TRV
Translation
King James Version
And David said to Uriah, Go down to thy house, and wash thy feet. And Uriah departed out of the king's house, and there followed him a mess of meat from the king.
Complete Jewish Bible
Then David said to Uriyah, "Go down to your house and wash your feet." Uriyah left the king's palace and was followed by a present of food from the king.
Berean Standard Bible
Then he said to Uriah, “Go down to your house and wash your feet.” So Uriah left the palace, and a gift from the king followed him.
American Standard Version
And David said to Uriah, Go down to thy house, and wash thy feet. And Uriah departed out of the king’s house, and there followed him a mess of food from the king.
World English Bible Messianic
David said to Uriah, “Go down to your house, and wash your feet.” Uriah departed out of the king’s house, and a gift from the king was sent after him.
Geneva Bible (1599)
Afterward Dauid said to Vriah, Go downe to thine house, and wash thy feete. So Vriah departed out of the Kings palace, and the king sent a present after him.
Young's Literal Translation
And David saith to Uriah, `Go down to thy house, and wash thy feet;' and Uriah goeth out of the king's house, and there goeth out after him a gift from the king,
See on the biblical-era map
In the KJVVerse 8,268 of 31,102
Study This Verse
Commentary on 2 Samuel 11 verses 6–13
6 ¶ And David sent to Joab, saying, Send me Uriah the Hittite. And Joab sent Uriah to David.
7 And when Uriah was come unto him, David demanded of him how Joab did, and how the people did, and how the war prospered.
8 And David said to Uriah, Go down to thy house, and wash thy feet. And Uriah departed out of the king's house, and there followed him a mess of meat from the king.
9 But Uriah slept at the door of the king's house with all the servants of his lord, and went not down to his house.
10 And when they had told David, saying, Uriah went not down unto his house, David said unto Uriah, Camest thou not from thy journey? why then didst thou not go down unto thine house?
11 And Uriah said unto David, 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.
12 And David said to Uriah, Tarry here to day also, and to morrow I will let thee depart. So Uriah abode in Jerusalem that day, and the morrow.
13 And when David had called him, he did eat and drink before him; and he made him drunk: and at even he went out to lie on his bed with the servants of his lord, but went not down to his house.
Uriah, we may suppose, had now been absent from his wife some weeks, making the campaign in the country of the Ammonites, and not intending to return till the end of it. The situation of his wife would bring to light the hidden works of darkness; and when Uriah, at his return, should find how he had been abused, and by whom, it might well be expected, 1. That he would prosecute his wife, according to law, and have her stoned to death; for jealousy is the rage of a man, especially a man of honour, and he that is thus injured will not spare in the day of vengeance, Pro 6:34. This Bath-sheba was apprehensive of when she sent to let David know she was with child, intimating that he was concerned to protect her, and, it is likely, if he had not promised her so to do (so wretchedly abusing his royal power), she would not have consented to him. Hope of impunity is a great encouragement to iniquity. 2. It might also be expected that since he could not prosecute David by law for an offence of this nature he would take his revenge another way, and raise a rebellion against him. There have been instances of kings who by provocations of this nature, given to some of their powerful subjects, have lost their crowns. To prevent this double mischief, David endeavours to father the child which should be born upon Uriah himself, and therefore sends for him home to stay a night or two with his wife. Observe,
I. How the plot was laid. Uriah must come home from the army under pretence of bringing David an account how the war prospered, and how they went on with the siege of Rabbah, Sa2 11:7. Thus does he pretend a more than ordinary concern for his army when that was the least thing in his thoughts; if he had not had another turn to serve, an express of much less figure than Uriah might have sufficed to bring him a report of the state of the war. David, having had as much conference with Uriah as he thought requisite to cover the design, sent him to his house, and, that he might be the more pleasant there with the wife of his youth, sent a dish of meat after him for their supper, Sa2 11:8. When that project failed the first night, and Uriah, being weary of his journey and more desirous of sleep than meat, lay all night in the guard-chamber, the next night he made him drunk (Sa2 11:13), or made him merry, tempted him to drink more than was fit, that he might forget his vow (Sa2 11:11), and might be disposed to go home to his own bed, to which perhaps, if David could have made him dead drunk, he would have ordered him to be carried. It is a very wicked thing, upon any design whatsoever, to make a person drunk. Woe to him that does so, Hab 2:15, Hab 2:16. God will put a cup of trembling into the hands of those who put into the hands of others the cup of drunkenness. Robbing a man of his reason is worse than robbing him of his money, and drawing him into sin worse than drawing him into any trouble whatsoever. Every good man, especially every magistrate, should endeavour to prevent this sin, by admonishing, restraining, and denying the glass to those whom they see falling into excess; but to further it is to do the devil's work, to officiate as factor for him.
II. How this plot was defeated by Uriah's firm resolution not to lie in his own bed. Both nights he slept with the life-guard, and went not down to his house, though, it is probable, his wife pressed him to do it as much as David, Sa2 11:9, Sa2 11:12. Now, 1. Some think he suspected what was done, being informed of his wife's attendance at court, and therefore he would not go near her. But if he had had any suspicion of that kind, surely he would have opened the letter that David sent by him to Joab. 2. Whether he suspected any thing or no, Providence put this resolution into his heart, and kept him to it, for the discovering of David's sin, and that the baffling of his design to conceal it might awaken David's conscience to confess it and repent of it. 3. The reason he gave to David for this strange instance of self-denial and mortification was very noble, Sa2 11:11. While the army was encamped in the field, he would not lie at ease in his own house. "The ark is in a tent," whether at home, in the tent David had pitched for it, or abroad, with Joab in the camp, is not certain. "Joab, and all the mighty men of Israel, lie hard and uneasy, and much exposed to the weather and to the enemy; and shall I go and take my ease and pleasure at my own house?" No, he protests he will not do it. Now, (1.) This was in itself a generous resolution, and showed Uriah to be a man of a public spirit, bold and hardy, and mortified to the delights of sense. In times of public difficulty and danger it does not become us to repose ourselves in security, or roll ourselves in pleasure, or, with the king and Haman, to sit down to drink when the city Shushan was perplexed, Est 3:15. We should voluntarily endure hardness when the church of God is constrained to endure it. (2.) It might have been of use to awaken David's conscience, and make his heart to smite him for what he had done. [1.] That he had basely abused so brave a man as Uriah was, a man so heartily concerned for him and his kingdom, and that acted for him and it with so much vigour. [2.] That he was himself so unlike him. The consideration of the public hardships and hazards kept Uriah from lawful pleasures, yet could not keep David, though more nearly interested, from unlawful ones. Uriah's severity to himself should have shamed David for his indulgence of himself. The law was, When the host goeth forth against the enemy then, in a special manner, keep thyself from every wicked thing, Deu 23:9. Uriah outdid that law, but David violated it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–13. Public domain.
Copy as
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.
Copy as
Continue studying 2 Samuel 11:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Second Samuel 11:8 marks a pivotal moment in King David's tragic descent, revealing his calculated and manipulative attempt to conceal his egregious sin of adultery with Bathsheba. This verse depicts David's deceptive use of royal authority and resources, cloaking his sinister intentions in seemingly benevolent commands and gifts, all aimed at tricking Uriah the Hittite into providing a plausible cover for Bathsheba's pregnancy and thereby preserving David's public image and avoiding the severe consequences of his transgression.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices that deepen its impact. Irony is paramount, as David's outward show of kindness and honor towards Uriah (the command to wash his feet, the royal gift) stands in stark contrast to his wicked and manipulative intentions. He uses the very customs of hospitality and honor, which are meant to foster trust and well-being, as tools for deceit and personal gain. There is also significant foreshadowing in this verse; David's desperate attempt to cover up his sin here sets the stage for the escalating moral decay that will inevitably lead to Uriah's murder, demonstrating the slippery slope of unconfessed sin and the dire consequences that follow. Furthermore, the narrative subtly introduces a powerful contrast between David's moral depravity and Uriah's unsuspecting but profound loyalty and integrity, a contrast that will become glaringly apparent and tragically significant in the verses that follow.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a chilling illustration of the destructive power of unconfessed sin and the lengths to which individuals, even those in positions of great authority, will go to conceal their wrongdoing. David's actions demonstrate that sin is rarely an isolated event; one transgression often begets another, leading to a compounding spiral of moral compromise and deeper entanglement. His abuse of power, using his royal prerogative and resources to manipulate a loyal subject for selfish gain, highlights the corrupting influence of unchecked authority and the grave responsibility that comes with leadership. The narrative underscores the biblical truth that attempts to hide sin from human eyes are ultimately futile, as God sees all and will bring every deed into judgment.
REFLECTION AND APPLICATION
David's calculated deception in 2 Samuel 11:8 offers a sobering reminder of the insidious nature of sin and the profound dangers of attempting to cover it up. His initial transgression of adultery rapidly spiraled into a complex web of deceit, abuse of power, and ultimately, murder. This narrative challenges us to examine our own lives: do we attempt to hide our failures and shortcomings, or do we walk in the light, embracing confession and repentance? The story of David and Uriah underscores that integrity, even in the face of temptation or manipulation, is a cornerstone of godly character. It also serves as a powerful caution against the corrupting influence of power when not exercised under God's righteous authority. We are called to live transparently before God and others, trusting in His grace for forgiveness rather than resorting to self-preservation through deceit. True peace and freedom are found not in concealment, but in humble confession and reliance on divine mercy.
Questions for Reflection
FAQ
Why did David tell Uriah to "wash his feet" and send him a "mess [of meat]"?
Answer: David's instructions were a calculated part of his elaborate scheme to cover up his adultery with Bathsheba and her subsequent pregnancy. Telling Uriah to "wash his feet" was a common cultural invitation to rest and refresh oneself after a journey, implying he should settle into his home for the night, which would naturally include sleeping with his wife. The "mess [of meat]" was a special portion of food from the king's own table, a gesture typically signifying honor and favor. However, David's true intention was manipulative: he hoped these acts of apparent kindness would encourage Uriah to go home, sleep with Bathsheba, and thus make it appear that Uriah was the father of the unborn child. This was a desperate attempt to legitimize the pregnancy and hide David's sin, leveraging royal protocol for deceitful ends.
What was Uriah's reaction to David's command and gift, and why is it significant?
Answer: While this verse only states that "Uriah departed out of the king's house," the subsequent verses (specifically 2 Samuel 11:9-11) reveal Uriah's unexpected and profound integrity. Instead of going home, he slept at the palace entrance with the king's servants. When questioned by David, Uriah famously declared that he could not enjoy the comforts of home while the Ark of the Covenant, Israel, and Judah, and his fellow soldiers were out in the field. This response highlights Uriah's unwavering loyalty, discipline, and commitment to his comrades and the war effort, even unknowingly defying the king's manipulative intent. His integrity stands in stark contrast to David's moral decay and ultimately frustrates David's initial plan, forcing the king to resort to even more heinous measures.
How does this verse set the stage for the rest of the narrative in 2 Samuel 11?
Answer: This verse is pivotal because it initiates David's active attempt to conceal his sin, which ultimately fails due to Uriah's unexpected integrity. The failure of David's initial, seemingly benign, deception forces him to escalate his wickedness. When Uriah refuses to go home, David's desperation grows, leading him to get Uriah drunk (2 Samuel 11:13) and, when that also fails, to orchestrate Uriah's death on the battlefield (2 Samuel 11:14-17). Thus, 2 Samuel 11:8 is the critical turning point where David moves from a sin of passion to calculated, premeditated deception, setting the stage for the tragic events that follow and the severe consequences that would later befall David's house, as prophesied by Nathan in 2 Samuel 12.
CHRIST-CENTERED FULFILLMENT
The dark narrative of 2 Samuel 11:8, with David's manipulative attempts to cover his sin, starkly contrasts with the perfect King, Jesus Christ. David, a king after God's own heart, tragically falls into abusing his power and resorting to deceit to hide his transgression. This failure underscores humanity's desperate need for a truly righteous and incorruptible King, one who would not merely attempt to cover sin but would genuinely conquer it. Jesus, the ultimate Son of David, embodies this perfection. Unlike David, who sent a "mess [of meat]" as a deceptive bribe, Christ offered Himself as the ultimate "mess" or portion—the Lamb of God who takes away the sin of the world, a genuine, self-sacrificial gift of love and atonement. While David sought to wash away the appearance of sin with human schemes, Jesus provides the true washing, cleansing us from all unrighteousness through His shed blood (1 John 1:7; Revelation 1:5). He is the King who does not manipulate His subjects but serves them, even to the point of death, offering genuine rest and peace, not a deceptive invitation to cover up sin. In Christ, we find the fulfillment of God's promise for a King whose reign is marked by righteousness, truth, and unfailing love, completely unlike the moral compromise witnessed in David's actions here.