David Hilbert
David Hilbert (1912)
Born	(1862-01-23)January 23, 1862 Königsberg or Wehlau, Province of Prussia (today Znamensk, Kaliningrad Oblast, Russia)
Died	February 14, 1943(1943-02-14) (aged 81) Göttingen, Germany
Residence	Germany
Nationality	German
Fields	Mathematician and Philosopher
Institutions	University of Königsberg Göttingen University
Alma mater	University of Königsberg
Doctoral advisor	Ferdinand von Lindemann
Doctoral students	Wilhelm Ackermann Otto Blumenthal Werner Boy Richard Courant Haskell Curry Max Dehn Paul Funk Erich Hecke Hellmuth Kneser Robert König Emanuel Lasker Erhard Schmidt Hugo Steinhaus Teiji Takagi Hermann Weyl Ernst Zermelo
Known for	Hilbert's basis theorem Hilbert's axioms Hilbert's problems Hilbert's program Einstein–Hilbert action Hilbert space
Notable awards	FRS[1]

David Hilbert, FRS^[1] (German pronunciation: [ˈdaːvɪt ˈhɪlbɐt]; January 23, 1862 – February 14, 1943) was a German mathematician. He is recognized as one of the most influential and universal mathematicians of the 19th and early 20th centuries. Hilbert discovered and developed a broad range of fundamental ideas in many areas, including invariant theory and the axiomatization of geometry. He also formulated the theory of Hilbert spaces,^[2] one of the foundations of functional analysis.

Hilbert adopted and warmly defended Georg Cantor's set theory and transfinite numbers. A famous example of his leadership in mathematics is his 1900 presentation of a collection of problems that set the course for much of the mathematical research of the 20th century.

Hilbert and his students contributed significantly to establishing rigor and developed important tools used in modern mathematical physics. Hilbert is known as one of the founders of proof theory and mathematical logic, as well as for being among the first to distinguish between mathematics and metamathematics.^[3]

Life[link]

Hilbert, the first of two children of Otto and Maria Therese (Erdtmann) Hilbert, was born in the Province of Prussia - either in Königsberg (according to Hilbert's own statement) or in Wehlau (known since 1946 as Znamensk) near Königsberg where his father worked at the time of his birth.^[4] In the fall of 1872, he entered the Friedrichskolleg Gymnasium (Collegium fridericianum, the same school that Immanuel Kant had attended 140 years before), but after an unhappy duration he transferred (fall 1879) to and graduated from (spring 1880) the more science-oriented Wilhelm Gymnasium.^[5] Upon graduation he enrolled (autumn 1880) at the University of Königsberg, the "Albertina". In the spring of 1882, Hermann Minkowski (two years younger than Hilbert and also a native of Königsberg but so talented he had graduated early from his gymnasium and gone to Berlin for three semesters),^[6] returned to Königsberg and entered the university. "Hilbert knew his luck when he saw it. In spite of his father's disapproval, he soon became friends with the shy, gifted Minkowski."^[7] In 1884, Adolf Hurwitz arrived from Göttingen as an Extraordinarius, i.e., an associate professor. An intense and fruitful scientific exchange between the three began and especially Minkowski and Hilbert would exercise a reciprocal influence over each other at various times in their scientific careers. Hilbert obtained his doctorate in 1885, with a dissertation, written under Ferdinand von Lindemann, titled Über invariante Eigenschaften spezieller binärer Formen, insbesondere der Kugelfunktionen ("On the invariant properties of special binary forms, in particular the spherical harmonic functions").

Hilbert remained at the University of Königsberg as a professor from 1886 to 1895. In 1892, Hilbert married Käthe Jerosch (1864–1945), "the daughter of a Konigsberg merchant, an outspoken young lady with an independence of mind that matched his own".^[8] While at Königsberg they had their one child Franz Hilbert (1893–1969). In 1895, as a result of intervention on his behalf by Felix Klein he obtained the position of Chairman of Mathematics at the University of Göttingen, at that time the best research center for mathematics in the world and where he remained for the rest of his life.

His son Franz suffered his entire life from an (undiagnosed) mental illness, his inferior intellect was a terrible disappointment to his father and this tragedy was a matter of distress to the mathematicians and students at Göttingen.^[9] Sadly, Minkowski — Hilbert's "best and truest friend"^[10] — died prematurely of a ruptured appendix in 1909.

The Mathematical Institute in Göttingen. Its new building, constructed with funds from the Rockefeller Foundation, was opened by Hilbert and Courant in 1930.

The Göttingen school[link]

Among the students of Hilbert were: Hermann Weyl, chess champion Emanuel Lasker, Ernst Zermelo, and Carl Gustav Hempel. John von Neumann was his assistant. At the University of Göttingen, Hilbert was surrounded by a social circle of some of the most important mathematicians of the 20th century, such as Emmy Noether and Alonzo Church.

Among his 69 Ph.D. students in Göttingen were many who later became famous mathematicians, including (with date of thesis): Otto Blumenthal (1898), Felix Bernstein (1901), Hermann Weyl (1908), Richard Courant (1910), Erich Hecke (1910), Hugo Steinhaus (1911), and Wilhelm Ackermann (1925).^[11] Between 1902 and 1939 Hilbert was editor of the Mathematische Annalen, the leading mathematical journal of the time.

"Good, he did not have enough imagination to become a mathematician".

—Hilbert's response upon hearing that one of his students had dropped out to study poetry.^[12]

Later years[link]

Hilbert lived to see the Nazis purge many of the prominent faculty members at University of Göttingen in 1933.^[13] Those forced out included Hermann Weyl (who had taken Hilbert's chair when he retired in 1930), Emmy Noether and Edmund Landau. One who had to leave Germany, Paul Bernays, had collaborated with Hilbert in mathematical logic, and co-authored with him the important book Grundlagen der Mathematik (which eventually appeared in two volumes, in 1934 and 1939). This was a sequel to the Hilbert-Ackermann book Principles of Mathematical Logic from 1928.

About a year later, Hilbert attended a banquet and was seated next to the new Minister of Education, Bernhard Rust. Rust asked, "How is mathematics in Göttingen now that it has been freed of the Jewish influence?" Hilbert replied, "Mathematics in Göttingen? There is really none any more."^[14]

Hilbert's tomb:
Wir müssen wissen
Wir werden wissen

By the time Hilbert died in 1943, the Nazis had nearly completely restaffed the university, in as much as many of the former faculty had either been Jewish or married to Jews. Hilbert's funeral was attended by fewer than a dozen people, only two of whom were fellow academics, among them Arnold Sommerfeld, a theoretical physicist and also a native of Königsberg.^[15] News of his death only became known to the wider world six months after he had died.

The epitaph on his tombstone in Göttingen is the famous lines he had spoken at the conclusion of his retirement address to the Society of German Scientists and Physicians in the fall of 1930. The words were given in response to the Latin maxim: "Ignoramus et ignorabimus" or "We do not know, we cannot know":^[16]

Wir müssen wissen.

Wir werden wissen.

In English:

We must know.

We will know.

The day before Hilbert pronounced these phrases at the 1930 annual meeting of the Society of German Scientists and Physicians, Kurt Gödel—in a roundtable discussion during the Conference on Epistemology held jointly with the Society meetings—tentatively announced the first expression of his incompleteness theorem.^[17]

Hilbert solves Gordan's Problem[link]

Hilbert's first work on invariant functions led him to the demonstration in 1888 of his famous finiteness theorem. Twenty years earlier, Paul Gordan had demonstrated the theorem of the finiteness of generators for binary forms using a complex computational approach. Attempts to generalize his method to functions with more than two variables failed because of the enormous difficulty of the calculations involved. In order to solve what had become known in some circles as Gordan's Problem, Hilbert realized that it was necessary to take a completely different path. As a result, he demonstrated Hilbert's basis theorem: showing the existence of a finite set of generators, for the invariants of quantics in any number of variables, but in an abstract form. That is, while demonstrating the existence of such a set, it was not a constructive proof — it did not display "an object" — but rather, it was an existence proof^[18] and relied on use of the Law of Excluded Middle in an infinite extension.

Hilbert sent his results to the Mathematische Annalen. Gordan, the house expert on the theory of invariants for the Mathematische Annalen, was not able to appreciate the revolutionary nature of Hilbert's theorem and rejected the article, criticizing the exposition because it was insufficiently comprehensive. His comment was:

Das ist nicht Mathematik. Das ist Theologie.

(This is not Mathematics. This is Theology.)^[19]

Klein, on the other hand, recognized the importance of the work, and guaranteed that it would be published without any alterations. Encouraged by Klein and by the comments of Gordan, Hilbert in a second article extended his method, providing estimations on the maximum degree of the minimum set of generators, and he sent it once more to the Annalen. After having read the manuscript, Klein wrote to him, saying:

Without doubt this is the most important work on general algebra that the Annalen has ever published.^[20]

Later, after the usefulness of Hilbert's method was universally recognized, Gordan himself would say:

I have convinced myself that even theology has its merits.^[21]

For all his successes, the nature of his proof stirred up more trouble than Hilbert could have imagined at the time. Although Kronecker had conceded, Hilbert would later respond to others' similar criticisms that "many different constructions are subsumed under one fundamental idea" — in other words (to quote Reid): "Through a proof of existence, Hilbert had been able to obtain a construction"; "the proof" (i.e. the symbols on the page) was "the object".^[21] Not all were convinced. While Kronecker would die soon after, his constructivist philosophy would continue with the young Brouwer and his developing intuitionist "school", much to Hilbert's torment in his later years.^[22] Indeed Hilbert would lose his "gifted pupil" Weyl to intuitionism — "Hilbert was disturbed by his former student's fascination with the ideas of Brouwer, which aroused in Hilbert the memory of Kronecker".^[23] Brouwer the intuitionist in particular opposed the use of the Law of Excluded Middle over infinite sets (as Hilbert had used it). Hilbert would respond:

Taking the Principle of the Excluded Middle from the mathematician ... is the same as ... prohibiting the boxer the use of his fists.^[24]

Axiomatization of geometry[link]

The text Grundlagen der Geometrie (tr.: Foundations of Geometry) published by Hilbert in 1899 proposes a formal set, the Hilbert's axioms, substituting the traditional axioms of Euclid. They avoid weaknesses identified in those of Euclid, whose works at the time were still used textbook-fashion. Independently and contemporaneously, a 19-year-old American student named Robert Lee Moore published an equivalent set of axioms. Some of the axioms coincide, while some of the axioms in Moore's system are theorems in Hilbert's and vice-versa.

Hilbert's approach signaled the shift to the modern axiomatic method. In this, Hilbert was anticipated by Peano's work from 1889. Axioms are not taken as self-evident truths. Geometry may treat things, about which we have powerful intuitions, but it is not necessary to assign any explicit meaning to the undefined concepts. The elements, such as point, line, plane, and others, could be substituted, as Hilbert says, by tables, chairs, glasses of beer and other such objects. It is their defined relationships that are discussed.

Hilbert first enumerates the undefined concepts: point, line, plane, lying on (a relation between points and planes), betweenness, congruence of pairs of points, and congruence of angles. The axioms unify both the plane geometry and solid geometry of Euclid in a single system.

The 23 Problems[link]

Hilbert put forth a most influential list of 23 unsolved problems at the International Congress of Mathematicians in Paris in 1900. This is generally reckoned the most successful and deeply considered compilation of open problems ever to be produced by an individual mathematician.

After re-working the foundations of classical geometry, Hilbert could have extrapolated to the rest of mathematics. His approach differed, however, from the later 'foundationalist' Russell-Whitehead or 'encyclopedist' Nicolas Bourbaki, and from his contemporary Giuseppe Peano. The mathematical community as a whole could enlist in problems, which he had identified as crucial aspects of the areas of mathematics he took to be key.

The problem set was launched as a talk "The Problems of Mathematics" presented during the course of the Second International Congress of Mathematicians held in Paris. Here is the introduction of the speech that Hilbert gave:

Who among us would not be happy to lift the veil behind which is hidden the future; to gaze at the coming developments of our science and at the secrets of its development in the centuries to come? What will be the ends toward which the spirit of future generations of mathematicians will tend? What methods, what new facts will the new century reveal in the vast and rich field of mathematical thought?^[25]

He presented fewer than half the problems at the Congress, which were published in the acts of the Congress. In a subsequent publication, he extended the panorama, and arrived at the formulation of the now-canonical 23 Problems of Hilbert. The full text is important, since the exegesis of the questions still can be a matter of inevitable debate, whenever it is asked how many have been solved.

Some of these were solved within a short time. Others have been discussed throughout the 20th century, with a few now taken to be unsuitably open-ended to come to closure. Some even continue to this day to remain a challenge for mathematicians.

Formalism[link]

In an account that had become standard by the mid-century, Hilbert's problem set was also a kind of manifesto, that opened the way for the development of the formalist school, one of three major schools of mathematics of the 20th century. According to the formalist, mathematics is manipulation of symbols according to agreed upon formal rules. It is therefore an autonomous activity of thought. There is, however, room to doubt whether Hilbert's own views were simplistically formalist in this sense.

Hilbert's program[link]

In 1920 he proposed explicitly a research project (in metamathematics, as it was then termed) that became known as Hilbert's program. He wanted mathematics to be formulated on a solid and complete logical foundation. He believed that in principle this could be done, by showing that:

1. all of mathematics follows from a correctly chosen finite system of axioms; and
2. that some such axiom system is provably consistent through some means such as the epsilon calculus.

He seems to have had both technical and philosophical reasons for formulating this proposal. It affirmed his dislike of what had become known as the ignorabimus, still an active issue in his time in German thought, and traced back in that formulation to Emil du Bois-Reymond.

This program is still recognizable in the most popular philosophy of mathematics, where it is usually called formalism. For example, the Bourbaki group adopted a watered-down and selective version of it as adequate to the requirements of their twin projects of (a) writing encyclopedic foundational works, and (b) supporting the axiomatic method as a research tool. This approach has been successful and influential in relation with Hilbert's work in algebra and functional analysis, but has failed to engage in the same way with his interests in physics and logic.

Hilbert wrote in 1919:

We are not speaking here of arbitrariness in any sense. Mathematics is not like a game whose tasks are determined by arbitrarily stipulated rules. Rather, it is a conceptual system possessing internal necessity that can only be so and by no means otherwise.

Hilbert published his views on the foundations of mathematics in the 2-volume work Grundlagen der Mathematik.

Gödel's work[link]

Hilbert and the mathematicians who worked with him in his enterprise were committed to the project. His attempt to support axiomatized mathematics with definitive principles, which could banish theoretical uncertainties, was however to end in failure.

Gödel demonstrated that any non-contradictory formal system, which was comprehensive enough to include at least arithmetic, cannot demonstrate its completeness by way of its own axioms. In 1931 his incompleteness theorem showed that Hilbert's grand plan was impossible as stated. The second point cannot in any reasonable way be combined with the first point, as long as the axiom system is genuinely finitary.

Nevertheless, the subsequent achievements of proof theory at the very least clarified consistency as it relates to theories of central concern to mathematicians. Hilbert's work had started logic on this course of clarification; the need to understand Gödel's work then led to the development of recursion theory and then mathematical logic as an autonomous discipline in the 1930s. The basis for later theoretical computer science, in Alonzo Church and Alan Turing also grew directly out of this 'debate'.

Functional analysis[link]

Around 1909, Hilbert dedicated himself to the study of differential and integral equations; his work had direct consequences for important parts of modern functional analysis. In order to carry out these studies, Hilbert introduced the concept of an infinite dimensional Euclidean space, later called Hilbert space. His work in this part of analysis provided the basis for important contributions to the mathematics of physics in the next two decades, though from an unanticipated direction. Later on, Stefan Banach amplified the concept, defining Banach spaces. Hilbert spaces are an important class of objects in the area of functional analysis, particularly of the spectral theory of self-adjoint linear operators, that grew up around it during the 20th century.

Physics[link]

Until 1912, Hilbert was almost exclusively a "pure" mathematician. When planning a visit from Bonn, where he was immersed in studying physics, his fellow mathematician and friend Hermann Minkowski joked he had to spend 10 days in quarantine before being able to visit Hilbert. In fact, Minkowski seems responsible for most of Hilbert's physics investigations prior to 1912, including their joint seminar in the subject in 1905.

In 1912, three years after his friend's death, Hilbert turned his focus to the subject almost exclusively. He arranged to have a "physics tutor" for himself.^[26] He started studying kinetic gas theory and moved on to elementary radiation theory and the molecular theory of matter. Even after the war started in 1914, he continued seminars and classes where the works of Albert Einstein and others were followed closely.

By 1907 Einstein had framed the fundamentals of the theory of gravity, but then struggled for nearly 8 years with a confounding problem of putting the theory into final form.^[27] By early summer 1915, Hilbert's interest in physics had focused on general relativity, and he invited Einstein to Göttingen to deliver a week of lectures on the subject.^[28] Einstein received an enthusiastic reception at Göttingen.^[29] Over the summer Einstein learned that Hilbert was also working on the field equations and redoubled his own efforts. During November 1915 Einstein published several papers culminating in "The Field Equations of Gravitation" (see Einstein field equations). Nearly simultaneously David Hilbert published "The Foundations of Physics", an axiomatic derivation of the field equations (see Einstein–Hilbert action). Hilbert fully credited Einstein as the originator of the theory, and no public priority dispute concerning the field equations ever arose between the two men during their lives.^[30] See more at priority.

Additionally, Hilbert's work anticipated and assisted several advances in the mathematical formulation of quantum mechanics. His work was a key aspect of Hermann Weyl and John von Neumann's work on the mathematical equivalence of Werner Heisenberg's matrix mechanics and Erwin Schrödinger's wave equation and his namesake Hilbert space plays an important part in quantum theory. In 1926 von Neuman showed that if atomic states were understood as vectors in Hilbert space, then they would correspond with both Schrödinger's wave function theory and Heisenberg's matrices.^[31]

Throughout this immersion in physics, Hilbert worked on putting rigor into the mathematics of physics. While highly dependent on higher math, physicists tended to be "sloppy" with it. To a "pure" mathematician like Hilbert, this was both "ugly" and difficult to understand. As he began to understand physics and how physicists were using mathematics, he developed a coherent mathematical theory for what he found, most importantly in the area of integral equations. When his colleague Richard Courant wrote the now classic Methods of Mathematical Physics including some of Hilbert's ideas, he added Hilbert's name as author even though Hilbert had not directly contributed to the writing. Hilbert said "Physics is too hard for physicists", implying that the necessary mathematics was generally beyond them; the Courant-Hilbert book made it easier for them.

Number theory[link]

Hilbert unified the field of algebraic number theory with his 1897 treatise Zahlbericht (literally "report on numbers"). He also resolved a significant number-theory problem formulated by Waring in 1770. As with the finiteness theorem, he used an existence proof that shows there must be solutions for the problem rather than providing a mechanism to produce the answers.^[32] He then had little more to publish on the subject; but the emergence of Hilbert modular forms in the dissertation of a student means his name is further attached to a major area.

He made a series of conjectures on class field theory. The concepts were highly influential, and his own contribution lives on in the names of the Hilbert class field and of the Hilbert symbol of local class field theory. Results on them were mostly proved by 1930, after work by Teiji Takagi.^[33]

Hilbert did not work in the central areas of analytic number theory, but his name has become known for the Hilbert–Pólya conjecture, for reasons that are anecdotal.

Miscellaneous talks, essays, and contributions[link]

• Hilbert's paradox of the Grand Hotel, a meditation on strange properties of the infinite, is often used in popular accounts of infinite cardinal numbers.
• He was a Foreign member of the Royal Society.^[1]
• He received the second Bolyai Prize in 1910.
• His collected works (Gesammelte Abhandlungen) have been published several times. The original versions of his papers contained “many technical errors of varying degree”;^[34] when the collection was first published, the errors were corrected and it was found that this could be done without major changes in the statements of the theorems, with one exception—a claimed proof of the Continuum hypothesis.^[35] The errors were nonetheless so numerous and significant that it took Olga Taussky-Todd three years to make the corrections.^[35]

Quotes[link]

• We are not speaking here of arbitrariness in any sense. Mathematics is not like a game whose tasks are determined by arbitrarily stipulated rules. Rather, it is a conceptual system possessing internal necessity that can only be so and by no means otherwise.^[36]

See also[link]

	Biography portal
	Logic portal

Notes[link]

References[link]

Primary literature in English translation[link]

• Ewald, William B., ed., 1996. From Kant to Hilbert: A Source Book in the Foundations of Mathematics, 2 vols. Oxford Uni. Press.
  • 1918. "Axiomatic thought," 1115–14.
  • 1922. "The new grounding of mathematics: First report," 1115–33.
  • 1923. "The logical foundations of mathematics," 1134–47.
  • 1930. "Logic and the knowledge of nature," 1157–65.
  • 1931. "The grounding of elementary number theory," 1148–56.
  • 1904. "On the foundations of logic and arithmetic," 129–38.
  • 1925. "On the infinite," 367–92.
  • 1927. "The foundations of mathematics," with comment by Weyl and Appendix by Bernays, 464–89.
• Jean van Heijenoort, 1967. From Frege to Godel: A Source Book in Mathematical Logic, 1879–1931. Harvard Univ. Press.
• David Hilbert; Cohn-Vossen, S. (1999). Geometry and Imagination. American Mathematical Society. ISBN 0-8218-1998-4.  - an accessible set of lectures originally for the citizens of Göttingen.
• David Hilbert (2004). Michael Hallett and Ulrich Majer. ed. David Hilbert's Lectures on the foundations of Mathematics and Physics, 1891–1933. Springer-Verlag Berlin Heidelberg. ISBN 3-540-64373-7. 

Secondary literature[link]

• Bottazzini Umberto, 2003. Il flauto di Hilbert. Storia della matematica. UTET, ISBN 88-7750-852-3
• Corry, L., Renn, J., and Stachel, J., 1997, "Belated Decision in the Hilbert-Einstein Priority Dispute," Science 278: nn-nn.
• Dawson, John W. Jr 1997. Logical Dilemmas: The Life and Work of Kurt Gödel. Wellesley MA: A. K. Peters. ISBN 1-56881-256-6.
• Folsing, Albrecht, 1998. Albert Einstein. Penguin.
• Grattan-Guinness, Ivor, 2000. The Search for Mathematical Roots 1870-1940. Princeton Univ. Press.
• Gray, Jeremy, 2000. The Hilbert Challenge. ISBN 0-19-850651-1
• Mancosu, Paolo (1998). From Brouwer to Hilbert, The Debate on the Foundations of Mathematics in the 1920's. Oxford Univ. Press. ISBN 0-19-509631-2. 
• Mehra, Jagdish, 1974. Einstein, Hilbert, and the Theory of Gravitation. Reidel.
• Piergiorgio Odifreddi, 2003. Divertimento Geometrico - Da Euclide ad Hilbert. Bollati Boringhieri, ISBN 88-339-5714-4. A clear exposition of the "errors" of Euclid and of the solutions presented in the Grundlagen der Geometrie, with reference to non-Euclidean geometry.
• Reid, Constance, 1996. Hilbert, Springer, ISBN 0-387-94674-8. The biography in English.
• Rowe, D. E. (1989). "Klein, Hilbert, and the Gottingen Mathematical Tradition". Osiris 5: 186–213. DOI:10.1086/368687.  edit
• Sauer, Tilman, 1999, "The relativity of discovery: Hilbert's first note on the foundations of physics," Arch. Hist. Exact Sci. 53: 529-75.
• Sieg, Wilfried, and Ravaglia, Mark, 2005, "Grundlagen der Mathematik" in Grattan-Guinness, I., ed., Landmark Writings in Western Mathematics. Elsevier: 981-99. (in English)
• Thorne, Kip, 1995. Black Holes and Time Warps: Einstein's Outrageous Legacy, W. W. Norton & Company; Reprint edition. ISBN 0-393-31276-3.

External links[link]

Wikisource has original works written by or about: David Hilbert

Wikiquote has a collection of quotations related to: David Hilbert

Wikimedia Commons has media related to: David Hilbert

• O'Connor, John J.; Robertson, Edmund F., "David Hilbert", MacTutor History of Mathematics archive, University of St Andrews, http://www-history.mcs.st-andrews.ac.uk/Biographies/Hilbert.html .
• David Hilbert at the Mathematics Genealogy Project
• Hilbert Bernays Project
• Hilbert's 23 Problems Address
• Hilbert's Program
• Works by David Hilbert at Project Gutenberg
• Hilbert's radio speech recorded in Königsberg 1930 (in German), with English translation
• 'From Hilbert's Problems to the Future', lecture by Professor Robin Wilson, Gresham College, 27 February 2008 (available in text, audio and video formats).

King David
King of Israel
Statue of David by Nicolas Cordier, in the basilica of Santa Maria Maggiore, Rome
Reign	over Judah c. 1010–1003 BC; over Judah and Israel c. 1003–970 BC
Born	c. 1040 BC
Birthplace	Bethlehem
Died	c. 970 BC
Place of death	Jerusalem
Predecessor	Saul (Judah), Ishbaal (Israel)
Successor	Solomon
Royal House	House of David (new house)
Father	Jesse
Mother	not named in the Bible; identified by the Talmud as Nitzevet, daughter of Adael

David (Hebrew: דָּוִד, דָּוִיד, Modern David Tiberian Dāwîḏ; ISO 259-3 Dawid; Strong's Daveed; beloved; Arabic: داوود‎ or داود‎ ^[a] Dāwūd) was, according to the Hebrew Bible, the second king of the United Kingdom of Israel and, according to the Gospel of Matthew and the Gospel of Luke, an ancestor of Jesus. David is seen as a major Prophet in Islamic traditions. ^[1][2] His life is conventionally dated to c. 1040–970 BC, his reign over Judah c. 1010–1003 BC,^{[citation needed]} and his reign over the United Kingdom of Israel c. 1003–970 BC.^{[citation needed]} The Books of Samuel, 1 Kings, and 1 Chronicles are the only sources of information on David, although the Tel Dan stele records "House of David", which some take as confirmation of the existence in the mid-9th century BC of a Judean royal dynasty called the "House of David".

David is very important to Jewish, Christian and Islamic doctrine and culture. In Judaism, David, or David HaMelekh, is the King of Israel, and the Jewish people. Jewish tradition maintains that a direct descendant of David will be the Messiah. In Islam, he is known as Dawud, considered to be a prophet and the king of a nation. He is depicted as a righteous king, though not without faults, as well as an acclaimed warrior, musician, and poet, traditionally credited for composing many of the psalms contained in the Book of Psalms.

Historicity[link]

Archaeological evidence[link]

Tel Dan Stele and Mesha Stele[link]

The Tel Dan Stele.

A fragment of an Aramean victory stele discovered in 1993 at Tel Dan and dated c.850–835 BC contains the phrase ביתדוד (bytdwd). Because the ancient Aramaic script is written without vowels, different readings are possible. Scholars agree that the first part should be read בֵּית (beyt), meaning "house". However, the second part can be read as דּוֹד (dod), which means "uncle" or "beloved" or as דָּוִד (David). The phrase therefore can mean either "House of the beloved", "House of the uncle" or "House of David".^[3] Since the stele recounts the victory of an Aramean king over "the king of Israel",^[4] the translation of "ביתדוד" as "the House of David" is not illogical.^[5][6]

The Mesha Stele from Moab, dating from approximately the same period, may also contain the name David, in two places: in line 12, where the interpretation is uncertain, and בת[ד]וד in line 31, where one destroyed letter must be supplied (here it is bracketed in the middle).^[7] Kenneth Kitchen has proposed that an inscription of c. 945 BC by the Egyptian Pharaoh Shoshenq I mentions "the highlands of David."^[8] Although a reference to King David in this geographical name is not certain, some scholars suggest it is reasonable.^[9]

City of David and Judah, ca. 1000 BC onward[link]

Part of the Large Stone Structure thought by some archaeologists to be the remains of King David's Palace.

The Bronze and Iron Age remains of the City of David, the original urban core of Jerusalem identified with the reigns of David and Solomon, were investigated extensively in the 1970s and 1980s under the direction of Yigal Shiloh of the Hebrew University, but failed to discover significant evidence of occupation during the 10th century BC,^[10] In 2005, Eilat Mazar found a Large Stone Structure which she claimed was David's palace, but the archaeology is contaminated and impossible to date accurately.^[11][12] Finkelstein and Silberman feel the archaeological evidence from surface surveys indicates that Judah at the time of David was a small tribal kingdom, although both do accept that David and Solomon were likely historical figures in Judah about the 10th century BC. They describe the earliest tales of David as a "classical bandit tale".^[13]

The biblical account[link]

The biblical account about David comes from the book of Samuel and the book of Chronicles (each of which are divided into two books in Jewish and Christian traditions). While almost half of the Psalms are headed "A Psalm of David", the headings are later additions, and no psalm can be attributed to David with certainty.^[14] Chronicles merely retells Samuel from a different theological vantage point, and contains little if any information not available there, and the biblical evidence for David is therefore dependent almost exclusively on the material contained in the chapters from 1 Samuel 16 to 1 Kings 2.

Russian icon of St. David, the Prophet and King, 18th century (Iconostasis of Kizhi monastery, Karelia, Russia).

Since Martin Noth put forward his analysis of the Deuteronomistic History, biblical scholars have accepted that these two books form part of a continuous history of Israel, compiled no earlier than the late 7th century BC, but incorporating earlier works and fragments. Samuel's account of David "seems to have undergone two separate acts of editorial slanting." The original writers show a strong bias against Saul, and in favour of David and Solomon. Many years later the Deuteronomists edited the material in a manner that conveyed their religious message, inserting reports and anecdotes that strengthened their monotheistic doctrine. Some of the materials in Samuel I and II — notably the boundary, allotment and administrative lists — are believed to be very early, since they correspond closely to what we know of the territorial conditions of the late Davidic-early Solomonic period.^[15]

Beyond this, the full range of possible interpretations is available. The late John Bright, whose History of Israel, which went through four editions from 1959 to 2000, takes Samuel at face value, but Donald B. Redford thinks all reconstructions from Biblical sources for the United Monarchy period are examples of 'academic wishful thinking',^[16] and Thomas L. Thompson measures Samuel against the archaeological evidence and concludes that "an independent history of Judea during the Iron I [i.e., the period of David] and Iron II periods has little room for historicizing readings of the stories of I-II Samuel and I Kings."^[17] Some interesting studies of David have been written: Baruch Halpern has pictured David as a lifelong vassal of Achish, the Philistine king of Gath;^[18] Israel Finkelstein and Neil Asher Silberman have identified as the oldest and most reliable section of Samuel those chapters which describe David as the charismatic leader of a band of outlaws who captures Jerusalem and makes it his capital.^[19] Steven McKenzie, Associate Professor of the Hebrew Bible at Rhodes College and author of King David: A Biography, states the belief that David actually came from a wealthy family, was "ambitious and ruthless" and a tyrant who murdered his opponents, including his own sons.^[14]

Biblical narrative[link]

Samuel anoints David, Dura Europos, Syria, Date: 3rd c. AD.

Chosen by God[link]

God withdraws his favour from Saul, king of Israel, "It repenteth me that I have set up Saul to be king, for he is turned back from following me, and has not performed my commandments."^[20] The prophet Samuel seeks a new king from the sons of Jesse of Bethlehem. Seven of Jesse's sons are led before Samuel, but Samuel says, "Yahweh has not chosen these." "And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this is he."^[21]

At the court of Saul[link]

God sends an evil spirit to torment Saul (1 Samuel 16:14) and his attendants suggest he send for David, a young warrior famed for his bravery and for his skill with the harp. Saul does so and makes David one of his armor-bearers and "whenever the spirit from God came upon Saul, David would take his harp and play. Then relief would come to Saul; he would feel better, and the evil spirit would leave him."

David and Goliath[link]

Young David holds the impaled head of the Philistine giant and marches in front of a general riding a white horse, most likely King Saul.

The Israelites, under King Saul, faced the Philistines in the Valley of Elah. He heard the Philistine giant Goliath challenge the Israelites to send their own champion to decide the outcome in single combat. David told Saul he was prepared to face Goliath and Saul allowed him to make the attempt. He was victorious, striking Goliath in the forehead with a stone from his sling. Goliath fell, and David killed him with his own sword and beheaded him; the Philistines fled in terror. Saul inquired about the name of the young champion, and David told him that he is the son of Jesse.^[22]

David and Jonathan[link]

Saul makes David a commander over his armies and offers him his daughter Michal in marriage for bringing more than 200 foreskins of the Philistines to him. David is successful in many battles, and his popularity awakes Saul's fears — "What more can he have but the kingdom?" By various stratagems the jealous king seeks his death, but the plots only endear David the more to the people, and especially to Saul's son Jonathan, who loves David (1 Samuel 18:1, 2 Samuel 1:25–26).^[23][24] Warned by Jonathan, David flees into the wilderness, where he gathers a band of followers and becomes the champion of the oppressed while evading the pursuit of Saul. He accepts the town of Ziklag from the Philistine king Achish of Gath, but continues secretly to champion the Israelites. Achish marches against Saul, but David is excused from the war on the accusation of the Philistine nobles that his loyalty to their cause cannot be trusted.

Anointed king[link]

Panorama of the Harod Valley below, part of the Jezreel- see Mount Gilboa.

Jonathan and Saul are killed in battle with the Philistines at Mount Gilboa. David mourns their deaths, especially that of Jonathan, his friend. He goes up to Hebron, where he is anointed king over Judah. In the north, Saul's son Ish-Bosheth becomes king of the tribes of Israel. War ensues between Ish-Bosheth and David, until Ish-Bosheth is murdered. The assassins bring the head of Ish-Bosheth to David hoping for a reward, but David executes them for their crime against the Lord's anointed. Yet with the death of the son of Saul, the elders of Israel come to Hebron and David, who is 30 years old, is anointed King over Israel and Judah.^[25]

Jerusalem and the Davidic Covenant[link]

David conquers the Jebusite fortress of Jerusalem, and makes it his capital, and "Hiram king of Tyre sent messengers to David, and cedar trees, also carpenters and masons who built David a house." David brings the Ark of the Covenant to Jerusalem, intending to build a temple, but God, speaking to the prophet Nathan, is pleased, saying the temple will be built. God makes a covenant with David, promising that he will establish the house of David : "Your throne shall be established forever."

With God's help, David is victorious over his people's enemies. The Philistines are subdued, the Moabites to the east pay tribute, along with Hadadezer of Zobah, from whom David takes gold shields and bronze vessels.^[26]

Bathsheba and Uriah the Hittite[link]

David commits adultery with Bathsheba, the wife of Uriah the Hittite.^[27] Bathsheba becomes pregnant. David sends for Uriah, who is with the Israelite army at the siege of Rabbah, so that he may lie with his wife and conceal the identity of the child's father. Uriah refuses to do so while his companions are in the field of battle and David sends him back to Joab, the commander, with a message instructing him to abandon Uriah on the battlefield, "that he may be struck down, and die." David marries Bathsheba and she bears his child, "but the thing that David had done displeased the Lord."^[28] The prophet Nathan confronts David, saying: "Why have you despised the word of God, to do what is evil in his sight? You have smitten Uriah the Hittite with the sword, and have taken his wife to be your wife." Nathan presents three punishments from God for this sin. First, that the "sword shall never depart from your house" (2 Samuel 12:10) second, that "Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. 12 You did it in secret, but I will do this thing in broad daylight before all Israel., (2 Samuel 12:12) and finally, that "the son born to you will die."2 Samuel 12:14 David repents, yet God "struck the [David's] child ... and it became sick ... [And] on the seventh day the child died." David leaves his lamentations, dresses himself, goes to the House of the Lord and worships, and then returns home to eat. His servants ask why he wept when the baby was alive, but ends his mourning when the child dies. David replies: "While the child was still alive, I fasted and wept. I thought, 'Who knows? The LORD may be gracious to me and let the child live.' But now that he is dead, why should I fast? Can I bring him back again? I will go to him, but he will not return to me."2 Samuel 12:22–23

David's son Absalom rebels[link]

David's son Absalom rebels against his father, and they come to battle in the Wood of Ephraim. Absalom is caught by his hair in the branches of an oak and David’s general Joab kills him as he hangs there.^[29] When the news of the victory is brought to David, he does not rejoice, but is instead shaken with grief: "O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!"^[30]

Old age[link]

When David has become old and bedridden, Adonijah, his eldest surviving son and natural heir, declares himself king and worthy to marry Abishag. Bathsheba, David's favorite wife, and Nathan the prophet, fearing that they will be killed by Adonijah, go to David and procure his agreement that Solomon, Bathsheba's son, should sit on the throne. And so the plans of Adonijah collapse, and Solomon becomes king.^[31] It is to Solomon that David gives his final instructions, including his promise that the line of Solomon and David will inherit the throne of Judah forever, and his request that Solomon kill his oldest enemies on his behalf.^[32] David dies and is buried in the City of David, having ruled forty years over Israel, seven in Hebron and thirty-three in Jerusalem.

Religious view[link]

Judaism[link]

King David the Prophet
King David in Prayer, by Pieter de Grebber (c. 1640)
Holy Monarch, Prophet, Reformer, Spiritual Poet & Musician, Vicegerent of God, Psalm-Receiver
Born	c. 1040 B.C.E. Bethlehem
Died	c. 970 B.C.E. Jerusalem
Honored in	Judaism Christianity Islam
Attributes	Psalms, Harp, Head of Goliath

David is an important figure in Judaism. Historically, David's reign represented the formation of a coherent Jewish kingdom centered in Jerusalem. David is an important figure within the context of Jewish messianism. In the Hebrew Bible, it is written that a human descendant of David will occupy the throne of a restored kingdom and usher in a messianic age.

David is also viewed as a tragic figure; his acquisition of Bathsheba, and the loss of his son are viewed as his central tragedies.

Many legends have grown around the figure of David. According to one Rabbinic tradition, David was raised as the son of his father Jesse and spent his early years herding his father's sheep in the wilderness while his brothers were in school. Only at his anointing by Samuel – when the oil from Samuel's flask turned to diamonds and pearls – was his true identity as Jesse's son revealed.

David's adultery with Bathsheba was only an opportunity to demonstrate the power of repentance, and some Talmudic authors stated that it was not adultery at all, quoting a Jewish practice of divorce on the eve of battle. However, in tractate Sanhedrin, David's broken heart pleads and numerous actions for forgiveness are discussed, God ultimately forgives but would not remove his sins from Scripture.^[33]

Furthermore, according to David's apologists, the death of Uriah was not to be considered murder, on the basis that Uriah had committed a capital offence by refusing to obey a direct command from the King.^[34]

According to midrashim, Adam gave up 70 years of his life for the life of David.^[35] Also, according to the Talmud Yerushalmi, David was born and died on the Jewish holiday of Shavuot (Feast of Weeks). His piety was said to be so great that his prayers could bring down things from Heaven.

Christianity[link]

David and King Saul, by Rembrandt. David plays the lyre (depicted here as a harp) to the king "tormented by an evil spirit."