Made answer: literally “answered and said,” but in most cases it will be more natural to say simply “answered” as in Revised English Bible and New American Bible.

Here is the spear, O king: in the Masoretic Text David addresses Saul directly as “O king.” However, a note in the margin of the Masoretic Text, the Septuagint, and a manuscript from Qumran all say “Here is the king’s spear” (so also Revised English Bible, New American Bible, and New Jerusalem Bible). The difference is slight and either may be followed. New Jewish Publication Society’s Tanakh says “Here is Your Majesty’s spear.”

On the word for young men, compare 2.17; 16.18; 21.2. The reference to youth is unnecessary, since the term is used for any of the men under the authority of the king. Compare Parola Del Signore: La Bibbia in Lingua Corrente, “Let a soldier come and get it.”

Instead of saying Let one of the young men come over, it will be more natural in certain languages to say “Send one of your men over.”

On the verb fetch see the comments on 16.11.

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 .

You did not obey … the LORD: the reference is to 15.3-9, where Saul was told to destroy the Amalekites completely, but Agag and the best animals were spared. Obey the voice of the LORD is a common idiom in Hebrew. But in other languages this may be translated “do what the LORD says” or something similar. See the comments on 15.19.

Amalek: that is, “the Amalekites” (see the comments on 15.2).

The Revised Standard Version rendering of the verb form in the expression has done this thing seems to suggest that the reference is to a past event, but the context indicates that Saul is actually in the middle of this thing, that is, actually participating in the event. The perfect tense of the Hebrew may therefore be seen as a kind of prophetic perfect, that is, speaking prophetically about a future event as if it had occurred in the past, indicating the certainty of the eventual outcome. But in some languages it will be better to translate as in Bible en français courant, “that is why the Lord is treating you in this way today.”

In some languages it may be more natural to restructure this verse by placing the reason after the statement of the result: “The LORD is doing this to you today because you disobeyed his order and did not completely destroy the Amalekites and all their possessions.”

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 .

According to Revised Standard Version the Amalekites had raided three territories: (1) the Negeb of the Cherethites, (2) [the Negeb] which belongs to Judah, and (3) the Negeb of Caleb. Compare New Jewish Publication Society’s Tanakh, “We had raided the Negeb of the Cherethites, and [the Negeb] of Judah, and the Negeb of Caleb.” See also New Jerusalem Bible, “We raided the Negeb of the Cherethites, and the Negeb of Judah, and the Negeb of Caleb too.” According to Good News Translation, however, only two territories are named. The following comments will indicate that Revised Standard Version should be followed here.

The Negeb of the Cherethites: regarding the Negeb see verse 1 above. The Cherethites lived in the Negeb to the south and southeast of the Philistine city of Gaza, along the southwest coast of Palestine. It is not known whether they were a subgroup of the Philistine people or whether they were a separate ethnic group. Most scholars think that the Cherethites came from the Mediterranean island of Crete. Parola Del Signore: La Bibbia in Lingua Corrente, in fact, calls them “Cretans.” The Cherethites are often mentioned along with the “Pelethites” as a mercenary group among David’s soldiers (see 2 Sam 8.18; 15.18; 20.7, 23).

The Negeb of the Cherethites is translated “the southern area of the Kerethites” (New Century Version) and “in the south of the country of the Cherethites” (La Bible du Semeur). But the meaning is not “the southern part only of the territory where the Cherethites live.” Rather the sense is “that part of southern Judah [the Negeb] where the Cherethites live.”

And upon that which belongs to Judah: Good News Translation takes these words in apposition to the Negeb of the Cherethites. But this phrase more likely is an elliptical expression referring to “that [Negeb] which belongs to Judah.” This is a second area, in addition to the Negeb of the Cherethites, that New Jerusalem Bible calls “the Negeb of Judah.”

The Negeb of Caleb: Caleb had been one of the twelve spies whom Moses sent to spy out the land of Canaan (Num 13.6). He was later given the city of Hebron in southern Judah (Josh 14.6-15; 15.13). The Negeb of Caleb apparently refers to the region around the city of Hebron.

We burned Ziklag with fire: regarding Ziklag, see verse 1. Many versions omit the words with fire, since burning, by definition, is normally by fire.

One possible rendering of this verse is:

• We had raided the Cherethites, who live south of the Philistines, and we raided the southern part of Judah, including the territory of the clan of Caleb; and we burned down the city of Ziklag.

The words “who live south of the Philistines” seem justified in light of the words “from the land of the Philistines” in verse 16.

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 .

On the third day: literally “it happened on the third day” (as explained on page 19). In the context of the previous verse, which mentions staying in Ziklag for two days, it may be more natural in many languages to say simply “The next day” as Good News Translation has done. David had been in Ziklag for two days prior to the events recounted in this verse. It was on the following day that these events occurred.

Behold: the Hebrew particle translated in this way is often used to heighten the emotional impact of a narrative. Here it introduces a new, unexpected event. Most modern English versions leave it untranslated, but in those languages where such a device exists and is natural, it may be used here to increase the intensity of the events described in the following words. See page 18.

A man: later in the story we learn that this person was “a young man,” or a warrior, and that he was an Amalekite. But this additional information is introduced only gradually by the writer, who reserves the surprise until verse 8. While it may be necessary in some languages to introduce some of this information earlier, if at all possible it will be a good idea to respect the style of the author. The writer does, however, indicate immediately that this man was from Saul’s camp. This has been translated “a man from Saul’s army,” showing that the messenger was a member of Saul’s fighting force.

With his clothes rent and earth upon his head: (see 1 Sam 4.12) the text gives no explicit indication of who tore this man’s clothing and put earth on his head. A literal translation such as that in Revised Standard Version may give the incorrect impression that the man’s clothes had been torn accidentally. Revised English Bible renders the words earth upon his head as “and there was dust on his head.” The English word “dust” will suggest to most readers that he was accidentally covered with dust from running on a dirt road. It was, however, common practice for Jewish persons to do these things to themselves in order to show their sadness about something that had happened, particularly after a death. For this reason Good News Translation makes clear two facts that are only implied in the original: (1) the man had torn his own clothes and had put the dirt on his own head, and (2) the purpose of this action was “to show his grief.” Translators will do well to follow this example in most cases.

He fell to the ground and did obeisance: this is not intended to indicate two separate actions (see the comments on a similar phrase in 1 Sam 24.8 [Masoretic Text 24.9]). Rather the purpose of his bowing to the ground was to show his great respect for David. Instead of the coordinating conjunction and, it will be better in many languages to say something like New International Version, “fell to the ground to pay him honor.”

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 .

He made him king: the use of the two pronouns may make it unclear which of the two characters is made king and which is the kingmaker. We know, of course, that it was Abner who made Ishbosheth king, so this may be made clear in translation, as has been done in Good News Translation.

Gilead: readers are unlikely to know whether this term refers to a town, a region, or some other geographical entity. For this reason it may be necessary for translators to add a classifier term showing that it was a region. It was located in the country that is now called Jordan, and the borders were the Yarmuk and the Arnon rivers. Note that Good News Translation indicates that Gilead was one of several territories.

Ashurites: the meaning of the name here is uncertain. This uncertainty is reflected in the variety of renderings in English versions. New Revised Standard Version retains the reading of Revised Standard Version, which possibly refers to the Assyrians; but Moffatt, New Jerusalem Bible, and Revised English Bible have “Asherites,” that is, members of the tribe of Asher (see Judges 1.32). This second understanding follows the ancient Jewish Targum. The same meaning is conveyed by Good News Translation‘s “Asher.” New International Version has “Ashuri” in the text, with a footnote saying “Or Asher.”

Anchor Bible and Fox read “Geshurites,” and similarly Knox has “Gessuri,” while Biblia Dios Habla Hoy has “Gesuri.” This reading comes from the Syriac and Vulgate and is justified on the basis that Geshur would be more logical in a geographical list between the names Gilead and Jezreel. The majority of modern versions, however, seem to prefer “Asher.”

Jezreel: while the name Jezreel refers to a town as in verse 2, it is also used to include the surrounding territory between Galilee and Samaria. It is this sense that is intended here.

Ephraim and Benjamin: these were originally names of individuals, but in this context the terms are used to refer to the geographical territory where the descendants of these individuals lived. This should be made clear in translation by saying something like “the territories of Ephraim and Benjamin” or by using other grammatical devices showing that they are not the names of individuals but of geographical areas.

And all Israel: this is not intended as another name in the list, as if to say “the remainder of Israel.” Rather it is a comprehensive expression referring to the places already mentioned. Good News Translation reflects this by adding the word “indeed” or “that is to say.” Parola Del Signore: La Bibbia in Lingua Corrente says “in short, of all Israel.” The name Israel is sometimes used to refer to the ten northern tribes but excluding the tribes of Simeon and Judah. This more restricted meaning is almost certainly what is intended here (see the comments on section head title at the beginning of verse 1).

Die Bibel im heutigen Deutsch offers a possible model for restructuring the verse as a whole in other languages: “There he made him king over Israel. His rule extended to the regions of Gilead, Asher, Jezreel, Ephraim and Benjamin.”

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 .

He said: in order to avoid ambiguity it may be better to begin this verse with “David replied” or something similar, as Good News Translation has done. The initial word of David’s reply, Good, is intended to show his agreement with Abner’s proposal of a military alliance. It may be better translated in some languages by a complete sentence, such as “It is good” or “I agree.”

The personal pronoun I [will make a covenant] is emphatic in the Hebrew. Such a use of personal pronouns is common in Hebrew in reply to an invitation or to a question, especially in the case of a solemn promise, as here. Chouraqui preserves the emphatic pronoun here in his very literal translation, but other translations do not.

One thing: the use of the word thing does not mean that David is asking for a physical object. The idea is rather that “one action” will be required, that of bringing Michal to David. The story of David’s winning the right to marry Michal is told in 1 Sam 18.

The word unless introduces the condition required before Abner could meet with David. Certain languages may require considerable restructuring in order to convey the meaning. One possibility is to say something like “I am asking you to do one thing: Bring to me my wife, Michal, the daughter of Saul; only then will you be able to meet with me.”

When you come to see my face: that is, “when you come into my presence” or “when you come before me.” Some languages will more naturally say “when you come before my eyes.” “To see the face of the king” is an idiom that means “to be allowed to enter into the king’s court for an official visit.” This idiom occurs again in chapter 14 regarding Absalom’s return to Jerusalem. Nueva Biblia Española says “I will not receive you.”

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 .

The Masoretic Text has the name Ish-bosheth twice in this verse. Some manuscripts of the Septuagint read “Mephibosheth,” but Critique Textuelle de l’Ancien Testament gives an {A} rating to the names in the Masoretic Text. The name used in the receptor language should be consistent with previous choices of the name used (see the comments on verses 4 and 5).

Who sought your life: it should be made clear in the receptor language that it was not Ishbosheth but Saul who was the enemy of David and who had tried to kill him.

Has avenged: literally “has given revenge.” The same expression is rendered “gave [me] vengeance” in 22.48. It includes the idea of punishment or repayment for a wrong. The whole phrase may be translated “has repaid Saul and his descendants for what they did to you, our master and king.”

My lord the king: since the two men are speaking directly to King David, it will be more natural in many languages to say something like “[avenged] you, our master and our king.” See 3.21. Although these words come in the middle of the discourse of the two men, in some languages the very first words a person says to a king are extremely important. So these men would have to begin with “Your Majesty” or some other formal title, since their approach may be considered impertinent and too direct otherwise.

On Saul and on his offspring: the term translated offspring involves not only the children of Saul, but all his descendants. New American Bible uses the word “posterity.”

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 .