وَ هَلْ أَتاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرابَ

و هل أتاك نبأ الخصم إذ تسوّروا المحراب

Wahal ataka nabao alkhasmi ith tasawwaroo almihraba

آيا خبر آن مدعيان را شنيده اي آنگاه که از ديوار قصر بالا رفتند ؟

و آيا خبر اصحاب دعوى به تو رسيده است كه از ديوار محراب [او] بالا رفتند.

(يا پيامبر) آيا حكايت آن دو شاكى را شنيده‏اى كه (شب هنگام بى‏خبر) از بالاى محراب نزد او آمدند؟

و آیا خبر مهم آن دادخواهان هنگامی که از دیوار بلند نمازخانه او بالا رفتند به تو رسیده است؟

و آيا آمد بتو داستان آن دو گروه كه خصومت كردند آنگه كه بالا رفتند بر ديوار غرفه

و آيا خبر دادخواهان -چون از نمازخانه [او] بالا رفتند- به تو رسيد؟

آيا خبر مدعيانى كه از ديوار محراب بالا مى‏رفتند به تو رسيده است؟

و يا تو را خبر [آن‏] دادخواهان آمد آن گاه كه بر ديوار محراب بالا رفتند؟

و آيا آمد ترا خبر منازعان هنگاميكه حلقه زدند گرد عبادتخانه

آيا خبر دادخواهان به تو رسيده است كه چون [از ديوار بالا آمده و] وارد مسجد شدند؟

آیا داستان شاکیان هنگامی که از محراب (داوود) بالا رفتند به تو رسیده است؟!

و آيا خبر آن خصمان- شاكيان- به تو رسيد هنگامى كه از ديوار نمازگاه- يا غرفه- [داوود] بالا رفتند.

و آيا آمد ترا خبر منازعان هنگامى كه حلقه زدند گرد عبادتخانه

و آيا رسيدت داستان ستيزنده گاهى كه بالا رفتند بر ديوار پرستشگاه

و آیا حکایت آن (دو فرشته به صورت) خصم به تو رسیده است که از بالای غرفه عبادتگاه (داود بی‌اجازه) بر او وارد شدند؟

آيا اخبار مرداني را كه در حال نزاع مخفيانه به محراب او وارد شدند، شنيده اي؟

Did information/news (of) the disputers/adversaries/arguers come to you, when they climbed/scaled the center of the house/center of the assembly ?

And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room,).

Has the tiding of the dispute come to thee? When they scaled the Sanctuary,

AND YET, has the story of the litigants come within thy ken – [the story of the two] who surmounted the walls of the sanctuary [in which David prayed]? [The story which, according to the oldest sources at our disposal, is alluded to in verses 21-26 affects the question as to whether God’s elect, the prophets – all of whom were endowed, like David, with «wisdom and sagacity in judgment» – could or could not ever commit a sin: in other words, whether they, too, were originally subject to the weaknesses inherent in human nature as such or were a priori endowed with an essential purity of character which rendered each of them incapable of sinning» (masum). In the form in which it has been handed down from the earliest authorities (including, according to Tabari and Baghawi, Companions like Abd Allah ibn Abbas and Anas ibn Malik, as well as several of the most prominent of their immediate successors), the story contradicts the doctrine – somewhat arbitrarily developed by Muslim theologians in the course of the centuries – that prophets cannot sin by virtue of their very nature, and tends to show that their purity and subsequent sinless ness is a result of inner struggles and trials and, thus, represents in each case a moral achievement rather than an inborn quality. As narrated in some detail by Tabari and other early commentators, David fell in love with a beautiful woman whom he accidentally observed from his roof terrace. On inquiring, he was told that she was the wife of one of his officers, named Uriah. Impelled by his passion, David ordered his field-commander to place Uriah in a particularly exposed battle position, where he would be certain to be killed; and as soon as his order was fulfilled and Uriah died, David married the widow (who subsequently became the mother of Solomon). This story agrees more or less with the Old Testament, which gives the woman’s name as Bath-Sheba (II Samuel xi), barring the Biblical allegation that David committed adultery with her before Uriah’s death (ibid. xi, 4-5) – an allegation which has always been rejected by Muslims as highly offensive and slanderous: cf. the saying of the fourth Caliph, Ali ibn Abi Talib (quoted by Zamakhshari on the authority of Said ibn al-Musayyab): «If anyone should narrate the story of David in the manner in which the story-tellers narrate it, I will have him flogged with one hundred and sixty stripes – for this is a [suitable] punishment for slandering prophets» (thus indirectly recalling the Quranic ordinance, in 24:4, which stipulates flogging with eighty stripes for accusing ordinary persons of adultery without legal proof). According to most of the commentators, the two «litigants» who suddenly appeared before David were angels sent to bring home to him his sin. It is possible, however, to see in their appearance an allegory of David’s own realization of having sinned: voices of his own conscience which at last «surmounted the walls» of the passion that had blinded him for a time.]

Is het verhaal der twee twistende tot uwe kennis gekomen, toen zij, over den muur, in de bovenste vertrekken kwamen?

Did the news come to you of the disputing party who came over into the temple enclosure?

Ti è giunta la storia dei due litiganti che scalarono le mura del tempio?

And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room,).

Дошла ли до тебя весть о затеявших тяжбу, которые перелезли через стену молельни?

Слышал ли ты повествование о затеявших тяжбу, которые перелезли [к Давуду] через стену святилища?

And has there come to you the story of the litigants, when they made an entry into the private chamber by ascending over the walls?

And hath the story of the litigants come unto thee? How they climbed the wall into the royal chamber;

Has there come to thee the story of the antagonists when they scaled the chamber wall?

Geldi mi sana, o çekişme hikâyesinin haberi? Hani, o hasımlar, duvarı aşarak mihraba ulaşmışlardı.

Has the news of the dispute reached you (Prophet Muhammad)? When they scaled the Sanctuary

Have you heard of the story of the two disputing men when they climbed the wall into his private chamber?

Have you received news of the feuding men who sneaked into his sanctuary?

Hath the story of the two pleaders reached thee, O Muhammad, when they mounted the walls of his closet?

Hath the story of the two adversaries come to thy knowledge; when they ascended over the wall into the upper apartment,

And has the story of the disputants reached thee when they climbed over the wall of his private chamber ? –

Ist die Geschichte von den Streitenden zu dir gelangt? Wie sie über die Mauer (seines) Gemachs kletterten;

К тебе пришел о двух противниках рассказ? ■ Они проникли через стену, ■ Войдя в святилище (Дауда).

Ий Мухәммәд г-м, сиңа ике вәгъдәченең Дауд янына хөкем иттерергә килгән хәбәрләре ирештеме? (Дауд г-мнең туксан тугыз хатыны бар иде, шуның өстенә бер кешенең ахыргы хатынын таләп итмәктә иде. Даудны тәнбиһ итмәк өчен кеше сурәтендә ике фәрештә килделәр). Алар килеп михрабтан мәсҗиднең эченә үттеләр.

بھلا تمہارے پاس ان جھگڑنے والوں کی بھی خبر آئی ہے جب وہ دیوار پھاند کر عبادت خانے میں داخل ہوئے

اور کیا آپ کے پاس جھگڑنے والوں کی خبر پہنچی؟ جب وہ دیوار پھاند کر (داؤد علیہ السلام کی) عبادت گاہ میں داخل ہو گئے،