The word translated Now in Revised Standard Version is the common Hebrew conjunction, which may be better left untranslated in this context.
It will be appropriate in some languages to change the order of the thoughts in this verse so that the mention of the last words comes at the end of the verse and just before the actual words of poetry.
The words beginning with The oracle of David may be part of David’s words, and if so, they should be enclosed within quotation marks. This is the interpretation found in many translations (for example, New International Version, Revised English Bible, New American Bible, New Jerusalem Bible, Parola Del Signore: La Bibbia in Lingua Corrente). Other translations, however, such as Revised Standard Version and New Century Version, begin the actual quotation of David’s words in verse 2. If the interpretation found in New International Version is correct, then David begins by referring to himself in the third person in verse 1 and then changes to the first person in verses 2-7. Such changes of person are common in Hebrew poetry. Either interpretation may be followed by translators.
It is improbable that these were literally the very last words spoken by King David before his death, but what is probably meant is that the quotation in verses 2-7 constitutes the last piece of poetry that he composed. More likely the final editor of the books of Samuel and Kings intended the message to Solomon recorded in 1 Kgs 2.2-9 to be the really final words from the mouth of David. Although no major modern translation does so, it should be possible to translate “the last words that David wrote.”
The word oracle refers to a kind of declaration. The same noun in 1 Sam 2.30 is represented in Revised Standard Version by the verb “declares” at that point. In this verse it is translated “saying” (Goldman), “utterance” (New American Bible and Anchor Bible), and by the verb “speaks” (New Jerusalem Bible).
David is further described in three different ways: his family connections (the son of Jesse), his position (raised on high and anointed …), and his musical ability (the sweet psalmist …). The passive expressions raised on high and anointed clearly have God, or more precisely, the God of Jacob, as their agent. In languages where the passive is inappropriate or impossible, it may be best to begin a new sentence with God as the subject of the verbs “raised” and “anointed.” In some cases it will be important to avoid giving the impression that raised on high has to do with some kind of resurrection. The meaning here is that of raising to a position of prominence on earth. Both New Revised Standard Version and New International Version use the verb “exalted,” but the meaning is captured well by the Contemporary English Version rendering, “made him a great king.”
Instead of the words raised on high, a manuscript from Qumran and the Septuagint say “whom God exalted.” This alternate reading is followed by several modern translations (New Revised Standard Version, Revised English Bible, New American Bible). Hebrew Old Testament Text Project, however, gives an {A} rating to the Masoretic Text. But for the translation reasons noted in the previous paragraph, the reading of the Septuagint may be a better model for expressing the correct meaning in many languages.
Anointed: see the comments on this term at 1.14 as well as 1 Sam 2.10. In some cases it will be more natural to translate this verb before raised on high, since that will provide a better chronological sequence. In this way the idea of “chose to be king” will come before “made great.”
The God of Jacob: refers to the God worshiped by Jacob, and in some languages it will be wise to make this clear.
The sweet psalmist of Israel: literally “the pleasant one of the songs of Israel.” The word here rendered sweet is used in 1.23 to describe the relationship between Jonathan and David. In that context it is rendered “lovely,” and in Psa 16.6 it is translated “pleasant.” The “songs” referred to are songs of praise (such as mentioned in Psa 95.2; Isa 24.16) accompanied by instrumental music. The idea of the sweet psalmist may be better translated in some languages by a verbal phrase like “the one who sings beautiful songs” or “the person who creates pleasant songs of praise.” Revised English Bible says “the singer of Israel’s psalms,” and New Jerusalem Bible says “the singer of the songs of Israel.”
A number of scholars, however, understand these words to have a quite different meaning, that is, that the Hebrew plural noun “songs” may also have the meaning “strength.” That this Hebrew noun has such a meaning seems to be supported by the parallel usage with another noun meaning strength in various Old Testament passages. For example, according to the Revised Standard Version rendering of the parallel nouns in Exo 15.2 and Isaiah 12.2, God is characterized by the words “strength and song,” but New Revised Standard Version translates these same words as “strength” and “might.” The plural form “strengths” will then be a plural of majesty. This interpretation is the basis for the following translations: “the darling of the stronghold of Israel” (Anchor Bible); “the favorite of Israel’s protector” (Anderson); “favorite of the Mighty One of Israel” (New American Bible); “the favorite of the Strong One of Israel” (Nouvelle version Segond révisée); “the Mighty God of Israel loved him” (Contemporary English Version); and “the favored-one of Israel’s Strength” (Fox). This interpretation is based on taking the word usually translated “songs” as being in parallel with the God of Jacob and therefore as a kind of title for God, meaning something like “stronghold.” This position seems to be the one held by the majority of modern interpreters and is recommended here.
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 2. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .