The Bathsheba Affair as a Royal Apology of King Solomon
Analysis of the story of David and Bathsheba in 2 Samuel 11:1-12:25 reveals that it possesses several layers. The report of the second Ammonite War, which represents the initial content of 2 Samuel 11:1-12:31 and serves as the basis of the original Bathsheba Affair story, glorified David as a great...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
[2019]
|
| In: |
Journal of ancient Judaism
Year: 2019, Volume: 10, Issue: 3, Pages: 288-353 |
| Standardized Subjects / Keyword chains: | B
Bible. Samuel 2. 11,1-12,31
/ David, Israel, König
/ Bathsheba
/ Solomon Israel, King
|
| RelBib Classification: | BC Ancient Orient; religion HB Old Testament |
| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 520 | |a Analysis of the story of David and Bathsheba in 2 Samuel 11:1-12:25 reveals that it possesses several layers. The report of the second Ammonite War, which represents the initial content of 2 Samuel 11:1-12:31 and serves as the basis of the original Bathsheba Affair story, glorified David as a great warrior and gracious king, who married the widow of his fallen-in-action officer, Uriah the Hittite, and adopted Uriah's newborn son, Solomon. The later Bathsheba Affair story, written by a pro-Solomonic author during Solomon's reign, introduced the arbitrary taking of Bathsheba, Uriah the Hittite's wife, by David before her husband met a natural warrior's death. According to this version, Bathsheba remained with David in his palace and conceived there. The story demonstrates that Solomon, Bathsheba's firstborn child, was not Uriah's son but rather, by claiming direct royal lineage to King David, was David's legitimate successor to the Throne of Israel. The next three revisions of the story 1) introduced Nathan the Prophet's accusations against David, presumed to have been written between the late ninth and late eighth centuries B.C.E. by a prophetic author; 2) replaced Solomon with a fictitious firstborn child, written by a Deuteronomistic writer in the exilic period; and 3) introduced David's second transgression - the murder of Uriah - written by an anti-Davidic author in the post-exilic period. | ||
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