Arbre généalogique Homs » Bathsheba / Bathshua / בת-שבע / בת-שוע "2 Samuel 11:3" (± 1023-± 912)

Données personnelles Bathsheba / Bathshua / בת-שבע / בת-שוע "2 Samuel 11:3" 

• Le surnom est 2 Samuel 11:3.
• Elle est née environ -1023 dans Gilon, IsraelGilon.
• Elle est décédée environ -912 dans Jerusalem, IsraelJerusalem.
• Elle est enterrée dans Jerusalem, IsraelJerusalem.
• Un enfant de Eliam / אליעם / Ammiel et (Female) Unknown
• Cette information a été mise à jour pour la dernière fois le 21 janvier 2012.

Famille de Bathsheba / Bathshua / בת-שבע / בת-שוע "2 Samuel 11:3"

Elle avait une relation avec King David / דוד המלך.

Enfant(s):

1. Solomon / Jedidya / שלמה / ידידיה / سليمان /King of Israel מלך ישראל  ± 1034-± 975 

Notes par Bathsheba / Bathshua / בת-שבע / בת-שוע "2 Samuel 11:3"

Bathsheba
From Wikipedia, the free encyclopedia

Bathsheba (?? ???) is the wife of Uriah the Hittite and later of King David in the Hebrew Bible. She is the mother of King Solomon. Bathsheba means seventh daughter or daughter of the oath.

In 1 Chronicles 3:5 she is called Bath-shua.
Contents
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* 1 Biblical Data
* 2 In Rabbinical Literature
* 3 Christianity
* 4 In the Qur'an
* 5 Critical view
* 6 Reference

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Biblical Data

The daughter of Eliam (II Samuel 11:3; but of Ammiel according to I Chronicles 3:5), who became the wife of Uriah the Hittite, and afterward of David, by whom she became the mother of Solomon. Her father is identified by some scholars with Eliam mentioned in II Samamuel 23:34 as the son of Ahithophel. The real meaning of the Hebrew form of the name "Bathsheba" is not clear. The second part of the name appears in I Chronicles 3:5 as "shua" (compare Genesis 37:2).
Bathsheba bathing, by Francesco Hayez
Enlarge
Bathsheba bathing, by Francesco Hayez

The story of David's seduction of Bath-sheba, told in II Samuel 11: et seq., is omitted in Chronicles. The king, while walking on the roof of his house, saw Bath-sheba, who was the wife of Uriah the Hittite, and immediately fell in love with her. Hearing that her husband was with the army, David temporarily abducted her; but fearing the consequence of his act, he summoned Uriah from the camp as the bearer of a message. He hoped to hide the consequence of his own complicity in Bath-sheba's condition, and dismissed Uriah to his wife with a portion from the royal table. But Uriah, being probably unwilling to violate the ancient Israelitish rule applying to warriors in active service (see Robertson Smith, "Religion of the Semites," pp. 455, 488), preferred to remain with the palace troops. The king in desperation gave the order to his general, Joab, that Uriah should be abandoned to the enemy in battle. After Uriah's death, David was left free to make Bath-sheba his wife.

According to the account in Samuel, David's action was displeasing to the Lord, who accordingly sent Nathan the prophet to reprove the king. After relating the parable of the rich man who took away the one little ewe lamb of his poor neighbor (II Samuel 12:1-6), and exciting the king's anger against the unrighteous act, the prophet applied the case directly to David's action with regard to Bath-sheba. The king at once confessed his sin and expressed sincere repentance. Bath-sheba's child by David was smitten with a severe illness and soon died, which the king accepted as his punishment.

Bath-sheba soon became the favored wife, and, with the aid of Nathan, was able to obtain the succession-rights for her son Solomon (I Kings 1:11-31).
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In Rabbinical Literature

Bath-sheba, the granddaughter of Ahithophel, David's famous counselor, was only eight years and eight months of age when her son Solomon was born, while some maintain that she was not older than six (Sanh. 69b).

The influence of the evil tempter of humanity brought about the sinful relation of David and Bathsheba. Bath-sheba was making her toilet on the roof of her house behind a screen of wickerwork, when Satan came in the disguise of a bird; David, shooting at it, struck the screen, splitting it; thus Bath-sheba was revealed in her beauty to David (ib. 107a). Bath-sheba was providentially destined from the Creation to become in due time the legitimate wife of David; but this relation was immaturely precipitated, and thus he became Bath-sheba's partner in sin (ib.).

Bath-sheba is praised for her share in the successful effort to secure the succession to Solomon. Thus the verse in Ecclisiasties 4:9, "Two are better than one," is applied to David and Bath-sheba; while "the threefold cord" which shall not be quickly broken (ib. verse 12) is applied to the activity of Nathan the prophet, who joined in the effort (Eccl. R. iv. 9).
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Christianity

In the Gospel of Matthew (1:6) she is listed as an ancestor of Jesus.
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In the Qur'an

The only passage in the Qur'an which has been brought into connection with the story of Bath-sheba is sura xxxviii. 20-25:

"And has the story of the antagonists come to you; when they climbed the wall of the upper chamber, when they came in to David? And when he feared them, they said, 'Fear not; we are two antagonists, one of us hath wronged the other, so judge justly between us. . . . This my brother had ninety-nine ewes and I had one. Then he said, "Give me control of her," and he overcame me in his plea.' David said, 'Verily he hath wronged thee by asking for thy ewe as an addition to his ewes, and verily most partners act injuriously the one to the other, except those who believe and work righteous works; and such are few.' And David supposed that we had tried him; so he sought pardon of his Lord and fell, worshiping, and repented. And we forgave him that fault, and he hath near approach unto us and beauty of ultimate abode."

From this passage one can judge only that some similiarities of Nathan's parable. The Moslem world has shown an indisposition, to a certain extent, to go further, and especially to ascribe sin to David. As the commentator Baidawi (in loc.) justly remarks, this passage signifies only that David desired something which belonged to another, and that God rebuked him by a parable. At the very most, Baidawi continues, he may have asked in marriage a woman who had been asked in marriage by another, or he may have desired that another should abandon his wife to him—a circumstance which was customary at that time. The story of Uriah is regarded as a slander, filled with unnecessary violences and immorality, not the sort of thing that would happen to a man who is close to God.

What was probably only a somewhat mysterious exhortation to just dealing was made the foundation of an extensive legend. The subject is called emphatically "the Sin of David." Filled with spiritual pride, he asked a trial from God. One story is to the effect that he wished to gain the same rank that the Patriarchs had enjoyed, and that God told him that he must be tried as they had been. Another is that he thought he could endure a whole day without sin. God accepted the challenge, and Satan came upon him and allured him from his devotions with a dove of gorgeous plumage. It led him to where he caught sight of Bath-sheba bathing. The story then is similar to the Biblical one, with the following differences: There is no sin with Bath-sheba before the death of Uriah, nor is there the episode of the return of Uriah and his sleeping in the king's house. There is no child that dies, and in the Qur'anic narrative the part of Nathan was instead done by the two angels. After the death of Uriah, David marries Bath-sheba, and she becomes, according to most sources, the mother of Solomon.

To Moslem, the legendary Bath-sheba herself is a very shadowy figure, being generally called simply the wife of Uriah. See Al-Tha'labi, "?i?a?-anbiyya," pp. 243 et seq., ed. Cairo, 1298; and Ibn al-Athir, i. 95 et seq., ed. Cairo, 1301.
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Critical view

Her name, which perhaps means "daughter of the oath," is in I Chronicles 3:5 spelled "Bath-shua," the form becomes merely a variant reading of "Bath-sheba." The passages in which Bath-sheba is mentioned are II Samuel 11:2-12:24, and I Kings 1, 2.—both of which are parts of the oldest stratum of the books of Samuel and Kings. It is part of that court history of David, written by someone who stood very near the events and who did not idealize David. The material contained in it is of higher historical value than that in the later strata of these books. Budde would connect it with the J document of the Hexateuch.

The only interpolations in it which concern the story of Bath-sheba are some verses in the early part of the twelfth chapter, that heighten the moral tone of Nathan's rebuke of David; according to Karl Budde ("S. B. O. T."), the interpolated portion is xii. 7, 8, and 10-12; according to Friedrich Schwally (Stade's "Zeitschrift," xii. 154 et seq.) and H. P. Smith ("Samuel," in "International Critical Commentary"), the whole of xii. 1-15a is an interpolation, and xii. 15b should be joined directly to xi. 27. This does not directly affect the narrative concerning Bath-sheba herself. Chronicles, which draws a kindly veil over David's faults, omits all reference to the way in which Bathsheba became David's wife, and gives only the names of her children.

The father of Bath-sheba was Eliam (spelled "Ammiel" in I Chronicles 3:5). As this was also the name of a son of Ahithophel, one of David's heroes (II Samuel 23:34), it has been conjectured that Bathsheba was a granddaughter of Ahithophel and that the latter's desertion of David at the time of Absalom's rebellion was in revenge for David's conduct toward Bath-sheba.
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Reference
Wikimedia Commons has media related to:
Bathsheba

* This article incorporates text from the public domain 1901-1906 Jewish Encyclopedia.

Rootsweb Feldman
URL: http://worldconnect.genealogy.rootsweb.com/cgi-bin/igm.cgi?op=GET&db=:3044567&id=I01432
# D: I01432
# Name: King of Israel DAVID 1 2 3
# Sex: M
# Change Date: 15 JAN 2004 3
# Note:

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2 SOUR S332582
3 DATA
4 TEXT Date of Import: 14 Jan 2004

[daveanthes.FTW]

# Father: Jesse Abinadah NAHASH
Mother: HABLIAR

Marriage 1 ABI-GAIL

Children

1. Has No Children Chil'e-ab
2. Has No Children Daniel

Marriage 2 A-HINO-AM

Children

1. Has No Children Am'non

Marriage 3 Haggith

Children

1. Has No Children Ad-o-nijah

Marriage 4 Ma'a-cah

Children

1. Has No Children Ta'mar
2. Has No Children Ab-sa-lom

Marriage 5 BATHSHEBA

Children

1. Has Children NATHAN
2. Has No Children El-i-shu'a
3. Has No Children Ib'har
4. Has No Children Ja-phi'a
5. Has No Children E-lish'a-ma
6. Has No Children Ne'pheg
7. Has No Children E-li'ada
8. Has No Children E-liph'a-let
9. Has No Children SHIMEA
10. Has No Children SHOBAB
11. Has Children TAMAR
12. Has Children Soloman King of ISRAEL

Marriage 6 EG'LAH

Children

1. Has No Children Ith're-am

Marriage 7 Ab'ital

Children

1. Has No Children Sheph-a-ti'ah

Marriage 8 MICHAL

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Text: Date of Import: Apr 24, 2001
2. Title: daveanthes.FTW
Note: ABBR daveanthes.FTW
Note: Source Media Type: Other
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Call Number:
Media: Book
Text: Date of Import: 14 Jan 2004
3. Title: Joanne's Tree.1 GED.GED
Repository:
Call Number:
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Text: Date of Import: Feb 6, 2004

{geni:occupation} Queen Mother of King Solomon of Israel

{geni:about_me} According to the Hebrew Bible, Bathsheba (Hebrew: בת שבע‎, Bat Sheva) was the wife of Uriah the Hittite and later the eighth wife of David, king of the United Kingdom of Israel and Judah. She was the mother of Solomon, who succeeded David as king.

Bathsheba was the daughter of Eliam (2 Samuel 11:3, who is called Ammiel in 1 Chronicles 3:5). Her father is identified by some scholars with Eliam mentioned in 2 Samuel 23:34 as the son of Ahithophel, who is described as the Gilonite.

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Bathsheba (Bathshua) (Bath-Shev'a) daughter of Eliam (Ammiel) (Amiel) son of Achithofel. Bathsheba was the widow of Uriah. Favorite wife of King David.

David fell in love with her when he glimpsed her bathing and had an affair with her. When she became pregnant, he arranged for her soldier husband Uriah the Hittite to be sent home so that he would regard the child as his own.

This ruse failed and Uriah was posted to the front line so he would be killed in battle. (Note that according to the Talmud, all soldiers of the king's army had given their wives conditional divorces before going into battle. )

Sons: An un-named infant who died a few days after birth, Nathan, Shammuah (Shimea), Shobab, Jedidiah { who changed his name to Solomon, on his accession}.

More...

http://en.wikipedia.org/wiki/Bathsheba

http://www.jewishencyclopedia.com/view.jsp?artid=425&letter=B

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De acordo com a Bíblia, Bate-Seba era filha de Eliã ou Amiel, e esposa de Urias, o qual foi guerreiro heteu ao serviço do rei Davi.

Enquanto os soldados lutavam contra os amonitas, Davi ficou impressionado com a beleza de Bate-Seba ao vê-la banhar-se e a seduziu. Obteve sucesso na sua sedução, o que geralmente sucedia aos reis na sociedades primitivas, embora o seu ato fosse considerado uma transgressão perante a lei mosaica e um pecado segundo os olhos do Senhor, o Deus de Israel.

Para tentar encobrir sua transgressão, Davi chegou a cometer outro pecado, expondo Urias à morte em uma batalha, reduzindo suas chances de sobreviver (II Samuel 11). Bate-Seba estava grávida de Davi e, após a morte de seu marido Urias, ela tornou-se uma de suas esposas.

Devido ao fato, Davi foi repreendido por Deus através do profeta Natã e veio a se arrepender. No entanto, o menino que nasceu dessa gravidez adulterina morreu por juízo divino (II Samuel 12:15-18), o que deixou Davi profundamente abatido, porém em grande estado de adoração ao Deus Eterno, pela sua justiça.

No entanto, Davi teve com Bate-Seba mais quatro filhos, incluindo Salomão, que sucedeu ao trono de Israel (I Crônicas 3:5) e cumpriu a promessa de construir um templo para Deus.

Quando Davi estava quase morrendo, Adonias reivindicou para si a sucessão ao trono de Israel, mas Bate-Seba e o profeta Natã convenceram Davi a instalar Salomão como rei (I Reis 1:5-40).

Bate-Seba é mencionada na genealogia de Jesus Cristo, em Mateus 1:6.

No hebraico, o seu nome significa "filha do juramento", ou então "sétima filha". Em I Crônicas 3:5, ela é chamada Bate-Sua.

Nos escritos rabínicos Bate-Seba é descrita como mulher dotada de mente brilhante e de beleza física incomum. Acreditavam que parte da sabedoria de Salomão teria sido herdada de sua mãe.

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Daughter of Eliam & the Granddaughter of Ahithoophel one of David's counselors who part in the rebellion of Absalom. Bathsheba was the wife of Uriah, the Hittite, who was a soldier in the army of King David. She & David had an adulterous affair. When David discovered Bathsheba was pregnant, he tried to cover it up by summoning Uriah home from the war. Uriah came home to Jerusalem, but refused to lay with Bathsheba as long as the armies of Israel were at war. David sent Uriah back into battle. After Uriah was slain David took Bathsheba as his own wife.

2 Samuel 11:1-27
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Formerly wife of Uriah the Hittite. Was bathing outside and summoned by King David for her beauty. Her first child died as part of God's judgment against her adultery with King David. After Uriah's death, she came to be David's wife.
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Granddaughter of Ahithophel one of David's counselors who took part in the rebellion of Absalom. Bathsheba was the wife of Uriah the Hittite, who was a soldier in the army of King David. She & David had an adulterous affair. When David discovered Bathsheba was pregnant, he tried to cover it up by summoning Uriah home from the war. Uriah returned to Jerusalem, but refused to lay with his wife as long as the armies of Israel were at war. David sent Uriah back into battle. After Uriah was slain in battle David took Bathsheba as his own wife.

2 Samuel 11:1-27

2 Sam 11:3, 26, 27; 1 Kin 1:11; Mat 1:6

Or 1 Chr 3:5 Bath-shua

Mat 1:6 (Refering to mother of Solomon) ...of her that had been the wife of Urias;

1 UID B5629D69520CEF42B2521EFF7C3D4FD9AE98

1 UID 4B8F2C73A7768046961031849F4F83CDF5C2

2 Sam 11:3, 26, 27; 1 Kin 1:11; Mat 1:6

Or 1 Chr 3:5 Bath-shua

Mat 1:6 (Refering to mother of Solomon) ...of her that had been the wife of Urias;

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Barre chronologique Bathsheba / Bathshua / בת-שבע / בת-שוע "2 Samuel 11:3"

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