References analysis of the Wikipedia article "David's Tomb" in the English version

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Fabri, Félix; Hassler, Konrad Dieterich (1848). Fratris Felicis Fabri Evagatorium in Terrae Sanctae, Arabiae et Egypti peregrinatoniem. Vol. 1. sumptibus Societatis litterariae Stuttgardiensis. p. 253. ISBN 9783226003932. Judaei multis temporibus et hodie instant apud regem Soldanum pro loco illo, ad faciendum sibi oratorinm: et e contra Christiani reclamabant. Tandem Soldanus interrogavit: qualis tamen sanctitatis esset locus ille?. et cum sibi dictum esset, quod David cum caeteris regibus Jerusalem de ejus semine ibi sepulti essent; dixit: et nos Sarraceni David sanctum tenemus, aeque sicut Christiani et Judaei et Bibliam credimus sicut et ipsi. Locum ergo illum nec illi nec isti habebunt, sed nos enm recipimus, et ita venit in Jerusalem et ostinm illins capellae, per quod ab intra de monasterio erat ingressus, obstruxit, et ipsam capellam profanavit, ejiciens altaria Christi et destruens et delens imagines sculptas et pictas eamque cultu spurcissimo Machometi coaptans, ab extra faciens ostium, ut Sarraceni ingredi possent, dum placeret...
English version, page 303: "The Jews have many times begged the Soldan to give them that place, that they may make an oratory of it, and they beg it of him even to this day : while the Christians have always refused it to them. So at last the Soldan inquired wherefore this place was holy. When he was told that David and the other kings of Jerusalem of his seed were buried there, he said : 'We Saracens also count David holy, even as the Christians and the Jews do, and we believe the Bible as they do. Wherefore neither the Christians nor the Jews shall have that place, but we will take it for ourselves. He thereupon came to Jerusalem and blocked up the door by which one entered that chapel from inside the monastery, desecrated the chapel, turned out Christ's altars, brake the carved images, blotted out the paintings, and fitted it for the worship of the most abominable Mahomet, making a door on the outside by which the Saracens could enter it when they pleased."

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Murphy-O'Connor, Jerome (2008). pp. 115–118.

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, Marshall J.; Reiter, Yitzhak; Hammer, Leonard (2009). Holy Places in the Israeli-Palestinian Conflict: Confrontation and Co-existence. Routledge. pp. 105–. ISBN 978-1135268114.

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." Breger, Marshall J.; Reiter, Yitzhak; Hammer, Leonard (2009). Holy Places in the Israeli-Palestinian Conflict: Confrontation and Co-existence. Routledge. pp. 105–. ISBN 978-1135268114.

Peled 2012, p. 93. Peled, Alisa Rubin (2012). Debating Islam in the Jewish State: The Development of Policy Toward Islamic Institutions in Israel. SUNY Press. ISBN 978-0791490068.

Islam: Political Impact, 1908–1972 : British Documentary Sources. Vol. 9. Archive Editions. 2004. p. 59. ISBN 978-1840970708.

Peled 2012, p. 94. Peled, Alisa Rubin (2012). Debating Islam in the Jewish State: The Development of Policy Toward Islamic Institutions in Israel. SUNY Press. ISBN 978-0791490068.

Bargil Pixner (2010). Rainer Riesner (ed.). Paths of the Messiah. Keith Myrick, Miriam Randall (trans.). Ignatius Press. pp. 320–322. ISBN 978-0898708653.

The genuine works of Flavius Josephus..., translated by William Whiston, Havercamp edition, New York (1810). See footnote on page 83. (copy&pg=PA83 David's Tomb, p. 83, at Google Books)

Clausen (2016). pp. 168–175.

Murphy-O'Connor, Jerome (2008). p. 117.

Skarsaune, Oskar (2002). In the Shadow of the Temple: Jewish Influences on Early Christianity (5th ed.). Downers Grove, IL: InterVarsity Press. p. 189. ISBN 978-0199236664. Retrieved 5 June 2022.

Taylor, Joan E. (1993). Christians and the Holy Places: The Myth of Jewish-Christian Origins. Oxford: Clarendon Press. p. 215. ISBN 0198147856. Retrieved 5 June 2022.

Clausen (2016). pp. 158–163.

Pringle, Denys (2007). St Mary of Mount Sion, no. 336. Cambridge University Press. p. 265. ISBN 978-0521390385. Retrieved 4 June 2022. {{cite book}}: |work= ignored (help)

gutenberg.org

Flavius Josephus (October 2001). The Wars of the Jews or History of the Destruction of Jerusalem. Translated by William Whiston. Project Gutenberg. Retrieved 19 February 2016. The city was built upon two hills, which are opposite to one another, and have a valley to divide them asunder; [...] Of these hills, that which contains the upper city is much higher, and in length more direct. Accordingly, it was called the "Citadel," by king David; [...] Now the Valley of the Cheesemongers, as it was called, and was that which we told you before distinguished the hill of the upper city from that of the lower,... (Book 5, Chapter 4, §1; or V:137)

jstor.org

Procházka-Eisl, Gisela, and Stephan Procházka. “Muslim Sanctuaries in and around Jerusalem Revisited.” Wiener Zeitschrift Für Die Kunde Des Morgenlandes, vol. 95, 2005, pp. 163–94. JSTOR, http://www.jstor.org/stable/23862773. "The alleged grave of King David on Mount Zion has been one of the most important Muslim shrines in Jerusalem from the 15th Century onwards. [Footnote: The tomb of David was handed Over to the Muslims by the Franciscan monks in 1452. 'Abd al-Ghanl an-Nabulusi visited the grave and prayed there in 1690. At the beginning of the 20th Century Kahle states: "Nebi Da'üd auf Zion ist heute eines der wichtigsten muhammedanischen Heiligtümer in Jerusalem".] For a long time the whole quarter was called Harat an-Nabi Däwüd. However, after the area became a part of Israel in 1948 the Jews took control of the sanctuary, which since then has been off-limits for Muslim pilgrims."

pendleton.k12.ky.us

Doron Bar, "Holocaust Commemoration in Israel During the 1950s: The Holocaust Cellar on Mount Zion," Jewish Social Studies: History, Culture, Society n.s. 12, no. 1 (Fall 2005): 16–38 Archived 2017-08-09 at the Wayback Machine "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... geopolitical change ... 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".

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Itinerarium Burdigalense 598:4–6

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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". 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.

Cust 1929, Chapter The Status Quo : its Origin and History till the Present Time section B : "The result was that in 1552 by Imperial decree the Franciscans were ejected from the Cenacle, which passed into Moslem hands. [Footnote: According to some authorities this drastic action of the Sultan was on account of the alarm caused by a rumour, started originally at the end of the 12th century by Rabbi Benjamin of Tudela, that some Christian workmen had discovered on Mount Zion the Tombs of David and Solomon and the other Kings of Judah.]". 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.

Cust 1929, Chapter The Status Quo : its Origin and History till the Present Time section C quote: "The Cenacle is not a subject of concern to this study, being absolutely under the authority of the Moslem Waqf of Nebi Daud, who however arrange to open it to the many that are anxious to visit a site of such sacred traditions.". 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.

David's Tomb (English Wikipedia)

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