A note in New Jewish Publication Society’s Tanakh correctly states that “the meaning of several parts of verses 12-16 is uncertain.” Similarly a note in Bible en français courant states that the text in these verses is unclear and the translation uncertain. Furthermore, regarding verses 12-13, a note in Bible en français courant states that “in the Hebrew text of verses 12b and 13, the construction of the sentence is not very clear.”
The LORD, the God of Israel, be witness! Both Revised Standard Version and Good News Translation indicate in footnotes that the Hebrew does not have the words be witness. Many modern translations follow the Septuagint. Others follow evidence from a couple of Hebrew manuscripts in adding the word “lives.” Compare New American Bible, “As the LORD, the God of Israel, lives.”
Hebrew Old Testament Text Project gives an {A} rating to the Masoretic Text, claiming that the words the LORD, the God of Israel is an abbreviated oath formula. Compare “By Yahweh, God of Israel!” (New Jerusalem Bible, and similarly New Jewish Publication Society’s Tanakh and New Revised Standard Version). The following translation may be recommended as a model: “Then Jonathan said to David, ‘I assure you by the LORD, the God of Israel’ ” (Parola Del Signore: La Bibbia in Lingua Corrente). Some traditional translations such as King James Version and Almeida have rendered this phrase in a manner which suggests that Jonathan were addressing God rather than David. King James Version says, for example, “And Jonathan said unto David, O LORD God of Israel, when I have sounded my father about tomorrow any time….” But Jonathan is taking an oath in the name of God, not speaking directly to God.
When I have sounded my father: the verb rendered sounded is elsewhere translated “explore” (Judges 18.2) and “search” (2 Sam 10.3). A basic component of this verb appears to be that the examination or testing is by means of questions. In this context it seems to indicate that Jonathan intends to learn his father’s intentions without asking direct questions about David. Translators should therefore avoid giving the impression that Jonathan would interrogate his father by asking him directly whether he plans to harm David. New Century Version accurately reflects the meaning: “I will find out how my father feels.”
Or the third day: see verse 5. The Hebrew is literally “the third.” Most translations that follow the Septuagint in omitting “the third” in verse 5 omit “the third” in this verse also, even though the Septuagint has “the third” here in verse 12. Critique Textuelle de l’Ancien Testament gives an {A} rating to the Masoretic Text here, suggesting that in verse 5 David spoke only of the evening without specifying the day. In verse 12, however, Jonathan refers to the “day-after-tomorrow,” realizing that his father will not miss David the first day but will miss him the day after the banquet day.
Behold: literally “and behold.”
If he is well disposed toward David: literally “good toward David.”
Disclose it to you: literally “uncover your ears” (see the comments on verse 2 as well as 9.15). The rhetorical question at the end of this verse will have to be translated as an emphatic statement in certain languages. Some possible models are “Of course I will let you know” (Contemporary English Version) or “I will certainly inform you.”
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .