Who is Bathshua in the Bible?

Daughter of Eliam, or Ammiel, and wife of Uriah the Hittite. David's lusting after her became the occasion of his sin in accomplishing the death of her husband. She afterwards became David's wife and was the mother of Solomon and other children. When Adonijah sought to make himself king, Bathsheba, moved by Nathan, appealed to David to fulfil his promise to her that Solomon should be his successor. When Solomon was king Adonijah begged Bathsheba to use her influence to obtain Abishag for him as wife. She asked this of Solomon, but it led to Adonijah's death. 2 Sam. 11:3; 2 Sam. 12:24; 1 Kings 1:11-31; 1 Kings 2:13-19; Ps. 51 title.

Another name for BATHSHEBA, the wife of David. 1 Chr. 3:5. The same Hebrew word is translated 'daughter of Shua,' Judah's wife in Gen. 38:12; 1 Chr. 2:3.

Father of Bath-shua (or Bathsheba) David's wife. 1 Chr. 3:5. Called ELIAM in 2 Sam. 11:3.

Father of Bath-sheba, or Bathshua. 2 Sam. 11:3. He is called AMMIEL in 1 Chr. 3:5.

Bath she’ba Daughter of the oath

Bath shu’a - Daughter of crying: daughter of opulence

Of these eleven sons, judging by their numerical significance, there are two series, 4 and 7; and this is confirmed by 1 Chr. 3, where we find that the first four were all sons of Bathshua or Bathsheba: the latter means "daughter of the oath"; the former "daughter of salvation." But the two are one, as Zacharias' song declares: "the oath which He sware to our father Abraham, that He would grant unto us, that we being delivered from the fear of our enemies, might serve Him without fear." Notice that, with one exception, the names of mother and children are practically here: — Shammua, "heard," or "obeyed": — "might serve Him." Nathan, "he has given": — "that He would grant unto us." Solomon, "peaceful": — "that we being delivered from the hand of our enemies, might serve Him without fear."

Then comes the third chapter — the grand object, the genealogy of David. "Now these were the sons of David" (v. 1) — himself singled out from among all the line of Judah; and as with Caleb from the earliest days of the planting in the land, so with David from the time that the kingdom became evident as the purpose of God. Saul is entirely passed by. David, though later in fact, was before Saul really in purpose, and even during the days of Saul was actually anointed by Samuel the prophet. So we find here the sons of David. Here again too, "that which is natural" — these born in Hebron. They never came to the throne. "And these were born to him in Jerusalem, Shimea and Shobal and Nathan and Solomon" — Solomon the last of these "four of Bathshna [or Bath-sheba] the daughter of Ammiel," as the Spirit of God takes care to say. No flesh shall glory in His presence. The last becomes the first. The purpose of God alone triumphs. Solomon, the last of the four, of her that was the wife of Uriah, is the man chosen to the throne. Others are mentioned too. "These were all the sons of David, beside the sons of the concubines, and Tamar their sister." 1 Chr. 3:9.

Son of David and Bathsheba. See SHAMMUA.

Second son of Judah by a Canaanitess, 'daughter of Shua': he was slain by Jehovah for his sin. Gen. 38:4-10; Gen. 46:12; Num. 26:19; 1 Chr. 2:3.

Verses 3, 5 and 6 are most striking as introducing the names of women into the genealogy; and more striking still is the fact that these four women were not of Israel. In the first case the history of Tamar and Judah (Gen.38) is a blot of sinful shame in the genealogy, which the Jews would rather have forgotten. But God reveals it fully. In the case of Rachab (Rabab), she was saved only by pure grace from a life of shame (Josh.6:25), then has her place of the genealogy of the King of Israel. The third is Ruth, a Moabitess, who had no right to any part in Israel (Deut.23:3), but by a Kinsman redeemer (Boaz) was brought also by grace into this favored place. The fourth (Bathsheba) is spoken of as "her that had been the wife of Urias," a plain reminder of David's dreadful sin in taking her and having Urias killed.

The presence of women's names in a genealogy was thoroughly exceptional. As links in the chain of descent they might be needed, as where there were different wives and it was needful to indicate from which of these a title was derived. Now in the first part here there are three women mentioned, of whom two at least cannot be on this account ― Rahab and Ruth; which naturally would imply that in the case of the other ― Tamar ― this was not the reason either. In her case also the twin-birth of Zerah is referred to, as if to remind us of the history connected with her; as, again, in the case of Bathsheba afterwards, who is not called by her name, but as "her of Urias:" which flashes upon us a history worse than Tamar's, both for the actors and the relationships involved.