In the case of Bathsheba, it is to be noted that a bath on the open terrace without consideration of the fact that the towers of the adjacent castle may offer to a viewer the details of the bath and the bather. Unfortunately the indulgence of Bathsheba got her into trouble with the King David, who, happening to be on the castle wall not only witnessed the bath, but was lustfully attracted to the bather in the process. The problem was unfortunately confounded further with the husband of Bathsheba being, to an absurd an illogical end, a very honest, and if we may say absolute dutiful man.
David sees Bathsheba from his roof. Why is the story of David and Bathsheba significant? Chapters 11 and 12 of 2 Samuel are among the treasures of scripture. There are several reasons for their importance: Because of the incredible richness of this account, it is best discussed verse by verse.
Before entering into detailed commentary, three questions relating to the story will be discussed as background. The Know We will begin by a discussion of these three questions: Did David commit an unpardonable sin in the murder of Uriah?
What is missing from the common interpretation of the parable the prophet Nathan related to David? In other words, monogamy is the rule unless His people have been specifically commanded to the contrary: For his dreadful crime, all his life afterward he sought forgiveness. Some of the Psalms portray the anguish of his soul, yet David is still paying for his sin.
He did not receive the resurrection at the time of the resurrection of Jesus Christ. Peter declared that his David and bathsheba essay was still in the tomb.
David sought repentance at the hand of God carefully with tears, for the murder of Uriah; but he could only get it through hell: Although David was a king, he never did obtain the spirit and power of Elijah and the fullness of the Priesthood; [xxiii] and the Priesthood that he received, and the throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage.
Because he had been a murderer.
The parable is told briefly, in four verses: And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.
The rich man had exceeding many flocks and herds: But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: And as his representative, the king and other judges were supposed to protect against abuse by the powerful.
The most common interpretation of the parable is shown in the leftmost column. Most scholars attribute any divergences in the parable from the actual situation as trivial, no more than necessary obfuscations to ensure that David does not recognize himself in the parable until after he passes judgment on the perpetrator of the crime.
However, Berman sees this approach as too facile. He suggests the following alternate mapping of the parable, as shown in the middle column of the table above: Similarly, David could have protected Bathsheba by paying a price himself and confessing his infractions.
When an innocent man is murdered, the heinous nature of the crime cancels out any residual good that may have come of it. The ends can never justify the means.
Although the ewe is feminine and Uriah a man, the text establishes an unmistakable lexical equivalence between them. Although Uriah presently refuses to visit his home, he describes what would normally go on at home in a language using these very same terms, as the formulation of verse 11 shows: This triad of terms appears nowhere else in the Hebrew Bible, and suggests an intentional mapping between Uriah and the ewe.
According to Berman, the second interpretation does not invalidate the first one. As further evidence for this, he notes a departure from prophetic convention when Nathan issues not one but two separate divine condemnations of David after he finishes the parable: With no penitential overtures taken by the king, the prophet acts.
Yet it can be no coincidence that the prophet times his censure to coincide with the arrival of the child. The image of a wayfarer is an apt one to portray the unborn child destined to perish soon after birth.Uriah's ideas about David's relationships with Bathsheba were portrayed by modern writers who allege that Uriah was not Bathsheba's ideal choice and she resisted marrying him.
There is a contention too that Bathsheba had deliberately ensnared and Bathsheba's infatuation with David over Uriah has become the target point of many modern writings.
Analysis of the David-Bathsheba Story In: Religion Topics Submitted By Thinnman Words Pages 8. Liberty University School of Divinity This essay will contain an account of the phrase “The Single Story”, and an analysis of the way CNA engages the audience.
It will furthermore discuss the term cultural ignorance. The story of King David and his sins shows his true weakness: lust. In 2 Samuel verses 11, King David is safely residing in Jerusalem, despite the fact his men are on the battlefield fighting the Ammonites.
Traditionally, the King goes to battle with the troops, but this spring King David chose to /5(2). David and Bathsheba - Introduction The narrative of David and Bathsheba has been of interest to commentators from all periods.
This narrative focuses on the sin of David and gives insight into man’s nature as sinful and fallen, and offers the reader the lesson that this is the nature we possess.
The Biblical Story of King David Words | 6 Pages. The Biblical Story of King David The first king of the Hebrews was Saul, and he was followed by the war . Analysis of the David-Bathsheba Story In: Religion Topics Submitted By Thinnman Words Pages 8. Liberty University School of Divinity This essay will contain an account of the phrase “The Single Story”, and an analysis of the way CNA engages the audience.
It will furthermore discuss the term cultural ignorance.