TRV
Translation
King James Version
And the shooters shot from off the wall upon thy servants; and some of the king's servants be dead, and thy servant Uriah the Hittite is dead also.
Complete Jewish Bible
The archers shot at your servants from the wall; some of the king's servants are dead; also your servant Uriyah the Hitti is dead."
Berean Standard Bible
Then the archers shot at your servants from the wall, and some of the king’s servants were killed. And your servant Uriah the Hittite is dead as well.”
American Standard Version
And the shooters shot at thy servants from off the wall; and some of the king’s servants are dead, and thy servant Uriah the Hittite is dead also.
World English Bible Messianic
The shooters shot at your servants from off the wall; and some of the king’s servants are dead, and your servant Uriah the Hittite is dead also.”
Geneva Bible (1599)
But the shooters shot from ye wall against thy seruants, and some of the Kings seruants be dead: and thy seruant Vriah the Hittite is also dead.
Young's Literal Translation
and those shooting shoot at thy servants from off the wall, and some of the servants of the king are dead, and also, thy servant Uriah the Hittite is dead.
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Commentary on 2 Samuel 11 verses 14–27
14 ¶ And it came to pass in the morning, that David wrote a letter to Joab, and sent it by the hand of Uriah.
15 And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.
16 And it came to pass, when Joab observed the city, that he assigned Uriah unto a place where he knew that valiant men were.
17 And the men of the city went out, and fought with Joab: and there fell some of the people of the servants of David; and Uriah the Hittite died also.
18 Then Joab sent and told David all the things concerning the war;
19 And charged the messenger, saying, When thou hast made an end of telling the matters of the war unto the king,
20 And if so be that the king's wrath arise, and he say unto thee, Wherefore approached ye so nigh unto the city when ye did fight? knew ye not that they would shoot from the wall?
21 Who smote Abimelech the son of Jerubbesheth? did not a woman cast a piece of a millstone upon him from the wall, that he died in Thebez? why went ye nigh the wall? then say thou, Thy servant Uriah the Hittite is dead also.
22 So the messenger went, and came and shewed David all that Joab had sent him for.
23 And the messenger said unto David, Surely the men prevailed against us, and came out unto us into the field, and we were upon them even unto the entering of the gate.
24 And the shooters shot from off the wall upon thy servants; and some of the king's servants be dead, and thy servant Uriah the Hittite is dead also.
25 Then David said unto the messenger, Thus shalt thou say unto Joab, Let not this thing displease thee, for the sword devoureth one as well as another: make thy battle more strong against the city, and overthrow it: and encourage thou him.
26 And when the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband.
27 And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bare him a son. But the thing that David had done displeased the LORD.
When David's project of fathering the child upon Uriah himself failed, so that, in process of time, Uriah would certainly know the wrong that had been done him, to prevent the fruits of his revenge, the devil put it into David's heart to take him off, and then neither he nor Bath-sheba would be in any danger (what prosecution could there be when there was no prosecutor?), suggesting further that, when Uriah was out of the way, Bath-sheba might, if he pleased, be his own for ever. Adulteries have often occasioned murders, and one wickedness must be covered and secured with another. The beginnings of sin are therefore to be dreaded; for who knows where they will end? It is resolved in David's breast (which one would think could never possibly have harboured so vile a thought) that Uriah must die. That innocent, valiant, gallant man, who was ready to die for his prince's honour, must die by his prince's hand. David has sinned, and Bath-sheba has sinned, and both against him, and therefore he must die; David determines he must. Is this the man whose heart smote him because he had cut off Saul's skirt? Quantum mutatus ab illo! - But ah, how changed! Is this he that executed judgment and justice to all his people? How can he now do so unjust a thing? See how fleshly lusts war against the soul, and what devastations they make in that war; how they blink the eyes, harden the heart, sear the conscience, and deprive men of all sense of honour and justice. Whoso committeth adultery with a woman lacketh understanding and quite loses it; he that doth it destroys his own soul, Pro 6:32. But, as the eye of the adulterer, so the hand of the murderer seeks concealment, Job 24:14, Job 24:15. Works of darkness hate the light. When David bravely slew Goliath it was done publicly, and he gloried in it; but, when he basely slew Uriah, it must be done clandestinely, for he is ashamed of it, and well he may. Who would do a thing that he dare not own? The devil, having as a poisonous serpent, put it into David's heart to murder Uriah, as a subtle serpent he puts it into his head how to do it. Not as Absalom slew Amnon, by commanding his servants to assassinate him, nor as Ahab slew Naboth by suborning witnesses to accuse him, but by exposing him to the enemy, a way of doing it which, perhaps, would not seem so odious to conscience and the world, because soldiers expose themselves of course. If Uriah had not been in that dangerous post, another must; he has (as we say) a chance for his life; if he fight stoutly, he may perhaps come off; and, if he die, it is in the field of honour, where a soldier would choose to die; and yet all this will not save it from being a wilful murder, of malice prepense.
I. Orders are sent to Joab to set Uriah in the front of the hottest battle, and then to desert him, and abandon him to the enemy, Sa2 11:14, Sa2 11:15. This was David's project to take off Uriah, and it succeeded, as he designed. Many were the aggravations of this murder. 1. It was deliberate. He took time to consider of it; and though he had time to consider of it, for he wrote a letter about it, and though he had time to have countermanded the order afterwards before it could be put in execution, yet he persisted in it. 2. He sent the letter by Uriah himself, than which nothing could be more base and barbarous, to make him accessory to his own death. And what a paradox was it that he could bear such a malice against him in whom yet he could repose such a confidence as that he would carry letters which he must not know the purport of. 3. Advantage must be taken of Uriah's own courage and zeal for his king and country, which deserve the greatest praise and recompence, to betray him the more easily to his fate. If he had not been forward to expose himself, perhaps he was a man of such importance that Joab could not have exposed him; and that this noble fire should be designedly turned upon himself was a most detestable instance of ingratitude. 4. Many must be involved in the guilt. Joab, the general, to whom the blood of his soldiers, especially the worthies, ought to be precious, must do it; he, and all that retire from Uriah when they ought in conscience to support and second him, become guilty of his death. 5. Uriah cannot thus die alone: the party he commands is in danger of being cut off with him; and it proved so: some of the people, even the servants of David (so they are called, to aggravate David's sin in being so prodigal of their lives), fell with him, Sa2 11:17. Nay, this wilful misconduct by which Uriah must be betrayed might be of fatal consequence to the whole army, and might oblige them to raise the siege. 6. It will be the triumph and joy of the Ammonites, the sworn enemies of God and Israel; it will gratify them exceedingly. David prayed for himself, that he might not fall into the hands of man, nor flee from his enemies (Sa2 24:13, Sa2 24:14); yet he sells his servant Uriah to the Ammonites, and not for any iniquity in his hand.
II. Joab executes these orders. In the next assault that is made upon the city Uriah has the most dangerous post assigned him, is encouraged to hope that if he be repulsed by the besieged he shall be relieved by Joab, in dependence on which he marches on with resolution, but, succours not coming on, the service proves too hot, and he is slain in it, Sa2 11:16, Sa2 11:17. It was strange that Joab would do such a thing merely upon a letter, without knowing the reason. But, 1. Perhaps he supposed Uriah had been guilty of some great crime, to enquire into which David had sent for him, and that, because he would not punish him openly, he took this course with him to put him to death. 2. Joab had been guilty of blood, and we may suppose it pleased him very well to see David himself falling into the same guilt, and he was willing enough to serve him in it, that he might continue to be favourable to him. It is common for those who have done ill themselves to desire to be countenanced therein by others doing ill likewise, especially by the sins of those that are eminent in the profession of religion. Or, perhaps, David knew that Joab had a pique against Uriah, and would gladly be avenged on him; otherwise Joab, when he saw cause, knew how to dispute the king's orders, as Sa2 19:5; Sa2 24:3.
III. He sends an account of it to David. An express is despatched away immediately with a report of this last disgrace and loss which they had sustained, Sa2 11:18. And, to disguise the affair, 1. He supposes that David would appear to be angry at his bad conduct, would ask why they came so near the wall (Sa2 11:20), did they not know that Abimelech lost his life by doing do? Sa2 11:21. We had the story (Jdg 9:53), which book, it is likely, was published as a part of the sacred history in Samuel's time; and (be it noted to their praise, and for imitation) even the soldiers were conversant with their bibles, and could readily quote the scripture-story, and make use of it for admonition to themselves not to run upon the same attempts which they found had been fatal. 2. He slyly orders the messenger to soothe it with telling him that Uriah the Hittite was dead also, which gave too broad an intimation to the messenger, and by him to others, that David would be secretly pleased to hear that; for murder will out. And, when men do such base things, they must expect to be bantered and upbraided with them, even by their inferiors. The messenger delivered his message agreeably to orders, Sa2 11:22-24. He makes the besieged to sally out first upon the besiegers (they came out unto us into the field), represents the besiegers as doing their part with great bravery (we were upon them even to the entering of the gate - we forced them to retire into the city with precipitation), and so concludes with a slight mention of the slaughter made among them by some shot from the wall: Some of the king's servants are dead, and particularly Uriah the Hittite, an officer of note, stood first in the list of the slain.
IV. David receives the account with a secret satisfaction, Sa2 11:25. Let not Joab be displeased, for David is not. He blames not his conduct, nor thinks they did wrong in approaching so near the wall; all is well now that Uriah is put out of the way. This point being gained, he can make light of the loss, and turn it off easily with an excuse: The sword devours one as well as another; it was a chance of war, nothing more common. He orders Joab to make the battle more strong next time, while he, by his sin, was weakening it, and provoking God to blast the undertaking.
V. He marries the widow in a little time. She submitted to the ceremony of mourning for her husband as short a time as custom would admit (Sa2 11:26), and then David took her to his house as his wife, and she bore him a son. Uriah's revenge was prevented by his death, but the birth of the child so soon after the marriage published the crime. Sin will have shame. Yet that was not the worst of it: The thing that David had done displeased the Lord. The whole matter of Uriah (as it is called, Kg1 15:5), the adultery, falsehood, murder, and this marriage at last, it was all displeasing to the Lord. He had pleased himself, but displeased God. Note, God sees and hates sin in his own people. Nay, the nearer any are to God in profession the more displeasing to him their sins are; for in them there is more ingratitude, treachery, and reproach, than in the sins of others. Let none therefore encourage themselves in sin by the example of David; for those that sin as he did will fall under the displeasure of God as he did. Let us therefore stand in awe and sin not, not sin after the similitude of his transgression.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–27. Public domain.
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Ambrose of MilanAD 397
Apology for the Prophet David, Chapter 1
We have taken up the task of writing an apology for the present style of the prophet David, not because he needs this gift, who has excelled in such great merits and flourished in virtues, but because many people, reading the sequence of his deeds without considering the power of the Scriptures or the hidden mysteries, wonder how such a great prophet did not avoid the contagion of adultery first and then of murder.
Therefore, it was our desire to review the history itself, which seems to have been exposed to sin. For in the second book of Kings (2 Samuel 11:2-27), we read that while David was walking in his royal palace, he saw a woman bathing (her name was Bathsheba), of remarkable beauty and grace, with a very attractive face, and he was overcome by the desire to possess her. However, the woman was married to a man named Uriah, and the scene of his death was arranged by royal command. For although it had no effect on his desire, yet it was considered to greatly impede his sense of shame for adultery.
Therefore, let us begin with the most obvious, whom God justified, so that you may not judge. 'For it is of little concern to me,' says Paul, 'that I should be judged by you or by any human court; indeed, I do not even judge myself' (1 Corinthians 4:3). Even though he was still in the body and subject to temptation, he did not judge himself because a spiritual person is not judged by anyone but God alone. Finally, he added, 'The one who judges me is the Lord' (1 Corinthians 4:4). Therefore, do not judge anything before the appointed time (ibid., 4 and 5). But David has already fulfilled his time and has earned grace, and he is justified by Christ; since David himself rejoiced in being called the son of the Lord, and those who confessed him in this way were enlightened. Why do you call a man of God from a reward to judgment? The Lord has already judged him, of whom he said to Solomon: If you walk before me as your father David walked in the holiness of heart and righteousness, in order to do everything I commanded him (3 Kings 9:4). Is he worthy of judgment or reward, who has done everything according to heavenly commands, walking in holiness and righteousness of heart? Where the vices and sins of others are hidden, there David receives divine testimony of his virtue and glory. And we discuss his sin in vain, for it is through his merit and grace that the sins of others have been revealed. For when Solomon sinned by not keeping the Lord's commands and God intended to divide his kingdom into many parts, He said to him: However, I will not do this in your days because of your father David. I will take it from the hand of your son. However, I will not take the whole kingdom; I will give him one scepter because of my servant David (3 Kings 11:12-13). Therefore, since the Lord justifies, who is there to condemn? What God has cleansed, you must not call common (Acts 10:15).
Nevertheless, with due regard to heavenly judgment, in which you honor the prophet even more, enter into his actions and behaviors. Do not marvel at the man, and do not judge him to be equal to the angels, because he has spent most of his life, even from childhood, dwelling in riches, honors, and positions of power, and has been subjected to many temptations. He has only once given in to error, and it is through this error that even the angels of heaven, as Scripture recounts (Genesis 6:2), were cast down from their virtue and grace. Indeed, another error of his is mentioned, that he caused the people to be counted.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
This verse serves as the grim and pivotal confirmation of King David's treacherous scheme to eliminate Uriah the Hittite. It is the messenger's direct report to David, relaying Joab's account of the battle's casualties during the siege of Rabbah, specifically noting that "some of the king's servants be dead, and thy servant Uriah the Hittite is dead also." This seemingly routine military report is, in fact, the culmination of David's escalating sin, confirming the success of his calculated murder and marking a dark turning point in his reign.
CONTEXT
Literary Context: 2 Samuel 11:24 is the climax of a tragic narrative arc initiated by David's adultery with Bathsheba. It follows David's failed attempts to cover up the pregnancy by bringing Uriah home, as detailed in 2 Samuel 11:6-11. When Uriah's unwavering loyalty thwarted his initial plan, David resorted to orchestrating Uriah's death by sending a letter with Uriah himself to Joab, instructing the commander to place Uriah in the fiercest part of the battle (2 Samuel 11:14-15). Joab, understanding the king's intent, executed the command, resulting in Uriah's death along with other soldiers (2 Samuel 11:16-17). This verse, then, is the messenger's final, direct report to David, confirming the success of the king's murderous design and setting the stage for Nathan's prophetic confrontation in the subsequent chapter, beginning with 2 Samuel 12:1.
Historical & Cultural Context: The setting is the siege of Rabbah, the Ammonite capital, a common military tactic in the ancient Near East where armies would surround and attempt to breach fortified cities. Such sieges were often lengthy and costly, involving dangerous assaults on city walls. The mention of "shooters from off the wall" highlights the perilous nature of approaching a besieged city, as defenders would rain down arrows, stones, and other projectiles. King David, as the reigning monarch, held absolute authority, including the power to command his military leaders and even to orchestrate deaths, though such actions were subject to divine judgment. Uriah's identity as "the Hittite" is significant; he was a foreign mercenary, yet his unwavering loyalty to David and to Israel's military code (refusing to enjoy comforts while the ark and his comrades were in the field, as seen in 2 Samuel 11:11) starkly contrasts with David's profound betrayal.
Key Themes: This verse powerfully encapsulates several critical themes within the broader narrative of David's reign and the book of 2 Samuel. It underscores the destructive escalation of sin, demonstrating how David's initial transgression of adultery rapidly spiraled into deception and ultimately murder. It highlights the profound abuse of power, as a divinely appointed king shamefully leveraged his authority to eliminate an innocent man to cover his own moral failures. The narrative also emphasizes the stark contrast between loyalty and betrayal, with Uriah's steadfast integrity shining brightly against David's deceit and treachery. Finally, the verse foreshadows the theme of divine judgment and the futility of cover-ups, as David's actions, though hidden from human eyes, were known to God and would soon bring severe consequences upon his household, as prophesied by Nathan in 2 Samuel 12:10-14.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Irony is prominent, as Uriah, whose name means "Yahweh is my light" and who embodies unwavering loyalty, is betrayed and murdered by King David, the "man after God's own heart." David's abuse of his loyal "servant" stands in stark contrast to the expected behavior of a righteous king. There is also a strong element of foreshadowing, as this grim report implicitly signals the impending divine judgment that will fall upon David's house, a consequence that Nathan the prophet will soon articulate. The narrative also utilizes contrast by juxtaposing Uriah's integrity and dedication to duty with David's moral depravity and deceit. Finally, Joab's report itself functions as a subtle euphemism, presenting a cold, factual account of battlefield casualties that masks the underlying, premeditated murder orchestrated by the king.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 11:24 stands as a stark testament to the destructive power of unbridled sin and the profound abuse of divinely ordained authority. It reveals that even those chosen by God are susceptible to grave moral failure, and that sin, left unaddressed, inevitably escalates, leading to deeper depravity and tragic consequences. David's actions here represent a profound breach of the covenant responsibilities of a king, who was meant to embody justice and righteousness. Yet, even in this dark moment, the narrative subtly points to God's unwavering sovereignty and justice; though David's sin was hidden from human eyes, it was not hidden from God, and the stage is set for divine intervention and the painful process of repentance and consequence.
REFLECTION AND APPLICATION
The tragic account culminating in Uriah's death is a profound cautionary tale for all believers, regardless of their position or influence. It serves as a stark reminder that sin is never a private matter; it has far-reaching consequences, not only for the individual but also for families, communities, and even nations. David's initial lust led to adultery, which then escalated into deception, abuse of power, and ultimately, murder. This trajectory illustrates how easily one transgression can spiral into a cascade of further sins, creating a web of deceit that is difficult to untangle. For us, this means being vigilant against the subtle beginnings of temptation and dealing decisively with sin at its earliest stages. The story also underscores the vital importance of personal integrity and accountability. No one is above God's moral law, and hidden sins will eventually be brought to light, either through divine judgment or through the painful process of confession and repentance. Uriah's unwavering loyalty, even in the face of David's treachery, serves as a powerful example of faithfulness that stands in stark contrast to the king's profound moral failure. We are called to cultivate such integrity, living lives that are consistent with our faith, even when it is difficult or costly. Ultimately, this narrative teaches us that while we may attempt to conceal our actions from others, we can never hide them from God, who sees all and whose justice will ultimately prevail.
Questions for Reflection
FAQ
Why did Uriah not go home to his wife, even when David commanded him to?
Answer: Uriah's refusal to go home to his wife, as detailed in 2 Samuel 11:11, was a profound demonstration of his unwavering loyalty, integrity, and dedication to his military duty. He declared, "The ark, and Israel, and Judah, abide in tents; and my lord Joab, and the servants of my lord, are encamped in the open fields; shall I then go into mine house, to eat and to drink, and to lie with my wife? as thou livest, and as thy soul liveth, I will not do this thing." This was not merely obedience to military custom but a deep sense of solidarity with his fellow soldiers and reverence for the sacred ark. He believed it was dishonorable to enjoy personal comforts while his comrades faced hardship and danger on the battlefield. This steadfastness, ironically, foiled David's initial attempt to cover up his sin, leading the king to resort to more desperate measures.
What does Uriah's identity as "the Hittite" signify in this narrative?
Answer: Uriah's identity as "the Hittite" is highly significant. The Hittites were a non-Israelite people, often renowned for their military prowess and frequently serving as loyal mercenaries in the armies of other nations, including Israel. That Uriah, a foreigner, displayed such exemplary loyalty, integrity, and dedication to David and the Israelite cause, even to the point of death, stands in stark contrast to David's own profound moral failure and betrayal. It highlights that faithfulness and righteousness are not exclusive to any ethnicity or nationality, and underscores the depth of David's sin in orchestrating the death of such a devoted, righteous "servant," regardless of his background.
How did Joab know to put Uriah in such a dangerous, fatal position?
Answer: Joab knew precisely what David intended because David sent a direct, explicit, and treacherous command to him via a letter carried by Uriah himself. As recorded in 2 Samuel 11:15, David wrote, "Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die." Joab, as David's loyal but morally compromised military commander, understood the king's intent to have Uriah killed and executed the order by placing Uriah and other brave soldiers in a position where they were vulnerable to the enemy's defenses, leading to Uriah's death along with others (2 Samuel 11:16-17).
CHRIST-CENTERED FULFILLMENT
The dark narrative of 2 Samuel 11:24, culminating in the orchestrated death of Uriah, stands in stark contrast to the perfect, righteous King, Jesus Christ. David, the "man after God's own heart," fell prey to lust, deceit, and murder, abusing his power and betraying a loyal servant. His sin brought death and judgment into his own house. In profound contrast, Jesus, the Son of David, is the King who never sins, never abuses His power, and never betrays. He is the ultimate "loyal servant," not one who orchestrates the death of others, but one who willingly lays down His own life for His "servants." While Uriah's death was a tragic consequence of human sin, the death of Jesus, the true Lamb of God who takes away the sin of the world!, was a redemptive act of divine love and sacrifice. David's sin brought a curse; Christ's sacrifice brings blessing and life to those who believe, as articulated in Romans 5:8. Furthermore, unlike David who failed to be a sympathetic leader in his moment of temptation, Jesus is our high priest who can sympathize with our weaknesses, having been tempted in every way, yet without sin. He is the faithful King who fulfills all righteousness, providing the perfect atonement for the sins of humanity, including those like David's.