Mighty men: see the comments at 10.7; 16.6; 17.8; 20.7, where this term is used. And note that New Revised Standard Version has “warriors” here.
Whom David had: this will be better rendered in many languages as “who served David” or “who fought for David.”
There are two separate textual problems in this verse involving the proper nouns. While Josheb-basshebeth (so also New Revised Standard Version) occurs in the traditional Hebrew text, many scholars believe that the original form was “Ishbaal” (New Jerusalem Bible, New American Bible, Parola Del Signore: La Bibbia in Lingua Corrente, and Anderson), but that this was changed because it included the name of the pagan god Baal. Other versions have “Ishbosheth” (Revised English Bible, Contemporary English Version), based on the assumption that Josheb-basshebeth is the original reading but that this is a variant spelling of Ishbosheth, which is the form found in some manuscripts of the ancient Greek version at this point. However, manuscripts reflecting another part of the tradition of the ancient Greek version have “Jeshbaal.” This reading, “Jeshbaal,” is adopted by Anchor Bible and is recommended by Critique Textuelle de l’Ancien Testament as reflecting the probable original. Traduction œcuménique de la Bible takes the Hebrew words here to be a kind of nickname for the Tahchemonite. He is called “the One Who Held His Ground.” The problem is further complicated by the fact that 1 Chr 11.11 has the name “Jashobeam.” Given the confusion in this matter, it is probably best to transliterate the name as “Jeshbaal” and provide a footnote giving the other possibilities: “or Josheb-basshebah, or Jashobeam, or Ishbaal, or Ishbosheth.”
The second textual problem involves the words the Tah-chemonite, usually taken as describing the warrior’s place of origin or his lineage. In 1 Chronicles this is “the Hachmonite,” or more precisely “the son of Hachmon.” Critique Textuelle de l’Ancien Testament recommends “the Hachmonite,” giving it a {C} rating, and this is followed by Revised English Bible, New Jerusalem Bible, Stuttgarter Erklärungsbibel, and Anchor Bible. New American Bible, Contemporary English Version, and Anderson use the form “son of Hachmon [or, Hachamoni].” The recommendation of Critique Textuelle de l’Ancien Testament should be followed, though the name found in the Masoretic Text may be added in a footnote.
The three: the use of the definite article in Hebrew clearly indicates that this was a special group that was well known to the readers. They were warriors receiving the highest possible honor in the army of David. See also the comments on the problem of “three” and “thirty” in this chapter, page 1159. Here most translations say the three. If this understanding of the Hebrew text is followed, the best way in some languages to show that this was an exclusive and well-known band of fighters will be to say something like “the three heroes,” “the special group of three warriors,” or “the three most famous soldiers.”
However, the Hebrew word rendered three here and in verse 18 ends in a vowel that is not the usual spelling for “three.” The Hebrew word here is shalishi. Critique Textuelle de l’Ancien Testament suggests that the words rosh ha-shalishi should not be translated “chief [or, head] of the three” but rather “[belonging to] the elite of the warriors.” The rosh ha-shalishi were “the elite of the guard” (Bible en français courant). In other words this rare word shalishi does not mean “three” but rather refers to a special group of soldiers serving directly under orders from the king. This interpretation is followed in this Handbook.
Die Bibel im heutigen Deutsch follows this interpretation in part by saying that Josheb-basshebeth was the “leader of the hand-picked troops.” Traduction œcuménique de la Bible similarly says that he was “leader of the mounted soldiers wearing breastplates.” Both Die Bibel im heutigen Deutsch and Traduction œcuménique de la Bible understand that the word shalishi is a technical term and is not the word for “three.” However, they incorrectly translate the Hebrew word rosh as “leader” (similarly New Jewish Publication Society’s Tanakh). But the word sar in verse 19 is the Hebrew word for “leader” or “commander.” This expression here in verse 8 should be rendered “he belonged to the elite warriors attached directly to the king” or “he belonged to the elite group of soldiers who took their orders directly from the king.” This understanding is discussed by Schley.
Wielded his spear: the words so translated are not the reading of the Masoretic Text. Rather, the Revised Standard Version rendering is based on a correction of the Hebrew text on the basis of the Septuagint and the parallel in 1 Chr 11.11. Critique Textuelle de l’Ancien Testament acknowledges that the Masoretic Text is not correct here, but it argues that the readings in the manuscripts of the Septuagint reflect the influence of 1 Chr 11.11 and do not therefore represent the Hebrew original. Rather than speculate on what the original read, Critique Textuelle de l’Ancien Testament recommends that the MT be followed, though giving it only a {D} rating. Hebrew Old Testament Text Project gives the following recommended translation for the Masoretic Text: “he is Adino the Eznite standing over eight hundred slain in one stroke.”
A few translations follow the Masoretic Text here. King James Version takes the words of the Hebrew text as a second name for Josheb-basshebeth the Tahchemonite: “Adino, the Eznite,” a name not found elsewhere in the Bible. This solution is also adopted by Jewish Publication Version, New Jewish Publication Society’s Tanakh, and New American Standard Bible. The same solution is followed also in Parola Del Signore: La Bibbia in Lingua Corrente, which has “also called Adino the Eznite.”
Traduction œcuménique de la Bible finds the Masoretic Text so unintelligible that it leaves a blank space in its translation. But probably the least problematic solution will be to translate the meaning followed by Revised Standard Version and Good News Translation in spite of the fact that this is not recommended by Hebrew Old Testament Text Project. A footnote explaining the difficulties of the text may be necessary.
Eight hundred: the parallel in 1 Chr 11.11 has “three hundred,” but the reading of 2 Samuel is preferred by many because the lower figure would not make this warrior greater than Abishai, who is said to have killed three hundred of the enemy in verse 18.
At one time: this does not refer to a single moment in time but to a period of time that probably included a single battle. New International Version has “in one encounter,” while New Jewish Publication Society’s Tanakh translates “on one occasion.” In some languages it may be best to say “in one battle” (compare Knox, “in one assault”).
Since there is considerable confusion among the ancient manuscripts between the numbers “three” and “thirty” in this chapter, translators may wish to include a footnote here similar to the following note in Parola Del Signore: La Bibbia in Lingua Corrente:
• The text from here to the end of the chapter speaks of two groups of warriors: the Three and the Thirty. Sometimes there seems to be confusion between the two groups. Also the total number given at the end does not correspond exactly with the number of persons named.
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 .