2 Samuel 11:3

11:3 So David sent someone to inquire about the woman. The messenger ¹  said, “Isn’t this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?”

2 Samuel 11:6-27

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. ²  11:8 Then David said to Uriah, “Go down to your home and relax.” ³  When Uriah left the palace, the king sent a gift to him. ⁴  11:9 But Uriah stayed at the door of the palace with all ⁵  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 ⁶  with my wife? As surely as you are alive, ⁷  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. ⁸  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 ⁹  were. 11:17 When the men of the city came out and fought with Joab, some of David’s soldiers ¹⁰  fell in battle. Uriah the Hittite also died.

11:18 Then Joab sent a full battle report to David. ¹¹  11:19 He instructed the messenger as follows: “When you finish giving the battle report to the king, 11:20 if the king becomes angry and asks you, ‘Why did you go so close to the city to fight? Didn’t you realize they would shoot from the wall? 11:21 Who struck down Abimelech the son of Jerub-Besheth? Didn’t a woman throw an upper millstone ¹²  down on him from the wall so that he died in Thebez? Why did you go so close to the wall?’ just say to him, ‘Your servant Uriah the Hittite is also dead.’”

11:22 So the messenger departed. When he arrived, he informed David of all the news that Joab had sent with him. 11:23 The messenger said to David, “The men overpowered us and attacked us ¹³  in the field. But we forced them to retreat all the way ¹⁴  to the door of the city gate. 11:24 Then the archers shot at your servants from the wall and some of the king’s soldiers ¹⁵  died. Your servant Uriah the Hittite is also dead.” 11:25 David said to the messenger, “Tell Joab, ‘Don’t let this thing upset you. ¹⁶  There is no way to anticipate whom the sword will cut down. ¹⁷  Press the battle against the city and conquer ¹⁸  it.’ Encourage him with these words.” ¹⁹ 

11:26 When Uriah’s wife heard that her husband Uriah was dead, she mourned for him. ²⁰  11:27 When the time of mourning passed, David had her brought to his palace. ²¹  She became his wife and she bore him a son. But what David had done upset the Lord. ²² 

2 Samuel 12:9

12:9 Why have you shown contempt for the word of the Lord by doing evil in my ²³  sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! ²⁴  You have killed him with the sword of the Ammonites.

2 Samuel 12:1

Nathan the Prophet Confronts David

12:1 So the Lord sent Nathan ²⁵  to David. When he came to David, ²⁶  Nathan ²⁷  said, ²⁸  “There were two men in a certain city, one rich and the other poor.

Kisah Para Rasul 15:5

15:5 But some from the religious party of the Pharisees ²⁹  who had believed stood up and said, “It is necessary ³⁰  to circumcise the Gentiles ³¹  and to order them to observe ³²  the law of Moses.”

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ³³  and began to teach the brothers, “Unless you are circumcised ³⁴  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ³⁵  the word of God. ³⁶ 

Matius 1:6

1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ³⁷ ),

[11:3]  ¹ tn Heb “he”; the referent (the messenger) has been specified in the translation for clarity.

[11:7]  ² tn Heb “concerning the peace of Joab and concerning the peace of the people and concerning the peace of the battle.”

[11:8]  ³ tn Heb “and wash your feet.”

[11:8]  ⁴ tn Heb “and there went out after him the gift of the king.”

[11:9]  ⁵ tc The Lucianic recension of the Old Greek translation lacks the word “all.”

[11:11]  ⁶ tn Heb “and lay.”

[11:11]  ⁷ tn Heb “as you live and as your soul lives.”

[11:12]  ⁸ tn On the chronology involved here see P. K. McCarter, II Samuel (AB), 287.

[11:16]  ⁹ 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]  ¹⁰ tn Heb “some of the people from the servants of David.”

[11:18]  ¹¹ tn Heb “Joab sent and related to David all the matters of the battle.”

[11:21]  ¹² sn The upper millstone (Heb “millstone of riding”) refers to the heavy circular stone that was commonly rolled over a circular base in order to crush and grind such things as olives.

[11:23]  ¹³ tn Heb “and came out to us.”

[11:23]  ¹⁴ tn Heb “but we were on them.”

[11:24]  ¹⁵ tc The translation follows the Qere (“your servants”) rather than the Kethib (“your servant”).

[11:25]  ¹⁶ tn Heb “let not this matter be evil in your eyes.”

[11:25]  ¹⁷ tn Heb “according to this and according to this the sword devours.”

[11:25]  ¹⁸ tn Heb “overthrow.”

[11:25]  ¹⁹ tn The Hebrew text does not have “with these words.” They are supplied in the translation for clarity and for stylistic reasons.

[11:26]  ²⁰ tn Heb “for her lord.”

[11:27]  ²¹ tn Heb “David sent and gathered her to his house.”

[11:27]  ²² tn Heb “and the thing which David had done was evil in the eyes of the Lord.” Note the verbal connection with v. 25. Though David did not regard the matter as evil, the Lord certainly did.

[12:9]  ²³ tc So the Qere; the Kethib has “his.”

[12:9]  ²⁴ tn Heb “to you for a wife.” This expression also occurs at the end of v. 10.

[12:1]  ²⁵ tc A few medieval Hebrew mss, the LXX, and the Syriac Peshitta add “the prophet.” The words are included in a few modern English version (e.g., TEV, CEV, NLT).

[12:1]  ²⁶ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[12:1]  ²⁷ tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.

[12:1]  ²⁸ tn The Hebrew text repeats “to him.”

[15:5]  ²⁹ sn See the note on Pharisee in 5:34.

[15:5]  ³⁰ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ³¹ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ³² tn Or “keep.”

[15:1]  ³³ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ³⁴ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[11:1]  ³⁵ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ³⁶ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[1:6]  ³⁷ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).