Make myself yet more contemptible: David is saying that he will go on celebrating even though this may be considered by Michal and others to bring added disgrace to him. New Jerusalem Bible translates “I will lower myself even further.”

I will be abased: this passive formulation may be made active with David himself as the agent. This is merely another way of saying what has already been said in the first part of the verse. In some cases it may be awkward to repeat the same idea.

In your eyes: this is the reading of the ancient Greek translation. The Hebrew has “in my eyes,” and this is recommended by Critique Textuelle de l’Ancien Testament, which gives a {C} rating to the Masoretic Text. Although some translations adopt the reading of the MT (New Jewish Publication Society’s Tanakh, Fox, New Revised Standard Version, and Contemporary English Version), the vast majority of modern English versions follow the reading “in your eyes” (New American Bible, New Jerusalem Bible, Revised English Bible, Biblia Dios Habla Hoy, as well as Revised Standard Version and Good News Translation). And this seems to fit the context better.

The maids: see verse 20.

The structure of this verse may need to be changed in some languages. A possible model is:

• “… I will continue to celebrate even though you think it makes me look foolish. You think I am a disgrace, but those young women you mentioned will honor me.”

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 .

A thousand and seven hundred horsemen: the ancient Greek translation, as well as the parallel passage in 1 Chr 18.4, speaks of “a thousand chariots and seven thousand cavalry.” And this is followed by New International Version. The textual evidence for this reading, however, is so weak that the problem is not even treated by Hebrew Old Testament Text Project or Critique Textuelle de l’Ancien Testament. Translators are therefore advised to translate the text as it stands, using the word horsemen rather than “chariots” and “cavalry.” This problem is treated more fully in the comments on 2 Sam 1.6.

Hamstrung: the Hebrew word used here literally means “to pluck up [by the roots]” in its base form. It is used in its more literal sense in Eccl 3.2; but in some other contexts, where the verb has a doubled consonant in the middle of the verb, it conveys the idea of a simple operation to cripple animals such as oxen (Gen 49.6) or horses (Josh 11.6, 9). Most English versions take it in this sense here (New American Bible, New International Version, New Jewish Publication Society’s Tanakh, New Jerusalem Bible, New Revised Standard Version, Revised English Bible, in addition to Revised Standard Version and Good News Translation). But this verb is also used in its base form in a figurative sense meaning to “uproot,” “exterminate,” or “destroy” as in Zeph 2.4. While Contemporary English Version takes it in this sense here, it is more likely that the reference is to the crippling operation, as the majority of versions indicate.

French versions say that David “cut the hocks” (Nouvelle version Segond révisée, Traduction œcuménique de la Bible) or “had the hocks cut” (La Bible du Semeur, Bible en français courant), using the rather technical term for the tendon that is cut to make an animal lame. If the name of this tendon is well known, then this may prove to be good translation model.

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 .

When it was told David: this passive construction may be easily transformed to an active one by saying something like “When David heard it” or “When someone told David.” As indicated in Critique Textuelle de l’Ancien Testament, some manuscripts state what David was told. The ancient Greek version and one manuscript from Qumran as well as the parallel in 1 Chr 19.5 add “about the men.” Although Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text, it will be necessary in some languages to follow the Septuagint for translation reasons.

He sent to meet them: many languages will require an object such as “messengers” (New Century Version), “other messengers” (Nova Tradução na Linguagem de Hoje), or “a message” after the verb sent.

Good News Translation restructures the first part of this verse, transposing to the beginning of this verse the clause related to the feeling of shame of the men who had gone to Hanun. This may be a good idea for certain other languages.

The direct quotation in the last part of the verse may need to be made indirect in some languages in order to make it sound more natural. If this is necessary, the Good News Translation model will be a good one to follow. Also the idea Remain … until … may be said negatively as Good News Translation has done.

Jericho … and then return: Jericho was on the return route from Rabbah to Jerusalem. By the time the messengers had reached Jericho, they had already made most of the return trip home. One may say “Remain at Jericho … and then complete your return to Jerusalem.” Since Jericho has not been mentioned earlier in 1 or 2 Samuel, it may be helpful to add the qualifier “the city of” as in Nova Tradução na Linguagem de Hoje. It may also be helpful to make explicit that Jerusalem is the final destination: “Then come back to Jerusalem” (New Century Version). Another way of communicating this idea may be to say, with Contemporary English Version, “Then you can come home.”

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 .

Sent and told: yet another use of the two-verb construction, where the verb “send” has no grammatical object in the sentence. The meaning is that Joab “sent someone to tell…,” “sent a messenger” (Parola Del Signore: La Bibbia in Lingua Corrente), or, as New American Bible puts it, “sent David a report.” The implied object of the verb “send” is expressed already in the following verse as “the messenger.” The message is worded in such a way as to be fully meaningful only to David.

All the news about the fighting: literally “all the matters [or, words] of the battle.” This involved the details about the particular battle in which Uriah had been killed. Good News Translation omits the word “all,” but there is no clear reason why this should be done. New American Bible offers a helpful model, with “all the details of the battle.”

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 .

Pretend to be ill: or more literally “become ill” or “make yourself ill” as in verse 2, using the reflexive form of the verb. The idea of pretending may have to be expressed in some languages by using a verb that requires an object indicating who is deceived by the pretension. Some may say “tell people that you are ill” or “trick people into believing that you are ill.”

Comes to see you: it becomes clear in verse 7 that Amnon was not in the royal palace but in his own house. In some languages this information may determine exactly how this expression is translated.

Let my sister Tamar come: these words contain an untranslated Hebrew particle of entreaty. See the comments on verse 6 and also on 1 Sam 2.36. Compare Revised English Bible, “Please let my sister Tamar come.”

Give me bread to eat: literally “cause me to eat bread.” The word bread is often used in Scripture to refer to food in general. This is almost certainly the case here. The two phrases give me bread to eat and prepare the food do not express two completely different ideas. New Jewish Publication Society’s Tanakh captures the idea of these two expressions and avoids giving the impression that two different kinds of food are intended by wording this part of the verse as follows: “Let … Tamar come and give me something to eat. Let her prepare the food in front of me….” In this way the food refers back to “something to eat.” This may be a helpful model for other languages.

In my sight: the idea here is that the food preparation should take place in the presence of Amnon. It was expected that the whole affair would then be a private matter with only Amnon and Tamar present.

See it, and eat it: literally, “see and eat.” The Hebrew has no direct object. Revised Standard Version says “see it [the food],” and Good News Translation translates “see her.” Either is possible. But it is likely that what is meant is “see her cooking the food.” Contemporary English Version has “watch her cook something for you.”

The words eat it from her hand probably should not be understood literally, that is, that Tamar was to put the food into his mouth. The sense is probably “take it from her own hands” (Revised English Bible).

The quotation of Jonadab’s words contains another direct quotation of what Amnon is instructed to say to his father when he comes to visit him. In quite a few languages this kind of structure will prove to be very awkward and unnatural. It may be better to change the quotation within the quotation into indirect speech. That part of the verse will then read something like this:

• Ask him to send your sister Tamar to prepare some food for you as you watch. And ask him to let her serve it to you herself.

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 .

And: Good News Translation takes the following words as being somewhat contrary to expectation and translates the conjunction as “but.”

Good News Translation also reverses the order of the two main elements in this verse in order to establish the fact that David was comforted before describing his desire to see Absalom again. This kind of restructuring may be necessary in a number of other languages.

The spirit of the king longed to go forth to Absalom: the Masoretic Text reads “and it was the end [third person feminine singular verb] [for] David the king….” It seems impossible to make sense of the Hebrew text here, though Anchor Bible understands this to mean that King David’s “enthusiasm for marching out against [Absalom] was spent.” And Anderson understands that “the king’s anger ceased to be actively directed against Absalom.”

Revised Standard Version has followed the Septuagint, and this is also the recommendation of Critique Textuelle de l’Ancien Testament, which suggests that the Hebrew word “spirit” (r-w-ch) was misread by a scribe as “David” (d-w-d), since the two words are similar in appearance in Hebrew. Contemporary English Version follows the lead of the Latin Vulgate and takes these words to mean that David “wanted to take his army there and capture Absalom.” This meaning is practically the opposite of what many other versions have understood. But there is some evidence that the Hebrew text can be understood in this way (so Goldman). Other versions have David “pining away for Absalom” (New Jewish Publication Society’s Tanakh) or indicate that “his anger against Absalom had subsided” (New Jewish Publication Society’s Tanakh). This is a very difficult text, but the interpretation in Revised Standard Version is perhaps the best choice to follow. Compare also New Revised Standard Version, “And the heart of the king went out, yearning for Absalom; for he was now consoled over the death of Amnon.”

He was comforted: this passive form will be impossible in some languages. Anderson has “he had become reconciled to the fact that Amnon was dead.” The idea here is certainly that David’s grief had begun to lessen, and he did not feel as strongly about Amnon’s death as he had at first. Some may prefer to translate this verse “when David stopped feeling sorrowful about the death of Amnon and accepted the fact that he was dead, then he began to think about Absalom and wanted to see him again.”

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 .

Then: in some cases the beginning of a new paragraph at this point will be sufficient to represent the conjunction used here. But in others an overt connecting word such as “So” (New International Version, New Century Version, and Knox as well as Good News Translation) will be needed.

Told him: Good News Translation adds what is implied, “… what Absalom had said.” And New Century Version has “told him Absalom’s words.” A similar clarification may be required in other languages.

He summoned Absalom: it should be made clear in translation that it was David and not Joab who summoned Absalom as a result of this encounter. This may be done either by using the title “the king” or the name “David” in place of the pronoun he.

He came to the king: in some cases it may be necessary to say “his father, the king,” because it would be very unnatural to use only the title, since the two men were so closely related.

Bowed himself on his face to the ground: see verses 4 and 22, where the same verb is translated “did obeisance” in Revised Standard Version. Compare also 1 Sam 25.41 and 28.14.

Some translators may find it necessary to supply the implied information that Absalom got up from the ground before his father kissed him.

Kissed: the meaning of the gesture was as a greeting to show Absalom that the king was pleased to see him. In some languages a more general expression like “embraced him” will be more appropriate. Compare Ruth 1.9, 14; 1 Sam 10.1; 20.41. Further information may be found in Ellington, 1990.

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 .

It may be that instead of saying go on with me, it will be more natural in a few languages to use the plural pronoun “us.” But the focus is very much on David.

You will be a burden to me: this has been stated negatively in Good News Translation as “you will be of no help to me,” while La Bible du Semeur says “you will be my responsibility,” and New Century Version has “you will be just one more person to take care of.” Contemporary English Version has the same sort of meaning: “you might slow us down.” Some scholars have supposed that Hushai must have been very old and ill suited for rigorous travel.

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 .