2 Samuel 11:1-27

New International Version (NIV)

David and Bathsheba

11 In the spring, at the time when kings go off to war, David sent Joab out with the king’s men and the whole Israelite army. They destroyed the Ammonites and besieged Rabbah. But David remained in Jerusalem.

2 One evening David got up from his bed and walked around on the roof of the palace. From the roof he saw a woman bathing. The woman was very beautiful, 3 and David sent someone to find out about her. The man said, “She is Bathsheba, the daughter of Eliam and the wife of Uriah the Hittite.” 4 Then David sent messengers to get her. She came to him, and he slept with her. (Now she was purifying herself from her monthly uncleanness.) Then she went back home. 5 The woman conceived and sent word to David, saying, “I am pregnant.”

6 So David sent this word to Joab: “Send me Uriah the Hittite.” And Joab sent him to David. 7 When Uriah came to him, David asked him how Joab was, how the soldiers were and how the war was going. 8 Then David said to Uriah, “Go down to your house and wash your feet.” So Uriah left the palace, and a gift from the king was sent after him. 9 But Uriah slept at the entrance to the palace with all his master’s servants and did not go down to his house.

10 David was told, “Uriah did not go home.” So he asked Uriah, “Haven’t you just come from a military campaign? Why didn’t you go home?”

11 Uriah said to David, “The ark and Israel and Judah are staying in tents,[a] and my commander Joab and my lord’s men are camped in the open country. How could I go to my house to eat and drink and make love to my wife? As surely as you live, I will not do such a thing!”

12 Then David said to him, “Stay here one more day, and tomorrow I will send you back.” So Uriah remained in Jerusalem that day and the next. 13 At David’s invitation, he ate and drank with him, and David made him drunk. But in the evening Uriah went out to sleep on his mat among his master’s servants; he did not go home.

14 In the morning David wrote a letter to Joab and sent it with Uriah. 15 In it he wrote, “Put Uriah out in front where the fighting is fiercest. Then withdraw from him so he will be struck down and die.”

16 So while Joab had the city under siege, he put Uriah at a place where he knew the strongest defenders were.17 When the men of the city came out and fought against Joab, some of the men in David’s army fell; moreover, Uriah the Hittite died.

18 Joab sent David a full account of the battle. 19 He instructed the messenger: “When you have finished giving the king this account of the battle, 20 the king’s anger may flare up, and he may ask you, ‘Why did you get so close to the city to fight? Didn’t you know they would shoot arrows from the wall? 21 Who killed Abimelek son of Jerub-Besheth[b]? Didn’t a woman drop an upper millstone on him from the wall, so that he died in Thebez? Why did you get so close to the wall?’ If he asks you this, then say to him, ‘Moreover, your servant Uriah the Hittite is dead.’”

22 The messenger set out, and when he arrived he told David everything Joab had sent him to say. 23 The messenger said to David, “The men overpowered us and came out against us in the open, but we drove them back to the entrance of the city gate. 24 Then the archers shot arrows at your servants from the wall, and some of the king’s men died. Moreover, your servant Uriah the Hittite is dead.”

25 David told the messenger, “Say this to Joab: ‘Don’t let this upset you; the sword devours one as well as another. Press the attack against the city and destroy it.’ Say this to encourage Joab.”

26 When Uriah’s wife heard that her husband was dead, she mourned for him. 27 After the time of mourning was over, David had her brought to his house, and she became his wife and bore him a son. But the thing David had done displeased the Lord.

According to the Hebrew Bible, the Jebusites (Hebrew: יְבוּסִי, Modern Yevusi Tiberian Yəḇûsî ISO 259-3 Ybusi) were a Canaanite tribe who inhabited and built Jerusalem prior to its conquest by King David. The Books of Kings state that Jerusalem was known as Jebus prior to this event. According to some biblical chronologies, the city was conquered by King David in 1003 BC,^[1] or according to other sources 869 BC.^[2]

Contents

  [hide] 

• 1 Identification of Jebus
• 2 Ethnic origin
• 3 Jebusites named in the Bible
  • 3.1 Melchizedek
  • 3.2 Araunah
  • 3.3 The Jebusite hypothesis
• 4 Jebusite activities in the Bible
• 5 Classical Rabbinical perspectives
• 6 Modern usage
• 7 See also
• 8 Notes and Citations
• 9 References
• 10 External links

Identification of Jebus[edit]

The identification of Jebus with Jerusalem has been challenged. Niels Peter Lemche notes that every non-biblical mention of Jerusalem found in the ancient Near East refers to the city with the name Jerusalem, offering as an example the Amarna letters which are dated to the 14th century BCE and call Jerusalem Urasalimmu. He states that "There is no evidence of Jebus and the Jebusites outside of the Old Testament. Some scholars reckon Jebus to be a different place from Jerusalem; other scholars prefer to see the name of Jebus as a kind of pseudo-ethnic name without any historical background."^[3]

The documentary hypothesis (DH), sometimes called the Wellhausen hypothesis, proposes that the Pentateuch (the first five books of theBible) was derived from originally independent, parallel and complete narratives, which were subsequently combined into the current form by a series of redactors (editors). The number of these narratives is usually set at four, but this is not an essential part of the hypothesis.

The hypothesis was developed in the 18th and 19th centuries from the attempt to reconcile inconsistencies in the biblical text. By the end of the 19th century it was generally agreed that there were four main sources, combined into their final form by a series of redactors, R. These four sources came to be known as the Yahwist, or Jahwist, J (J being the German equivalent of the English letter Y); the Elohist, E; the Deuteronomist, D, (the name comes from the Book of Deuteronomy, D's contribution to the Torah); and the Priestly Writer, P.^[1]

The contribution of Julius Wellhausen, a Christian theologian and Christian biblical scholar, was to order these sources chronologically as JEDP, giving them a coherent setting in a notional evolving religious history of Israel, which he saw as one of ever-increasing priestly power. Wellhausen's formulation was:

• the Yahwist source (J) : hypothetically written c. 950 BCE in the southern Kingdom of Judah.
• the Elohist source (E) : hypothetically written c. 850 BCE in the northern Kingdom of Israel.
• the Deuteronomist (D) : hypothetically written c. 600 BCE in Jerusalem during a period of religious reform.
• the Priestly source (P) : hypothetically written c. 500 BCE by Kohanim (Jewish priests) in exile in Babylon.

While the hypothesis has been increasingly challenged by other models, especially in the last part of the 20th century, its terminology and insights continue to provide the framework for modern theories on the composite nature and origins of the Torah^[2] and Bible compilation in general.

Table of Contents

• Tenets of the Faith.
• The Kingdoms of Good and Evil.
• Millennial Doctrines.
• Ethical Teachings and Religious Practises.
• Priesthood and Ritual.
• Resemblances Between Zoroastrianism and Judaism.
• Causes of Analogies Uncertain.

The religion of ancient Persia as founded by Zoroaster; one of the world's great faiths that bears the closest resemblance to Judaism and Christianity. According to the tradition in the Parsee books, Zoroaster was born in 660B.C. and died in 583; but many scholars claim that he must have flourished at a much earlier time. All investigators, however, are agreed that his teachings were generally in force throughout Iran before the time of the Jewish Captivity. His name in its ancient form in the Avesta is "Zarathustra," and in later Persian, "Zardusht"; the form "Zoroaster," which is now common, has been adopted from the Greek and Latin "Zoroastres." The native country of the prophet is now believed to have been Media, in western Iran, and there are reasons for claiming that his birthplace was in the province of Atropatene, the modern Azerbaijan; but much of his ministry, or rather most of his prophetic career, was passed in eastern Iran, especially in the region of Bactria, where he won a powerful patron for his religion. This defender of the faith was a king named Vishtaspa, or Gushtasp, a name identical with that of Hystaspes, the father of Darius, although the two personages are not to be confounded, as has sometimes been done.

Tenets of the Faith.

Zoroaster was originally a Magian priest, but he appears to have reformed or purified the creed of the Magi. His religious teachings are preserved in the Avesta. The character of the Persian religion before Zoroaster's time is not known, but a comparison with that of India shows that it must have had much in common with the early religion of the Hindus. It may be presumed that it was a modified nature-worship, with polytheistic features and some traces of demonistic beliefs. Herodotus ("Hist." i. 131 et seq.) states that the Persians from the earliest times worshiped the sun, moon, stars, and earth, and the waters and wind, and he intimates in precise words that they had borrowed certain religious elements from the Assyrians. One or two superstitious practises which he describes, such as the propitiation of the powers of evil (ib. iii. 35, vii. 114), show survivals of demoniacal rites, against which Zoroaster so strongly inveighed; and the account which he gives of the Magian ceremonies is quite in accordance with Zoroastrianism.

It is no secret that Jesus is an important figure in Islam, although his role has been relegated to one of many Abrahamic prophets, with Mohammed being the last to herald the final dispensation of God. Yet it is almost unknown in the West that beyond the Koran, there is not only a lush, esoteric tradition concerning Jesus but also vivid Gnostic ideology. In fact, there is an argument to be made that Gnosticism influenced Islamic theology, even from its conception.

The first part of the article focuses on the apocryphal sayings of Jesus preserved for centuries by Muslim scholars. Although still a matter of debate, the influence of this mystical Jesus probably entered the Islamic empires in the Middle Ages through commerce with Byzantine Christians, as well as interaction with Nestorian and Manichean missionaries.

The Jesus of Islam differs from the one in the Koran and Orthodox Christianity. His role is more of a wisdom sage of transcendental truths and timeless virtues, instead of an apocalyptical miracle worker concerned with religious dogmatism. Like the Jesus of The Gospel of Thomas and other Thomasine literature popular with Syrian and Gnostic Christians centuries before Mohammed, this Jesus focuses on detachment from the material world, as well as the discovery of spiritual freedom through introspection and charitable living. But unlike the Christ found in most unorthodox and even orthodox denominations, he is fully human with all its potentials and limitations.

Here are some of the most prominent teachings of Jesus in Islam:

Jesus was asked, “Who taught you?”
He answered, “No one taught me. I saw that the ignorance of the fool was shameful, so I avoided it.”

Jesus said, “Whoever seeks the world is like one who drinks seawater. The more he drinks, the more his thirst increases, until it kills him.”

One day Jesus was walking with his apostles, and they passed by the carcass of a dog.
The apostles said, “How this dog stinks!”
But Jesus said, “How white are its teeth!”

Sleep sex, or sexsomnia, is a condition in which a person will engage in sexual activities while still asleep. This condition falls within the broad classes of sleep disorders known as parasomnia.^[1] In extreme cases, sexsomnia has been alleged as the cause of rare instances of sexual assault, including rape.^[2][3]

The proposed medical diagnosis is NREM arousal parasomnia – sexual behaviour in sleep. Sexsomnia is considered a type of non-rapid eye movement sleep (NREM)parasomnia. Sexsomniacs do not remember the acts that they perform while they are asleep. Sexsomnia can co-occur alongside other sleep disorders such as sleepwalking,sleep apnea, night terrors and bedwetting and can be triggered by stress, previous sleep deprivation and excessive consumption of alcohol or drugs.^[4][5] Sleep related epilepsy may be associated with sexual arousal, pelvic thrusting and orgasms, though in these sorts of cases the acts are often not remembered.^[5] Sexsomnia episodes could be triggered by physical contact with a bed partner

The following words and terms used in Modern Churches today all have pagan origins, and are found to be directly linked to ancient Sun-worship found in Babylonian, Egyptian, Greek, Roman, Teutonic-German, Hindu, and Persian cultures. English word forms of the names of Sun-deities in these ancient cultures still exist today and are used in Modern Christianity. True Believers should remove these words from our language, from teaching, and certainly from our worship assemblies.

This list is partly taken from the book COME OUT OF HER MY PEOPLE, by C. J. Koster, published by Institute For Scripture Research, located on the Web athttp://www.messianic.co.za/isr/index.htm

The asterisks ( * ) indicate proper substitute words (Hebrew or English) that can be used by the True Believer, without reference to the words that have association to Sun-god worship.

1. Angel/Angels from Greek Word "Angelos" meaning "messenger/messengers. Angelos was the name of a Greek god associated with Sun-worship.

* Malakh/Malakhim from Hebrew word meaning "messenger/messengers;" has no association with Sun-worship.

2. Sunday was the day set aside in the Mithra (Roman) cult as its official day to assemble together to worship its Sun-deity. Roman Emperor Constantine legislated Sun-day as a day of rest dedicated to the Greek and Roman Sun-god, Helios. Constantine worshipped "Christos Helios" which means "Christ-The-True-Sun." The Roman Catholic Church venerates Sun-day as its Sabbath even today, and has handed it down to Christianity.

* Shabbat/Sabbath is the Hebrew word pertaining to Yahweh's 7th day of rest. It is the 4th Commandment (Exodus 29:8-11), and a sign for all Israelite generations (descendants) found in Exodus 30:13 & 17, Ezekiel 20:12 & 20.

3. Lord comes from the old English spelling of "Lard" which comes from "Lar/Larth Lares," Estruscan and Roman deities associated with Sun-worship. The Greek word "Kurios" was originally a title for the Greek and Roman Sun-deity "Helios" and was called "The Kurios (Lord) of Heaven and Earth." The Hindu god "Krishna" is also known as "Lord." The title "Lord" was eventually applied to all heathen deities. Most Bible translators continue to use the title "Lord" as a substitute name for YHVH (Yahweh).

Joseph Campbell's monomyth, or the hero's journey, is a basic pattern that its proponents argue is found in many narratives from around the world. This widely distributed pattern was described by Campbell in The Hero with a Thousand Faces (1949).^[1] An enthusiast of novelist James Joyce, Campbell borrowed the term monomyth from Joyce's Finnegans Wake.^[2]

Campbell held that numerous myths from disparate times and regions share fundamental structures and stages, which he summarized in The Hero with a Thousand Faces:

A hero ventures forth from the world of common day into a region of supernatural wonder: fabulous forces are there encountered and a decisive victory is won: the hero comes back from this mysterious adventure with the power to bestow boons on his fellow man.^[3]

Campbell and other scholars, such as Erich Neumann, describe narratives of Gautama Buddha, Moses, and Christ in terms of the monomyth and Campbell argues that classic myths from many cultures follow this basic pattern.

Proto-Indo-European religion is the hypothesized religion of the Proto-Indo-European (PIE) peoples based on the existence of similarities among the deities, religious practices and mythologies of the Indo-European peoples. Reconstruction of the hypotheses below is based on linguistic evidence using the comparative method. Archaeological evidence is difficult to match to any specific culture in the period of early Indo-European culture in the Chalcolithic.^[1] Other approaches to Indo-European mythology are possible, most notably the trifunctional hypothesis of Georges Dumézil.^[2]

Pantheon[edit]

Linguists are able to reconstruct the names of some deities in the Proto-Indo-European language (PIE) from many types of sources. Some of the proposed deity names are more readily accepted among scholars than others.^[3]

The term for "a god" was *deiwos,^[4] reflected in Hittite, sius; Latin, deus, Sanskrit deva; Avestan, daeva (later, Persian, divs); Welsh duw; Irish dia, Lithuanian, Dievas; Latvian, Dievs.^{[citation needed]}

• *Dyēus Ph₂tēr is the god of the day-lit sky and the chief god of the Indo-European pantheon. The name survives in Greek Zeus with a vocative form Zeu pater; Latin Jūpiter (from the archaic Latin Iovis pater; Diēspiter), SanskritDyáus Pitā, and Illyrian Dei-pátrous.^[5]
• *Plth₂wih₂ is reconstructed^[6] as Plenty, a goddess of wide flat lands and the rivers that meander across them. Forms include Hittite Lelwanni, a goddess of the underworld, "the pourer",^[7] and Sanskrit Prithvi.
• *Perkwunos, known as "the striker", is reconstructed^[8] from Sanskrit Parjanya, Prussian Perkuns, Lithuanian Perkūnas, Latvian Pērkons, Slavic Perun, and Norse Fjörgyn. Fjörgyn was replaced by Thor among the Germanic-speaking peoples. The Celtic hammer god Sucellus (also cf. Taranis "Thunderer") is of the same character, but with an unrelated name.
• *H₂eus(os), is believed to have been the goddess of dawn,^[9] continued in Greek mythology as Eos, in Rome as Aurora, in Vedic as Ushas, in Lithuanian mythology as Aušra 'dawn' or Auštaras (Auštra) 'the god (goddess) of the northeast wind', Latvian Auseklis, the morning star (Lithuanian Aušrinė, 'morning star'); Ausera, and Ausrina, goddesses of dawn or of the planet Venus; Hittite, assu 'lord, god';^{[citation needed]} Gallic Esus, a god of hearths; Slavic, Iaro, a god of summer. The form Arap Ushas appears in Albanian folklore, but is a name of the Moon. See also the names for the Sun which follow. An extension of the name may have been *H₂eust(e)ro,^[10] but see also the form *as-t-r, with intrusive -t- [between s and r] in northern dialects".^[11] Anatolian dialects: Estan, Istanus, Istara; Greek, Hestia, goddess of the hearth; Latin Vesta, goddess of the hearth; in Armenian as Astghik, a star goddess; possibly also in Germanic mythology as Ēostre or Ostara; and Baltic, Austija.
• *PriHeh₂, is reconstructed (Mallory & Adams 2006, pp. 208) as "beloved, friend" (Sanskrit priya), the love goddess.

There has been much speculation as to the original Rigvedic Soma plant (and of the Proto-Indo-Iranian *Sauma which besides Soma is reflected in the Iranian Haoma).

Soma (Sanskrit सोम sóma), or Haoma (Avestan), from Proto-Indo-Iranian *sauma-, was a Vedic ritual drink^[1] of importance among the early Indo-Iranians, and the subsequent Vedic and greater Persian cultures. It is frequently mentioned in theRigveda, whose Soma Mandala contains 114 hymns, many praising its energizing qualities. In the Avesta, Haoma has the entire Yašt 20 and Yasna 9-11 dedicated to it.

It is described as being prepared by extracting juice from the stalks of a certain plant. In both Vedic and Zoroastrian tradition, the name of the drink and the plant are the same, and also personified as a divinity, the three forming a religious or mythological unity.

The Rigveda calls the plant "God for Gods" seemingly giving him precedence above Indra and the other Gods (RV 9.42^[2])

There has been much speculation concerning what is most likely to have been the identity of the original plant. There is no solid consensus on the question, although some Western experts outside the Vedic and Avestan religious traditions now seem to favour a species of Ephedra, perhaps Ephedra sinica.^[3][4]

Contents

  [hide] 

• 1 Etymology
• 2 Vedic Soma
• 3 Traditional accounts
• 4 Avestan Haoma
• 5 Candidates for the Soma plant
• 6 Contemporary Hinduism
• 7 Western reception
• 8 References

Etymology[edit]

Both Soma and the Avestan Haoma are thought to be derived from Proto-Indo-Iranian *sauma-. The name of the Scythian tribe Hauma-varga is related to the word, and probably connected with the ritual. The word is derived from an Indo-Iranian root*sav- (Sanskrit sav-/su) "to press", i.e. *sau-ma- is the drink prepared by pressing the stalks of a plant.^[5] The root is Proto-Indo-European (*sew(h)-)^[6]

Vedic Soma[edit]

Further information: Somayajna and Mandala 9

In the Vedas, the drink, and the plant refer to the same entity. Drinking Soma produces immortality (Amrita, Rigveda 8.48.3). Indra and Agni are portrayed as consuming Soma in copious quantities. The consumption of Soma by human beings is well attested in Vedic ritual.

The Rigveda (8.48.3) says:

a ápāma sómam amŕtā abhūmâganma jyótir ávidāma devân

c kíṃ nūnám asmân kṛṇavad árātiḥ kím u dhūrtír amṛta mártyasya

Ralph T.H. Griffith translates this as:

We have drunk Soma and become immortal; we have attained the light, the Gods discovered.

Now what may foeman's malice do to harm us? What, O Immortal, mortal man's deception?

Swami Dayanand Saraswati translates it as:

Som (good fruit containing food not any intoxicating drink) apama (we drink you)

amŕtā abhūmâ (you are elixir of life) jyótir âganma (achieve physical strength or light of god)

ávidāma devân (achieve control over senses);

kíṃ nūnám asmân kṛṇavad árātiḥ (in this situation, what our internal enemy can do to me)

kím u dhūrtír amṛta mártyasya (god, what even violent people can do to me)