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 .

Then: the common conjunction here simply indicates the continuation of the story as Hushai responds. It may be better left untranslated in some languages.

Said: in this context the verb here may be more naturally rendered “answered” (Good News Translation) in many languages.

This time: by using these words Hushai acknowledges what everybody knew already, namely that Ahithophel almost always gave good advice. It is a way of making a contrast between what usually happened and Hushai’s evaluation of what Ahithophel had said in this case. The placement of this element at the beginning of the sentence (Revised Standard Version and Contemporary English Version) seems to emphasize it as an exception to the rule. Many versions place it at the end of the sentence (New International Version, New Century Version), reflecting the word order of the Hebrew. Translators should consider which way is more likely to focus attention on the unusual in their own languages. Certain other versions also place this element at the beginning but translate using other words: “for once…” (Revised English Bible) and “on this occasion…” (New Jerusalem Bible)

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 .

But: the conjunction here marks a definite contrast between what may have been expected and what the soldier actually responded. He would have no part of any reward of any size for doing something contrary to the will of David, his commander in chief.

If I felt in my hand the weight …: this is a rather graphic way of saying “Even if you had already given me…” or “Even if I already had in my possession….” The plural Hebrew word rendered hand often refers specifically to the palm of the hand.

A thousand pieces of silver: the relationship between this amount and the ten pieces of silver mentioned in the previous verse is more important to the story than the precise amounts. The soldier affirms that he would refuse even a hundred times more than the amount previously offered if he had to disobey the orders of his king. In some languages the most natural rendering may actually be “a hundred times more than that….”

Put forth my hand against the king’s son: that is, “take action against the king’s son…” or “use my power to kill the king’s son.”

For …: the transition word here indicates that what follows is the reason why the soldier would refuse to take action against Absalom.

In our hearing the king commanded: in many languages it will be more normal to say “we were there when the king ordered…” or “we heard it when the king said….” The Hebrew construction is literally “the king commanded … saying.”

For my sake protect the young man: this translation is based on the ancient versions and a few Hebrew manuscripts, and nearly all modern translations follow this reading. Most Hebrew manuscripts read “watch out for whoever is against the young man” or “watch out whoever you may be for the young man.” The Hebrew text is not the same here as in verse 5, and there is some debate about which is the original text in this case. There is no verb in verse 5, and the verb here in verse 12 usually means “protect” or “look out [for].” The Hebrew word following the verb here in verse 12 means “who” or “whoever.” This word differs from the word translated “for me” in verse 5 by only one letter. Finally, the Hebrew preposition before the words the young man is also different from the one in verse 5. All this makes for a very difficult expression to interpret.

Critique Textuelle de l’Ancien Testament recommends that the Masoretic Text be followed and gives a {B} rating to the text, but not even New Jewish Publication Society’s Tanakh or New International Version, which usually follow the MT, do so here. Traduction œcuménique de la Bible (“Watch out that no one harms the young Absalom”) is one of the few modern translations that follows the MT (so also Bible de Jérusalem, 1998). Revised English Bible lacks the words For my sake and seems also to follow the MT, “to take care of the young man Absalom.”

The Masoretic Text certainly makes sense here, and the meaning is nearly the same as that in the ancient versions. Whether David said “For my sake protect the young man” or “Watch out that no one harms the young man,” the meaning is nearly the same. Translators should follow the MT here.

The direct quotation of David’s words about Absalom to the three commanders within the larger quotation will be awkward in certain languages and will be better rendered indirectly. New American Bible translates “charged you … in our hearing to protect the youth Absalom for his sake.”

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 .

Say to Amasa: this picks up from verse 11, where David is speaking to Zadok and Abiathar, but what follows is a separate message to a different person, Amasa. As such it is quite apart from the message to the leaders of Judah in general. In many languages it will be wise to fill out the information implied in the English imperative verb say. This will mean translating something like Good News Translation, “David also told them to say to Amasa” or, making it even more precise, “In addition to this, David instructed Zadok and Abiathar to say to Amasa….”

My bone and my flesh: see the comments in the previous verse on this expression. While the form of a question is used, the intent is to make a strong affirmation of kinship. In many languages it will be better to render the question by a simple statement of fact. Since Joab was also a relative of David, the translation must not imply that Amasa is a relative and that Joab is not.

God do so to me, and more also …: on this oath formula see 3.9, 35; 1 Sam 3.17. Compare also Ruth 1.17. David is making a very solemn promise to Amasa that he would become the commander of the army, replacing Joab. Amasa had been the head of Absalom’s army (17.25), and his nomination to head David’s army is an attempt at reconciliation between the opposing forces. It is perhaps also a way of punishing Joab for his part in the death of Absalom.

The word translated henceforth is more literally “all the days,” and this gives the idea of a permanent position. Other translations are “from now on” (New Revised Standard Version), “permanently” (New American Bible), and “the rest of your life” (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 2. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

And: it may be necessary to find a stronger transition word here. It was not merely a matter of another unrelated action by the king. It was because of Amasa’s delay that David turned to Abishai. New Jerusalem Bible and New American Bible use the word “Then.” Moffatt and Good News Translation have “So.”

To Abishai: this reflects the traditional Hebrew text, but the Syriac has “to Joab,” and this is followed by Anderson. However, few other interpreters accept this reading, and it is not recommended to translators.

Your lord’s servants: since it is King David who is speaking and he is talking about the troops that are loyal to him, it will be more natural in most languages to say something like “Take my best soldiers” (Contemporary English Version) or “take the royal bodyguard” (Revised English Bible). The details on the identity of these soldiers is given in the following verse.

Lest: as indicated in earlier verses where this term is used (1.20; 12.28; 13.25; 15.14; 17.16; 1 Sam 4.9; 9.5; and others), it will be wise in many languages to begin a new sentence at this point with the words “If you don’t do this….”

Get himself fortified cities: literally, “find for himself fortified cities.” The sense seems to be that David wanted his troops to capture Sheba before Sheba and his followers had time to enter some fortified city and find protection there. Both Good News Translation and Revised English Bible express the meaning with the technical military term “to occupy” some fortified towns.

Cause us trouble: literally “and snatch away our eye.” The meaning of the Hebrew text at this point is not certain. Compare Anderson, “pluck out our eyes.” Critique Textuelle de l’Ancien Testament gives a {C} evaluation to the reading in the Masoretic Text, while acknowledging that the exact sense of this phrase is uncertain. Some have understood it to mean “escape out of our sight” (Jewish Publication Version). Other ways of translating the Masoretic Text here include “escape from us” (New Revised Standard Version), “escapes us” (New International Version, Revised English Bible), “eludes us” (New Jewish Publication Society’s Tanakh, New Jerusalem Bible), and “escapes (before) our eyes.” Various suggestions have been made to change the form of the Hebrew verb by changing the vowels, but apparently only Moffatt and Revised Standard Version adopt the solution of changing the consonants and creating a different verb. The meaning may well be something like “elude us” or “escape from our sight” (New American Standard Bible).

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 .