Uriah
VIEW:16 DATA:01-04-2020
URIAH, or URIJAH (in AV [Note: Authorized Version.] 1 below appears as Uriah [Mat_1:6 Urias], 2 as Uriah in Isa_8:2 and Urijah in 2Ki_16:10-16; 2Ki_16:4 as Uriah in Ezr_8:33 and Urijah in Neh_3:4; Neh_3:21; while Urijah only is found in the case of 3 and 5. In RV [Note: Revised Version.] Urijah is found only in 2Ki_16:10-16, Uriah elsewhere).1. One of Davids 30 heroes, the husband of Bathsheba. He was a Hittite, but, as the name indicates, doubtless a worshipper of Jahweh (2Sa_11:1-27; 2Sa_12:9-10; 2Sa_12:15; 1Ki_15:6, Mat_1:6). After Davids ineffectual attempt to use him as a shield for his own sin, he was killed in battle in accordance with the instructions of David to Joab. 2. High priest in the reign of Ahaz; called a faithful witness in Isa_8:2, but subservient to the innovations of Ahaz in 2Ki_16:10-16. The omission of the name in 1Ch_6:4-15 may be due to textual corruption, since it appears in Jos. [Note: Josephus.] Ant. X. viii. 6, which is based on Chronicles. 3. A prophet, son of Shemaiah of Kiriath-jearim. His denunciations against Judah and Jerusalem in the style of Jeremiah aroused the wrath of king Jehoiakim. Uriah fled to Egypt, was seized and slain by order of Jehoiakim, and was buried in the common graveyard (Jer_26:20-23). 4. A priest (Neh_3:4; Neh_3:21), son (representative) of Hakkoz, doubtless one of the courses of the priests (1Ch_24:10). He was father (or ancestor) of Meremoth, an eminent priest (Ezr_8:33 [1Es_8:62 Urias]). 5. A man who stood on the right hand of Ezra when he read the Law (Neh_8:4 [1Es_9:43 Urias]).
George R. Berry.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("light of Jehovah".) (See DAVID; NATHAN; BATHSHEBA.)
1. One of the 30 commanders of the 30 bands of David's army (1Ch_11:41; 2Sa_23:19). A foreigner (as other of David's officers, Ittai of Gath, Ishbosheth the Canaanite, Zelek the Ammonite, 2Sa_23:37); a Hittite. Eliam son of Ahithophel being one of his fellow officers (2Sa 23:; 2Sa_23:39), Uriah naturally became acquainted with Bathsheba (an undesigned coincidence in Scripture confirming its truth) and married her. His tender devotion to her is implied in Nathan's comparison of her (2Sa_12:3) to the poor man's "one little ewe lamb ... which lay in his bosom as a daughter" (his all in all).
David's attempt to hide his sin by bringing Uriah home to his wife from the war with Ammon was foiled by Uriah's right sentiment as a soldier and chivalrous devotion to Israel and to God: "the ark and Israel and Judah abide in tents, and my lord Joab and the servants of my lord are encamped in the open fields; shall I then go into mine house to eat, drink, and lie with my wife?" This answer was well fitted to pierce David's conscience, but desire of concealment at all costs urged David on. The greatest saint will fall into the deadliest sin, once that he ceases to lean on God and God withdraws His grace. Though entrapped into intoxication by David Uriah still retained sense of duty enough to keep his word and not go home.
On the third day David, by a letter which he consigned to Uriah's charge, bade his ready tool Joab set this brave soldier in the forefront of the fight. So he fell the victim of adulterous passion which was reckless of all honour, gratitude, and the fear of God; the once faithful man of God had now fallen so low as treacherously to murder his true hearted and loyal soldier and servant, whose high sense of honour so contrasts with David's baseness. Happily Uriah fell unconscious of his wife's dishonour; she "mourned" his death with the usual tokens of grief, but apparently with no sense of shame or remorse; her child's death probably first awakened her conscience. Keil thinks Uriah's answer implies some suspicion of the real state of the case, which was perhaps whispered to him on reaching Jerusalem; but the narrative rather leaves the impression of Uriah answering with guileless, unsuspicious frankness.
2. High priest under Ahaz (Isa_8:2; 2Ki_16:10-16). (See AHAZ.) As high priest, made witness to Isaiah's prophecy concerning Maher-shalalhash-baz. An accomplice in Ahaz's idolatry, therefore not likely to assist God's prophet in getting up a prophecy after the event. He fashioned in unscrupulous subserviency an altar like the idolatrous pattern from Damascus furnished to him; this altar he put in the temple court E. of the place where God's altar had stood, and let Ahaz offer thereon his burnt offering, meat offering, drink offering, and blood of his peace offering; it was probably Abaz's pledge of submission to Assyria and its gods.
God's brazen altar Uriah put on the N. side of the Damascus altar, and Ahaz used it for his own private divinations. Uriah probably succeeded Azariah, high priest under Uzziah, and preceded the Azariah under Hezekiah. He is not named in the sacerdotal genealogy, 1Ch_6:4-15; where a gap occurs between Amariah (1Ch_6:11) and Shallum, father of Hilkiah (1Ch_6:13). Uriah's line ended probably in Azariah his successor, and Hilkiah was descended through another branch from Amariah in Jehoshaphat's reign.
3. A priest of Hakkoz' family (KJV Koz), head of the seventh course (1Ch_24:10); ancestor of Meremoth (Ezr_8:33; Neh_3:4; Neh_3:21).
4. Priest at Ezra's right when he read the law (Neh_8:4).
5. Son of Shemaiah of Kirjath Jearim. Prophesied, as Jeremiah did, against the land and Jerusalem, so that the king sought to kill him; he escaped to Egypt; thence Elnathan brought him, and Jehoiakim killed him with the sword and cast his body among the graves of the common people (Jer_26:20-23). His case was made a plea for not killing Jeremiah, as the notorious condition of the state showed that his murder did no good to Jehoiakim, but only added sin to sin and provoked God's vengeance. Uriah was faithful in delivering his message, faulty in leaving his work; so God permitted him to lose his life, whereas Jeremiah was saved. The path of duty is often the path of safety.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Uri'ah. (light of Jehovah).
1. One of the thirty commanders of the thirty bands, into which the Israelite army of David was divided. 1Ch_11:41; 2Sa_23:39. Like others of David's officers, he was a foreigner ? a Hittite. His name, however and his manner of speech, 2Sa_11:11, indicate that he had adopted the Jewish religion.
He married Bath-sheba a woman of extraordinary beauty, the daughter of Eliam ? possibly the same as the son of Ahithophel, and one of his brother officers, 2Sa_23:34 and hence, perhaps, Uriah's first acquaintance with Bath-sheba. It may be inferred from Nathan's parable, 2Sa_12:3, that he was passionately devoted to his wife, and that their union was celebrated in Jerusalem as one of peculiar tenderness.
In the first war with Ammon, B.C. 1035, he followed Joab to the siege, and with him remained encamped in the open field. 2Sa_12:11. He returned to Jerusalem, at an order from the king on the pretext of asking news of the war ? really in the hope that his return to his wife might cover the shame of his own crime. The king met with an unexpected obstacle in the austere, soldier-like spirit which guided all Uriah's conduct, and which gives us a high notion of the character and discipline of David's officers. On the morning of the third day, David sent him back to the camp with a letter containing the command to Joab to cause his destruction in the battle.
The device of Joab was to observe the part of the wall of Rabbath-ammon where the greatest force of the besieged was congregated, and thither, as a kind of forlorn hope to send Uriah. A sally took place. Uriah and the officers with him advanced as far as the gate of the city, and were there shot down by the archers on the wall. Just as Joab had forewarned the messenger, the king broke into a furious passion on hearing of the loss.
The messenger, as instructed by Joab, calmly continued, and ended the story with the words, "Thy servant also Uriah the Hittite, is dead." In a moment David's anger is appeased. It is one of the touching parts of the story that Uriah falls unconscious of his wife's dishonor.
2. High priest in the reign of Ahaz. Isa_8:2; 2Ki_16:10-16. He is probably the same as Urijah the priest, who built the altar for Ahaz. 2Ki_16:10. (B.C. about 738).
3. A priest of the family of Hakkoz, the head of the seventh course of priests. Ezr_8:33; Neh_3:4, Neh_3:21. (B.C. 458).
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
Uri?ah (flame of Jehovah), a Hittite, and therefore a descendant of the ancient inhabitants of Palestine, whose name occurs in the list of the 'worthies' or champions of King David, in whose army he was an officer. He was the husband of Bathsheba; and while he was absent with the army before Rabbah, David conceived and gratified a criminal passion for his wife. The king then directed Joab to send him to Jerusalem, but failing to make his presence instrumental in securing Bathsheba from the legal consequences of her misconduct, he sent him back with a letter directing Joab to expose him to the enemy in such a manner as to ensure his destruction. This the unscrupulous Joab accomplished; and David then took the widow into his own harem (2 Samuel 11; 2Sa_23:39) [DAVID; BATHSHEBA].
The Popular Cyclopedia of Biblical Literature
by John Kitto.
(Heb. Uriyah', אוּרַיָּהlight, [or fire] of Jehovah; occasionally [in Jeremiah only] in the prolonged form Uriya'hu, אוּרַיָּהוּ; Sept. usually Οπιναχ, and so the New Test. and Josephus; A.V. in some cases Urijah [q.v.]), the name of several Hebrews.
1. The last named of the principal thirty warriors of David's army (1Ch_11:41; 2Sa_23:39). Like others of David's officers (Ittai of Gath; Ishbosheth the Canaanite, 2Sa_23:8, Sept.; Zelek the Ammonite, 2Sa_23:37), he was a foreigner-a Hittite. His name, however, and his manner of speech (2Sa_11:11) indicate that he had adopted the Jewish religion. He married Bathsheba, a woman of extraordinary beauty, the daughter of Eliam possibly the same as the son of Ahithophel, and one of his brother officers, (2Sa_23:34); and hence, perhaps, as professor Blunt conjectures (Coincidences, 1, 10), Uriah's first acquaintance with Bathsheba. It may be inferred from Nathan's parable (2Sa_12:3) that he was passionately devoted to his wife, and-that their union, was celebrated in Jerusalem as one of peculiar tenderness. He had a house at Jerusalem underneath the palace (11:2). In the first war with Ammon (B.C. 1035), he followed Joab to the siege, and with him remained encamped in the open field (2Sa_12:11). He returned to Jerusalem, at an order from the king, on the pretext of asking news of the war; really in the hope that his return to his wife might cover the shame of David's crime. The king met with an unexpected obstacle in the austere, soldier-like spirit which guided all Uriah's conduct, and which gives us a high notion of the character and discipline of David's officers. He steadily refused to go home, or partake of any of the indulgences of domestic life, while the ark and the host were in booths and his comrades lying in the open: air. He partook of the royal hospitality, but slept always, at the gate of the palace till the last night, when the king at a feast vainly endeavored to entrap him by intoxication. The soldier was overcome by the debauch, but still retained his sense of duty sufficiently to insist on sleeping at the palace.
On the morning of the third, day, David sent him back to the camp with a letter (as in the story of Bellerophon) containing the command to Joab to cause his destruction in the battle. Josephus (Ant. 7, 7, 1) adds that he gave as a reason an imaginary offence of Uriah. None such appears in the actual letter. Probably, to an unscrupulous soldier like Joab the absolute will of the king was sufficient. The device of Joab was to observe the part of the wall of Rabbath-Ammon where the greatest force of the besieged was-congregated, and thither, as a kind of forlorn hope, to send Uriah. A sally took place. Uriah and the officers with him advanced as, far as the gate, of the city, and were there shot down by the archers on the wall. It seems as if it had been an established maxim of Israelitish warfare not to approach the wall of a besieged city; and one instance of the fatal result was always, quoted as if proverbially, against it the sudden and ignominious death of Abimelech at Thebez, which cut short the hopes of the then rising monarchy. This appears from the fact (as given in the Sept.) that Joab exactly anticipates what the king will say when he hears of the disaster. Just as Joab had forewarned the messenger, the king broke into a furious passion on hearing-of the-loss, and cited, almost in the very words, which Joab had predicted, the case of Abimelech. (The only variation is the mission of the name of the grandfather of Abimelech, which, in the Sept., is Ner instead of Joash.) The messenger, as instructed by Joab, calmly continued and ended the story with the words Thy servant also, Uriah the Hittite, is dead. In a moment David's anger is appeased. He sends an encouraging message to Joab on the unavoidable chances of war, and urges him to continue the siege. It is one of the touching parts of the story that Uriah falls unconscious of his wife's dishonor. She hears of her husband's death. The narrative gives no hint as to her shame or remorse. She mourned with the usual signs of grief as a widow, and then became the wife of David (2Sa_11:27). SEE DAVID.
2. A priest during the reign of Ahaz (B.C. cir. 738), whom Isaiah took as a witness to his prophecy concerning Maher-shalal-hash-baz, with Zechariah, the son of Jeberechiah (Isa_8:2). He is probably the same as Urijah the priest, who built the altar for Ah'az (2Ki_16:10). If this be so, the prophet summoned him as a witness probably on account of his official position, not on account of his personal qualities; though, as the incident occurred at the beginning of the reign of Ahaz, Uriah's irreligious subserviency may not yet have manifested itself. When Ahaz, after his deliverance from Rezin and Pekah by Tiglath-pileser, went to wait upon his new master at Damascus, lie saw there an altar which pleased, him, and sent the pattern of it, to Uriah at Jerusalem, with orders to have one made like it, against the king's return. Uriah zealously executed the idolatrous, command, and when Ahaz returned, not, only allowed him to offer sacrifices upon it, but basely complied with all his impious directions. The new altar was accordingly set in the court of the Temple, to the east of where the brazen altar used to stand; and the daily sacrifices, and the burnt- offerings of the king and people, were offered upon it; while the brazen altar; having been removed from its place and set to the north of the Syrian altar, was reserved as a private altar for the king to inquire by. It is likely, to that Uriah's compliances did not end here, but that he was a consenting party to the other idolatrous and sacrilegious acts of Ahaz (see 2Ki_16:17-18; 2 Kings 23; 2Ki_11:12; 2Ch_28:23-25).
Uriah or Urijah was apparently the high-priest at the time, but of his parentage we know nothing positive. He probably succeeded Azariah, who was high-priest in the reign of Uzziah (or else Amariah III, otherwise called Jothan), and was succeeded by that Azariah who was high-priest in the reign of Hezekiah. Hence it is probable-that he was son of the former and father of the latter, it being by no means uncommon among the Hebrews, among the Greeks, for the grandchild to have the grandfather's name. Probably, too, he may have been descended from that Azariah who must have been high-priest in the reign of Asa. But he has no record in the sacerdotal genealogy (1Ch_6:4-15), in which there is a great gap between Amariah in 1Ch_6:11, and Shallum, the father of Hilkiah, in 1Ch_6:13. Josephus, however, says that he was the son of Jothan and the father of Neriah (Ant. 10:8, 6). SEE HIGH-PRIEST.
3. Urijah, the son of Shemaiah of Kirjath-jearim; he prophesied in the days of Jehoiakim concerning the land and the city, just as Jeremiah had done, and the king sought to put him to death; but he escaped, and tied into Egypt. His retreat was soon discovered Elnathan and his men brought him- up out of Egypt, and Jehoiakim slew him with the sword, and cast his body forth among the graves of the common people (Jer_26:20-23). B.C. 608. The story of Shemaiah appears to be quoted by the enemies of Jeremiah as a reason for putting him to death, and as a reply to the instance of Micah the Morasthite, which Jeremiah's friends gave as a reason why his words should be listened to and his life spared. Such, at least, is the view adopted by Rashi.
4. One of the priests (being of the family of Hakkoz, A.V. Koz)' who stood at Ezra's right hand when he read the law to the people (Urijah, Neh_8:4). B.C. 458. He is probably the same with the father of Meremoth, one of the priests who aided Nehemiah in rebuilding the walls of Jerusalem (Ezr_8:33; Neh_3:4; Neh_3:21).
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
George R. Berry.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("light of Jehovah".) (See DAVID; NATHAN; BATHSHEBA.)
1. One of the 30 commanders of the 30 bands of David's army (1Ch_11:41; 2Sa_23:19). A foreigner (as other of David's officers, Ittai of Gath, Ishbosheth the Canaanite, Zelek the Ammonite, 2Sa_23:37); a Hittite. Eliam son of Ahithophel being one of his fellow officers (2Sa 23:; 2Sa_23:39), Uriah naturally became acquainted with Bathsheba (an undesigned coincidence in Scripture confirming its truth) and married her. His tender devotion to her is implied in Nathan's comparison of her (2Sa_12:3) to the poor man's "one little ewe lamb ... which lay in his bosom as a daughter" (his all in all).
David's attempt to hide his sin by bringing Uriah home to his wife from the war with Ammon was foiled by Uriah's right sentiment as a soldier and chivalrous devotion to Israel and to God: "the ark and Israel and Judah abide in tents, and my lord Joab and the servants of my lord are encamped in the open fields; shall I then go into mine house to eat, drink, and lie with my wife?" This answer was well fitted to pierce David's conscience, but desire of concealment at all costs urged David on. The greatest saint will fall into the deadliest sin, once that he ceases to lean on God and God withdraws His grace. Though entrapped into intoxication by David Uriah still retained sense of duty enough to keep his word and not go home.
On the third day David, by a letter which he consigned to Uriah's charge, bade his ready tool Joab set this brave soldier in the forefront of the fight. So he fell the victim of adulterous passion which was reckless of all honour, gratitude, and the fear of God; the once faithful man of God had now fallen so low as treacherously to murder his true hearted and loyal soldier and servant, whose high sense of honour so contrasts with David's baseness. Happily Uriah fell unconscious of his wife's dishonour; she "mourned" his death with the usual tokens of grief, but apparently with no sense of shame or remorse; her child's death probably first awakened her conscience. Keil thinks Uriah's answer implies some suspicion of the real state of the case, which was perhaps whispered to him on reaching Jerusalem; but the narrative rather leaves the impression of Uriah answering with guileless, unsuspicious frankness.
2. High priest under Ahaz (Isa_8:2; 2Ki_16:10-16). (See AHAZ.) As high priest, made witness to Isaiah's prophecy concerning Maher-shalalhash-baz. An accomplice in Ahaz's idolatry, therefore not likely to assist God's prophet in getting up a prophecy after the event. He fashioned in unscrupulous subserviency an altar like the idolatrous pattern from Damascus furnished to him; this altar he put in the temple court E. of the place where God's altar had stood, and let Ahaz offer thereon his burnt offering, meat offering, drink offering, and blood of his peace offering; it was probably Abaz's pledge of submission to Assyria and its gods.
God's brazen altar Uriah put on the N. side of the Damascus altar, and Ahaz used it for his own private divinations. Uriah probably succeeded Azariah, high priest under Uzziah, and preceded the Azariah under Hezekiah. He is not named in the sacerdotal genealogy, 1Ch_6:4-15; where a gap occurs between Amariah (1Ch_6:11) and Shallum, father of Hilkiah (1Ch_6:13). Uriah's line ended probably in Azariah his successor, and Hilkiah was descended through another branch from Amariah in Jehoshaphat's reign.
3. A priest of Hakkoz' family (KJV Koz), head of the seventh course (1Ch_24:10); ancestor of Meremoth (Ezr_8:33; Neh_3:4; Neh_3:21).
4. Priest at Ezra's right when he read the law (Neh_8:4).
5. Son of Shemaiah of Kirjath Jearim. Prophesied, as Jeremiah did, against the land and Jerusalem, so that the king sought to kill him; he escaped to Egypt; thence Elnathan brought him, and Jehoiakim killed him with the sword and cast his body among the graves of the common people (Jer_26:20-23). His case was made a plea for not killing Jeremiah, as the notorious condition of the state showed that his murder did no good to Jehoiakim, but only added sin to sin and provoked God's vengeance. Uriah was faithful in delivering his message, faulty in leaving his work; so God permitted him to lose his life, whereas Jeremiah was saved. The path of duty is often the path of safety.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Uri'ah. (light of Jehovah).
1. One of the thirty commanders of the thirty bands, into which the Israelite army of David was divided. 1Ch_11:41; 2Sa_23:39. Like others of David's officers, he was a foreigner ? a Hittite. His name, however and his manner of speech, 2Sa_11:11, indicate that he had adopted the Jewish religion.
He married Bath-sheba a woman of extraordinary beauty, the daughter of Eliam ? possibly the same as the son of Ahithophel, and one of his brother officers, 2Sa_23:34 and hence, perhaps, Uriah's first acquaintance with Bath-sheba. It may be inferred from Nathan's parable, 2Sa_12:3, that he was passionately devoted to his wife, and that their union was celebrated in Jerusalem as one of peculiar tenderness.
In the first war with Ammon, B.C. 1035, he followed Joab to the siege, and with him remained encamped in the open field. 2Sa_12:11. He returned to Jerusalem, at an order from the king on the pretext of asking news of the war ? really in the hope that his return to his wife might cover the shame of his own crime. The king met with an unexpected obstacle in the austere, soldier-like spirit which guided all Uriah's conduct, and which gives us a high notion of the character and discipline of David's officers. On the morning of the third day, David sent him back to the camp with a letter containing the command to Joab to cause his destruction in the battle.
The device of Joab was to observe the part of the wall of Rabbath-ammon where the greatest force of the besieged was congregated, and thither, as a kind of forlorn hope to send Uriah. A sally took place. Uriah and the officers with him advanced as far as the gate of the city, and were there shot down by the archers on the wall. Just as Joab had forewarned the messenger, the king broke into a furious passion on hearing of the loss.
The messenger, as instructed by Joab, calmly continued, and ended the story with the words, "Thy servant also Uriah the Hittite, is dead." In a moment David's anger is appeased. It is one of the touching parts of the story that Uriah falls unconscious of his wife's dishonor.
2. High priest in the reign of Ahaz. Isa_8:2; 2Ki_16:10-16. He is probably the same as Urijah the priest, who built the altar for Ahaz. 2Ki_16:10. (B.C. about 738).
3. A priest of the family of Hakkoz, the head of the seventh course of priests. Ezr_8:33; Neh_3:4, Neh_3:21. (B.C. 458).
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
Uri?ah (flame of Jehovah), a Hittite, and therefore a descendant of the ancient inhabitants of Palestine, whose name occurs in the list of the 'worthies' or champions of King David, in whose army he was an officer. He was the husband of Bathsheba; and while he was absent with the army before Rabbah, David conceived and gratified a criminal passion for his wife. The king then directed Joab to send him to Jerusalem, but failing to make his presence instrumental in securing Bathsheba from the legal consequences of her misconduct, he sent him back with a letter directing Joab to expose him to the enemy in such a manner as to ensure his destruction. This the unscrupulous Joab accomplished; and David then took the widow into his own harem (2 Samuel 11; 2Sa_23:39) [DAVID; BATHSHEBA].
The Popular Cyclopedia of Biblical Literature
by John Kitto.
(Heb. Uriyah', אוּרַיָּהlight, [or fire] of Jehovah; occasionally [in Jeremiah only] in the prolonged form Uriya'hu, אוּרַיָּהוּ; Sept. usually Οπιναχ, and so the New Test. and Josephus; A.V. in some cases Urijah [q.v.]), the name of several Hebrews.
1. The last named of the principal thirty warriors of David's army (1Ch_11:41; 2Sa_23:39). Like others of David's officers (Ittai of Gath; Ishbosheth the Canaanite, 2Sa_23:8, Sept.; Zelek the Ammonite, 2Sa_23:37), he was a foreigner-a Hittite. His name, however, and his manner of speech (2Sa_11:11) indicate that he had adopted the Jewish religion. He married Bathsheba, a woman of extraordinary beauty, the daughter of Eliam possibly the same as the son of Ahithophel, and one of his brother officers, (2Sa_23:34); and hence, perhaps, as professor Blunt conjectures (Coincidences, 1, 10), Uriah's first acquaintance with Bathsheba. It may be inferred from Nathan's parable (2Sa_12:3) that he was passionately devoted to his wife, and-that their union, was celebrated in Jerusalem as one of peculiar tenderness. He had a house at Jerusalem underneath the palace (11:2). In the first war with Ammon (B.C. 1035), he followed Joab to the siege, and with him remained encamped in the open field (2Sa_12:11). He returned to Jerusalem, at an order from the king, on the pretext of asking news of the war; really in the hope that his return to his wife might cover the shame of David's crime. The king met with an unexpected obstacle in the austere, soldier-like spirit which guided all Uriah's conduct, and which gives us a high notion of the character and discipline of David's officers. He steadily refused to go home, or partake of any of the indulgences of domestic life, while the ark and the host were in booths and his comrades lying in the open: air. He partook of the royal hospitality, but slept always, at the gate of the palace till the last night, when the king at a feast vainly endeavored to entrap him by intoxication. The soldier was overcome by the debauch, but still retained his sense of duty sufficiently to insist on sleeping at the palace.
On the morning of the third, day, David sent him back to the camp with a letter (as in the story of Bellerophon) containing the command to Joab to cause his destruction in the battle. Josephus (Ant. 7, 7, 1) adds that he gave as a reason an imaginary offence of Uriah. None such appears in the actual letter. Probably, to an unscrupulous soldier like Joab the absolute will of the king was sufficient. The device of Joab was to observe the part of the wall of Rabbath-Ammon where the greatest force of the besieged was-congregated, and thither, as a kind of forlorn hope, to send Uriah. A sally took place. Uriah and the officers with him advanced as, far as the gate, of the city, and were there shot down by the archers on the wall. It seems as if it had been an established maxim of Israelitish warfare not to approach the wall of a besieged city; and one instance of the fatal result was always, quoted as if proverbially, against it the sudden and ignominious death of Abimelech at Thebez, which cut short the hopes of the then rising monarchy. This appears from the fact (as given in the Sept.) that Joab exactly anticipates what the king will say when he hears of the disaster. Just as Joab had forewarned the messenger, the king broke into a furious passion on hearing-of the-loss, and cited, almost in the very words, which Joab had predicted, the case of Abimelech. (The only variation is the mission of the name of the grandfather of Abimelech, which, in the Sept., is Ner instead of Joash.) The messenger, as instructed by Joab, calmly continued and ended the story with the words Thy servant also, Uriah the Hittite, is dead. In a moment David's anger is appeased. He sends an encouraging message to Joab on the unavoidable chances of war, and urges him to continue the siege. It is one of the touching parts of the story that Uriah falls unconscious of his wife's dishonor. She hears of her husband's death. The narrative gives no hint as to her shame or remorse. She mourned with the usual signs of grief as a widow, and then became the wife of David (2Sa_11:27). SEE DAVID.
2. A priest during the reign of Ahaz (B.C. cir. 738), whom Isaiah took as a witness to his prophecy concerning Maher-shalal-hash-baz, with Zechariah, the son of Jeberechiah (Isa_8:2). He is probably the same as Urijah the priest, who built the altar for Ah'az (2Ki_16:10). If this be so, the prophet summoned him as a witness probably on account of his official position, not on account of his personal qualities; though, as the incident occurred at the beginning of the reign of Ahaz, Uriah's irreligious subserviency may not yet have manifested itself. When Ahaz, after his deliverance from Rezin and Pekah by Tiglath-pileser, went to wait upon his new master at Damascus, lie saw there an altar which pleased, him, and sent the pattern of it, to Uriah at Jerusalem, with orders to have one made like it, against the king's return. Uriah zealously executed the idolatrous, command, and when Ahaz returned, not, only allowed him to offer sacrifices upon it, but basely complied with all his impious directions. The new altar was accordingly set in the court of the Temple, to the east of where the brazen altar used to stand; and the daily sacrifices, and the burnt- offerings of the king and people, were offered upon it; while the brazen altar; having been removed from its place and set to the north of the Syrian altar, was reserved as a private altar for the king to inquire by. It is likely, to that Uriah's compliances did not end here, but that he was a consenting party to the other idolatrous and sacrilegious acts of Ahaz (see 2Ki_16:17-18; 2 Kings 23; 2Ki_11:12; 2Ch_28:23-25).
Uriah or Urijah was apparently the high-priest at the time, but of his parentage we know nothing positive. He probably succeeded Azariah, who was high-priest in the reign of Uzziah (or else Amariah III, otherwise called Jothan), and was succeeded by that Azariah who was high-priest in the reign of Hezekiah. Hence it is probable-that he was son of the former and father of the latter, it being by no means uncommon among the Hebrews, among the Greeks, for the grandchild to have the grandfather's name. Probably, too, he may have been descended from that Azariah who must have been high-priest in the reign of Asa. But he has no record in the sacerdotal genealogy (1Ch_6:4-15), in which there is a great gap between Amariah in 1Ch_6:11, and Shallum, the father of Hilkiah, in 1Ch_6:13. Josephus, however, says that he was the son of Jothan and the father of Neriah (Ant. 10:8, 6). SEE HIGH-PRIEST.
3. Urijah, the son of Shemaiah of Kirjath-jearim; he prophesied in the days of Jehoiakim concerning the land and the city, just as Jeremiah had done, and the king sought to put him to death; but he escaped, and tied into Egypt. His retreat was soon discovered Elnathan and his men brought him- up out of Egypt, and Jehoiakim slew him with the sword, and cast his body forth among the graves of the common people (Jer_26:20-23). B.C. 608. The story of Shemaiah appears to be quoted by the enemies of Jeremiah as a reason for putting him to death, and as a reply to the instance of Micah the Morasthite, which Jeremiah's friends gave as a reason why his words should be listened to and his life spared. Such, at least, is the view adopted by Rashi.
4. One of the priests (being of the family of Hakkoz, A.V. Koz)' who stood at Ezra's right hand when he read the law to the people (Urijah, Neh_8:4). B.C. 458. He is probably the same with the father of Meremoth, one of the priests who aided Nehemiah in rebuilding the walls of Jerusalem (Ezr_8:33; Neh_3:4; Neh_3:21).
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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