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David's Observation of Bathsheba Bathing in 2 Samuel 11

The biblical account of David's observation of Bathsheba bathing is found in 2 Samuel 11:2: "At evening, David arose from his bed and walked on the roof of the king’s house. From the roof, he saw a woman bathing; and the woman was very beautiful to look at" [1]. This verse marks the beginning of a significant narrative detailing David's sin, its immediate consequences, and the long-term repercussions for his household and kingdom.

The passage opens with David, king of Israel, at a time when "kings go out to battle" (2 Samuel 11:1). However, David remains in Jerusalem while Joab, his commander, and the Israelite army are engaged in a siege against Rabbah of the Ammonites [8, 9]. This deviation from his expected role sets the stage for the events that follow. The narrative describes David rising from his bed in the evening, a time when Orientals often took a nap during the day's heat and then lounged on their flat-roofed terraces in the cool evening [7]. Josephus notes that David was taking a view from the roof of his royal palace, where he customarily walked at that hour [2].

From this vantage point, David sees a woman bathing. The text emphasizes her beauty, stating she "was very beautiful to look at" [1]. The act of bathing itself was a common and necessary practice in the ancient Near East, essential for hygiene, pleasure, and ritual purification, especially after mourning or uncleanness [5]. Adam Clarke suggests that David had been reposing on the roof to enjoy the breeze, a common custom on flat-roofed houses in the East [6].

The identity of the woman is soon revealed. David sends to inquire about her, and he is told, "Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?" (2 Samuel 11:3). Bathsheba is also called Bath-shua in 1 Chronicles 3:5 [3, 4]. Her father, Eliam, is identified as one of David's mighty men (2 Samuel 23:34), and he is the son of Ahithophel, David's counselor [4, 10]. This connection highlights the gravity of David's subsequent actions, as he was not merely seducing an unknown woman but the wife of one of his loyal soldiers, a Hittite who served in his army [3, 4].

Interpreters have considered various aspects of Bathsheba's bathing. Adam Clarke raises the question of her discretion: "How could any woman of delicacy expose herself where she could be so fully and openly viewed? Did she not know that she was at least in view of the king's terrace? Was there no design in all this?" [6]. This perspective suggests a potential, though not explicitly stated in the biblical text, element of agency or even complicity on Bathsheba's part in being seen. However, the text primarily focuses on David's actions and desires. John Gill's introduction to 2 Samuel 11 frames the chapter around "the sins of David in committing adultery with Bathsheba" [9], emphasizing David's culpability.

The narrative continues with David sending for Bathsheba and lying with her, resulting in her pregnancy (2 Samuel 11:4-5). David then attempts to cover up his sin by recalling Uriah from battle, hoping Uriah would go home to his wife and thus attribute the pregnancy to himself [8, 13]. When Uriah refuses to go home, adhering to military custom and solidarity with his fellow soldiers (2 Samuel 11:9-11), David orchestrates Uriah's death in battle (2 Samuel 11:14-17) [9]. After Uriah's death, David takes Bathsheba as his wife (2 Samuel 11:27) [3].

This episode is a stark portrayal of human sin, even by a figure as revered as King David. Matthew Henry laments the need to record such a story, stating, "We wish we could draw a veil over it... But it cannot, it must not, be concealed. The scripture is faithful in relating the faults even of those whom it most applauds" [12]. The consequences of David's actions are severe, leading to divine judgment pronounced by the prophet Nathan, including the death of the child born of the adultery and ongoing trouble within David's house (2 Samuel 12:7-14) [11]. Despite the tragic beginning, Bathsheba later becomes the mother of Solomon, who succeeds David as king [3, 4].

Sources

  1. 2 Samuel “At evening, David arose from his bed and walked on the roof of the king’s house. From the roof, he saw a woman bathing; and the woman was very beautiful to look at. -- 2 Samuel 11:2”
  2. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 7, section 1: . How David Fell In Love With Bathsheba, And Slew Her Husband Uriah, For Which He Is Reproved By Nathan. 1. But David fell now into a very grievous sin, though he were otherwise naturally a righteous and a religious man, and one that firmly observed the laws of our fathers; for when late in an evening he took a view round him from the roof of his royal palace, where he used to walk at that hour, he saw a woman washing herself in her own house: she was one of extraordinary beauty, and therein surpassed all other women; her name wa”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Bath-sheba — Daughter of the oath, or of seven, called also Bath-shu'a (1 Chr. 3:5), was the daughter of Eliam (2 Sam. 11:3) or Ammiel (1 Chr. 3:5), and wife of Uriah the Hittite. David committed adultery with her (2 Sam. 11:4, 5; Ps. 51:1). The child born in adultery died (2 Sam. 12:15-19). After her husband was slain (11:15) she was married to David (11:27), and became the mother of Solomon (12:24; 1 Kings 1:11; 2:13). She took a prominent part in securing the succession of Solomon to the throne (1 Kings 1:11, 16-21).”
  4. Smith's Bible Dictionary “Smith's Bible Dictionary: Bathsheba, Or Bathsheba — (daughter of the oath), (2 Samuel 11:3) etc., also called Bath-shua in (1 Chronicles 3:5) the daughter of Eliam, (2 Samuel 11:3) or Ammiel, (1 Chronicles 3:5) the son of Ahithophel, (2 Samuel 23:34) and wife of Uriah the Hittite. (B.C. 1035.) The child which was the fruit of her adulterous intercourse with David died; but after marriage she became the mother of four sons, Solomon, (Matthew 1:6) Shimea, Shobab and Nathan. When Adonijah attempted to set aside the succession promised to Solomon, Bath-sheba informed the king of the conspiracy. (1”
  5. Smith's Bible Dictionary “Smith's Bible Dictionary: Bath, Bathing — This was a prescribed part of the Jewish ritual of purification in cases of accident, or of leprous or ordinary uncleanness, (Leviticus 15; 16:28; 22:6; Numbers 19:7; 19; 2 Samuel 11:2,4; 2 Kings 5:10) as also after mourning, which always implied defilement. (Ruth 3:3; 2 Samuel 12:20) The eastern climate made bathing essential alike to health and pleasure, to which luxury added the use of perfumes. (Esther 2:12) Judith 10:3; Susan 17. The "pools," such as that of Siloam and Hezekiah, (2 Kings 20:20; Nehemiah 3:15,16; Isaiah 22:11; John 9:7) often shelt”
  6. 2 Samuel (Methodist/Wesleyan) “Adam Clarke on 2 Samuel 11:2: In an evening-tide - David arose - He had been reposing on the roof of his house, to enjoy the breeze, as the noonday was too hot for the performance of business. This is still a constant custom on the flat-roofed houses in the East. He saw a woman washing herself - How could any woman of delicacy expose herself where she could be so fully and openly viewed? Did she not know that she was at least in view of the king's terrace? Was there no design in all this? Et fugit ad salices, et se cupit ante videri. In a Bengal town pools of water are to be seen everywhere, a”
  7. 2 Samuel (Presbyterian) “Jamieson, Fausset & Brown on 2 Samuel 11:2: DAVID COMMITS ADULTERY WITH BATH-SHEBA. (Sa2 11:2-12) it came to pass in an eveningtide, that David arose from off his bed--The Hebrews, like other Orientals, rose at daybreak, and always took a nap during the heat of the day. Afterwards they lounged in the cool of the evening on their flat-roofed terraces. It is probable that David had ascended to enjoy the open-air refreshment earlier than usual.”
  8. 2 Samuel (Methodist/Wesleyan) “Adam Clarke on 2 Samuel 11 (introduction): David sends Joab against the Ammonites, who besieges the city of Rabbah, Sa2 11:1. He sees Bath-sheba, the wife of Uriah, bathing; is enamoured of her; sends for and takes her to his bed, Sa2 11:2-4. She conceives, and informs David, Sa2 11:5. David sends to Joab, and orders him to send to him Uriah, Sa2 11:6. He arrives; and David having inquired the state of the army, dismisses him, desiring him to go to his own house, Sa2 11:7, Sa2 11:8. Uriah sleeps at the door of the king's house, Sa2 11:9. The next day the king urges him to go to his house; but ”
  9. 2 Samuel (Baptist/Reformed) “John Gill on 2 Samuel 11 (introduction): INTRODUCTION TO SECOND SAMUEL 11 This chapter begins with the destruction of the Ammonites, and the siege of Rabbah their chief city, Sa2 11:1; and enlarges on the sins of David in committing adultery with Bathsheba, Sa2 11:2; in contriving to conceal his sin by sending for her husband home from the army, Sa2 11:6; in laying a scheme for the death of him by the hand of the Ammonites, Sa2 11:14; and in marrying Bathsheba when he was dead, Sa2 11:26.”
  10. 2 Samuel (Presbyterian) “Jamieson, Fausset & Brown on 2 Samuel 11:3: one said--literally, "he said to himself," Is not this Bath-sheba? &c.--She seems to have been a celebrated beauty, whose renown had already reached the ears of David, as happens in the East, from reports carried by the women from harem to harem. Bath-sheba, the daughter of Eliam--or Ammiel (Ch1 3:5), one of David's worthies (Sa2 23:34), and son of Ahithophel.”
  11. 2 Samuel (Methodist/Wesleyan) “Adam Clarke on 2 Samuel 12 (introduction): The Lord sends Nathan the prophet to reprove David; which he does by means of a curious parable, Sa2 12:1-4. David is led, unknowingly, to pronounce his on condemnation, Sa2 12:5, Sa2 12:6. Nathan charges the guilt home on his conscience; and predicts a long train of calamities which should fall on him and his family, Sa2 12:7-12. David confesses his sin; and Nathan gives him hope of God's mercy, and foretells the death of the child born in adultery, Sa2 12:13, Sa2 12:14. The child is taken ill; David fasts and prays for its restoration, Sa2 12:15-17.”
  12. 2 Samuel (Nonconformist/Puritan) “Matthew Henry on 2 Samuel 11 (introduction): What David said of the mournful report of Saul's death may more fitly be applied to the sad story of this chapter, the adultery and murder David was guilty of. - "Tell it not in Gath, publish it not in the streets of Ashkelon." We wish we could draw a veil over it, and that it might never be known, might never be said, that David did such things as are here recorded of him. But it cannot, it must not, be concealed. The scripture is faithful in relating the faults even of those whom it most applauds, which is an instance of the sincerity of the penme”
  13. 2 Samuel (Methodist/Wesleyan) “Adam Clarke on 2 Samuel 11:8: Go down to thy house, and wash thy feet - Uriah had come off a journey, and needed this refreshment; but David's design was that he should go and lie with his wife, that the child now conceived should pass for his, the honor of Bath-sheba be screened, and his own crime concealed. At this time he had no design of the murder of Uriah, nor of taking Bath-sheba to wife. A mess of meat from the king - All this was artfully contrived.”
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