The Sanctified 'Adulteress' and her Circumstantial Clause: Bathsheba's Bath and Self-Consecration in 2 Samuel 11
Bathsheba's actions in 2 Sam. 11.2-4 identify crucial aspects of her character. Past commentators interpret these words in connection with menstrual purification, stressing the certain paternity of David's adulterine child. This article demonstrates that the participles rōheset and mitqadd...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
2008
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| In: |
Journal for the study of the Old Testament
Year: 2008, Volume: 32, Issue: 3, Pages: 339-352 |
| Further subjects: | B
Deity
B uncleanness B Sanctification B Menstruation B purity or purification B Adultery B David B Bathsheba |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 245 | 1 | 4 | |a The Sanctified 'Adulteress' and her Circumstantial Clause: Bathsheba's Bath and Self-Consecration in 2 Samuel 11 |
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| 520 | |a Bathsheba's actions in 2 Sam. 11.2-4 identify crucial aspects of her character. Past commentators interpret these words in connection with menstrual purification, stressing the certain paternity of David's adulterine child. This article demonstrates that the participles rōheset and mitqaddesšet and the noun mittum'ātāh do not denote menstrual cleansing. Bathsheba's washing is an innocent bath. She is the only individual human to self-sanctify, placing her in the company of the Israelite deity. The syntax of the verse necessitates that her action of self-sanctifying occurs simultaneously as David lies with her. The three focal terms highlight the important legitimacy of Bathsheba before the Israelite deity, her identity as a non-Israelite, her role as queen mother of the Solomonic line, and her full participation in the narrative. | ||
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