And I tell him: the Hebrew verb may be translated as future tense, that is, “and I will tell him.” More likely, however, the verb in this context should be translated as past tense (New Revised Standard Version “I have told him”), as is the verb “I have spoken” in verse 12. The footnote in Good News Translation incorrectly suggests that the Hebrew verb here can only be translated as future tense.

Some interpreters change the Hebrew text to read “You are to tell him” (so Revised English Bible, New Jerusalem Bible, Osty-Trinquet); but Critique Textuelle de l’Ancien Testament recommends that translators follow the Masoretic Text, understanding the verb as referring to the words that have already been spoken in 2.31-36.

As in verse 12, the word house in this context clearly refers to the offspring of Eli and not to any building or physical structure that belonged to him. For this reason many modern versions use the word “family” here (Revised English Bible, New American Bible, New Jerusalem Bible). The same is true for the following verse.

For the iniquity which he knew: Eli knew that his sons were doing evil things. That he knew this and did not try to stop them is the reason that God will punish his family.

The words for and because in this verse present special difficulties, since they seem to have the same meaning and are used in succession. The punishment is inflicted because of the sin, and especially because Eli was aware of it and did nothing about it. Some possible translations are “because he knew of his sons’ blasphemies” (Revised English Bible) or “because he was aware that his sons were doing wrong.”

Because: the Hebrew conjunction may introduce either a causal clause (“because”) or a noun clause (“that”). In Revised Standard Version the Hebrew conjunction is understood to be introducing a clause that expresses cause. The Hebrew may also be translated as follows: “I sentence his house to endless punishment for the iniquity that he knew about—how his sons committed sacrilege at will—and he did not rebuke them” (New Jewish Publication Society’s Tanakh). In New Jewish Publication Society’s Tanakh the same conjunction is understood as indicating the content of the iniquity that Eli knew about.

Because his sons were blaspheming God: the Hebrew text says literally “because his sons were cursing themselves.” The footnote in Revised Standard Version, in fact, is a translation of what is written in the Hebrew text. New International Version is one of the few modern translations that follow the Masoretic Text: “his sons made themselves contemptible.” The Good News Translation rendering “have spoken evil against me” should be avoided, since it is not a good model for other translations. Blasphemy is more than a matter of the spoken word. It may occur when a person commits an act that dishonors God even if nothing is said. New Jewish Publication Society’s Tanakh “committed sacrilege” is a better model, although it is on a higher level of language in English.

This verse is one of eighteen places in the Old Testament that the Masoretes (see Glossary) identified as containing a scribal correction. The Masoretes believed that the Hebrew originally said the sons “cursed God,” as does the Septuagint, but that earlier scribes had made changes in the text to avoid disrespect to God. Very few modern versions translate the reading “cursed themselves” (see New King James Version [New King James Version ], New American Standard Bible [New American Standard Bible]). Most translations follow the reading of the Septuagint (Revised Standard Version, New Revised Standard Version, Good News Translation, Revised English Bible, New American Bible, Traduction œcuménique de la Bible), and Critique Textuelle de l’Ancien Testament gives a {B} rating to the Septuagint text.

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 words This is why refer to the incidents mentioned in verses 3 and 4. Good News Translation takes the whole verse as a kind of aside and encloses it in parentheses.

The priests of Dagon are the Philistine priests, who offer sacrifices to the idol Dagon.

All who enter the house of Dagon: Good News Translation makes clear that the reason people enter the temple of Dagon is to worship him.

The threshold: see the comments on verse 4. In keeping with its rendering of verse 4, Revised English Bible says “do not set foot on Dagon’s platform.”

To this day, that is, at the time this account was written. For the same expression elsewhere in 1 and 2 Samuel, see 1 Sam 6.18; 27.6; 30.25; 2 Sam 4.3; 6.8; 18.18.

At the end of this verse, the Septuagint adds the words “because stepping over, they step over.” This is the basis for the addition in New American Bible “they always step over it.” at and Osty-Trinquet also follow the Septuagint: “they leap over it.”

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 .

Drew water: this probably implies the existence of a well, but it can possibly mean that the water was taken from a spring or other source.

Poured it out before the LORD: see also 2 Sam 23.16. The words before the LORD may indicate that this ritual was part of an offering or sacrifice made “to the LORD,” as Good News Translation makes explicit. It is also possible, though less likely, that the people were simply denying themselves water to drink, just as they denied themselves food by fasting.

Fasted: fasting is practiced in many cultures today, and often a well-known word exists to translate the Hebrew term. Fasting consisted of a voluntary and temporary abstinence from eating food for religious reasons such as repentance, mourning, and prayer (fasting is mentioned also in 31.13; 2 Sam 1.12; 12.16, 21, 22). But in some contexts it is important to note that there is a significant difference in meaning between the Muslim concept of fasting during daylight hours only and the biblical practice. In this context, however, there may be no problem, since the fasting was for a single day. In languages where there is no special term for fasting, translators may have to resort to something like “abstained from food to honor God” or “caused themselves to go hungry for the sake of God.”

Samuel judged … at Mizpah: two questions must be answered in order to translate these words: (1) what is the meaning of the verb translated judged (see also verses 15-16), and (2) was Samuel’s action limited to this one day, or is this a statement of his repeated behavior?
(1) As stated in the comments on 4.18, Israelite judges did more than settle legal disputes. They gave leadership and direction to the people. In many societies today, the term “chief” better describes the role of those who “judged.” New Jewish Publication Society’s Tanakh will be a good model for some languages: “And Samuel acted as chieftain.” Bible en français courant is similar: “It was there at Mizpah that Samuel became the chief of the people of Israel.” Other models include New International Version (“And Samuel was leader of Israel”) and Moffatt (“Samuel managed the affairs of Israel”). See also 4.18.
(2) The final sentence of verse 6 is probably a summary statement rather than a statement of Samuel’s activity on this one occasion only. For that reason Good News Translation places the sentence within parentheses to show that the statement is not limited to this one time only. Contemporary English Version takes a different approach to this problem. It understands the verb judged in the larger sense of leading the people of Israel rather than merely deciding in their quarrels. And it also shifts this information forward in the verse so that it begins with this sentence: “The Israelites met together at Mizpah with Samuel as their leader.”

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 .

All the words of the people: this may have included considerable discussion, but the end result was that they had determined that they still wanted a king. Revised English Bible says “what the people had decided.”

Repeated: in some cases this idea is expressed as “spoke over again.”

In the ears of the LORD: such a literal translation may be inadvisable in many languages. The same expression is elsewhere translated by Revised Standard Version as “in the hearing of the LORD” (Num 11.1, 18). This wording seems to emphasize the fact that the information is repeated with a certain precision: “told the LORD exactly what they had said” (Contemporary English 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 .

Samuel’s instructions that Saul should go ahead of him to Gilgal anticipate the events of 13.8-14.

Gilgal: see the comment on 7.16.

The particle translated behold serves to focus attention on the words that follow, that is, on the eventual coming of Samuel. The pronoun, I, that follows is also emphatic. Samuel is making a definite promise that he will appear in Gilgal later.

Burnt offerings … peace offerings: these two types of offering are explained in detail in Lev 1.2-17 and 3.1-17. Regarding burnt offerings see the comments on 6.14. The purpose of peace offerings (see also Lev 7.11-38) was to establish or maintain good relations with God. The translation of these two kinds of sacrifices varies in English translations. Peace offerings are also called “fellowship offerings” (Good News Translation and New International Version), “sacrifices of well-being” (New Revised Standard Version), “shared-offerings” (Revised English Bible), and “communion sacrifices” (New Jerusalem Bible). Translators should ensure that their use of such terms is consistent throughout the Bible.

Seven days you shall wait: the future tense has an imperative meaning, and the word order may be considered unnatural in many languages. It may be more natural to say “but you must wait seven days” (New Century Version).

Show you what you shall do: the verb show should not be taken to mean that Samuel plans to put on a demonstration of some kind. Rather it is to be understood as meaning something like “I shall then reveal to you what you must do” (New Jerusalem Bible) or “… instruct you what you are to do next” (New Jewish Publication Society’s Tanakh). The Hebrew is literally “cause you to know what you shall do.”

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 .

Come, let us go represents two different forms of the same verb in Hebrew. The first is imperative in form and serves as a kind of general exhortation. The second is literally “and we go.” But the overall sense of the two together is to urge the listeners, “Let’s go.”

Renew the kingdom: Saul has already been proclaimed as king at Mizpah (see 10.20-24). Now the people will “once more” proclaim that Saul is their king. Parola Del Signore: La Bibbia in Lingua Corrente says “in order to confirm our king.” Others may say “we will show that we accept Saul as our king.”

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 .

That they were in straits: literally “that [it was] narrow to them.” The corresponding Hebrew has no verb, but the noun straits has the same root as the verb that is elsewhere translated “oppressed” (Num 10.9), “harass” (Num 25.17). Some good idiomatic renderings in English are “that they were in trouble” (New Jewish Publication Society’s Tanakh) or “that their plight was desperate” (New Jerusalem Bible).

The parenthetical information in Revised Standard Version may be shifted to the beginning of the verse in order to avoid the use of parentheses. And the passive construction the people were hard pressed may be rendered active by saying “the enemy was fighting hard against the Israelite troops.” Good News Translation has made explicit that the Israelites were attacked.

The people, that is, the army (so Revised English Bible; and see the comment on verse 4 above).

The consonants for the word translated holes are generally understood to mean “thorn bushes.” New American Bible and Anchor Bible say “in thickets,” Klein says “in briar patches,” and New Jewish Publication Society’s Tanakh says “among thorns.” But because the context seems to favor understanding this as “holes” rather than “thorn bushes,” some interpreters suggest that one letter should be altered to read “holes.” And nearly all translations render this as holes in this context. The lexicons by Holladay, and Koehler and Baumgartner, however, propose that these same consonants may also mean “holes.” Since strong evidence exists to show that this Hebrew word may mean either “holes” or “thickets,” there is no need to suggest a change in the Hebrew text. Critique Textuelle de l’Ancien Testament gives an {A} rating to the Masoretic Text.

In rocks may be better translated in English as “among [the] rocks” (Good News Translation, Revised English Bible, New American Bible) or “in crevices” (New Jerusalem Bible).

Tombs: the Hebrew word is translated “pits” (Revised English Bible, New International Version, New Century Version), “caverns” (New American Bible), “vaults” (New Jerusalem Bible), and “tunnels.” The same word refers to the cellar of a temple in Judges 9.46, 49, where Revised Standard Version translates it “stronghold.” The word refers to an underground hole in general, though the corresponding word in Arabic refers to the area in the bottom of a grave. In this context the best translation is probably “pits.”

Cisterns of various sizes and shapes were dug out of natural rock to store water from the winter rains for the dry season (May through September). They were often lined with lime plaster to make them watertight. In some languages this may have to be translated “places where people kept water” or something similar.

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 .

As previously, the people refers to the “soldiers” or “the force” (New Jerusalem Bible) that was with Saul. In view of the command given to these people, it is not unreasonable to call them “his officers” (Contemporary English Version).

Number: in Hebrew this verb is followed by a particle of entreaty, similar to “Please” in English, which most versions do not translate here, possibly because a royal command requires no entreaty form in most languages. The imperative verb has no object, but the context makes it clear that it is the troops that are to be counted in order to determine who was missing. While the command is in the form of a direct quotation, it is equally legitimate to translate as indirect speech: “Saul told his officers to count the soldiers to find out who had left the ranks.”

Behold: attention is here focused on the fact that it was Jonathan and his helper who were missing.

Armor-bearer: as in 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 .