Finally, 2 Samuel 13:1 implies, though it does not flatly state, that Amnon’s rape of Tamar happened shortly after David’s sin with Bathsheba. Clearly, the firstborn royal prince thought he could get away with this because his father had done so. Bathsheba wasn’t the mastermind behind the plot. We don’t even know if she had knowledge about it, but the woman’s swollen belly caused David concern, and he pressed on in his attempts to hide the sin. As a result, Bathsheba found herself involved in a murder plot that eventually played out with her husband’s death.

In 2 Samuel 13 we find the rape of Tamar by Amnon. We are told explicitly of her protests, which only serve to highlight Amnon’s sin. The life of King David, as narrated by the prophet Nathan, and including the story of Uriah and Bathsheba, is the subject of the novel The Secret Chord by Geraldine Brooks. [37] Absalom was exiled for three years (2 Samuel 13:38). He lived in Jerusalem apart from the palace life for two years thereafter (14:28). After four full years, he led his revolt (15:7). This means Absalom’s revolt happened 11-12 years after the rape of Tamar. We’ll go with twelve, and have David 62 years old. The first decision to impact Bathsheba, which led to the terrible and deadly embroilment of sin, came from King David. He chose to remain home when kings typically go to war. By refusing to be present where duty called him, his eyes fell on a view that took him straight to sin’s door. This story is that of David’s fall. David, unlike Adam, was a king, a leader, a guide, a teacher (psalmist). He was like the angel of Yahweh (2 Samuel 14:17, 20; 19:27). The analogy is to Lucifer in the Garden of Eden. Lucifer was chief of the angelic tutors to humanity during our childhood, and he led Adam and Eve into death by abusing his position (Galatians 3:19, 4:1-3). David did the same. David’s sin is a definite “advance” on Adam’s.Crenshaw, P. (2006). Rembrandt's Bankruptcy: The Artist, his Patrons, and the Art World in Seventeenth-Century Netherlands. Cambridge: Cambridge University Press. Tafsir al-Kabir, al-Razi, vol. 26, p. 379; Ruh al-Ma'ani, vol. 12, p. 178; Tafsir al-Muraghi, vol. 23, p. 111.)

David and Bethsheba" from the Brown Bird album Bottom of the Sea is a retelling of the story from David's perspective. Grébaut, Sylvain (1927). Patrologia orientalis (in Geez). Robarts - University of Toronto. Paris: Paris Firmin-Didot. p.556. Bathsheba, the orphaned daughter of townspeople, is raised by her aunt in the countryside. From a young age, she is used to managing things on her own: for example, her aunt has her take charge…Could Bathsheba read? Did she have her own copy of the Torah to read? Doubtless not; few people bothered to learn to do so in the pre-Gutenberg world, and there surely weren’t a lot of copies of the Torah around. What she knew of spiritual matters came from men like David. If David said it was all right for her to sleep with him, she had no real reason to question him – or at least not much of one.

Sometimes folks consider Christians clean and squeaky. But if we view the lineage of Jesus, we see imperfect people claiming their spots in this miraculous ancestry of hope. Murder and adultery, from the story of Bathsheba and King David, sit in this line. Yet God threaded hope into the end of the line with Jesus. Mewn ymdrech i guddio ei bechod, gwysiodd Dafydd Ureias o'r fyddin (a oedd ynghanol ymgyrch milwrol ar y pryd) yn y gobaith y byddai Ureias yn cael rhyw gyda'i wraig a chredu mai ef oedd yn gyfrifol am feichiogi Bathseba. Ond roedd Ureias yn anfodlon torri'r traddodiad milwrol o beidio cael rhyw ar adeg ymgyrch milwrol ac o aros gyda'r fyddin a'r creiriau sanctaidd byddai'n bresennol mewn ymgyrch. Yn hytrach na mynd adref i'w wely ei hun, roedd yn well ganddo aros gyda milwyr y palas. Wedi i bob ymdrech i gael Ureias i gysgu gyda'i wraig methu, ysgrifennodd Dafydd lythyr at Joab, arweinydd y fyddin, a'i anfon gydag Ureias yn ôl i faes y gad. Roedd y llythyr yn gorchymyn bod Joab yn rhoi Ureias ar flaen y gad lle'r oedd y frwydr yn boethaf ac yna i gilio'n ôl oddi wrtho, er mwyn iddo gael ei daro'n farw. Lladdwyd Ureias a phriododd Dafydd â Bathseba. [7] And David comforted Bathsheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon: and the Lord loved him.” ( 2 Sam. 12:24 KJV) Just as intercourse between an adult and a minor, even a 'consenting' minor, is today termed 'statutory rape,' so the inter The Bible notes that Solomon was drawn to the other gods in his old age. Bathsheba was likely dead by that time, but the situation might cause us to wonder what she noticed when she was alive and how she felt about her son’s flirtation with danger due to his hunger for women.Along with Eve, Bathsheba was almost the only female whose nude depiction could easily and regularly be justified in Christian art, and she is therefore an important figure in the development of the nude in medieval art. Though sometimes shown clothed at other points in her story, the most common depiction, in both medieval and later art, was Bathsheba at her Bath, the formal name for the subject in art showing Bathsheba bathing, watched by King David. This could be shown with various degrees of nudity, depending on the pose and the placing of clothes or towels. One of the most common placements in the 15th century, perhaps surprisingly, was in miniatures illustrating a book of hours, a personal prayer book, that overtook the psalter as the most popular devotional book for laypeople. This was especially the case in France. [36] Our mis’ess will bring us all to the bad,” said Henery. “Ye may depend on that—with her new farming ways. And her ignorance is terrible to hear. Why only yesterday she cut a rasher of bacon the longways of the flitch!” Nodyn yn y Beibl Cymraeg Newydd sillafir ei enw fel Ureia Naratif Beiblaidd [ golygu | golygu cod ] Bathsheba received the devastating news of her husband’s death on the battlefield and mourned for Uriah (2 Samuel 11:26). Subsequently, Bathsheba became David’s wife. Unfortunately, the sorrow did not end there. David and Bathsheba’s newborn baby, unnamed in the narrative, died just seven days after birth as a consequence of David’s sin (2 Samuel 12:18). In Psalm 51 David confesses his sin with Bathsheba and prays for forgiveness. Bright, Hist, 181, 188n., 189, 230; de Vaux, Anc Isr, index; M.Z. Segal, Sifrei Shemu’el (1964 2), 299, 326–7; S. Yeivin, Meḥkarim be-Toledot Yisrael ve-Arẓo (1960), 198–207, 230–1; Noth, Personennamen, 146–7. IN THE AGGADAH: Ginzberg, Legends, 4 (1947), 94–95, 103–4; 6 (1946), 256–7, 264–5.

All Christians can find hope in Jesus. It doesn’t matter how far we’ve strayed or what sins we’ve committed. Everyone is pardonable when we believe in and rely on the Lord for forgiveness. He takes the messy and makes something stunning and hopeful from its threads. With the beauty of this hope impacting our lives and history, we share in the redemption of Bathsheba’s story as well. a b Lawrence O. Richards (2002). Bible Reader's Companion. David C Cook. pp.210–. ISBN 978-0-7814-3879-7. Elizabeth Cook's novel Lux compares David and Bathsheba to Henry VIII and Anne Boleyn though the eyes of Thomas Wyatt.

Bathsheba grew up in awe of David, the man after God’s own heart, the author of the psalms, God’s anointed leader. All her life she had viewed him as one of Israel’s preeminent spiritual leaders. She had heard him speak of the Lord many times. She had heard her father and grandfather praise him. So, when David called for her, she came. (I doubt if she’d’ve come if Ahab had summoned her.)