In verses 1 and 2 Hannah praises God and speaks to him. In verse 3 she addresses those who oppose God. The verb Talk and the pronoun your are plural. Contemporary English Version highlights this shift by beginning verse 3 “I can tell those proud people” and making the rest of the verse a direct quotation of what she says to such people.

The verse is made up of two pairs of parallel lines. The first two lines have roughly the same meaning, and lines three and four are also similar in meaning. Between the two pairs is a word translated in Revised Standard Version and Good News Translation as for (which may also be translated “because”), introducing lines three and four. These lines are an explanation of why it is useless for people to boast.

The LORD is a God of knowledge: literally “for a God of knowing Yahweh.” In Hebrew this is a sentence without a verb. In English is has to be supplied. The word order of the original is clearly reflected by New American Bible: “an all-knowing God is the LORD.” In languages that prefer verbal expressions in place of nouns joined by the preposition “of,” it may be better to say something like “the LORD is a God who knows everything” (New Century Version).

And by him actions are weighed: in the Old Testament God is often said to “weigh” a person’s spirit (Pro 16.2) or heart (Pro 24.12), and the meaning here is that God evaluates and judges a person’s actions. The Masoretic Text has the negative conjunction “not” in the text where Revised Standard Version has by him, but a note in the margin of the Hebrew text indicates that the text should read by him. The Hebrew words for “not” and “by him” sound almost the same in Hebrew. Just the opposite readings occur in the text and margin in verse 16 below. The Masoretic Text does not state whose actions or “deeds” (New American Bible) are meant, but the sense is clearly “all that people do” (Good News Translation). It is not clear how Revised English Bible arrived at the rendering “he governs what mortals do.” Most translations express the idea of God evaluating and judging human actions, and this is the meaning recommended here.

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 lamp of God: the lamp referred to here is the sacred lamp that was set up in the tabernacle outside the curtain in front of the Covenant Box. It was to be lit each evening and allowed to burn until morning (according to Exo 27.20; Lev 24.2). Though Good News Translation does not keep the Hebrew expression the lamp of God, the use of the definite article, “the lamp,” suggests that a specific lamp is being referred to. In some languages a footnote may be required to inform the reader of the significance of this lamp.

Had not yet gone out: while the Hebrew uses a negative expression, the idea may be better expressed positively in some languages. New Century Version, like Good News Translation, says that “the lamp was still burning.”

The temple of the LORD: see the comments on 1.9.

The ark of God: this object is referred to in various ways in 1 and 2 Samuel, including “the ark,” “the ark of the covenant of the LORD,” “the ark of the covenant of God,” “the ark of the LORD,” and “the ark of the God of Israel.” The traditional English rendering ark is a transliteration of the Latin, which means “chest” or “box.” This is based on a Hebrew word that simply means “box”; yet this is no ordinary box. Although without its gold decorations it was a simple wooden chest, it was very special to the Jewish people because it was related to their covenant relationship to God.

Translators should respect the different names for the ark as much as possible, but in cases where there is a danger that readers or hearers will understand that different objects are intended, it may be necessary to use the same name even though the text has a different wording. Here, for example, New Century Version has “the Ark of the Agreement,” which is its usual rendering of “ark of the covenant,” as in 4.3.

The ark was a box made of acacia wood measuring about 125 centimeters (about 45 inches) by 75 centimeters (about 27 inches) and was approximately 75 centimeters (27 inches) high (Exo 25.10-22 and 37.1-9). The presence of Yahweh was thought to be closely tied to this box. Translators should be aware that it is only by historical accident that the word used of Noah’s ark and the ark of the covenant are the same in English. The two words in Hebrew are completely different. So no attempt should be made to render them identically in the receptor language.

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 verbs answered and said frequently occur together in Hebrew, but the two will be considered redundant in many languages and may be reduced to a single verb, as even Revised Standard Version does in 1.15 and 17.

There has also been a great slaughter among the people is a rather awkward and unnatural way of saying that “many of the troops of Israel died in battle” or “the army has suffered severe losses” (Revised English Bible).

The people, that is, “the troops.” See the comments on verses 3 and 4.

Hophni and Phinehas are dead: the word dead is an accurate translation of the Hebrew verb, but since verse 11 says that these two sons were killed in battle, it may be best to say that they “were killed” (so Good News Translation) or “have been killed.” In other languages it may be necessary to say “died in battle.”

The ark … has been captured: the passive construction may be made active by saying “the Philistines have captured the ark” or something similar. See the comments on verse 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 .

The five lords of the Philistines: see verse 12 and also the comments on 5.8. Apparently the Philistine chieftains followed the wagon carrying the Covenant Box.

Ekron: see 5.10.

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 .

Commanders of thousands and commanders of fifties: the Hebrew word translated commanders has a wide range of meanings and must be translated according to the context each time. The term is used of leaders or officials in civil, military, and religious functions. It is used of military commanders here (see also, for example, 12.9; 14.50; 17.18, 55; 18.13; 2 Sam 2.8; 4.2). Revised Standard Version sometimes renders this same Hebrew term “princes” (see 18.30 and 2 Sam 10.3), although it does not mean being the son of a king.

Thousands was a standard military unit (see also 17.18 and 18.13), as was a unit of fifty soldiers (see 2 Kgs 1.9, 11, 13). The Septuagint reads “commanders of hundreds and commanders of thousands.” New American Bible follows the Septuagint here, reading “hundred” rather than “fifty,” but translators should follow the Masoretic Text here, as do most versions.

To plow his ground and to reap his harvest: literally “to plow his plowing and to harvest his harvest.” The third person singular pronouns are important here, since the work of plowing the soil and harvesting the crops is for the benefit of the king and not for those doing the work. In languages that have benefactive verb forms, they may be used here, but it will be important to show that the king would be the one to benefit from the labor of the people.

The words implements and equipment may be difficult for some translators. In some cases implements of war will become “soldiers’ things” or “things for war.” And equipment may also have to be translated by a very general term like “gear” (New Jerusalem Bible) or even “things.” This probably refers to the items necessary to attach the horses to the chariots.

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 high place: see the comments on verse 12.

A bed was spread for Saul upon the roof, and he lay down to sleep: both Revised Standard Version and Good News Translation follow the Septuagint here (so also New Revised Standard Version, Revised English Bible, New American Bible, and New Jerusalem Bible). After into the city the Masoretic Text ends verse 25 with these words: “and he [Samuel] spoke with Saul on the roof.” The Masoretic Text does not mention that a bed was prepared for Saul on the roof, or that Samuel slept inside the house and Saul slept on the roof (but see verse 26). Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text, which is followed by New International Version, New Jewish Publication Society’s Tanakh, Traduction œcuménique de la Bible, and Fox. New International Version renders verse 25 as follows: “After they came down from the high place to the town, Samuel talked with Saul on the roof of his house.”

Upon the roof: see note in Good News Translation; the same practice is alluded to in Deut 22.8; 2 Sam 16.22; and Pro 21.9. Since it is unthinkable to sleep on the roof of a house in many cultures, translators must take special care in rendering these words. While the original readers and hearers would have understood that the roof was flat, in other cultures this information may have to be supplied with a footnote.

If the reading a bed was spread … is retained, the passive may have to be made active. This may be done by saying “someone prepared a bed” or “they [indefinite] made a bed.”

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 transition word For at the beginning of this verse introduces the reason why the people of Israel are encouraged not to abandon the LORD. It is because the LORD will not reject his people that they should not reject him. Certain modern versions reverse the order of the elements in this verse, placing the reason at the end: “For his great name’s sake the LORD will not cast you off, because he has resolved to make you his own people” (Revised English Bible). La Bible du Semeur, which has likewise restructured the order of the clauses, may provide a good model for some languages: “It has pleased the LORD to make you his people. That is why he will never abandon you, for he is bent on making his great name honored.”

For his great name’s sake: in Hebrew thought, one’s name was an expression of one’s being or one’s nature. The translation “For his own sake” (New Century Version) correctly expresses the meaning in English. The sense is that God will not abandon his people, because his reputation would suffer if he were to do so. It is not clear why Good News Translation translates this phrase as “has made a solemn promise.” Such a translation fails to express the correct meaning of the Hebrew.

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 .