But: the common conjunction clearly marks contrast between fearing the LORD and persisting in doing wrong. Most versions therefore use the word “But” as in Revised Standard Version and Good News Translation.

If you still do wickedly: the Hebrew verb phrase is literally “to do evil you do evil,” using two different forms of the same verb. In this context the construction conveys the idea of perseverance in wrongdoing. It is therefore not adequate to translate simply “if you do evil” (Bible en français courant). Some better models are “if instead you continue to do evil” (New American Bible), “if you persist in wickedness” (Revised English Bible, New Jerusalem Bible), “if you cling to wicked ways” (Knox), and “if you persist in your wrongdoing” (New Jewish Publication Society’s Tanakh).

You shall be swept away: an allusion to exile. If this is true, it will be unwise to follow the model of Good News Translation at this point. New American Bible and New Jerusalem Bible likewise fail to preserve the allusion when they translate “you … shall perish.” In some languages it will be necessary to use a verb in the active voice with God as the subject. New Century Version says “God will sweep you and your king away.” Where the image of sweeping is unacceptable, translators may consider saying something like “God will cause you to go away” or “God will banish you.”

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 in verse 9 above, Good News Translation changes the embedded direct quotation into an indirect quotation. Contemporary English Version has “if they tell us to come up the hill.”

We will go up: in this context (see verse 13) one may say “we will climb up” (New Century Version).

For: the Hebrew conjunction may also be translated “because” (New American Bible as well as Good News Translation). The clause that follows explains the reason why the two men would have the courage to follow through on their plan.

On the metaphorical use of hand as “power” or “control,” see 4.8.

The sign: that is, the sign that God has assured Jonathan and his armorbearer of victory. The sign itself will be the response of the Philistines, telling them to Come up.

The Hebrew text contains a play on words here and in verse 12 that probably cannot be preserved in translation. The name “Jonathan” means “the LORD has given.”

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 people … the people: Bible en français courant correctly says “the soldiers … the army” (so also Contemporary English Version).

Shall Jonathan die: the question asked by the troops of Israel is immediately answered by the same people who were asking the question. They are thus emphatic in their opposition to the death sentence for Jonathan, who had led them in great victories. In Hebrew the response, rendered Far from it, is a single adverb and is the same as used in 2.30 and 12.23.

As the LORD lives … fall to the ground: the same oath occurs in verse 11.

As the LORD lives: see also comments on verse 39.

There shall not one hair … fall to the ground means that not even the smallest injury shall be inflicted on Jonathan (the same expression occurs in 1 Kgs 1.52). Fox gives a literal translation of the Hebrew: “if a (single) hair of his head should fall to the ground…!” While this shows the form of the oath in Hebrew, it fails to communicate the meaning clearly. In some languages a less literal rendering like the following will be more meaningful: “or even lay a hand on him” (Contemporary English Version), or “allow any harm at all to come to him.”

The verb ransomed is the same verb used in Exo 13.13, 15; 34.20 of rescuing an animal or a son that belonged to God by sacrificing another animal in its place. People could also be ransomed by payment of money to the priests (see Num 3.46-51 and 18.15-16). How the people ransomed Jonathan is not stated. They may have offered an animal sacrifice, an Israelite, or a prisoner of war as a substitution for Jonathan. Some possible renderings for the verb in this context are “rescued” (Anchor Bible, Moffatt, New Living Translation), “delivered” (Revised English Bible), and “saved [Jonathan’s life]” (Knox). The idea of a ransom, however, should be kept in translation if possible. Perhaps a word that expresses this concept exists in the receptor language. If not, something such as “made a substitute payment” may be said.

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 .

Saul’s action of tearing the robe (verse 27) and the symbolic meaning that Samuel gives to this action (verse 28) resemble the symbolic action of Ahijah in 1 Kgs 11.30-31. The Hebrew says literally “As Samuel turned to go away, he laid hold upon the skirt….” Nearly all translations insert the name “Saul” in place of the pronoun he, for the sake of clarity; otherwise the text seems to say that Samuel laid hold of the garment. Fox‘s literal translation may easily be misunderstood: “As Shemuʾel turned-about to go, he held-on to the corner of his cloak, and it tore.” It is therefore not recommended as a model.

The skirt of his robe, that is, the “hem” (New Revised Standard Version and New Jerusalem Bible) of his robe. In some languages this may be translated “the edge of his cloak” or “the end of his clothing.” While the tearing of one’s own clothing in Old Testament times usually signifies grief or sadness over some sin or bad news, the symbolic meaning of Saul’s action is very different. Regardless of what Saul may have intended, the meaning of the gesture is explained by Samuel in the following verse.

The Hebrew verb translated it tore may also mean “to tear away.” Both interpretations are found in modern translations. Revised Standard Version, New Revised Standard Version, New Jewish Publication Society’s Tanakh, Good News Translation, and Revised English Bible, for example, read “it tore.” New American Bible, however, reads “it tore off” and Anchor Bible says “it tore away.” The translation “it tore off” is 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 men of Israel: the Hebrew is literally singular, “man of Israel.” But the sense is clearly plural, that is, “the troops of Israel” or “the soldiers of Israel.”

Gathered represents the same general verb as used of the Philistines in verse 1.

The valley of Elah: (see also verse 19 and 21.9) south of Socoh and Azekah. The name Elah means “Terebinth,” which is a kind of tree. The same Hebrew word is often translated “oak,” as for example in Gen 35.4 in Revised Standard Version, New Revised Standard Version, and New Jerusalem Bible, but as “terebinth tree” by Revised English Bible. Though Revised Standard Version and Good News Translation have transliterated the Hebrew name here in verse 2, it may be translated as in New Jerusalem Bible, “Valley of the Terebinth” (so also New American Bible, Bible en français courant, Traduction œcuménique de la Bible, and Osty-Trinquet). The name is translated also as “Valley of the Oak” (La Bible du Semeur, Fox).

The four English words, drew up in line, translate a single Hebrew verb referring to taking positions for military action. New Revised Standard Version says that they “formed ranks.” Klein (“got ready for battle”) is similar to Good News Translation. Compare 4.2.

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 .

Your servant: the pronoun “I” will be more appropriate in most languages. See the comments on verse 32. David insists that he is qualified to fight because of his experience in killing wild animals that had attacked the sheep he was guarding.

Uncircumcised Philistine: see verse 26.

Shall be like one of them: in comparing the Philistine enemy to the lions and bears, David is claiming that he will kill the enemy. In some languages it will be appropriate to state clearly how Goliath and the animals are alike. Some may say “will be as dead as they are.”

Defied … the living God: see verse 26.

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 .

So: the common conjunction is rightly taken as a logical connector showing that Saul’s sending David away was a direct result of his fear of David. Revised English Bible has “Therefore,” and New American Bible has “Accordingly.”

The context suggests that Saul sent David into battle in the hope that David would be killed (see verse 17). David himself later uses the same tactic to get rid of Uriah, the husband of Bathsheba (2 Sam 11.14-17).

He went out and came in: the antecedent of the pronoun he may be ambiguous in some languages. David, at the head of the army, went out into battle and came in, that is, he returned victoriously. New Revised Standard Version correctly translates “David marched out and came in, leading the army.” See also verse 16 and 29.6, where the same kind of expression is used.

Before the people: this does not mean that he was parading in front of the people of Israel, but rather that he was leading the troops of Israel. It refers specifically to David’s leading the soldiers. Such is the interpretation in various translations: “to march at the head of the troops” (New Jewish Publication Society’s Tanakh); “David led his men into action” (Revised English Bible); “So David led the people on their military expeditions” (New American Bible); and “David left and came back at the head of the people” (Traduction œcuménique de la Bible).

It is possible, however, that before the people refers to all the people, not just the soldiers (see verse 16 below). If this is the meaning, then one may say that “he led his troops into battle and returned victoriously to his people.”

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 .

Behold: the focusing particle in this case serves to highlight the surprise of Saul’s agents on discovering that it was not David lying in the bed.

The image: literally “the teraphim” (see verse 13).

On the meaning of the word translated pillow, see verse 13. New Century Version translates the end of this verse “Its hair was goats’ hair.”

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 .