2 Samuel 11:6-17

11:6 So David sent a message to Joab that said, “Send me Uriah the Hittite.” So Joab sent Uriah to David. 11:7 When Uriah came to him, David asked about how Joab and the army were doing and how the campaign was going. ¹  11:8 Then David said to Uriah, “Go down to your home and relax.” ²  When Uriah left the palace, the king sent a gift to him. ³  11:9 But Uriah stayed at the door of the palace with all ⁴  the servants of his lord. He did not go down to his house.

11:10 So they informed David, “Uriah has not gone down to his house.” So David said to Uriah, “Haven’t you just arrived from a journey? Why haven’t you gone down to your house?” 11:11 Uriah replied to David, “The ark and Israel and Judah reside in temporary shelters, and my lord Joab and my lord’s soldiers are camping in the open field. Should I go to my house to eat and drink and have marital relations ⁵  with my wife? As surely as you are alive, ⁶  I will not do this thing!” 11:12 So David said to Uriah, “Stay here another day. Tomorrow I will send you back.” So Uriah stayed in Jerusalem both that day and the following one. ⁷  11:13 Then David summoned him. He ate and drank with him, and got him drunk. But in the evening he went out to sleep on his bed with the servants of his lord; he did not go down to his own house.

11:14 In the morning David wrote a letter to Joab and sent it with Uriah. 11:15 In the letter he wrote: “Station Uriah in the thick of the battle and then withdraw from him so he will be cut down and killed.”

11:16 So as Joab kept watch on the city, he stationed Uriah at the place where he knew the best enemy soldiers ⁸  were. 11:17 When the men of the city came out and fought with Joab, some of David’s soldiers ⁹  fell in battle. Uriah the Hittite also died.

2 Samuel 11:2

11:2 One evening David got up from his bed and walked around on the roof of his palace. ¹⁰  From the roof he saw a woman bathing. Now this woman was very attractive. ¹¹ 

Kisah Para Rasul 5:24-25

5:24 Now when the commander ¹²  of the temple guard ¹³  and the chief priests heard this report, ¹⁴  they were greatly puzzled concerning it, ¹⁵  wondering what this could ¹⁶  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ¹⁷  and teaching ¹⁸  the people!”

Yesaya 28:15

28:15 For you say,

“We have made a treaty with death,

with Sheol ¹⁹  we have made an agreement. ²⁰ 

When the overwhelming judgment sweeps by ²¹ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ²² 

Yesaya 29:15

29:15 Those who try to hide their plans from the Lord are as good as dead, ²³ 

who do their work in secret and boast, ²⁴ 

“Who sees us? Who knows what we’re doing?” ²⁵ 

Lukas 12:2

12:2 Nothing is hidden ²⁶  that will not be revealed, ²⁷  and nothing is secret that will not be made known.

[11:7]  ¹ tn Heb “concerning the peace of Joab and concerning the peace of the people and concerning the peace of the battle.”

[11:8]  ² tn Heb “and wash your feet.”

[11:8]  ³ tn Heb “and there went out after him the gift of the king.”

[11:9]  ⁴ tc The Lucianic recension of the Old Greek translation lacks the word “all.”

[11:11]  ⁵ tn Heb “and lay.”

[11:11]  ⁶ tn Heb “as you live and as your soul lives.”

[11:12]  ⁷ tn On the chronology involved here see P. K. McCarter, II Samuel (AB), 287.

[11:16]  ⁸ tn Heb “the valiant men.” This refers in context to the strongest or most valiant defenders of the city Joab and the Israelite army were besieging, so the present translation uses “the best enemy soldiers” for clarity.

[11:17]  ⁹ tn Heb “some of the people from the servants of David.”

[11:2]  ¹⁰ tn Heb “on the roof of the house of the king.” So also in vv. 8, 9.

[11:2]  ¹¹ tn The disjunctive clause highlights this observation and builds the tension of the story.

[5:24]  ¹² tn Or “captain.”

[5:24]  ¹³ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ¹⁴ tn Grk “heard these words.”

[5:24]  ¹⁵ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ¹⁶ tn The optative verb here expresses confused uncertainty.

[5:25]  ¹⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ¹⁸ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[28:15]  ¹⁹ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ²⁰ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ²¹ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ²² sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[29:15]  ²³ tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.

[29:15]  ²⁴ tn Heb “and their works are in darkness and they say.”

[29:15]  ²⁵ tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.

[12:2]  ²⁶ tn Or “concealed.”

[12:2]  ²⁷ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.