After this: the initial Hebrew word in this chapter is again a form of the verb “to be,” followed by After this, but King James Version reverses the two expressions (“And after this it came to pass”). After this indicates the passage of time. This wording shows that what follows in the text took place after the events described in the previous chapter, and that a new episode is being introduced. Some translators may prefer a more general expression like “It happened later on,” “In the course of time” (New International Version), or “Some time later” as in Good News Translation. The same kind of transition marker is used at 2.1. See the comments at that point.

The verbs defeated and subdued in Revised Standard Version seem to say the same thing. Both New Jewish Publication Society’s Tanakh and Good News Translation use the verb “attacked” in the first case to translate a verb that literally means “strike” or “hit” (King James Version “smote”). By adding the adverb “again” Good News Translation reminds the reader that this is not the first time that David had gone to war with the Philistines. After his first encounter with Goliath (1 Sam 17), David and his army fought with the Philistines frequently (see, for example, 1 Sam 18.27; 19.8; 23.5).

Took … out of the hand of: this expression shows the inevitable result of the defeat of the Philistines. They were no longer in control. Some other ways of saying this are “wrested … from the grip of” (see New Jerusalem Bible), “deprived them of their domination” (Bible en français courant), or “took control of” (New Century Version).

Metheg-ammah: the meaning of the term so translated is uncertain, since this is the only time it appears in the Old Testament. Metheg means “bridle,” and ammah means “one cubit.” Taken together as “the bridle of one cubit,” the word has no clear meaning. Some have suggested that this may allude to a custom of giving a one-cubit length of bridle as a sign of friendship or of surrender; but such a custom is not otherwise known. Revised Standard Version (as well as New Revised Standard Version, New International Version, Revised English Bible, and New Jewish Publication Society’s Tanakh) take it as a name of a place that had belonged to the Philistines but which was taken over by David. The parallel passage in 1 Chr 18.1 has “Gath and its villages.” At least two English versions (New American Bible and New Jerusalem Bible) leave a blank in the text at this point and explain the difficulty in a footnote (so also Osty-Trinquet). Other versions take the word to mean “the supremacy” (Anderson and similarly Moffatt and Traduction œcuménique de la Bible), “their capital city” (New Century Version and similarly An American Translation), or “the common land” (Anchor Bible and similarly Good News Translation). While it is impossible to be certain, translators should probably adopt the most general of these expressions and translate the idea of “dominance,” “superiority,” or “power,” while explaining in a footnote that all translations are a matter of speculation. Good News Translation provides a useful model, as does Bible en français courant, which reads “Later, David defeated the Philistines and humiliated them by ending their control over the region.”

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: the conjunction here simply indicates the continuation of the story and may be left untranslated in many languages.

Said: as in 9.1, there is no indication in the text as to whether this was something David said to himself or to another person. Here Anchor Bible takes it as a thought. But in those languages that require an object for such verbs, it may be best to add “to those around him” or “to some people.” Some versions, such as Bible en français courant, say “David said to himself.” But even if this began as a thought, David must have eventually spoken it to others.

Deal loyally with … dealt loyally with: these expressions involve the same key Hebrew term as already seen in 2.5-6; 3.8; 7.15; 9.1, 3, 7; as well as in 1 Sam 15.6; 20.8, 14, 15. New Jewish Publication Society’s Tanakh again uses the expression “keep faith with.”

So: it was as a result of David’s thought about the kindness shown to him by Nahash that he took the action that follows. The transition word should show this logical relationship. Some languages may even use something like “therefore” (Traduction œcuménique de la Bible and Bible en français courant).

Servants: this term has been variously rendered as “envoys” (New Revised Standard Version), “a delegation” (New International Version), “representatives” (New Jerusalem Bible), “courtiers” (New Jewish Publication Society’s Tanakh), “a mission” (Revised English Bible), and “officers” (New Century Version). A literal translation would be misleading in most cases. These representatives, sent to communicate the condolences of one king to another, were not lowly household servants.

Note how the structure of the last part of this verse has been altered by Good News Translation. It begins a new paragraph with a temporal clause introducing the events described in verse 3. Revised English Bible and New Revised Standard Version adopt a very similar structure. This may prove to be a helpful model for some other languages.

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 .

He wrote: the verb tense may be a problem, since it has already been said that the letter was sent by the hand of Uriah. It may be necessary to say something like “he had written…” or possibly “these are the words that were recorded….”

The forefront of the hardest fighting: literally “in front facing the fierce battle.” The meaning is quite clear. David wanted Uriah to be placed in the most dangerous place possible in order to ensure that he would not survive.

Then draw back from him: another way to say this may be “leave him there as you and the other soldiers withdraw.” New Century Version says simply “leave him there alone.”

That he may be struck down, and die: in order to make absolutely sure that Joab understood his intent, David says clearly that he wants Uriah to be hit by the enemy and that he should die.

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: once again the Hebrew conjunction is translated by a paragraph break in Good News Translation. This will be a legitimate way of handling it in certain other languages as well.

Arose from the earth: the word rendered earth here translates the same word as “ground” in verses 16 and 17 and should probably be translated in the same way here.

Washed: that is, he washed himself. Some languages have different verbs for washing one’s own body and washing something else. Here it is clear that the special term for “bathed” or “washed the body” should be used.

Anointed himself: anointing has special meanings in other contexts, but when the verb “anoint” is used in the Old Testament of something that a person does to himself or herself, the idea is that of grooming oneself or making oneself presentable to others (see Pro 27.9; Eccl 9.8). Compare Ruth 3.3, where Good News Translation translates “put on some perfume.” And note that New International Version translates here “put on lotions.” The Good News Translation translation “combed his hair” fails to preserve the sense of “perfuming” oneself and is therefore not recommended as a model. Compare Traduction œcuménique de la Bible, Bible en français courant, La Bible du Semeur, Biblia Dios Habla Hoy, and Parola Del Signore: La Bibbia in Lingua Corrente, all of which say “he put on perfume.”

This kind of action was the opposite of what David had done before the death of his child. Later in 2 Samuel (14.2) it is specifically stated that mourners were not supposed to anoint themselves. David’s actions were therefore contrary to what the people of his day expected.

Changed his clothes: compare Gen 41.14, where Joseph changes his clothes before going to meet the Egyptian king.

The house of the LORD: this expression is normally used only of the Temple, which had not yet been built in Jerusalem at the time of David. However, it is found in 1 Sam 1.7, 24, and a few other cases where it is thought to refer to the tent in which the Covenant Box was kept (see 6.17, where it is said that the ark was placed in the tent). Contemporary English Version rightly takes it as a reference to the tabernacle and makes this clear in translation, “the LORD’s tent.”

Worshiped: more literally “bowed down” or “prostrated himself” (New Jewish Publication Society’s Tanakh). In some languages there is no specific word for this action. Rather, the idea has to be communicated with a grammatical object as “prayed to God” or “bend down before God [in prayer].”

He then went to his own house: since David was in the palace at the beginning of this verse, the words went to his own house have to mean “went back to the palace” or “returned home.”

Set food before him: that is, they served him so that he could eat after his fast.

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 .

Came to the king: the presumed point of view of the writer as well as receptor language practices will determine whether the verb “came” or “went” is used in translation. Note also that In some languages it may be important to specify which king is being talked about. Good News Translation makes it clear that it is “King David.”

Behold: this particle is left untranslated by the majority of modern English versions. It serves merely to focus attention on what is about to be said. But if a similar device exists in the receptor language, it should be used here. The Hebrew also contains a particle of entreaty, which neither Revised Standard Version nor Good News Translation translate. This may be rendered “Look, I pray,” or “Please hear what I have to say.”

Even though David was his father, in his presence Absalom twice uses the polite third person reference to himself as your servant. But this will be very unnatural in many languages. Translators should look for natural expressions of courtesy and esteem in their own languages to try to convey the same respect. Good News Translation attempts to do this by using the English expression “Your Majesty,” but other languages may have very different means of doing this. And in most cases normal first person pronouns will be used for self reference.

On the other hand, the words his servants refers to the officials of King David, and since Absalom is speaking directly to the king, this will be rendered “your officials” in most cases.

The notion that there would be a celebration must be made clear in many languages, since it will not be understood as it was by the original readers and hearers.

Pray let the king …: on this request formula, see the comments on verses 6 and 13 above.

Parola Del Signore: La Bibbia in Lingua Corrente may provide a helpful model for some languages:

• He went to the king and said to him, “I am having a festival for the shearing of sheep. I will be honored to have the king and his court with 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 .

Answered: literally “answered and said.”

David’s words to the woman of Tekoa are introduced by the same particle of entreaty seen in her requests to him (verses 12, 15, and 17). Goldman presents the king as beginning his remarks with the words “I pray thee….” But most versions leave this element untranslated here.

Do not hide from me anything I ask you: this is a request for complete truthfulness, but it also contains the idea that David intends to ask the woman a question. Good News Translation breaks this up into two parts by first indicating that a question will be asked and then insisting that the answer must be absolutely truthful. The last part may be best translated in some languages as “Do not lie to me at all by your answer” or “Do not deceive me in the smallest detail.”

Let my lord the king speak: the answer of the woman is simply an acknowledgment that the king should go ahead with the question he wanted to ask. The reply in the receptor language should indicate respect in the most natural way possible and should also request that David carry on with his question.

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 not be necessary to repeat the Gittite if this will distract the reader or be considered unnatural in the receptor language. But to make clear the relationship between Ittai and the other soldiers from Gath, Good News Translation inserts the information “their leader.” This may be seen as being implied in the use of the definite article in the expression the Gittite. Ittai reappears in chapter 18, when David places one-third of his troops under his command.

The question Why do you also go with us? is not really intended to draw information from Ittai. It is rather a way of giving him permission to abandon David and his company. For this reason it may be better translated in some languages as a statement such as “You don’t have to come with us.” The Hebrew contains a play on words with the name Ittai (ʾitay) and the words with us (ʾitanu), but such a wordplay will not be possible in most receptor languages.

The king: since this refers to Absalom, who had been recently proclaimed king in Hebron, it may be wise to qualify the term in some way so that there is no confusion in the mind of the reader. Revised English Bible, Contemporary English Version, Die Bibel im heutigen Deutsch, Bible en français courant, and Good News Translation have “the new king.” New Jewish Publication Society’s Tanakh places the adjective “new” within brackets, but since this is implicit information, the model of Good News Translation may be followed. Another model for making implicit information explicit here is Anderson, “Go back and stay with King Absalom.” It may be helpful to add “to Jerusalem” in order to make clear that Ittai is not being told to return to Gath.

A foreigner: in some languages the term for “foreigner” may be misunderstood as referring to someone who is not a member of the receptor language culture. In this context it may be better to translate it “you are not an Israelite” or something similar. And the expression an exile from your home may be rendered “you are not able to live in your own country.” As the footnote in Revised Standard Version indicates, the Masoretic Text says “an exile to your home.” But this makes no sense, and even New Jewish Publication Society’s Tanakh follows a single Hebrew manuscript and the ancient versions in reading “from” instead of “to.”

In some languages it will be more natural to restructure this verse and place the reason (Ittai’s non-Israelite origin) ahead of the command to Ittai to go back and serve the new king.

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 .

Some translators may find it more natural to avoid the repetition of the Archite, since this expression was used when Hushai was introduced in 15.32.

David’s friend: this expression was also used in 15.37, but the fact of Hushai’s friendship with David is so important to the story that it bears repeating here. As noted in the discussion of the Hebrew word friend at 15.37, this is a technical term meaning “counselor” or “advisor” and should be translated to express that meaning (so Parola Del Signore: La Bibbia in Lingua Corrente and Die Bibel im heutigen Deutsch).

The name Absalom occurs twice in close proximity in this verse, so the second occurrence should probably be replaced by a pronoun in many languages.

Said: in view of the context it may be more appropriate to choose a different verb at this point. This kind of exclamation is usually spoken in a loud voice and repeated more than once. Some possible verbs that fit this setting are “proclaimed,” “cried out” (Bible en français courant), or “shouted” (Good News Translation).

Long live the king! This exclamation is usually associated with the installation of a new king. But here it seems to be an attempt on the part of Hushai to declare his loyalty to Absalom. It is significant that he avoids using the name of Absalom, in contrast with 1 Kgs 1.25, 31, 34, 39. Some commentators have speculated that the repetition of this exclamation may be a way of emphasizing Hushai’s pretended zeal for the new king. Compare also 1 Sam 10.24, where this expression is used.

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 .