Her status as the mother of Solomon, who succeeded David as monarch, made her the Gebirah (גְּבִירָה) of the Kingdom of Israel.

However, Uriah was unwilling to disregard rules applying to warriors on campaign,[8] preferring to remain with the palace troops rather than sleep in his own bed.

In relating a parable describing a rich man who took away the lamb of his poor neighbor, he incited the king's righteous anger, and Nathan then analogized the case directly to David's actions regarding Bathsheba.

Nathan declared that God would punish the house of David for Uriah's murder and the taking of his wife.

Nathan's prophecy came to pass years later when another of David's sons, the much-loved Absalom, led an insurrection that plunged the kingdom into civil war.

To manifest his claim as the new king, Absalom had sex in public with ten of his father's concubines (2 Samuel 16), considered to be a direct, tenfold divine retribution for David's taking of another man's woman in secret.

The Aggadah states that Ahithophel was misled by his knowledge of astrology into believing himself destined to become king of Israel.

16:21), which sooner or later would have brought with it, according to Jewish law, the penalty of death; the motive for this advice being to remove Absalom, and thus to make a way for himself to the throne.

His astrological information had been, however, misunderstood by him; for in reality it only predicted that his granddaughter, Bathsheba, the daughter of his son Eliam, would become queen.

[14] According to rabbinic tradition, when Bath-sheba saw the attempted crowning of Adonijah, she teamed up with the prophet Nathan to ensure Solomon's role as David's successor.

During this meeting, the king engaged in 13 acts of intercourse with Bath-sheba before affirming his decision that her son Solomon should succeed him.

The significance of that exact number of coituses and the meaning of their multi-coital encounter has been discussed in modern Biblical scholarship.

Bathsheba's son, King Solomon, rises to greet her, bows down in veneration, and furnishes her a seat at his right hand.

[19][20][21][22][23][24] Bathsheba (Barsabeh, Bathsabeh) is venerated in the Ethiopian Orthodox Tewahedo Church as a saint.

A hadith quoted in Tafsir al-Kabir and Majma' al-Bayan expresses that Ali ibn Abi Talib said: "Whoever says that David, has married Uriah's wife as the legends are narrate, I will punish him twice: one for qazf (falsely accusing someone of adultery) and the other for desecrating the prophethood (defamation of prophet David)".

and Ali Al-Ridha said "At that time, women whose husbands passed away or got killed in the war would never get married again (and this was the source of many evils).

)[27] Bathsheba's name appears in 1 Chronicles 3:5 spelled "Bath-shua", the form becomes merely a variant reading of "Bath-sheba".

[28] The only interpolations that concern the story of Bathsheba are some verses in the early part of the twelfth chapter, that heighten the moral tone of Nathan's rebuke of David.

[31][32][33] Lawrence O. Richards states that the biblical text supports the innocence of Bathsheba, that David took the initiative to find out her identity and summon her, and that she was alone at the time and had no way to refuse the requests of a King.

[35] The Bathsheba incident leads to a shift in the book's perspective; afterwards David "is largely at the mercy of events rather than directing them".

As an opportunity to feature a large female nude as the focus of a history painting, the subject was popular from the Renaissance onwards.