hammer, Leonard (2009). Holy Places in the Israeli-Palestinian Conflict: Confrontation and Co-existence. Routledge. pp. 105–. ISBN 978-1-135-26811-4
- Peled, Alisa Rubin (February 2012). Debating Islam in the Jewish State: The Development of Policy Toward Islamic Institutions in Israel. SUNY Press. ISBN 978-0-7914-9006-8
- Reiter, Yitzhak (7 April 2017). Contested Holy Places in Israel–Palestine: Sharing and Conflict Resolution. Taylor & Francis. pp. 186–. ISBN 978-1-351-99885-7
- Mizrachi, Yonathan; Veeder, Anna (2014). David’s Tomb on Mt. Zion. Emek Shaveh
- Annabel Jane Wharton. “Jerusalem’s Zions”. Material Religion 9 (2): 218–243. doi:10.2752/175183413X13703410896050.
- ^ a b Isabel Kershner, Mass on Mount Zion Stirs Ancient Rivalries, New York Times, May 26, 2014
- ^ Breger, Reiter & Hammer 2009, p. 105: "Director General Kahana was obliged to contend with the problematic nature of the Tomb's status. Immediately after the war he initiated a long series of religious ceremonies that brought about a radical change in the status of King David's Tomb and served to encourage Jewish control of the Tomb structure, in the absence of any official decision by the State of Israel. This endeavor was roundly condemned by various official Israeli bodies from its earliest stages."
- ^ Breger, Reiter & Hammer 2009, p. 106: "Particularly vexing was the matter of the status and definition of King David's Tomb, an issue that was the focus of disagreements and conflicting interests even within the Ministry. On the one hand, it was Kahana himself who initiated extensive Jewish prayer activity at the site, with the goal of eradicating the Muslim past of King David's Tomb. He saw to the placement of numerous Jewish symbols in and around the Tomb, aimed at demonstrating the political-religious change that had taken place at the site and impressing this fact upon visitors. with the concurrence of the Ministry's architectural advisor, Meir Ben Uri, the phrase "David King of Israel Lives and Endures" was painted over the niche above the tombstone, while large oil-burning candelabra were hung nearby."
- ^ Doron Bar, “Holocaust Commemoration in Israel During the 1950s: The Ho- locaust Cellar on Mount Zion,” Jewish Social Studies: History, Culture, Society n.s. 12, no. 1 (Fall 2005): 16–38"The development of Mount Zion and David’s Tomb as the holiest site in the State of Israel occurred immediately after the end of the 1948 war, when pilgrims frequented the previously inaccessible tomb...Still, it seems that the main reason for the cellar’s decline in popularity was the geopolitical change that followed the Six Day War of 1967. The outcome of the war and the reclamation of the Jewish holy places in the Old City of Jerusalem resulted in the steady decline in the status of David’s Tomb and the Holocaust Cellar"
- ^ Eetta Prince-Gibson, Jewish Radicals Disrupt Greek Orthodox Pentecost Prayer in Jerusalem, Calling Worshipers 'Evil', Haaretz, Jun 21, 2016
- ^ Yair Ettinger, Police Evacuate Scores of Jewish Activists Barricading in King David’s Tomb Hardline Jews barricade inside flash-point religious site, attempting to prevent Christian prayer service., Haaretz, Jun 01, 2015
- ^ Cust 1929, Chapter The Status Quo : its Origin and History till the Present Time section B quote: "in A.D. 1230, the Franciscan Order was established in Jerusalem and became the official representatives of Roman Catholicism in the Holy Places, with their headquarters in the Cenacle on Mount Zion, obtained from the Egyptian Sultan, Melek-el-Nasr, in 1332, for 30,000 ducats".
- ^ Pringle, Denys (2007). The Churches of the Crusader Kingdom of Jerusalem: A Corpus. Vol. 3. The City of Jerusalem. Cambridge University Press. pp. 270
- ^ Pringle. Corpus. pp. 271
- ^ Nir Hasson (2013年8月3日). “Who is 'Judaizing' King David's Tomb?”. Haaretz