This verse begins in Hebrew with the common conjunction. Many translations leave it untranslated (so, for example, Good News Translation). Fox says “So,” suggesting that Samuel’s words to the people follow logically from the fact that “there was a movement throughout Israel to follow the LORD” (verse 2, Revised English Bible).

Samuel reappears here for the first time since the beginning of chapter 4.

All the house of Israel: that is, “the whole people of Israel,” as in verse 2. Good News Translation leaves the word all implicit, but it may be translated explicitly for the sake of emphasis in the receptor language, unless it is unnatural to do so.

If you are returning … with all your heart: the word order in Hebrew, “If with all your heart, you are returning,” emphasizes the words with all your heart. The heart was considered to be the innermost part of a person. It was regarded as the center of one’s will, rational activity, and moral choice. While many languages use expressions containing the word “heart” to indicate sincerity, some may have other ways of expressing this idea. Some may say, for example, “If you are truly sincere in returning [to the LORD]” or “If you really want to turn back…” (Contemporary English Version).

Worship of foreign gods was forbidden to the people of Israel (see Exo 20.3-5). Foreign gods may be translated “the gods that other people worship” or “the gods whom people of other nations serve.” In the following verse this indefinite expression is replaced by a specific reference to “Baals” (New Revised Standard Version) or “baalim” (Revised English Bible). But here it is better to retain the more general expression.

Ashtaroth (see also 12.10 and 31.10) is the plural form of the name ʿashtoreth, a partner of the Canaanite fertility god Baal. Good News Translation uses “Astarte,” the Greek form of the name, which is more commonly known. Astarte was also a goddess of love and of war. The name ʿashtoreth (plural Ashtaroth) comes from writing the name with the consonants from Astarte and the vowels from bosheth, the Hebrew word meaning “shame.” While the name will probably have to be transliterated, the form of the transliteration should follow the receptor language rules of pluralization rather than using the Hebrew suffix -oth. New Revised Standard Version, for example, uses common English pluralization, “Astartes.” The Greek word “Astarte” does not occur as such in the Hebrew Old Testament. Ashtaroth is also sometimes spelled “Ashtoreth” (singular) (1 Kgs 11.5, 33; 2 Kgs 23.13).

Astarte (that is, Ashtaroth) is not to be confused with ʾasherah (1 Kgs 15.13) and ʾasherim (1 Kgs 14.15), which are the singular and plural forms of the name for a different Canaanite goddess (or her wooden representations). Both Asherah and Ashtaroth (Astarte) are represented in the Old Testament as partners of Baal.

The figurative expression direct your heart to the LORD occurs also in 1 Chr 29.18 and 2 Chr 20.33. The form of the verb direct used here is causative, “to make or cause to stand firm.” It may be translated “commit yourselves to the LORD” (New International Version) or “give yourselves fully to the LORD” (New Century Version).

He will deliver you out of the hand of the Philistines: or “he will rescue you from the power of the Philistines,” as in Good News Translation. But in many languages it will be more natural to say simply “he will save you from the Philistines.” On the metaphorical use of the hand of, see the comments on 4.8.

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 that day: no particular twenty-four-hour day is intended. Good News Translation captures the sense with the words “When that time comes.” This refers to the time when the people of Israel will suffer because of their king. See also New American Bible, “When this takes place.”

Cry out: in this context the verb depicts a loud verbal protest because of some anguish or suffering. The word used of mourning the death of a person may be appropriate in some languages. The same verb is used of the complaining of the people of Israel lamenting their condition as slaves under the Egyptians (Exo 2.23), and of the people of Ekron who suffered because of the presence of the Covenant Box earlier in this book (1 Sam 5.10).

Because of your king: the Hebrew preposition may express either cause (“because of”) or location (“in front of”). Most translations understand the sense to be “because of” here. But compare Nueva Biblia Española (“you will cry out against your king”), which takes the preposition more in the sense of location, as if the people are standing before the king protesting against him. Revised English Bible and New American Bible also say “against,” and this may be a good model in many other languages.

Whom you have chosen for yourselves implies that it is their own fault. Contemporary English Version says “the king you wanted.”

The LORD will not answer you: that is, “the LORD will remain silent” or “will take no action.”

The repetition of the words in that day may be considered awkward and unnecessarily repetitious in some languages. If this is the case, the second occurrence may be left implicit.

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 .

After that: that is, after having exchanged greetings with the three men and having accepted the bread they offered.

Gibe-ath-elohim: this name means “the hill of God.” Versions vary in how they translate it: “the hill of God” (Revised English Bible), “Gibeah of God” (New International Version and New Jerusalem Bible), “Hill of God in Gibeah” (Good News Translation). The reference is apparently either to the town of Gibeah (see verses 10 and 26) or to a sacred place of worship in or near Gibeah. Gibeah itself is called by different names in 1 and 2 Samuel: “Gibeah” (verses 10 and 26), “Gibeah of Saul” (11.4; 15.34; 2 Sam 21.6; Isa 10.29), “Gibeah of Benjamin” (13.2), and “Gibeah of the Benjaminites” (2 Sam 23.29).

It had been assumed since the early part of the twentieth century that Gibeah was located about five kilometers (three miles) north of Jerusalem, and that Gibeah and Geba (see 13.3) were different towns. More recent studies strongly suggest that Gibeah and Geba are different names for the same location, a site about nine kilometers (five and one-half miles) northeast of Jerusalem.

Garrison: the English term used here is a somewhat technical one for rather large groups of soldiers more or less permanently established in a particular location (see also 13.3-4; 2 Sam 8.6, 14). New International Version speaks of “a Philistine outpost.” The term can also be used to refer to a “prefect” (Traduction œcuménique de la Bible, similarly Anchor Bible) or “governors” (Bible en français courant), but in either case the idea is the setting up of a formal presence of Philistines in Gibeath-elohim and probably included a large number of soldiers. A different Hebrew word, but based on the same root, is also rendered garrison in 13.23; 14.1, 4, 6, 11, 15.

A band of prophets: one meaning of the English word band is “a group of musicians.” That meaning may seem to fit this context, but that is definitely not the intended meaning here. The word band here simply refers to a group of persons united in a common purpose. Revised English Bible renders this “a company of prophets,” and New Jerusalem Bible says “a group of prophets.”

High place: see the comments on 9.12.

The four musical instruments are singular nouns in Hebrew, but it is not likely that only one of each instrument is intended. Many languages will need to use plural forms, as in Good News Translation. The harp was a stringed instrument with a large resonator. An exact description is not possible, since the term is used for a variety of stringed instruments. It could have as few as three strings or as many as twelve. See also 2 Sam 6.5.

A tambourine, also called a “timbrel” in Revised Standard Version in 18.6 and Psa 81.2, is an instrument that is beaten to keep rhythm (see also 2 Sam 6.5). It was made of membranes of animal skins stretched over a circular, triangular, or square frame. Such an instrument is sometimes referred to as a “hand drum” or a “frame drum.” Its name in Hebrew, top, suggests the sound it makes.

The flute is an instrument made of wood, ivory, or bone and containing a reed that made a soft, breathy, nasal sound when the player blew on it. The term is sometimes translated “pipe(s)” by Revised Standard Version (1 Kgs 1.40).

A lyre is a musical instrument with strings, similar to a harp. It probably had ten strings. The same instrument is mentioned also in 2 Sam 6.5.

Of these four instruments, the harp and the lyre are most similar. In fact New International Version calls the first of these instruments a “lyre” and the fourth a “harp,” which is just the reverse of Revised Standard Version. The harp had thicker strings and had a lower register and louder sound than the lyre.

Prophesying: see also 19.20, 21, 23, 24, where the same verb occurs. The activity of the prophets here is not that of foretelling the future or of speaking out with judgments on behalf of God. The same verb is used of Saul in 18.10 and of the prophets of Baal in 1 Kgs 18.29, where Revised Standard Version renders it both times as “he [or, they] raved.” Here in verse 5 the prophets are engaging in ecstatic behavior that consists of dancing and shouting. New Jewish Publication Society’s Tanakh renders this “speaking in ecstasy.” Gordon suggests the meaning “ecstasizing in the manner of the ‘prophets.’ ”

According to Good News Translation, the prophets were playing these musical instruments. The Hebrew text, however, says that these instruments will be “before them.” Compare Fox‘s translation: “and ahead of them (will be) lyre and timbrel, flute and harp, and they will be ranting-in-prophecy.” That is, the Hebrew seems to mean that other people, who will be walking in front of the prophets, will be playing the musical instruments. See also “a band of prophets coming down from the shrine with harp, tambourine, flute, and lyre playing in front of them” (New Revised Standard Version), and “a company of prophets coming down from the shrine, led by lute…” (Revised English Bible).

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 Hebrew this verse begins with the verb that is often translated “And it came to pass” but is literally “And it was, [that … ].” It serves as a discourse marker in the original, but it is difficult to reproduce naturally in many other languages.

On the morrow: for the Israelites the day began and ended at sundown. So the “next day” (New Revised Standard Version, Revised English Bible, New Jerusalem Bible) for them would be what is called “That night” (Good News Translation) in modern English. This may also be the case in a number of other languages. The fact that the attack occurred at daybreak is a further indication that Saul’s preparation of his army must have been done at night.

The people: in this context, as often in 1 Samuel, this may be translated “his troops” (New American Bible) or “the army” (New Jerusalem Bible).

Companies translates a noun that often means “head.” Here, as in 13.17-18, it refers to military units or formations.

They came into the midst of the camp: that is, they “invaded the camp” (New American Bible) of the Ammonites, during the morning watch (Exo 14.24 also refers to the morning watch). The night was divided into three periods, and the morning watch was the third and final period, lasting from about two o’clock in the morning until dawn. Attacking at this time would provide the maximum advantage for Saul’s army due to the element of surprise.

Cut down: the same verb is elsewhere rendered “slew” (4.2) or “smote” (4.8). Using more modern language in this context, it may be translated “killed” (Klein), “massacred” (Revised English Bible), or “slaughtered” (New International Version).

Until the heat of the day: that is, “until high noon” (New Jerusalem Bible).

Those who survived refers to the surviving Ammonites, not to the Israelites.

No two of them were left together is another way of saying that they were scattered, that is, that each of the survivors was alone. This emphasizes both the sparseness and the disarray of the remaining Ammonite soldiers. It may also be translated as “every person that escaped was alone.”

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 .

Defeated: literally “to strike,” “to hit.” This verb may also mean “to strike down” in the sense of “to kill” or “to wound.” In this context it will be rendered defeated or “killed,” depending on whether the following noun is translated “garrison” or “commander.”

Garrison: on the translation of this term, see the comments on 10.5. In this context quite a few modern versions, like Good News Translation, take the word to refer to the individual in charge of the Philistine contingent at Geba rather than to the group as a whole (New Jewish Publication Society’s Tanakh, New Jerusalem Bible, Traduction œcuménique de la Bible, Bible en français courant, Osty-Trinquet, and Anchor Bible). Either solution is possible, and whichever is adopted, the alternative should probably be given in a footnote.

Geba: it is uncertain whether Geba is another name for the town of Gibeah (New American Bible and New Jerusalem Bible read “Gibeah” here), or whether the two names refer to two separate locations. It is common in the ancient versions and in Hebrew manuscripts for these two names to be confused with one another. Geba is identified in the Old Testament as a town in the territory of Benjamin (Josh 18.24).

Since 1838 Geba has been located by archaeologists as a site about nine kilometers (about five and a half miles) northeast of Jerusalem, directly opposite Michmash on the other side of the pass of Michmash. Since about 1930 most archaeologists have located the city of “Gibeah” at a site only five kilometers (three miles) north of Jerusalem. More recent studies, however, suggest that Geba and “Gibeah” are different names for the same town (see verses 15-16). Possibly “Gibeah” is the older Israelite name, while Geba is the name used in Judah. See the comments on 14.16.

Trumpet: this trumpet, made of a ram’s horn, sounded only two or three notes and was used to signal people in times of war (see the comment on 2 Sam 2.28; also Judges 3.27; 6.34; Jer 4.5; 6.1, 17). It is not probable that Saul himself traveled throughout the land, so some modern versions say that Saul “sent messengers” (Good News Translation) or that he “had the trumpet blown” (Parola Del Signore: La Bibbia in Lingua Corrente).

It is unusual in 1 and 2 Samuel for Israelites to refer to themselves as “Hebrews” (see the comments on 4.6). Some interpreters therefore consider the words spoken about the Hebrews to be the words of the Philistines and not the words of Saul. Various corrections and reordering of words have been proposed for this verse. The Septuagint ends with the words “And Saul sounds the trumpet through all the land, saying, ‘The servants have despised us.’ ”

A comparison of modern translations reflects the uncertainty regarding the text of this verse. Compare “and the news spread among the Philistines that the Hebrews were in revolt. Saul sounded the trumpet all through the land” (Revised English Bible, and similarly New Jerusalem Bible, Osty-Trinquet, Anchor Bible, and Stuttgarter Erklärungsbibel).

Critique Textuelle de l’Ancien Testament gives a {C} rating to the Masoretic Text and suggests that the word Hebrews refers to persons who had given up their freedom through a semivoluntary slavery (see 14.21). If this understanding of the word Hebrews is accepted, then a more meaningful translation will be something like the following: “Let those Hebrews who have surrendered to the enemy hear that the revolt has begun!” Or a footnote may be provided giving the same information, if such a translation is considered too bold. If the direct quotation is to be made indirect, Good News Translation provides a possible model.

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 .

Climbed up on his hands and feet: this expression is probably intended to show the steepness of the ascent, although some readers may possibly take it to indicate that Jonathan and his armorbearer disappeared from view and crawled stealthily toward the Philistines in order to surprise them. Translators should ensure that readers do not adopt this mistaken notion.

They fell: that is, the Philistine soldiers. The text seems to mean that Jonathan first knocked the Philistines unconscious and then his armorbearer “finished them off behind him” (New Jewish Publication Society’s Tanakh). But others take the verb fell before to be a euphemism for dying in battle. If this is the case, the meaning would then be that “some fell to Jonathan himself, and some to the squire [armorbearer] as he came up behind him” (Knox). And it is true that in some contexts “fall before” someone means to be killed (Lev 26.7, 8).

After him: the pronoun him may refer to the armorbearer rather than to Jonathan, as in Revised Standard Version. The sense will then be that the armorbearer killed those who attacked him from behind. Contemporary English Version goes along with the general idea of Knox: “Jonathan killed the Philistines who attacked from the front, and the soldier killed those who attacked from behind.”

The interpretation most widely accepted is that found in Revised Standard Version and Good News Translation, and it is the one recommended in this Handbook. Compare New American Bible: “he [Jonathan] cut them down, and his armor-bearer followed him and finished them off.”

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 .

Contemporary English Version restructures verses 49-51 to make it sound more natural in English. The name of Saul’s wife is shifted forward from verse 50. Then, instead of speaking of the sons of Saul and his two daughters, it says that “They had three sons” and “They also had two daughters.” Naturalness in the receptor language will determine which model is followed in this matter.

The sons of Saul: this list probably names the sons in order of birth. The list of Saul’s sons who were killed with him on Mount Gilboa includes a son named “Abinadab” (31.2) but does not mention Ishvi, who is perhaps to be identified with “Ishbosheth” in 2 Sam 2.8-13; 3.8-15 and 4.5-12. This same son is also called “Eshbaal” (1 Chr 8.33; 9.39). Malchishua is mentioned again in 31.2.

The correct name of Saul’s second son is debated because of differences in the ancient manuscripts. Revised English Bible spells the name “Ishyo,” which in Hebrew means “Man of Yahweh.” Ishyo will be the theologically correct name that corresponds to “Ishbaal” (“man of Baal”), called “Ishbosheth,” (“man of shame”). Despite the problems, Critique Textuelle de l’Ancien Testament gives a {B} rating to the spelling found in the Masoretic Text. It will probably be wise to add a footnote to inform the readers that Ishvi is the same person as Ishbaal (or Eshbaal) and Ishbosheth.

Saul’s two daughters, Merab and Michal, are prominent in 18.17-29.

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 .

Since Samuel was introduced as the person speaking in verses 28-29, Good News Translation uses the name “Saul” instead of the pronoun he in order to avoid ambiguity.

Yet honor me now: the transition word, yet, marks the contrast between Saul’s sin and the honor he sought from Samuel. He pleads with Samuel to “treat me with respect” (Bible en français courant). In some languages this may have to be stated negatively: “but do not cause me to see shame.” The Hebrew has a particle of entreaty which is not translated in Revised Standard Version. Compare “Please, honor me…” (New Jewish Publication Society’s Tanakh), “please still show me respect” (New Jerusalem Bible), and “pray honor me” (Fox).

The elders: see the comment on 4.3. New Century Version provides a useful model by saying “my people’s older leaders,” although this may perhaps imply to some readers that there were also younger leaders. This is certainly not what is intended. It may therefore be better to say “the elders who lead my people.”

Your God: see the comments on verse 15.

Worship: see verse 25.

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 .