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Kingdom of Judah
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"Kingdom of Judea" redirects here. For the Judean polity of the 1st and 2nd centuries BCE, see Hasmonean dynasty.
Judea is a term used for the mountainous southern part of the historic Land of Israel.
Kingdom of Judah
9th[1][2] or 8th[3] century BCE–586 BCE
Map of the region in the 9th century BCE
Capital Hebron
Jerusalem
Languages Hebrew
Religion Monotheistic Yahwism/Judaism
Canaanite polytheism
Mesopotamian polytheism
Folk religion[4][5][6][7][8]
Government Monarchy
Historical era Levantine Iron Age
• Jeroboam's Revolt 9th[1][2] or 8th[3] century BCE
• Siege of Jerusalem (587 BCE) 586 BCE
Preceded by Succeeded by
Kingdom of Israel
Yehud (Babylonian province)
Today part of Israel
Palestine
The Kingdom of Judah (Hebrew: מַמְלֶכֶת יְהוּדָה, Mamlekhet Yehudāh) was an Iron Age kingdom of the Southern Levant. The Hebrew Bible depicts it as the successor to a United Monarchy, but historians are divided about the veracity of this account. In the 10th and early 9th centuries BCE, the territory of Judah appears to have been sparsely populated, limited to small rural settlements, most of them unfortified.[9] Jerusalem, the kingdom's capital, likely did not emerge as a significant administrative center until the end of the 8th century; before this the archaeological evidence suggests its population was too small to sustain a viable kingdom.[10] In the 7th century its population increased greatly, prospering under Assyrian vassalage (despite Hezekiah's revolt against the Assyrian king Sennacherib[11]), but in 605 the Assyrian Empire was defeated, and the ensuing competition between the Twenty-sixth Dynasty of Egypt and the Neo-Babylonian Empire for control of the Eastern Mediterranean led to the destruction of the kingdom in a series of campaigns between 597 and 582, the deportation of the elite of the community, and the incorporation of Judah into a province of the Neo-Babylonian Empire.
Contents
[hide]
1 Archaeological record
2 Biblical narrative
2.1 Relations with the Northern Kingdom
2.2 Clash of empires
2.3 Destruction and dispersion
3 Re-establishment under Persian rule
4 See also
5 References
5.1 Further reading
Archaeological record[edit]
See also: Biblical archaeology, Biblical archaeology school, and The Bible and history
Mesha Stele c. 850 BCE – An inscribed stone set up c. 840 BCE by Mesha of Moab tells how Chemosh, the God of Moab, had been angry with his people and allowed them to be subjugated to Israel, but at length assisted Mesha to throw off the yoke of Israel and restore the lands of Moab.[12]
Significant academic debate exists around the character of the Kingdom of Judah. Little archaeological evidence of an extensive, powerful Kingdom of Judah before the late 8th century BCE has been found; Nimrud Tablet K.3751, dated c. 733 BCE, is the earliest known record of the name Judah (written in Assyrian cuneiform as Yaudaya or KUR.ia-ú-da-a-a).[13]
Archaeologists of the minimalist school doubt the extent of the Kingdom of Judah as depicted in the Bible. Around 1990–2010, an important group of archaeologists and biblical scholars formed the view that the actual Kingdom of Judah bore little resemblance to the biblical portrait of a powerful monarchy. These scholars say the kingdom was no more than a small tribal entity.[14][15]
However, Yosef Garfinkel has written in a preliminary report published by the Israeli Antiquities Authority that finds at the Khirbet Qeiyafa site support the notion that an urban society already existed in Judah in the late 11th century BCE.[16] Other archaeologists say that the identification of Khirbet Qeiyafa as an Israelite settlement is uncertain.[17][18]
The status of Jerusalem in the 10th century BCE is a major subject of debate.[9] The oldest part of Jerusalem and its original urban core is the City of David, which does not show evidence of significant Israelite residential activity until the 9th century.[19] However, unique administrative structures such as the Stepped Stone Structure and the Large Stone Structure, which originally formed one structure, contain material culture dated to Iron I.[9] On account of the apparent lack of settlement activity in the 10th century BCE, Israel Finkelstein argues that Jerusalem in the century was a small country village in the Judean hills, not a national capital, and Ussishkin argues that the city was entirely uninhabited. Amihai Mazar contends that if the Iron I/Iron IIa dating of administrative structures in the City of David are correct, (as he believes) "Jerusalem was a rather small town with a mighty citadel, which could have been a center of a substantial regional polity."[9]
Biblical narrative[edit]
See also: History of ancient Israel and Judah
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According to the Hebrew Bible, the kingdom of Judah resulted from the break-up of the United Kingdom of Israel (1020 to about 930 BCE) after the northern tribes refused to accept Rehoboam, the son of Solomon, as their king. At first, only the tribe of Judah remained loyal to the house of David, but soon after the tribe of Benjamin joined Judah. The two kingdoms, Judah in the south and Israel in the north, coexisted uneasily after the split until the destruction of the Kingdom of Israel by Assyria in c. 722/721.
The major theme of the Hebrew Bible's narrative is the loyalty of Judah, and especially its kings, to Yahweh, which it states is the God of Israel. Accordingly, all the kings of Israel and almost all the kings of Judah were "bad", which in terms of Biblical narrative means that they failed to enforce monotheism. Of the "good" kings, Hezekiah (727–698 BCE) is noted for his efforts at stamping out idolatry (in this case, the worship of Baal and Asherah, among other traditional Near Eastern divinities),[20] but his successors, Manasseh of Judah (698–642 BCE) and Amon (642–640 BCE), revived idolatry, drawing down on the kingdom the anger of Yahweh. King Josiah (640–609 BCE) returned to the worship of Yahweh alone, but his efforts were too late and Israel's unfaithfulness caused God to permit the kingdom's destruction by the Neo-Babylonian Empire in the Siege of Jerusalem (587 BCE).
However it is now fairly well established among academic scholars that the Biblical narrative is not an accurate reflection of religious views in either Judah or particularly Israel during this period.[21]
Relations with the Northern Kingdom[edit]
Rulers of Judah
Saul
David
Solomon
Rehoboam
Abijah
Asa
Jehoshaphat
Jehoram
Ahaziah
Athaliah
J(eh)oash
Amaziah
Uzziah/Azariah
Jotham
Ahaz
Hezekiah
Manasseh
Amon
Josiah
Jehoahaz
Jehoiakim
Jeconiah/Jehoiachin
Zedekiah
v
t
e
For the first sixty years, the kings of Judah tried to re-establish their authority over the northern kingdom, and there was perpetual war between them. Israel and Judah were in a state of war throughout Rehoboam's seventeen-year reign. Rehoboam built elaborate defenses and strongholds, along with fortified cities. In the fifth year of Rehoboam's reign, Shishak, pharaoh of Egypt, brought a huge army and took many cities. In the sack of Jerusalem (10th century BCE), Rehoboam gave them all of the treasures out of the temple as a tribute and Judah became a vassal state of Egypt.
Rehoboam's son and successor, Abijah of Judah continued his father's efforts to bring Israel under his control. He fought the Battle of Mount Zemaraim against Jeroboam of Israel and was victorious with a heavy loss of life on the Israel side. According to the books of Chronicles, Abijah and his people defeated them with a great slaughter, so that 500,000 chosen men of Israel fell slain[22] after which Jeroboam posed little threat to Judah for the rest of his reign and the border of the tribe of Benjamin was restored to the original tribal border.[23]
Abijah's son and successor, Asa of Judah, maintained peace for the first 35 years of his reign,[24] during which time he revamped and reinforced the fortresses originally built by his grandfather, Rehoboam. 2 Chronicles states that at the Battle of Zephath, the Egyptian-backed chieftain Zerah the Ethiopian and his million men and 300 chariots was defeated by Asa's 580,000 men in the Valley of Zephath near Maresha.[25] The Bible does not state whether Zerah was a pharaoh or a general of the army. The Ethiopians were pursued all the way to Gerar, in the coastal plain, where they stopped out of sheer exhaustion. The resulting peace kept Judah free from Egyptian incursions until the time of Josiah some centuries later.
In his 36th year, Asa was confronted by Baasha of Israel,[24] who built a fortress at Ramah on the border, less than ten miles from Jerusalem. The result was that the capital was under pressure and the military situation was precarious. Asa took gold and silver from the Temple and sent them to Ben-Hadad I, king of Aram-Damascus, in exchange for the Damascene king canceling his peace treaty with Baasha. Ben-Hadad attacked Ijon, Dan, and many important cities of the tribe of Naphtali, and Baasha was forced to withdraw from Ramah.[26] Asa tore down the unfinished fortress and used its raw materials to fortify Geba and Mizpah in Benjamin on his side of the border.[27]
Asa's successor, Jehoshaphat, changed the policy towards Israel and instead pursued alliances and co-operation with the northern kingdom. The alliance with Ahab was based on marriage. This alliance led to disaster for the kingdom with the battle of Ramoth-Gilead.[28] He then entered into an alliance with Ahaziah of Israel for the purpose of carrying on maritime commerce with Ophir. But the fleet that was then equipped at Ezion-Geber was immediately wrecked. A new fleet was fitted out without the cooperation of the king of Israel, and although it was successful, the trade was not prosecuted.[29] He subsequently joined Jehoram of Israel in a war against the Moabites, who were under tribute to Israel. This war was successful, with the Moabites being subdued. However, on seeing Mesha's act of offering his own son in a human sacrifice on the walls of Kir-haresheth filled Jehoshaphat with horror and he withdrew and returned to his own land.[30]
Jehoshaphat's successor, Jehoram of Judah formed an alliance with Israel by marrying Athaliah, the daughter of Ahab. Despite this alliance with the stronger northern kingdom, Jehoram's rule of Judah was shaky. Edom revolted, and he was forced to acknowledge their independence. A raid by Philistines, Arabs and Ethiopians looted the king's house and carried off all of his family except for his youngest son, Ahaziah of Judah.
Clash of empires[edit]
Stamped bulla of a servant of King Hezekiah used to seal a papyrus document
After Hezekiah became sole ruler in c. 715 BCE, he formed alliances with Ashkelon and Egypt, and made a stand against Assyria by refusing to pay tribute.[31] (Isaiah 30–31; 36:6–9) In response, Sennacherib of Assyria attacked the fortified cities of Judah. (2 Kings 18:13) Hezekiah paid three hundred talents of silver and thirty talents of gold to Assyria – requiring him to empty the temple and royal treasury of silver and strip the gold from the doorposts of Solomon's Temple. (2 Kings 18:14–16)[31] However, Sennacherib besieged Jerusalem[32] (2 Kings 18:17) in 701 BCE, though the city was never taken.
During the long reign of Manasseh (c. 687/686 – 643/642 BCE),[33] Judah was a vassal of Assyrian rulers – Sennacherib and his successors, Esarhaddon[34] and Ashurbanipal after 669 BCE. Manasseh is listed as being required to provide materials for Esarhaddon's building projects, and as one of a number of vassals who assisted Ashurbanipal's campaign against Egypt.[34]
When Josiah became king of Judah in c. 641/640 BCE,[33] the international situation was in flux. To the east, the Neo-Assyrian Empire was beginning to disintegrate, the Neo-Babylonian Empire had not yet risen to replace it, and Egypt to the west was still recovering from Assyrian rule. In this power vacuum, Judah was able to govern itself for the time being without foreign intervention. However, in the spring of 609 BCE, Pharaoh Necho II personally led a sizable army up to the Euphrates to aid the Assyrians.[35] Taking the coast route Via Maris into Syria at the head of a large army, Necho passed the low tracts of Philistia and Sharon. However, the passage over the ridge of hills which shuts in on the south of the great Jezreel Valley was blocked by the Judean army led by Josiah, who may have considered that the Assyrians and Egyptians were weakened by the death of the pharaoh Psamtik I only a year earlier (610 BCE).[35] Presumably in an attempt to help the Babylonians, Josiah attempted to block the advance at Megiddo, where a fierce battle was fought and where Josiah was killed.[36] Necho then joined forces with the Assyrian Ashur-uballit II and together they crossed the Euphrates and lay siege to Harran. The combined forces failed to capture the city, and Necho retreated back to northern Syria. The event also marked the disintegration of the Assyrian Empire.
On his return march to Egypt in 608 BCE, Necho found that Jehoahaz had been selected to succeed his father, Josiah.[37] Necho deposed Jehoahaz, who had been king for only three months, and replaced him with his older brother, Jehoiakim. Necho imposed on Judah a levy of a hundred talents of silver (about 33⁄4 tons or about 3.4 metric tons) and a talent of gold (about 34 kilograms (75 lb)). Necho then took Jehoahaz back to Egypt as his prisoner,[38] never to return.
Jehoiakim ruled originally as a vassal of the Egyptians, paying a heavy tribute. However, when the Egyptians were defeated by the Babylonians at Carchemish in 605 BCE, Jehoiakim changed allegiances, paying tribute to Nebuchadnezzar II of Babylon. In 601 BCE, in the fourth year of his reign, Nebuchadnezzar unsuccessfully attempted to invade Egypt and was repulsed with heavy losses. This failure led to numerous rebellions among the states of the Levant which owed allegiance to Babylon. Jehoiakim also stopped paying tribute to Nebuchadnezzar[39] and took a pro-Egyptian position. Nebuchadnezzar soon dealt with these rebellions. According to the Babylonian Chronicles, after invading "the land of Hatti (Syria/Palestine)"[40][41] in 599 BCE, he lay siege to Jerusalem. Jehoiakim died in 598 BCE[42] during the siege, and was succeeded by his son Jeconiah at an age of either eight or eighteen.[43] The city fell about three months later,[44][45] on 2 Adar (March 16) 597 BCE. Nebuchadnezzar pillaged both Jerusalem and the Temple, carting all his spoils to Babylon. Jeconiah and his court and other prominent citizens and craftsmen, along with a sizable portion of the Jewish population of Judah, numbering about 10,000[46] were deported from the land and dispersed throughout the Babylonian Empire. (2 Kings 24:14) Among them was Ezekiel. Nebuchadnezzar appointed Zedekiah, Jehoiakim's brother, king of the reduced kingdom, who was made a tributary of Babylon.
Destruction and dispersion[edit]
Further information: Babylonian captivity
Depiction of Jewish king and soldiers in ancient Judah
Despite the strong remonstrances of Jeremiah and others, Zedekiah revolted against Nebuchadnezzar, ceasing to pay tribute to him and entered into an alliance with Pharaoh Hophra. In 589 BCE, Nebuchadnezzar II returned to Judah and again besieged Jerusalem. During this period, many Jews fled to surrounding Moab, Ammon, Edom and other countries to seek refuge.[47] The city fell after a siege which lasted either eighteen or thirty months[48] and Nebuchadnezzar again pillaged both Jerusalem and the Temple,[49] after which he destroyed them both.[50] After killing all of Zedekiah's sons, with the possible exception of one,[51] Nebuchadnezzar took Zedekiah to Babylon,[52] putting an end to the independent Kingdom of Judah. According to the Book of Jeremiah, in addition to those killed during the siege, some 4,600 people were deported after the fall of Judah.[53] By 586 BCE much of Judah was devastated, and the former kingdom suffered a steep decline of both economy and population.[54]
Jerusalem apparently remained uninhabited for much of the 6th century,[54] and the centre of gravity shifted to Benjamin, the relatively unscathed northern section of the kingdom, where the town of Mizpah became the capital of the new Babylonian province of Yehud for the remnant of the Jewish population in a part of the former kingdom.[55] This was standard Babylonian practice: when the Philistine city of Ashkelon was conquered in 604 BCE, the political, religious and economic elite (but not the bulk of the population) was banished and the administrative centre shifted to a new location.[56]
Gedaliah was appointed governor of the Yehud Medinata, supported by a Babylonian guard. The administrative centre of the province was Mizpah in Benjamin,[57] not Jerusalem. On hearing of the appointment, many of the Judeans that had taken refuge in surrounding countries were persuaded to return to Judah.[58] However, before long Gedaliah was assassinated by a member of the royal house, and the Chaldean soldiers killed. The population that was left in the land and those that had returned fled to Egypt fearing a Babylonian reprisal, under the leadership of Yohanan ben Kareah, ignoring the urging of the prophet Jeremiah against the move. (2 Kings 25:26, Jeremiah 43:5–7) In Egypt, the refugees settled in Migdol, Tahpanhes, Noph, and Pathros, (Jeremiah 44:1) and Jeremiah went with them as a moral guardian.
The numbers that were deported to Babylon and those who made their way to Egypt and the remnant that remained in the land and in surrounding countries is subject to academic debate. The Book of Jeremiah reports that 4600 were exiled to Babylonia.[53] The Books of Kings suggest that it was ten thousand, and later eight thousand.
Re-establishment under Persian rule[edit]
Main article: Yehud Medinata
In 539 BCE the Achaemenid Empire conquered Babylonia and allowed the exiles to return to Yehud Medinata and rebuild the Temple, which was completed in the sixth year of Darius (515 BCE) (Ezra 6:15) under Zerubbabel, the grandson of the second to last king of Judah, Jeconiah. Yehud Medinata was a peaceful part of the Achaemenid Empire until the fall of the Empire in c. 333 BCE to Alexander the Great.
See also[edit]
Kings of Judah
List of artifacts in biblical archaeology
References[edit]
Jump up ^ Grabbe, Lester L., ed. (2008). Israel in Transition: From Late Bronze II to Iron IIa (c. 1250–850 B.C.E.). T&T Clark International. pp. 225–6. ISBN 978-0567027269. CS1 maint: Extra text: authors list (link)
Jump up ^ Lehman in Vaughn, Andrew G.; Killebrew, Ann E., eds. (1992). Jerusalem in Bible and Archaeology: The First Temple Period. Sheffield. p. 149. CS1 maint: Extra text: authors list (link)
Jump up ^ Finkelstein, Israel (2006). "The Last Labayu: King Saul and the Expansion of the First North Israelite Territorial Entity". In Amit, Yairah; Ben Zvi, Ehud; Finkelstein, Israel; et al. Essays on Ancient Israel in Its Near Eastern Context: A Tribute to Nadav Naʼaman. Eisenbrauns. pp. 171 ff. ISBN 9781575061283.
Jump up ^ "Ezekiel 8 - Idolatry in the Temple - In the sixth". Bible Gateway. Retrieved 2018-02-28.
Jump up ^ "1 Kings 11:5 He followed Ashtoreth the goddess of the Sidonians, and Molek the detestable god of the Ammonites". Biblehub.com. Retrieved 2018-02-28.
Jump up ^ "2 Kings 23:13 The king also desecrated the high places that were east of Jerusalem on the south of the Hill of Corruption-the ones Solomon king of Israel had built for Ashtoreth the vile goddess of the Sidonians, for Chemosh the vile god of Moab, and for Molek the detestable god of the people of Ammon". Biblehub.com. Retrieved 2018-02-28.
Jump up ^ "Jeremiah 11:13 You, Judah, have as many gods as you have towns; and the altars you have set up to burn incense to that shameful god Baal are as many as the streets of Jerusalem.'". Biblehub.com. Retrieved 2018-02-28.
Jump up ^ Israel Finkelstein and Neil Asher Silberman, The Bible Unearthed, Free Press, New York, 2001, pp. 240–43., ISBN 0-684-86912-8
^ Jump up to: a b c d "Jerusalem in the 10th century BCE" (PDF). Web.archive.org. Retrieved 2018-02-28.
Jump up ^ Moore & Kelle 2011, p. 302.
Jump up ^ A History of the Jewish People, H.H. Ben-Sasson ed., Harvard University Press, 1976, p. 142: "Sargon's heir, Sennacherib (705–681), could not deal with Hezekiah's revolt until he gained control of Babylon in 702. ..."
Jump up ^ Rollston, Chris A. (2010). Writing and Literacy in the World of Ancient Israel: Epigraphic Evidence from the Iron Age. Society of Biblical Literature. pp. 53–54.
Jump up ^ The Pitcher Is Broken: Memorial Essays for Gosta W. Ahlstrom, Steven W. Holloway, Lowell K. Handy, Continuum, 1 May 1995 Quote: "For Israel, the description of the battle of Qarqar in the Kurkh Monolith of Shalmaneser III (mid-ninth century) and for Judah, a Tiglath-pileser III text mentioning (Jeho-) Ahaz of Judah (IIR67 = K. 3751), dated 734-733, are the earliest published to date."
Jump up ^ Asaf Shtull-Trauring (6 May 2011). "The keys to the kingdom". Haaretz. an important group of archaeologists and biblical scholars formed the view that in reality the kingdom of David and Solomon bore little resemblance to the biblical portrait of an extensive, powerful, united monarchy. This view derives primarily from the fact that no 10th century BCE archaeological finds exist that could corroborate claims of the existence of a magnificent biblical kingdom extending from Be'er Sheva in the south to Dan in the north. Accordingly, these scholars and archaeologists conclude that the so-called kingdom was no more than a small tribal entity, meager in substance and sparse in population, which did not extend beyond the boundaries of Jerusalem and its immediate surroundings
Jump up ^ Israel Finkelstein and Neil Asher Silberman, Free Press, New York, 2001, 385 pp., ISBN 0-684-86912-8
Jump up ^ Khirbat Qeiyafa Preliminary Report (Israel Antiquities Authority, 19/4/2012)
Jump up ^ Friedman, Matti (October 30, 2008). "Israeli Archaeologists Find Ancient Text". AOL news. Associated Press. Archived from the original on November 3, 2008. The finds have not yet established who the residents were, says Aren Maier, a Bar Ilan University archaeologist
Jump up ^ Archaeological find stirs debate on David's kingdom (Haaretz, May 9th, 2012) Prof. Nadav Na'aman, a historian and archaeologist at Tel Aviv University, discounts Garfinkel and Ganor's conclusions. "These are beautiful finds but they are not special in that similar ones have been found in various places, and they should therefore not be connected in any way to the ark," nor to the Temple in Jerusalem, says Na'aman. (...) He said he found the combination on one of the items of lions and doves very interesting. "The dove is connected to a fertility goddess, and this combination hints that the model belonged to a cultic site of a fertility goddess. I think Qeiyafa was a Canaanite site that had no connection to Jerusalem," he added.
Jump up ^ Moore, Megan Bishop; Kelle, Brad E. (17 May 2011). "Biblical History and Israel S Past: The Changing Study of the Bible and History". Wm. B. Eerdmans Publishing – via Google Books.
Jump up ^ Oded Borowski, "Hezekiah's Reforms and the Revolt against Assyria". Archived from the original on July 23, 1997. Retrieved 2013-04-21. CS1 maint: BOT: original-url status unknown (link) , Emory University, 1997
Jump up ^ Lowell K. Handy (1994). "The Appearance of Pantheon in Judah". In Diana Vikander Edelman. The Triumph of Elohim. Grand Rapids, Michigan: W. B. Eerdmans. p. 27.
Jump up ^ 2 Chronicles 13:17
Jump up ^ 2 Chronicles 13:20
^ Jump up to: a b 2 Chronicles 16:1
Jump up ^ 2 Chronicles 14:9–15
Jump up ^ 2 Chronicles 16:2–6
Jump up ^ 2 Chronicles 16:1–7
Jump up ^ 1 Kings 22:1–33
Jump up ^ 2 Kings 20:35–37; 1 Kings 22:48–49
Jump up ^ 2 Kings 3:4–27
^ Jump up to: a b Peter J. Leithart, 1 & 2 Kings, Brazos Theological Commentary on the Bible, pp 255–256, Baker Publishing Group, Grand Rapids, MI (2006) ISBN 9781441235602
Jump up ^ James B. Pritchard, ed., Ancient Near Eastern Texts Related to the Old Testament (Princeton, NJ: Princeton University Press, 1965) 287–88.
^ Jump up to: a b Edwin Thiele, The Mysterious Numbers of the Hebrew Kings, (1st ed.; New York: Macmillan, 1951; 2d ed.; Grand Rapids: William B. Eerdmans Publishing Co., 1965; 3rd ed.; Grand Rapids: Zondervan/Kregel, 1983). ISBN 0-8254-3825-X, 9780825438257
^ Jump up to: a b Bright, John, A History of Israel, p. 311, (1980)
^ Jump up to: a b 2Kings 23:29
Coogan, Michael David (2001). The Oxford History of the Biblical World. Oxford University Press. p. 261. ISBN 9780195139372.
Jump up ^ 2 Kings 23:29, 2 Chronicles 35:20–24
Jump up ^ 2 Kings 23:31
Jump up ^ 2 Chronicles 36:1–4
Jump up ^ The Divided Monarchy c. 931–586 BCE
Jump up ^ No 24 WA21946, The Babylonian Chronicles, The British Museum
Jump up ^ Geoffrey Wigoder, The Illustrated Dictionary & Concordance of the Bible Pub. by Sterling Publishing Company, Inc. (2006)
Jump up ^ Dan Cohn-Sherbok, The Hebrew Bible, Continuum International, 1996, p. x. ISBN 0-304-33703-X
Jump up ^ Vincent, Robert Benn, Daniel and the Captivity of Israel part of a Bible Studies series
Jump up ^ Philip J. King, Jeremiah: An Archaeological Companion (Westminster John Knox Press, 1993), p. 23.
Jump up ^ 2 Chronicles 36:9
Jump up ^ The Oxford History of the Biblical World, ed. by Michael D Coogan. Pub. by Oxford University Press, 1999. p. 350
Jump up ^ Jeremiah 40:11–12
Jump up ^ Malamat, Abraham (1968). "The Last Kings of Judah and the Fall of Jerusalem: An Historical – Chronological Study". Israel Exploration Journal. 18 (3): 137–56. JSTOR 27925138. The discrepancy between the length of the siege according to the regnal years of Zedekiah (years 9–11), on the one hand, and its length according to Jehoiachin's exile (years 9–12), on the other, can be cancelled out only by supposing the former to have been reckoned on a Tishri basis, and the latter on a Nisan basis. The difference of one year between the two is accounted for by the fact that the termination of the siege fell in the summer, between Nisan and Tishri, already in the 12th year according to the reckoning in Ezekiel, but still in Zedekiah's 11th year which was to end only in Tishri.
Jump up ^ Ezra 5:14
Jump up ^ Jeremiah 52:10–13
Jump up ^ "The Book of Helaman, Chapter 8".
Jump up ^ Jeremiah 52:10–11
^ Jump up to: a b Jeremiah 52:29–30
^ Jump up to: a b Grabbe, Lester L. (2004). A History of the Jews and Judaism in the Second Temple Period. T&T Clark International. p. 28. ISBN 0-567-08998-3.
Jump up ^ Davies, Philip R., "The Origin of Biblical Israel Archived 2008-05-28 at the Wayback Machine.", Journal of Hebrew Scriptures (art. 47, vol9, 2009)
Jump up ^ Lipschitz, Oded, "The Fall and Rise of Jerusalem" (Eisenbrauns, 2005) p. 48
Jump up ^ 2 Kings 25:22–24, Jeremiah 40:6–8
Jump up ^ Marvin A. Sweeney (1 October 2010). The Prophetic Literature: Interpreting Biblical Texts Series. Abingdon Press,.
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Further reading[edit]
This article's further reading may not follow Wikipedia's content policies or guidelines. Please improve this article by removing less relevant or redundant publications with the same point of view; or by incorporating the relevant publications into the body of the article through appropriate citations. (October 2013) (Learn how and when to remove this template message)
Albertz, Rainer (1994) [Vanderhoek & Ruprecht 1992]. A History of Israelite Religion, Volume I: From the Beginnings to the End of the Monarchy. Westminster John Knox Press.
Albertz, Rainer (1994) [Vanderhoek & Ruprecht 1992]. A History of Israelite Religion, Volume II: From the Exile to the Maccabees. Westminster John Knox Press.
Albertz, Rainer (2003a). Israel in Exile: The History and Literature of the Sixth Century B.C.E. Society of Biblical Literature.
Becking, Bob (2003b). "Law as Expression of Religion (Ezra 7–10)". Yahwism After the Exile: Perspectives on Israelite Religion in the Persian Era. Koninklijke Van Gorcum. ISBN 978-9023238805.
Amit, Yaira, et al., eds. (2006). Essays on Ancient Israel in its Near Eastern Context: A Tribute to Nadav Na'aman. Eisenbrauns. CS1 maint: Extra text: authors list (link)
Davies, Philip R. "The Origin of Biblical Israel". Retrieved 14 February 2015.
Barstad, Hans M. (2008). History and the Hebrew Bible. Mohr Siebeck.
Bedford, Peter Ross (2001). Temple Restoration in Early Achaemenid Judah. Brill.
Ben-Sasson, H.H. (1976). A History of the Jewish People. Harvard University Press. ISBN 0-674-39731-2.
Blenkinsopp, Joseph (1988). Ezra-Nehemiah: A Commentary. Eerdmans.
Blenkinsopp, Joseph; Lipschits, Oded, eds. (2003). Judah and the Judeans in the Neo-Babylonian Period. Eisenbrauns. CS1 maint: Extra text: authors list (link)
Blenkinsopp, Joseph (2003). "Bethel in the Neo-Babylonian Period". In Oded Lipschitz; Joseph Blenkinsopp. Judah and the Judeans in the Neo-Babylonian Period. Eisenbrauns. ISBN 978-1575060736.
Blenkinsopp, Joseph (2009). Judaism, the First Phase: The Place of Ezra and Nehemiah in the Origins of Judaism. Eerdmans.
Brett, Mark G. (2002). Ethnicity and the Bible. Brill.
Bright, John (2000). A History of Israel. Westminster John Knox Press.
Coogan, Michael D., ed. (1998). The Oxford History of the Biblical World. Oxford University Press. CS1 maint: Extra text: authors list (link)
Coote, Robert B.; Whitelam, Keith W. (1986). "The Emergence of Israel: Social Transformation and State Formation Following the Decline in Late Bronze Age Trade". Semeia (37): 107–47.
Davies, Philip R. (1992). In Search of Ancient Israel. Sheffield.
Davies, Philip R. (2009). "The Origin of Biblical Israel". Journal of Hebrew Scriptures. 9 (47). Archived from the original on 2008-05-28.
Dever, William (2001). What Did the Biblical Writers Know, and When Did They Know It?. Eerdmans.
Dever, William (2003). Who Were the Early Israelites and Where Did They Come From?. Eerdmans.
Dunn, James D.G; Rogerson, John William, eds. (2003). Eerdmans commentary on the Bible. Eerdmans. CS1 maint: Extra text: authors list (link)
Edelman, Diana, ed. (1995). The Triumph of Elohim: From Yahwisms to Judaisms. Kok Pharos. CS1 maint: Extra text: authors list (link)
Finkelstein, Israel; Silberman, Neil Asher (2001). The Bible Unearthed.
Finkelstein, Israel; Mazar, Amihay; Schmidt, Brian B. (2007). The Quest for the Historical Israel. Society of Biblical Literature.
Golden, Jonathan Michael (2004a). Ancient Canaan and Israel: An Introduction. Oxford University Press.
Golden, Jonathan Michael (2004b). Ancient Canaan and Israel: New Perspectives. ABC-CLIO.
Killebrew, Ann E. (2005). Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300–1100 B.C.E. Society of Biblical Literature.
King, Philip J.; Stager, Lawrence E. (2001). Life in Biblical Israel. Westminster John Knox Press. ISBN 0-664-22148-3.
Kuhrt, Amélie (1995). The Ancient Near East c. 3000–330 BC. Routledge.
Lemche, Niels Peter (1998). The Israelites in History and Tradition. Westminster John Knox Press.
Levy, Thomas E. (1998). The Archaeology of Society in the Holy Land. Continuum International Publishing.
Lipschits, Oded (2005). The Fall and Rise of Jerusalem. Eisenbrauns.
Lipschits, Oded, et al., eds. (2006). Judah and the Judeans in the Fourth Century B.C.E. Eisenbrauns. CS1 maint: Extra text: authors list (link)
McNutt, Paula (1999). Reconstructing the Society of Ancient Israel. Westminster John Knox Press.
Merrill, Eugene H. (1995). "The Late Bronze/Early Iron Age Transition and the Emergence of Israel". Bibliotheca Sacra. 152 (606): 145–62.
Middlemas, Jill Anne (2005). The Troubles of Templeless Judah. Oxford University Press.
Miller, James Maxwell; Hayes, John Haralson (1986). A History of Ancient Israel and Judah. Westminster John Knox Press. ISBN 0-664-21262-X.
Miller, Robert D. (2005). Chieftains of the Highland Clans: A History of Israel in the 12th and 11th Centuries B.C. Eerdmans.
Moore, Megan Bishop; Kelle, Brad E. (2011). Biblical History and Israel's Past. Eerdmans. ISBN 978-0-8028-6260-0.
Pitkänen, Pekka (2004). "Ethnicity, Assimilation and the Israelite Settlement" (PDF). Tyndale Bulletin. 55 (2): 161–82. Archived from the original (PDF) on 2011-07-17.
Silberman, Neil Asher; Small, David B., eds. (1997). The Archaeology of Israel: Constructing the Past, Interpreting the Present. Sheffield Academic Press. CS1 maint: Extra text: authors list (link)
Soggin, Michael J. (1998). An Introduction to the History of Israel and Judah. Paideia.
Van der Toorn, Karel (1996). Family Religion in Babylonia, Syria, and Israel. Brill.
Zevit, Ziony (2001). The Religions of Ancient Israel: A Synthesis of Parallactic Approaches. Continuum.
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At Last...The Duets Album
From Wikipedia, the free encyclopedia
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At Last...The Duets Album
Studio album by Kenny G
Released
November 23, 2004
Genre
Jazz
Length
54:45
Label
Arista
Producer
Walter Afanasieff
Emanuel Kiriakou
Raphael Saadiq
Kenny G chronology
The Romance of Kenny G
(2004) At Last...The Duets Album
(2004) The Greatest Holiday Classics
(2005)
Professional ratings
Review scores
Source
Rating
Allmusic [1]
At Last...The Duets Album is the second cover album by saxophonist Kenny G. It was released by Arista Records in 2004, and reached number 1 on the Contemporary Jazz chart, number 21 on the Top R&B/Hip-Hop Albums chart and number 40 on the Billboard 200.[2]
Contents
1 Track listing
2 Bonus track listing No. 1
3 Bonus track listing No. 2
4 Bonus track listing No. 3
5 Singles
6 Others
7 References
Track listing[edit]
"(Everything I Do) I Do It for You - featuring LeAnn Rimes" (Bryan Adams/Michael Kamen/Robert John Lange) - 5:04
"At Last - featuring Arturo Sandoval" (Harry Warren/Mack Gordon) - 4:06
"I Believe I Can Fly - featuring Yolanda Adams" (R. Kelly) - 5:19
"Careless Whisper - featuring Brian McKnight" (Andrew Ridgeley/George Michael) - 4:17
"Beautiful - featuring Chaka Khan" (Linda Perry) - 5:32
"Pick Up the Pieces - featuring David Sanborn" (Alan Gorrie/Owen McIntyre/Roger Ball/Malcolm Duncan/Robbie McIntosh/Hamish Stuart) - 4:13
"Baby Come to Me - featuring Daryl Hall" (Rod Temperton) - 3:56
"Misty - featuring Gladys Knight" (Johnny Burke/Erroll Garner) - 4:31
"Don't Know Why - featuring David Benoit" (Jesse Harris) - 5:08
"The Way You Move - featuring Earth, Wind & Fire" (Antwan Patton/Carlton Mahone/Patrick Brown) - 4:41
"Sorry Seems to Be the Hardest Word - featuring Richard Marx" (Elton John/Bernie Taupin) - 3:54
"Alfie - featuring Burt Bacharach" (Burt Bacharach/Hal David) - 4:10
"The Music That Makes Me Dance - featuring Barbra Streisand (Jule Styne/Bob Merrill) - 4:30
Bonus track listing No. 1[edit]
"The One and Only - featuring Lee-Hom Wang" (Lee-Hom Wang) - 4:20 (Bonus)
"Misty Moon - featuring Lim Hyung Joo" (Lim Hyung Joo/T. Matsumoto) - 4:32 (Bonus)
"I Need the Both of You - featuring Tata Young" (Du, Pas Sa/Kamo) - 4:34 (Bonus)
"Propose - featuring Tube" (Michiya Haruhata/Nobuteru Maeda) - 5:22 (Bonus)
Bonus track listing No. 2[edit]
"January - featuring Glenn Fredly" (Glenn Fredly) - 3:51 (Bonus)
Bonus track listing No. 3[edit]
"Right Here Waiting" (Richard Marx) - 4:22 (Bonus)
Singles[edit]
Information taken from this source.[3]
Year
Title
Chart positions
US AC
2005 "I Believe I Can Fly" 28
2005 "The Way You Move" 12
2005 "(Everything I Do) I Do It For You" 18
Others[edit]
In Indonesia, a collaboration with the Indonesian singer Glenn Fredly is included on the album. The song "Januari" (January) appears as track 14.
References[edit]
Jump up ^ Allmusic review
Jump up ^ Charts & Awards at Allmusic
Jump up ^ Billboard Singles at Allmusic
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St George's Chapel, Windsor Castle
From Wikipedia, the free encyclopedia
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"St George's Chapel" redirects here. For other uses, see St George's Chapel (disambiguation).
Church in Windsor, England
St George's Chapel, Windsor Castle
The Queen's Free Chapel of the College of St George, Windsor Castle
51°29′02″N 0°36′24″W / 51.48376°N 0.60678°W / 51.48376; -0.60678Coordinates: 51°29′02″N 0°36′24″W / 51.48376°N 0.60678°W / 51.48376; -0.60678
Location
Windsor
Country
England
Denomination
Church of England
Previous denomination
Roman Catholicism
Churchmanship
High Church
Website
www.stgeorges-windsor.org
History
Status
Chapel
Dedication
St George
Architecture
Functional status
Active
Heritage designation
Grade I listed
Style
Gothic
Years built
14th century
Administration
Diocese
Jurisdiction: Royal Peculiar
Location: Oxford
Clergy
Dean
David Conner
Precentor
Martin Poll (also Chaplain)
Canon(s)
Mark Powell (Steward)
Canon Treasurer
Hueston Finlay
Laity
Organist/Director of music
James Vivian
Music group(s)
Choir of St George's Chapel
St George's Chapel at Windsor Castle in England, is a chapel designed in the high-medieval Gothic style. It is both a Royal Peculiar, a church under the direct jurisdiction of the monarch, and the Chapel of the Order of the Garter. Seating approximately 800,[1] it is located in the Lower Ward of the castle.
St. George's castle chapel was established in the 14th century by King Edward III and began extensive enlargement in the late 15th century. It has been the location of many royal ceremonies, weddings and burials. Windsor Castle is a principal residence for Queen Elizabeth II and St. George's Chapel is the planned burial site for the Queen.
The day-to-day running of the Chapel is the responsibility Dean and Canons of Windsor who make up the religious College of St George, which is directed by a Chapter of the Dean and four Canons, assisted by a Clerk, Virger (traditional spelling of verger) and other staff. The Society of the Friends of St George's and Descendants of the Knights of the Garter, a registered charity, was established in 1931 to assist the College in maintaining the Chapel.
Contents
[hide]
1 History
1.1 Queen's Beasts
2 Order of the Garter
2.1 Garter Service
2.2 Heraldry
3 Chantries
3.1 Rutland Chantry
4 Weddings
5 Burials
5.1 Altar
5.2 Quire
5.3 Royal Vault
5.4 Near West Door
5.5 King George VI Memorial Chapel
5.6 Albert Memorial Chapel
5.7 Gloucester Vault
5.8 Other
6 In media
7 See also
8 References
9 External links
History[edit]
St George's Chapel (left) at Windsor Castle in 1848, showing the absence of the Queen's Beasts on the pinnacles (since replaced).
In 1348, King Edward III founded two new religious colleges: St Stephen's at Westminster and St George's at Windsor. The new college at Windsor was attached to the Chapel of St Edward the Confessor which had been constructed by Henry III in the early thirteenth century. The chapel was then rededicated to the Blessed Virgin Mary, Edward the Confessor and George the Martyr. Edward III also built the Aerary Porch in 1353–54. It was used as the entrance to the new college.
The Quire of St George's Chapel, by Charles Wild, from W.H. Pyne's Royal Residences, 1818.
St George's Chapel became the Mother Church of the Order of the Garter, and a special service is still held in the chapel every June and is attended by the members of the order. Their heraldic banners hang above the upper stalls of the choir where they have a seat for life.
The period 1475–1528 saw a radical redevelopment of St George's Chapel under the designs of King Henry VII's most prized counsellor Sir Reginald Bray (later Chancellor of the Duchy of Lancaster), set in motion by Edward IV and continued by Henry VII and Henry VIII. The thirteenth-century Chapel of Edward the Confessor was expanded into a huge new Cathedral-like chapel under the supervision of Richard Beauchamp, Bishop of Salisbury, and the direction of the master mason Henry Janyns. The Horseshoe Cloister was constructed for the new community of 45 junior members: 16 vicars, a deacon gospeller, 13 lay clerks, 2 clerks epistoler and 13 choristers. The choristers of St George's Chapel are still in existence to this day, although the total number is not fixed and is nearer to 20. The choristers are educated at St George's School, Windsor Castle. They are full boarders at the school. In term time they attend practice in the castle every morning and sing Matins and Eucharist on Sundays and sing Evensong throughout the entire week, with the exception of Wednesdays.
St George's Chapel was a popular destination for pilgrims during the late medieval period. The chapel was purported to contain several important relics: the bodies of John Schorne and Henry VI and a fragment of the True Cross held in a reliquary called the Cross of Gneth. These relics all appear to have been displayed at the east end of the south choir aisle.
The Chapel suffered a great deal of destruction during the English Civil War. Parliamentary forces broke into and plundered the chapel and treasury on 23 October 1642. Further pillaging occurred in 1643 when the fifteenth-century chapter house was destroyed, lead was stripped off the chapel roofs, and elements of Henry VIII's unfinished funeral monument were stolen. Following his execution in 1649, Charles I was buried in a small vault in the centre of the choir at St George's Chapel which also contained the coffins of Henry VIII and Jane Seymour. A programme of repair was undertaken at St George's Chapel following the Restoration of the monarchy.
The reign of Queen Victoria saw further changes made to the architecture of the chapel. The east end of the choir was reworked in devotion to Prince Albert; the Lady Chapel, which had been abandoned by Henry VII, was completed; a royal mausoleum was completed underneath the Lady Chapel; and a set of steps were built at the west end of the chapel to create a ceremonial entrance to the building. In the 21st century, St George's accommodates approximately 800 persons for services and events.[1]
St George's Chapel in the Lower Ward at right
Queen's Beasts[edit]
The Queen's Beasts shown atop the pinnacles
On the roof of the chapel, standing on the pinnacles, and also on pinnacles on the sides, are seventy-six heraldic statues representing the Queen's Beasts, showing the Royal supporters of England. They represent fourteen of the heraldic animals: the lion of England, the red dragon of Wales, the panther of Jane Seymour, the falcon of York, the black bull of Clarence, the yale of Beaufort, the white lion of Mortimer, the greyhound of Richmond, the white hart of Richard II, the collared silver antelope of Bohun, the black dragon of Ulster, the white swan of Hereford, the unicorn of Edward III and the golden hind of Kent.[2]
The original beasts dated from the sixteenth century, but were removed in 1682 on the advice of Sir Christopher Wren. Wren had condemned the Reigate stone, the calcareous sandstone of which they were constructed. The present statues date from 1925, when the chapel was restored.[3][4]
Order of the Garter[edit]
Garter Service[edit]
Further information: Order of the Garter
Emblem of the Order of the Garter
Members of the Order of the Garter meet at Windsor Castle every June for the annual Garter Service. After lunch in the State Apartments in the Upper Ward of the Castle they process on foot, wearing their robes and insignia, down to St George's Chapel where the service is held. If any new members have been admitted to the Order they are installed at the service. After the service, the members of the order return to the Upper Ward by carriage or car.
Members of the public outside St George's Chapel at Windsor Castle, waiting for the Garter Procession
The Order formerly had frequent services at the chapel, but, after becoming infrequent in the 18th century, they were discontinued in 1805. The ceremony was revived in 1948 by King George VI for the 600th anniversary of the founding of the Order, and has since become an annual event.
Heraldry[edit]
Interior of the chapel
After their installation, members are each assigned a stall in the chapel choir above which his or her heraldic devices are displayed.
A member's sword is placed below a helm which is decorated with a mantling and topped by a crest, coronet or crown. Above this, a member's heraldic banner is flown emblazoned with his or her arms. A Garter stall plate, a small elaborately enamelled plate of brass, is affixed to the back of the stall displaying its member's name and arms with other inscriptions.
On a member's death, the sword, helm, mantling, crest, coronet or crown, and banner are removed. A ceremony marking the death of the late member must be held before the stall can be assigned to anyone else. This ceremony takes place in the chapel, during which the Military Knights of Windsor carry the banner of the deceased member and offer it to the Dean of Windsor, who places it on the altar.
The stall plates, however, are not removed; rather, they remain permanently affixed somewhere about the stall, so the stalls of the chapel are festooned with a colourful record of the members throughout history.
Chantries[edit]
Fan vaulting of the Choir of St George's Chapel, with the Garter banners on either side below.
St George's Windsor is among the most important and ambitious medieval chantry foundations to have survived in England. The college, itself a medieval chantry, also contains a number of independent chantries in the form of altars and small chapels dedicated to various members of the English monarchy and also to a number of prominent courtiers, deans and canons. Masses, the Office and prayers would be offered in these chantries for the good of the founder. Henry VIII had intended a chantry to be set up in the chapel, despite the fact that he instituted the religious changes which brought about the Reformation in England and the eventual suppression of chantries.
The much-admired iron gates in the sanctuary of the chapel as well as the locks on the doors of the chapel are the work of the medieval Cornish metalsmith John Tresilian.[5] The status of the college as a royal foundation saved it from dissolution at the Reformation. As a result, many of the smaller chantries within the chapel were preserved. These are the only remaining chantries of their kind in England which have never formally been suppressed.
Rutland Chantry[edit]
Monumental brass in St Leger Chantry to Anne of York, Duchess of Exeter (1439–1476) and her second husband Thomas St Leger (c.1440–1483), founder of the chapel
The Rutland Chantry, forming the northern transept of St George's Chapel, was founded in 1491 to honour Sir Thomas St Leger (c.1440–1483) and Anne of York, Duchess of Exeter (1439–1476)[6]; Sir Thomas was Anne's second husband. She was the eldest surviving daughter of Richard Plantagenet, 3rd Duke of York, and thus elder sister of kings Edward IV (1442–1483, reigned 1461–1483) and Richard III (1452–1485, reigned 1483–1485). A monumental brass in memory of Anne of York and Sir Thomas survives on the east wall of the Rutland Chantry, the inscription of which records that the chantry was founded "with two priests singing forevermore":
"Wythin thys Chappell lyethe beryed Anne Duchess of Exetur suster unto the noble kyng Edward the forte. And also the body of syr Thomas Sellynger knyght her husband which hathe funde within thys College a Chauntre with too prestys sy’gyng for ev’more. On whose soule god have mercy. The wych Anne duchess dyed in the yere of oure lorde M Thowsande CCCCl xxv"
The chantry received its current name in honour of the earls of Rutland, descendants of Anne and Sir Thomas; their daughter, also named Anne, married George Manners, 11th Baron de Ros and gave birth to Thomas Manners, 1st Earl of Rutland. The tomb of George and Anne Manners is a prominent feature of the chantry; their effigies are carved in English alabaster.[6]
Weddings[edit]
Wedding of the Prince of Wales and Alexandra of Denmark, 1863
The chapel has been the site of many royal weddings, particularly of the children of Queen Victoria. These weddings include:
Albert Edward, Prince of Wales, and Princess Alexandra of Denmark in 1863 (later King Edward VII and Queen Alexandra respectively)
Princess Helena and Prince Christian of Schleswig-Holstein-Sonderburg-Augustenburg in 1866
Princess Louise and the Marquess of Lorne (later Duke of Argyll) in 1871
Prince Arthur, Duke of Connaught and Strathearn and Princess Louise Margaret of Prussia in 1879
Princess Frederica of Hanover and Luitbert von Pawel Rammingen in 1880
Prince Leopold, Duke of Albany and Princess Helena of Waldeck and Pyrmont in 1882
Princess Marie Louise of Schleswig-Holstein and Prince Aribert of Anhalt in 1891
Princess Alice of Albany and Prince Alexander of Teck (later Earl of Athlone) in 1904
Princess Margaret of Connaught and Prince Gustaf Adolf of Sweden (later King of Sweden) in 1905
Lady Helena Cambridge and Major John Gibbs, Coldstream Guards in 1919
Anne Abel Smith and David Liddell-Grainger in 1957
Lady Helen Windsor and Timothy Taylor in 1992
The wedding of Prince Edward, Earl of Wessex, and Sophie Rhys-Jones in 1999
The union of Charles, Prince of Wales, and Camilla Parker Bowles in 2005 received a blessing from the Archbishop of Canterbury
Peter Phillips and Autumn Kelly in 2008
Prince Harry, Duke of Sussex, and Meghan, Duchess of Sussex on 19 May 2018[7]
The forthcoming wedding of Princess Eugenie of York and Jack Brooksbank on 12 October 2018
Burials[edit]
The chapel has been the site of many royal funerals and interments. Persons interred here include:
Altar[edit]
George Plantagenet, 1st Duke of Bedford, on 22 March 1479
Mary of York, in 1482
Edward IV, King of England (1461–1470; 1471–1483), in 1483
Henry VI, King of England (1422–1461; 1470–1471), reburied from Chertsey Abbey in 1484
the coffins of two unidentified children suggested to be the Princes in the Tower
Elizabeth Woodville, wife of Edward IV (1464–1483), on 12 June 1492
Edward VII, King of the United Kingdom (1901–1910), on 20 May 1910
Alexandra of Denmark, wife of Edward VII (1863–1910), on 28 November 1925
Quire[edit]
Jane Seymour, Queen of England, in 1537
Henry VIII, King of England and Ireland, in 1547
Charles I, King of England, Scotland and Ireland, in 1649
Stillborn son of Queen Anne (last monarch of the House of Stuart), in 1698.
Royal Vault[edit]
Princess Amelia of the United Kingdom in 1810
Princess Augusta, Duchess of Brunswick-Wolfenbüttel in 1813
Princess Charlotte of Wales in 1817
Charlotte of Mecklenburg-Strelitz, Queen of the United Kingdom, in 1818
George III, King of the United Kingdom, in 1820
Prince Edward, Duke of Kent and Strathearn in 1820
Princess Elizabeth of Clarence in 1821
Prince Frederick, Duke of York and Albany in 1827
George IV, King of the United Kingdom, in 1830
William IV, King of the United Kingdom, in 1837
Princess Augusta Sophia of the United Kingdom in 1840
Adelaide of Saxe-Meiningen, Queen of the United Kingdom, in 1849
Prince Adolphus, Duke of Cambridge (1774–1850) (reburial) in 1930
George V, King of Hanover, in 1878
Princess Augusta of Hesse-Kassel (1797–1889) (reburial) in 1930
Princess Mary Adelaide of Cambridge in 1897
Francis, Duke of Teck in 1900
Near West Door[edit]
George V, King of the United Kingdom, in 1936
Mary of Teck, Queen of the United Kingdom, in 1953
King George VI Memorial Chapel[edit]
George VI, King of the United Kingdom, died 1952. Interred 26 March 1969 following its construction.[8]
Princess Margaret, Countess of Snowdon (ashes), in 2002
Elizabeth Bowes-Lyon, Queen Mother of the United Kingdom, in 2002
Albert Memorial Chapel[edit]
Prince Leopold, Duke of Albany, in 1884
Prince Albert Victor, Duke of Clarence, in 1892
Gloucester Vault[edit]
Prince William Henry, Duke of Gloucester and Edinburgh, in 1805
Maria, Duchess of Gloucester and Edinburgh, in 1807
Prince William Frederick, Duke of Gloucester and Edinburgh, in 1834
Princess Sophia of Gloucester, in 1844
Princess Mary, Duchess of Gloucester and Edinburgh, in 1857[9]
Other[edit]
William, 1st Baron Hastings (1431–1483), a nobleman and close friend of King Edward IV; in the north aisle of St George's Chapel, next to Edward IV.
Anne St. Leger (1476 – 21 May 1526) and her husband George Manners, 11th Baron de Ros (22 August 1465 – 23 October 1513) in the private Rutland Chapel[10]
Charles Brandon, 1st Duke of Suffolk, in 1545
Christopher Villiers, 1st Earl of Anglesey, in 1631
Henry Somerset, 1st Duke of Beaufort (1629–1700) and his ancestors in the private Beaufort Chapel; the original monument by Grinling Gibbons was moved to St Michael and All Angels Church, Badminton, in 1878.
Very Revd Dr Penyston Booth (1681–1765), Dean of Windsor
Dejazmatch Alemayehu Tewodros, son of Emperor Tewodros II of Ethiopia, on 21 November 1879
In media[edit]
Wenceslaus Hollar. View and Ground Plan of St. George's Chapel, Windsor ca. 1671.[11][12][13]
John Henry Le Keux. St.Georges Chapel, Windsor. Ground Plan 1810. Engraved after a plan by F.Mackenzie, published in Britton's Architectural antiquities of Great Britain, 1807. Copper engraved antique plan.[14][15]
See also[edit]
Choir of St George's Chapel, Windsor Castle
Dean of Windsor
Dean and Canons of Windsor
Francis Eginton, artist, painted the arms of the knights of the Garter for two Gothic windows in the stalls.
List of Knights and Ladies of the Garter
List of Ladies of the Garter
Order of the Garter
Saint George: Devotions, traditions and prayers
The Society of the Friends of St George's and Descendants of the Knights of the Garter
Windsor Castle
Historical monographs relating to St. George's Chapel, Windsor Castle
Royal Chapel of All Saints, a chapel in Windsor Great Park closely connected with St George's Chapel
References[edit]
Notes
^ Jump up to: a b "Harry and Meghan to wed at Windsor in May". BBC News. 28 November 2017. Retrieved 28 November 2017.
Jump up ^ "Windsor Royal Beasts on St George's Chapel roof". Wordpress. Retrieved 10 October 2014.
Jump up ^ London, H. Stanford (1953). “The” Queen's Beasts: An Account with New Drawings of the Heraldic Animals Witch Stood at the Entrance to Westminster Abbey on the Occasion of the Coronation of Her Majesty Queen Elisabeth II., 2. June 1953. Newman Neame. p. 15.
Jump up ^ "Sir Frederick Minter". The Times. 15 July 1976. p. 19.
Jump up ^ Blackburne, Harry W. (2008). The Romance of St. George's Chapel, Windsor Castle. Wildside Press. pp. 14–. ISBN 978-1-4344-7428-5.
^ Jump up to: a b Eleanor Cracknell (15 July 2011). "The Rutland Chantry". College of St George. Retrieved 19 May 2018.
Jump up ^ Yeginsu, Ceylan (2018-03-02). "Prince Harry and Meghan Markle Invite Members of Public to Wedding Day". The New York Times. ISSN 0362-4331. Retrieved 2018-03-05.
Jump up ^ "Royal Burials in the Chapel since 1805". College of St George. 2017. Retrieved 2018-05-19.
Jump up ^ "Royal Burials in the Chapel by location". College of St George. 2017. Retrieved 2018-05-19.
Jump up ^ "The Roos Monument in the Rutland Chantry Chapel". College of St George. 10 September 2010.
Jump up ^ https://art.famsf.org/wenceslaus-hollar/view-and-ground-plan-st-georges-chapel-windsor-19633013061
Jump up ^ https://art.famsf.org/wenceslaus-hollar/view-and-ground-plan-st-georges-chapel-windsor-19633017575
Jump up ^ https://art.famsf.org/wenceslaus-hollar/view-and-ground-plan-st-georges-chapel-windsor-19633013060
Jump up ^ http://www.antiqueprints.com/images/af7/f7596.jpg
Jump up ^ http://www.ancestryimages.com/proddetail.php?prod=f7596
Sources
Begent, Peter J.; Chesshyre, Hubert; Chesshyre, D. H. B.; Jefferson, Lisa (1999). The most noble Order of the Garter: 650 years. Spink.
Keen, Laurence; Scarff, Eileen, eds. (2002). Windsor: medieval archaeology, art and architecture of the Thames Valley. British Archaeological Association.
Saul, Nigel, ed. (2005). St George's Chapel, Windsor, in the Fourteenth Century. Boydell Press. ISBN 978-1-84383-117-4.
Richmond, Colin; Scarff, Eileen, eds. (2001). St Georges Chapel, Windsor, in the late Middle Ages. Windsor: Maney Publishing. ISBN 978-0-9539676-1-2.
External links[edit]
Wikimedia Commons has media related to St. George’s Chapel, Windsor Castle.
Official website
Charity Commission website
A church near you / what's on in the chapel
Crests for the Knights of the Garter
A guide to the chapel
Report of Review Group on the Royal Peculiars 2009
Music manuscripts preserved in the Chapter Library
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