Translation commentary on 1 Samuel 23:6

When translates the Hebrew verb traditionally rendered “And it came to pass” (see page 19). Contemporary English Version translates this transition using the English word “Meanwhile.”

The words the son of Ahimelech may be omitted here, since this is a repetition of information previously provided in the text (see 22.20). But if it is not unnatural to do so, this detail may be repeated.

Abiathar … fled to David: the reference is to the escape mentioned in 22.20. It is not clear from the Hebrew whether (1) Abiathar had already joined David before David attacked Keilah or (2) whether he joined him for the first time at Keilah. Both Revised Standard Version and Good News Translation suggest the second understanding, and New Century Version clearly expresses it: “He brought it [the holy vest] when he came to David at Keilah.”

But the context favors the first interpretation. The fact that David consulted the LORD (verse 1) suggests the use of the ephod (see the comment on 2.18; and see also 23.9-10). That in turn suggests that Abiathar had already joined David. The verb tenses in New American Bible clearly express this first interpretation: “Abiathar…, who had fled to David, went down with David to Keilah, taking the ephod with him” (so also La Bible PlĂ©iade). New Jerusalem Bible is similar: “When Abiathar … took refuge with David, he went down to Keilah with the ephod in his hand.” New International Version takes the whole verse as a parenthetical remark and also uses verb tenses showing that this is something that had happened prior to the battle at Keilah: “(Now Abiathar son of Ahimelech had brought the ephod down with him when he fled to David at Keilah.)”

Fled: see the comments on 19.18.

The words in his hand need not necessarily be translated literally. They merely mean that the ephod was in his possession as he traveled. New Jewish Publication Society’s Tanakh, Revised English Bible, and New American Bible correctly translate “with him.”

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 .

Translation commentary on 1 Samuel 24:12

May the LORD judge between me and you: in some languages it will be necessary to say something like “May the LORD settle the question of whether you are right or I am right” or “I’ll let the LORD decide which one of us has done right” (Contemporary English Version).

May the LORD avenge me upon you: a literal translation may be difficult to understand. Good News Translation expresses the meaning clearly. David has already determined in his own mind what the LORD would decide about who is right and who is wrong. So his second wish is that the one who is in the wrong (Saul) should be punished. A possible model translation is “and may he [the LORD] make you pay for the wrong that you have done to me” (La Bible du Semeur). Others may say something like “The LORD will be the one who makes you pay for the wrong you did; I will not be the one.”

But: this translation of the common Hebrew conjunction takes it as marking contrast between what Yahweh would do and what David would not do. Most modern versions understand it in this way, so the Good News Translation model is not recommended at this point.

My hand shall not be against you: that is, “but I won’t do anything to you” (Contemporary English Version). See the same expression in 18.17. And compare also the following verse.

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 .

Translation commentary on 1 Samuel 25:24

The relationship of the words She fell at his feet to the words “she fell before David on her face” in verse 23 is not clear. Verse 24 is literally “and she fell at his feet.” It is possible to understand the action at the beginning of verse 24 as a restatement of Abigail’s action at the end of verse 23. This is the interpretation behind Good News Translation and Revised English Bible, which combine the two phrases into one event. See also New Jewish Publication Society’s Tanakh, “threw herself face down before David, bowing to the ground. Prostrate at his feet, she pleaded.”

Others, however, understand Abigail’s action in verse 24 to be in addition to the first action of bowing down a short distance away from David. See Traduction Ĺ“cumĂ©nique de la Bible and Osty-Trinquet, “Then she fell at his feet.”

Some understand Abigail’s words Upon me alone, my lord, be the guilt to be a standardized way of beginning a conversation with a superior. According to Anchor Bible, the sense is “Let any burden of blame that might arise from our conversation rest upon me and not you!” Most, however, understand her words to mean “Blame me alone and don’t blame my husband.” See the comments also on verse 28.

Abigail refers to herself in the third person (your handmaid) in the second half of this verse. It should be clear in the receptor language that she is referring to herself and not to someone else.

The second half of this verse as translated in Revised Standard Version may be confusing. On initial reading it may appear as if the same person is the subject of the verb speak and the verb hear. In fact she is asking that David hear what she is saying.

The expression speak in your ears may be used in some languages to mean “whisper” or say something privately, but this is apparently not the meaning here. Abigail is merely asking for a hearing. If a literal translation would give the wrong impression, it should be avoided.

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 .

Translation commentary on 1 Samuel 26:13

The other side: see verse 3. A valley separates David from Saul’s camp.

With a great space between them: that is, between David and the camp where Saul and his soldiers were sleeping. Parola Del Signore: La Bibbia in Lingua Corrente says “There was a great distance between him and the camp.” New American Bible translates “at a great distance from Abner, son of Ner, and the troops,” shifting certain information forward from the following verse. The expression implies that David will be in a place where it will be safe for him to speak out without fear of immediate danger. This implicit information is made explicit in Good News Translation, which says that David was “a safe distance away.”

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 .

Translation commentary on 1 Samuel 28:9

In some languages it will be appropriate to introduce the quotation with a contrasting conjunction, since the woman’s response shows reluctance to do what had been requested of her. New Jewish Publication Society’s Tanakh, An American Translation, and New American Bible, for example, begin the verse with “But.”

The woman’s statement that Saul has driven the mediums and the wizards out of Israel was anticipated in verse 3. She is afraid that if she does as her disguised visitor requests, she will be killed, since the king had forbidden people to consult the spirits of the dead. The verb cut off is the same as that in 2.33. As noted there, it is sometimes difficult to know whether this verb means “to kill” or “to separate or expel from the community.” Good News Translation (also Biblia Dios Habla Hoy) has chosen the meaning “to expel” in this context. Similar are New American Bible (“in driving the mediums and fortune-tellers out of the land”) and New Jerusalem Bible (“has outlawed … from the country”). Parola Del Signore: La Bibbia in Lingua Corrente similarly says “he has prohibited the practice … in all the country.” The meaning “to kill” is not probable here.

The mediums and the wizards: see the comments on verse 3 above.

The land: here, as in verse 3, the land refers to the land of Israel.

Laying a snare for my life to bring about my death: this wording may prove difficult to render literally in some cases. The woman is asking why her visitor wants to catch her in an activity which she is convinced will bring about her death. In some languages the question format may also have to be transformed to a more categorical statement: “You are trying to trap me and get me killed” (New Century Version).

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 .

Translation commentary on 1 Samuel 30:5

David’s two wives … Ahino-am … and Abigail: see 27.3. Since these two wives have been identified earlier in 1 Sam (25.39-43; 27.3), Good News Translation omits the information that Ahinoam was from Jezreel and that Abigail was the widow of Nabal of Carmel. Since these two wives were last identified in chapter 27, translators may wish to follow the form of the Hebrew here and include this information.

Had been taken captive: the passive construction may be avoided by rearranging the elements of this verse and saying that “The enemies [or, The Amalekites] had also taken away” David’s two wives.

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 .

Translation commentary on 1 Samuel 31:6

Verse 6 is linked to the preceding verses with the conjunction waw. In this context the conjunction has a summarizing function and may be translated in various ways such as “So,” Thus, “In this way.” With the death of Saul and his sons, the words of Samuel spoken in 28.19 are fulfilled.

His three sons: in view of the comments made on verse 1, it may be better to translate here “three of his sons.”

Armor-bearer: Good News Translation renders this “the young man,” perhaps avoiding the repetition of the somewhat awkward term armor-bearer, which appears four times in the Hebrew text of verses 4-6.

And all his men: these words are lacking in the Septuagint, which is followed by New American Bible and New Jerusalem Bible. Critique Textuelle de l’Ancien Testament, however, gives a {C} rating to the Masoretic Text and suggests that all his men refers only to a handful of men who were fighting around Saul, since others fled (see verse 7).

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 .

Translation commentary on 2 Samuel 1:26

In some languages, addressing the dead person directly may be very natural, but this may not be the case in others. Here David speaks as if he were talking directly to his dead friend Jonathan. On the close personal relationship between David and Jonathan, see 1 Sam 18–20 and 23.14-18.

I am distressed: the verb should be appropriate to indicate the kind of anguish or grief felt at the death of a very close friend or relative. Most modern English versions use the verb “grieve.”

My brother Jonathan: some ancient texts omit the name (see Anchor Bible), but the best available textual evidence includes it. The word brother is not meant in a literal sense. If it is likely to be taken in this way in the receptor language, then it may be better to translate “my dearest friend” or something similar. Parola Del Signore: La Bibbia in Lingua Corrente says “You were dearest to me, Jonathan, like a brother.”

Your love to me may sound rather one-sided, but translators should not make it sound too reciprocal. See the comments at 1 Sam 18.1

Passing the love of women: the idea of love between two political figures is not uncommon in the Old Testament. Non-biblical texts from the ancient Near East show that kings who were in political alliance were said to “love” one another. In such contexts, the primary semantic element is that of loyalty. Hiram is said to have “loved” David (1 Kgs 5.1), and the context clearly shows the political overtones of the word. The love that existed between David and Jonathan is clearly described elsewhere (see 1 Sam 20.17). While some commentators have suggested the possibility of a homosexual relationship between David and Jonathan, this is highly doubtful. But there was obviously a strong bond between the two men. By referring to the love of women, the writer probably had in mind both the love of a wife for her husband and that of a mother for her children. While some translations speak of “love for women” (New American Bible), this is less likely to be the intended meaning. Some translators may have to say something like “Your love for me was wonderful; you loved more than a woman loves her children or her husband.”

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 .