David and Bathsheba


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Trondheim Symphony Orchestra, Trondheim Symphony Choir, Tonu Kaljuste

For "David and Bathsheba," which was unveiled to the public last night at the newly-reopened Rivoli, is a reverential and sometimes majestic treatment of chronicles that have lived three millenia. That it avoids to a great extent the pagentry and overwhelmingly concocted spectacles of some Biblical productions which have emanated from Hollywood is apparent from the start.

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But that is a matter of taste. In concerning itself with an ageless romance, "David and Bathsheba" admirably achieves its goal. Scholars may find interpolations not in keeping with the simple and beautiful words set down in the Second Book of Samuel.

But "David and Bathsheba," which often is prolix and measured in its movement, does reveal one great trial in the life of its soldier-poet-king hero. And in this fusion of Old Testament and Technicolor that test of the man is given forceful characterization.

Zanuck, Fox's production chief who personally handled the reins on this drama, have not completely ignored the fullness of David's career. Faced with a record that included a forty-year reign, they have—occasionally only by inference—illustrated the arrival of the Ark of the Covenant at the gates of Jerusalem, the battle against the Ammorites outside of Rabbah, Saul's bloody defeat at the Mount of Gilboa by inference and the storied slaying of Goliath by the youthful David.

But these are footnotes to the basic business at hand. David, as pictured here, is the mature king sure of his domain and people and outspokenly aloof from his wives, especially Michal, Saul's daughter. And he is portrayed without whitewash as an obvious adulterer coveting Uriah the Hittite's wife, Bathsheba. He also is a brooding monarch beset by his awe of the Mosaic law but one who is ready to shoulder the guilt and direst of fates for his love.

There is no attempt made—to the credit of all concerned—to make David a titan without faults. He is human enough to want to run away with Bathsheba when the populace led by the Prophet Nathan accuses him of adultery and its resulting disastrous effect on Israel's economy. And his mate is depicted as being aware of her guilt in the matter too. She confesses—and this, among other things, may cause debate from learned sources—that she had, in her wily woman's way, a great role in enticing her lover.

In endowing David with the graces and shortcomings of a mortal, Mr. Dunne and company have made him an angry ruler but one who has never lost his zeal for his God or the Law of Moses. Ready to send Uriah the Hittite into "the hottest forefront of battle" in the knowledge that his loved one's husband thus will be killed, he is man enough to admit the horrible thought and deed.

After Bathsheba has completed her time of mourning, David marries her. Instead of acting, she is acted upon.


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Despite the fact that he is a foreigner a Hittite , Uriah maintains his loyalty to David and the Israelite army, foregoing sex with his wife in order to maintain his readiness for battle. In the parable, a rich man takes the one beloved possession of a peasant, a ewe lamb, to prepare for a guest, rather than take a lamb from his own flock. In both cases the powerful exploit the powerless.

David and Bathsheba - Bible Story

When David takes Bathsheba, he is fulfilling the archetype of kingship that Samuel warned against. He has shirked his leadership responsibilities, exploited his subjects, and focused on his own interests instead. Even David, implies the text, is not immune to the corruptions of his office. Second Samuel is the result of a process of editing over time by multiple hands.


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As it now stands, the story of David, Uriah, and Bathsheba gives voice to a deep skepticism about the institution of kingship, a skepticism that persists throughout Samuel-Kings alongside other voices praising David as a divinely chosen hero. In addition to providing a richer, more complex portrait of the figure of David, this narrative underscores the composite nature of the Hebrew Bible , showcasing how different perspectives on ancient stories have been worked and reworked into the texts we know today.

Cameron B. Howard, "David and Bathsheba 2 Sam 11 ", n.

Why It’s Easier to Accept David as a Murderer than a Rap | Christianity Today

Howard Assistant Professor, Luther Seminary. Paul, Minnesota. The story of David, Uriah, and Bathsheba complicates the biblical portrait of David and reflects a strand of deep skepticism about kingship in some biblical traditions. The biblical texts create a complex portrait of a King David who was both a revered leader and a flawed man.

The story of David and Bathsheba leaves much to the imagination, allowing Bathsheba to be seen as either a clever opportunist or an innocent victim. The paucity of literary remains from Judah and Israel during the biblical period suggests that facility in reading and writing was largely limited to scribal families.

For ancient Jews, it was natural to divide things, people, and space into categories of pure and impure. It was simply a state of being. My goal in this is simply to understand what the Bible says and to believe it.

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If I have misunderstood what the Bible teaches on this in the past, then I want to correct my views based on what scripture says. Semper reformanda.

My aim in this post is simply to pass something along to you. He writes:.

David and Bathsheba Bible Story: Summary, Lessons and Study

In the Hebrew bible, the concept of coerced sexual relationships is not as wide and all embracing as the contemporary conception of rape. The Hebrew bible does not emphasize the role of psychological, emotional and political coercion in rape, instead it stresses the vital role of physical force or violence.

Consequently, the victim is expected to engage in a physical struggle with the rapist made evident by crying-out or at least be presumed to have cried-out for help but not heard. Abisili explains:.

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