David, now an old man, is still king of Israel. Among his sons, the ambitious Adonijah and the clever Solomon. The two young men are fierce rivals, since both are prospective heirs to the ... See full summary »
A retelling of the Bible story. Pharaoh Ramses II decrees the death of all Hebrew children, but Moses, placed in a basket in the Nile by his mother, is taken by a royal Princess and raised ... See full summary »
Mara and her husband Manoa are both upstanding and religious Israelites living under the harsh and unjust rule of the Philistines. Much to their regret, they have not been able to have ... See full summary »
In the foreign land of Canaan lives Isaac, son of Abraham, with his clever, strong-willed wife Rebekah and his twin sons Esau and Jacob. The first-born, Esau, is a strong and fearless ... See full summary »
Lara Flynn Boyle,
The Old Testament story of Abraham and the trials he endures. Commanded by God to lead his family to the promised land of Canaan with the promise that if he does so, his descendants will ... See full summary »
Nick and Frank Starkey were both policemen. A scandal forced Nick to leave the force, now a serial killer has driven the police to take him back. A web that includes Frank's wife, bribery, ... See full summary »
Mary Elizabeth Mastrantonio,
Ahasuerus (Xerxes I), King of the Persians, whose empire now extends from India to Egypt after the defeat of the Babylonians, is holding a celebratory banquet for his people in the citadel ... See full summary »
F. Murray Abraham,
Israel circa 1,000 B.C. The adult life of David, who would eventually become King of Israel, is presented. The blessing of the Prophets, as the voice of God, is required before the King can take any major action. It is because God is annoyed with King Saul for not following his word that the Prophet Samuel, taking his cues from God, surprisingly and unexpectedly anoints David, the teenaged and youngest of Jesse's four sons, the next King. Regardless, it isn't until David's encounter with Goliath that he and many of the Israelites believe he could and should be King. Believing the anointing of David undermines his rule, King Saul, whose army is far outnumbered by those of the enemy Philistines, takes one measure after another against David and by association at the peril of his army in battles against the Philistines. These moves by Saul do not sit well with many, but especially his son Jonathan, who supports David as the next King. Over David's eventual rule as King, he will have his ...Written by
About eighteen weeks of shooting on location in Italy during principal photography were spent on the Mediterranean island of Sardinia and the Italian cities of Matera, Rome, Cesano, and Abruzzo. See more »
In Saul's final battle scene, a warrior is lassoed around the neck and dragged behind a chariot. However, the camera angles show that he is attached to a rope tied around his waist under his costume. See more »
The king cannot speak with you now. He is engaged in the affairs of state.
Since when have the affairs of state taken precedence over the affairs of God?
[shoves his way past and enters Saul's throne room]
...Samuel. We welcome you. With God's blessing, our victory is complete.
Is THIS how you show Him your gratitude... by robbing the Amalekites of their women and cattle? By holding their king in chains?
We were discussing a possible treaty. The king is to be ransomed...
[...] See more »
It may be in the Bible- but you can't always put it in a film without looking ridiculous
There were two Golden Ages of the Biblical epic. The first was during the silent era of the 1920s. The second started in the late forties, when Hollywood needed to rely upon spectacle in its battle with the upstart newcomer television. DeMille's "Samson and Delilah" can be seen as marking the opening of this revival, and several notable dramas such as "The Ten Commandments" (also by DeMille) followed it over the next fifteen to twenty years.
This second Golden Age lasted until about the mid-sixties, with Huston's "The Bible" perhaps marking its close. Thereafter there were occasional productions based on the New Testament, but the Old no longer seemed to be of interest to film-makers. "King David", therefore, made in 1985, is virtually unique, an Old Testament epic from the eighties, a decade during which not only Biblical epics but also those based on Classical or Mediaeval history had fallen from favour. When eighties film-makers wanted to work in the epic style they generally turned to modern history, as Richard Attenborough did with "Gandhi" or Bertolucci with "The Last Emperor".
The look of this film is far less grandiose than that of the traditional epics directed by the likes of DeMille. I think that this is historically accurate; the Kingdom of Israel was not a great empire like Rome, Egypt, Babylon or Persia but a modest Middle Eastern state, notable not for its wealth or power but for the fact that its monotheistic religion gave rise not only to modern Judaism but to Christianity and Islam as well. The costumes and architecture, therefore, are far more sober and restrained than those on view in most epics, and the battle scenes are fairly small-scale.
The film is relatively faithful to Biblical accounts of the life of David, although there are some discrepancies. Filming this particular story does, however, pose some problems which director Bruce Beresford and the scriptwriters never really overcome. The first problem is that the story of David is one of the Bible's more complex narratives; this film draws upon four different Books, Samuel I and II, Chronicles I and the Psalms. (Some well known Biblical heroes have their stories told in a few verses, or at most chapters). This narrative contains several different stories- the power struggle between David and Saul, the friendship between David and Jonathan, the love-story of David and Bathsheba and the rebellion of Absalom- any one of which could have been the basis of a complete film in its own right. This film tries to deal with all of them, and does so rather perfunctorily. An example of what I mean is that Bathsheba's husband Uriah the Hittite never appears, even though as the third party in the triangle he would be a key figure in the love-story element. David's estranged first wife Michal is not omitted entirely, but her role here is a very minor one.
The second problem- one common to a lot of Biblical epics- is the discrepancy between the harsh and often intolerant tribal morality of Old Testament religion and the gentler ethos of modern Christianity. In the film David is seen as the advocate of a greater tolerance when he spares the lives of the Philistine civilians after defeating their armies, an act of mercy for which he is taken to task by the prophet Nathan. Nathan's position is that if Jehovah has mandated the wholesale slaughter of pagan nations, then it is not for David, as Jehovah's anointed, to question the justice of His commands.
There is an attempt to soften, even justify, the David/Bathsheba affair by painting Uriah as a brute who refuses to consummate his marriage and who treats his beautiful young wife with savage cruelty, a version of events not found in the Biblical story This does not, however, prevent the scriptwriters from presenting us with the scene (which is in the Bible) where Nathan rebukes David for adultery and his part in Uriah's death, although its impact is lessened by the fact that the man now appearing as the voice of conscience and morality was, only a few scenes earlier, appearing as the advocate of religiously sanctioned genocide.
The best acting contribution, by a considerable margin, comes from Edward Woodward as the tormented Saul, a man quite literally driven mad by rage and by his unreasoning jealousy of David. (Woodward was better known for his television work than for films, but he had earlier collaborated with Beresford on the excellent "Breaker Morant"). Richard Gere, however, seems miscast in the title role; even Beresford was later to admit that Gere, who received a Razzie nomination for "Worst Actor", is much better in contemporary pieces than he is in historical dramas. Alice Krige as Bathsheba is never given much to do except stand around looking beautiful. There are a surprising number of little-known actors, some in quite major roles. It would, for example, make an interesting quiz question to test the knowledge of the most enthusiastic movie buff to name two films starring, say, Jack Klaff (Jonathan) or Jean-Marc Barr (Absalom).
Like a number of other reviewers I was amused by that scene in which Gere, dressed only in a loincloth, does a dance through the streets of Jerusalem. Yes, I know it's in the Bible- it was presumably part of the coronation ritual of the Israelite monarchy- but that doesn't prevent it from looking ridiculous. That last comment, in fact, could sum up my view of the film as a whole. A lot of this stuff might be in the Bible. That doesn't necessarily mean you can put it in a modern film without looking ridiculous. 5/10
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