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BATHSHEBA

(Heb. baṯ-šeḇaʿ)
(also BATH-SHUA)

Initially the wife of Uriah the Hittite (2 Sam. 11:3), one of David’s elite warriors (23:39). The story of David and Bathsheba (2 Sam. 11:1–12:25) begins with Uriah in the field while David remains in Jerusalem. Spying Bathsheba from his roof, David has her brought to him, even though inquiries disclose that she is Uriah’s wife. When she becomes pregnant, David attempts to conceal his adultery by bringing Uriah back and encouraging him to visit his wife. When this fails he orders Uriah killed, and quickly marries Bathsheba so the child will appear legitimate (11:26-27a). Convicted of adultery and murder, David repents and the death sentence is transferred to his son (12:13-23). David is then guiltless and his marriage to Bathsheba is lawful, so the next child is legitimate (12:24). This is Solomon, and the narrative concludes with an anticipation of his future kingship (12:24b-25).

The David and Bathsheba story is therefore about David’s crime, punishment, and repentance and Solomon’s birth. Bathsheba is present only when necessary to advance the plot. She lacks characterization, merely functioning as Uriah’s wife, the object of David’s adultery, David’s wife, and Solomon’s mother.

Bathsheba next appears in the narrative of Solomon’s succession to David’s throne (1 Kgs. 1–2), first as co-conspirator with Nathan (1:11-31), then as queen mother mediating Adonijah’s request for Abishag (2:13-22). Nathan and Bathsheba plot to convince an aging David that he had sworn to Bathsheba that Solomon would succeed him (1:11-27). Due to David’s faulty memory the scheme works, and David has Solomon made king instead of Adonijah (1:28-40). The story acknowledges an actual palace coup while asserting the legality of Solomon’s kingship (cf. Gen. 27). It also plays on Bathsheba’s name (“daughter of oath” or “daughter of seven”), since David’s oath appears seven times (1 Kgs. 1:13, 17, 20, 24, 27, 30, 35; cf. Gen. 21:25-31).

Bathsheba’s mediation of Adonijah’s request and its fatal outcome (1 Kgs. 2:13-25) turn on the ambiguity of Abishag’s status. She comes to the court as David’s consort, but he never has relations with her (1:1-4). Bathsheba apparently does not consider Abishag one of the harem, so she mediates the request to Solomon (2:18-21). Solomon, however, needs a pretext to eliminate his rival (1:52), so he interprets the request as an arrogation of royal privilege (2:22-25; cf. 2 Sam. 16:20-22).

Solomon’s historian added 2 Sam. 10–12; 1 Kgs. 1–2 to an existing court history of Saul and David in order to legitimate Solomon’s succession. The scenes anticipate Solomon’s rise, contrast David’s weakness with Solomon’s resolve, and enlist Bathsheba’s aid in establishing her son’s throne.

At 1 Chr. 3:5 she is called Bath-shua.

Bibliography. A. Berlin, “Characterization in Biblical Narrative: David’s Wives,” JSOT 23 (1982): 69-85; P. K. McCarter, II Samuel. AB 9 (Garden City, 1984).

Marsha White

Prayer Tents Bible References - Prayer Tents

BATHSHEBA

Eerdmans Dictionary of the Bible (2000)