This dissertation is based on the premise that the Bible, in addition to being a work of historical and theological significance, is also a work of literary significance. As such, the aim of the dissertation is to study the biblical figure of David as a literary character. In particular, it focuses on various techniques of characterization used to present this character to the reader. The primary texts examined in this dissertation are I Sam. 16 - I Kings 2:10, and Psalms 3, 7, 18, 34, 51, 52, 54, 56, 57, 59, 60, 63 and 142. In addition to these biblical texts, various biblical and literary critics are consulted, and their theories and arguments applied to this investigation of David as a literary character. In investigating David as a literary character, certain aspects of characterization theory are considered: direct and indirect techniques of characterization, and primary and secondary levels of characterization. Chapter One outlines these theoretical issues of characterization, which are discussed in greater detail in the chapters that follow. Chapter Two deals with the use of contrast as a characterization technique. Chapter Three examines character interaction. Chapter Four considers the function of motif in characterization. Chapter Five relates certain psalms and poems to the narrative texts, as they, too, perform a characterizing function. Chapter Six is a chapter of conclusion. It must be emphasized that the focus of this dissertation is primarily on the techniques and strategies used to present the character David, and less on the character himself. The emphasis is on the process, rather than on the product. The dissertation is in English. All biblical quotes are given in English translation, with English transliteration of Hebrew words when necessary. Bibliography: pages 187-194.

Bibliography: pages 135-137. / The book of Ecclesiastes or Kohelet, using its Hebrew title is one of the Five Megilloth (Scrolls). This Biblical book characterizes life as utter futility like "shepherding" or "chasing the wind". Throughout the book one encounters teachings that stand in considerable tension with each other. For example in 7:3 Kohelet states: "Anger is better than happiness" while later in 8: 15 he writes: "I praised Happiness: In 7: 1 he says: "Better the day of one's death than the day one is born'; while in 11: 7 he states: "Light is sweet and good for the eyes so as 'to see the sun". Contradictions such as these are found throughout the book. The following study of Kohelet will attempt to analyze.previous studies of the book which have offered ways of interpreting these contradictions. Several responses have commended themselves to interpreters. Some see the author of Kohelet as citing traditional wisdom and then refuting it. Others see the book as reflecting a single author's changing viewpoints over the years as well as life's ambiguities. Some understand Kohelet as a book written by one author while later editors added their viewpoints.