Bath-sheba

VIEW:22 DATA:01-04-2020
Bath'-sheba or Bath-she'ba. (daughter of the oath). 2Sa_11:3; etc., also called Bath-shua in 1Ch_3:5, the daughter of Eliam, 2Sa_11:3, or Ammiel, 1Ch_3:5, the son of Ahithophel, 2Sa_23:34, and wife of Uriah, the Hittite, (B.C. 1035). The child, which was the fruit of her adulterous intercourse with David, died; but after marriage, she became the mother of four sons, Solomon, Mat_1:6, Shimea, Shobab and Nathan.
When Adonijah attempted to set aside the succession promised to Solomon, Bath-sheba informed the king of the conspiracy. 1Ki_1:11; 1Ki_1:15; 1Ki_1:23. After the accession of Solomon, she, as queen-mother, requested permission of her son for Adonijah to take in marriage Abishag, the Shunammite. 1Ki_2:21-25.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


bath-shē?ba, bath?shē̇-ba (בּת־שׁבע, bath-shebha‛, ?the seventh daughter,? or ?the daughter of an oath,? also called Bathshua בּתשׁוּע, bath-shūa‛, ?the daughter of opulence? (1Ch_3:5); the Septuagint however reads Bērsabeé everywhere; compare BATHSHUA; HPN, 65, 67, 77, 206 for Bath-sheba, and 67, 69, note 3, for Bathshua): Bath-sheba was the daughter of Eliam (2Sa_11:3) or Ammiel (1Ch_3:5); both names have the same meaning. She was the beautiful wife of Uriah the Hittite, and because of her beauty was forced by David to commit adultery (2Sa_11:2; Ps 51). Her husband Uriah was treacherously killed by the order of David (2Sa_11:6). After the death of her husband David made her his wife and she lived with him in the palace (2Sa_11:27). Four sons sprang from this marriage (2Sa_5:14; 1Ch_3:5), after the first child, the adulterine, had died (2Sa_12:14). With the help of the prophet Nathan she renders futile the usurpation of Adonijah and craftily secures the throne for her son Solomon (1Ki_1:11). Later Adonijah succeeds in deceiving Bath-sheba, but his plan is frustrated by the king (1Ki_2:13). According to Jewish tradition, Prov 31 is written by Solomon in memory of his mother. In the genealogy of Jesus (Mt 16) Bath-sheba is mentioned as the former wife of Uriah and the mother of Solomon by David. See ADONIJAH; AMMIEL; BATHSHUA; DAVID; ELIAM; NATHAN; SOLOMON.
International Standard Bible Encyclopedia
PRINTER 1915.


Bath-sheba
(Heb. Bath-She'ba, בִּתאּשֶׁבִע, daughter of the oath, or of seven [sc. years]; Sept. Βηρσαβεέ, Josephus Βεεθσαβή: also בִּתאּשׁוּעִ, Bath-Shu'a, another form of the same name; Sept. as before; 1Ch_3:5; in ch. 1Ch_2:3, this form is translated “daughter of Shua” in the English version), daughter of Eliam (2Sa_11:3) or Ammiel (1Ch_3:5), the grand. daughter of Ahithophel (2Sa_23:34), and wife of Uriah. She was seduced by King David during the absence of her husband, who was then engaged at the siege of Rabbah (2Sa_11:4-5; Psa_51:2). B.C. -1035. The child thus born in adultery became ill and died (2Sa_12:15-18). After the lapse of the period of mourning for her husband, who was slain by the contrivance of David (2Sa_11:15), she was legally married to the king (2Sa_11:27), and bore him Solomon (2Sa_12:24; 1Ki_1:11; 1Ki_2:13; comp. Mat_1:6). It is probable that the enmity of Ahithophel toward David was increased, if not caused, by the dishonor brought by him upon his family in the person of Bath-sheba. The other children of Bath-sheba were Shimea (or Shammu'ah), Shobab, and Nathan, named in 2Sa_5:14; 1Ch_3:5. When, in David's old age, Adonijah, an elder son by Haggith, attempted to set aside in his own favor the succession promised to Solomon, Bath-sheba was employed by Nathan to inform the king of the conspiracy (1Ki_1:11; 1Ki_1:15; 1Ki_1:23). After the accession of Solomon, she, as queen-mother, requested permission of her son for Adonijah (q.v.) to take in marriage Abishag (q.v.) the Shunamite. B.C. 1015. This permission was refused, and became the occasion of the execution of Adonijah (1Ki_2:24-25). SEE DAVID.
Bath-sheba is said by Jewish tradition to have composed and recited Proverbs 31 by way of admonition or reproof to her son Solomon on his marriage with Pharaoh's daughter (Calmet, Dict. s.v.; Corn. a Lapid. on Proverbs 31). The rabbins describe her as a woman of vast information and a highly-cultivated mind, to whose education Solomon owed much of his wisdom and reputation, and even a great part of the practical philosophy embodied in his Proverbs (q.v.).
A place is still shown at Jerusalem, called “the Pool of Bath-sheba,” as being the spot where she was seen bathing by David, but it is an insignificant pit, evidently destitute of any claim to antiquity (Biblioth. Sacra, 1843, p. 33).



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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