Yet: the common Hebrew conjunction here marks contrast, since it is somewhat unexpected that Saul would not say anything publicly about David’s absence.

He thought: literally “he said” (see the comments on 18.11). But the meaning here is certainly that this was something that Saul said to himself, since the first part of the verse says plainly that Saul did not say anything.

Something has befallen him: the thought is that whatever has happened to David must be something that was unplanned by David. New American Bible says “He must have become unclean by accident.”

He is not clean: the New Moon Festival was a regular part of the religious celebrations for the Israelites (see verse 5), and the Law of Moses required that those who participated be ritually clean or undefiled (Lev 7.20-21). One could become unclean for various reasons, including contact with a dead body or by having a wet dream during the night (Deut 23.10; laws concerning uncleanness are in Lev 11–15). Since many readers will not know about the law found in Lev 7.20-21, it may be helpful to follow the model of Parola Del Signore: La Bibbia in Lingua Corrente, “some inconvenience must have happened to David, and he must not be in a state of purity as required [by the Law]; certainly he is absent for that reason.”

Saul’s thoughts may be better rendered as indirect discourse in certain languages. In cases where this would be more appropriate, translators may consider the following model:

• Saul did not say anything that day because he was thinking that something had happened to David to make him ritually unfit to eat the sacred meal.

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 .

In distress: that is, “in trouble” (Contemporary English Version) or in affliction. The reason for their distress is not stated. And it is probably best to use as general a term as possible in this context. Some may say “all those who were in any kind of trouble.”

In debt: that is, “who owed money to other people.” It is quite possible that they owed their warlord Saul some kind of payment for his protection, but it is probably unwise to translate in such a precise manner, since the text does not definitely imply this.

Discontented translates two Hebrew words, “bitter of soul.” This expression is used elsewhere in the Old Testament in reference to persons who are bitter because they have suffered some kind of loss or because they are without something that they want or need. The same expression occurs in 1.10 and 2 Sam 17.8. The translation “dissatisfied” (Good News Translation) may be a little weak. The force of the Hebrew is more accurately expressed as “all those who had a grievance” (New Jerusalem Bible, similarly Revised English Bible), “who were embittered” (New American Bible), “every man of bitter feelings” (Fox), or “everyone who was desperate” (New Jewish Publication Society’s Tanakh).

Became captain over them: the word translated captain is a rather general term for a “leader,” which is how New Jewish Publication Society’s Tanakh translates this term. It is elsewhere rendered “commander” (12.9; 14.50) and “princes” in the plural (18.30). Revised English Bible here translates “became their chief.” The same idea may also be stated as “began to lead the group.”

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 .

The verb said may be translated “asked,” since a question follows. And because this is the second time (verse 11) that David asks this question, some may prefer to translate “asked again” as in Good News Translation.

The men of Keilah translates the same word that occurs in verse 11.

Into the hand of Saul: see verses 4 and 11.

They will surrender you: literally “they will surrender.” But the clear implication is that the city leaders will give David and his men to Saul. There is a subtle difference in English between “they will” and “they would” (Contemporary English Version). God is not stating categorically that the people of Keilah will definitely hand David and his men over to Saul. The context indicates a condition, meaning that if David remained in the city, they would do so.

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 .

Righteous renders a Hebrew term with a wide range of meanings. It may refer to that which is right in a legal sense. In some contexts the primary focus seems to be on right ethical behavior. It is, furthermore, sometimes used to indicate that someone has acted loyally or in the proper way within an established relationship. This latter sense seems to be in focus in this verse.

In languages where comparisons are difficult to translate, the more categorical wording of Good News Translation may provide a better model for the first part of the quotation.

For: the transition word between Saul’s admission of wrong and his reasons for doing so is important. It is possible to render it “because.” In some languages the two parts may be reversed, giving the reasons first and then the evaluation, and connecting the two with a “therefore.”

The verb repaid is not to be taken in the sense of repayment for something owed. So a literal rendering is not advised. The basic meaning of the verb is “deal with [someone or something].” It is translated in other versions as “treated” (Revised English Bible) and “done” (Moffatt). In some languages two different verbs will be required to convey the ideas “done good” and “done wrong.” The second person singular pronoun, you, is emphatic in Hebrew.

Whereas: literally “and I,” using the emphatic pronoun, which highlights the contrast between Saul’s actions and those of David.

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 .

It may be better to avoid the word men at the beginning of this verse, since Abigail certainly had people in general in mind. Most modern versions say something like “anyone” or “any person.” But it is possible to speak more specifically of “your enemies” (Contemporary English Version) in this context.

The verb rise up is the same as “arise” in 9.3 and is not to be understood or translated literally.

Seek your life: that is, attempt to take away your life. See the comments at 23.15.

The bundle of the living: the word bundle may refer to a pouch or bag as in Job 14.17. Compare New Jerusalem Bible, “your life will be kept close in the wallet of life with Yahweh your God.” To not be bundled up in the bundle of the living means simply that one will die. On the other hand, some understand the Hebrew word to refer to a written document that has been tied up, as in Isa 8.16. If this second interpretation is accepted, the sense is similar to the idea of a book of the living (Psa 69.28). Anchor Bible says “tied up in the Document of the Living.”

Since the precise meaning of this phrase is uncertain, it may be possible to use a more general express such as in Good News Translation. See also Parola Del Signore: La Bibbia in Lingua Corrente, “But your life is jealously taken care of [or, watched over] in the hand of the LORD your God.”

The lives of your enemies he shall sling out: that is, out of the bundle of the living just mentioned. But the comparison here is with a sling from which rocks are thrown. The same imagery is found in Jer 10.18. Here La Bible du Semeur translates “he will throw the lives of your enemies far away as with a sling.” And Contemporary English Version has “he will snatch away their lives quicker than you can throw a rock from a sling.”

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 .

The introductory words And he said may again be considered redundant, as in verse 10, since David is still the speaker here. They are omitted by Contemporary English Version.

David continues to speak, addressing Saul as my lord and referring to himself as the servant of Saul. In many languages it will be necessary to substitute or at least add personal pronouns to make the meaning clear. But the element of politeness involved in the use of these third person expressions is not to be overlooked. Good News Translation adds the pronouns “you” and “me” but retains “sir” for my lord and transforms his servant into “your servant.”

The question What guilt is on my hands? should probably not be translated literally. The idea is “For what wrong am I condemned?”—essentially a repetition of the first question, what have I done? In some languages the last two questions in this verse may be translated as categorical statements: “I have done nothing wrong at all! I am not guilty of evil doing!”

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 .

In languages that do not distinguish masculine and feminine pronouns, it may be necessary to substitute a noun at the beginning of this verse to make it clear that it is Saul who is speaking. Also, since a question follows, the verb said may be translated “asked.”

Wrapped in a robe: learning that the old man was wearing a robe was apparently enough for Saul to know that the old man was Samuel (see 15.27).

Bowed … to the ground, and did obeisance: see the comment on 20.41.

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 .

The two hundred who stayed behind should not be understood to mean that four hundred men started out and then two hundred of these men became exhausted and ceased to travel with David. The two hundred are those men who, with the four hundred others, made up the group of six hundred (verse 9). Good News Translation and New Century Version make this clear by adding the word “other,” that is, “the other two hundred men.”

The brook Besor: see the comments on verse 9.

Contemporary English Version restructures verses 9 and 10 together as follows:

• David led his six hundred men to Besor Gorge, but two hundred of them were too tired to go across. So they stayed behind, while David and the other four hundred men crossed the gorge.

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 .