Moreover: the use of this transition word in English may give the impression that the Hebrew has something stronger than the common conjunction, but in reality that is all that is found in the text. The flow of the story, however, may require a transition word or expression showing that the advice quoted in verses 1-3 was something that Ahithophel said to Absalom soon after the events described at the end of chapter 16. But in some languages the absence of any transition marker will serve this purpose, as, for example, in New International Version and New Jerusalem Bible. New American Bible makes the transition by using the verbal expression “went on to say….” Some versions do not even make a paragraph break at this point (Anchor Bible, Anderson). And some (Contemporary English Version) place the new section heading at verse 4 rather than here.

Let me choose …: Ahithophel’s advice here actually includes a particle often used to introduce a petition or plea, but it is left untranslated in many English versions. Some, however, have rendered it “I pray you” (An American Translation), “please” (New American Bible and New American Standard Bible), or “now…” (King James Version and Goldman). New International Version, which is very similar to Traduction œcuménique de la Bible, has “I would choose…” and continues with this kind of verb form throughout the description of the proposed course of action. This sets the stage for the whole recommendation from this point through the end of verse 3. The translations in New International Version and Traduction œcuménique de la Bible imply that Ahithophel is suggesting what Absalom should do. The Hebrew, however, seems to mean that this is what Ahithophel wants to do.

Ahithophel’s plan includes an important element in military strategy, that of swiftness or surprise (tonight). The size of the fighting force proposed (twelve thousand men) is relatively small by comparison with what Hushai later suggests.

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 .

So: the common conjunction here may be taken as a logical connector and translated as in Revised Standard Version. But several versions take it as being sequential and translate “Then” (New American Bible, Moffatt, An American Translation) or leave it untranslated (New Jewish Publication Society’s Tanakh, Revised English Bible, New International Version).

Army: literally “people” as in verses 1-5 above. Good News Translation makes the reference more precise by saying “David’s army.” This may be a better model for certain other languages.

The field: in the context of this passage, the word used here refers to unpopulated areas as opposed to areas where there were towns. The remainder of the verse indicates that the region contained a forest.

The battle was fought: in languages where this passive form is not used, it will be much more natural to say “the armies fought each other” or something similar.

The forest of Ephraim: some Greek manuscripts have “the forest of Mahanaim” (New American Bible translates “the forest near Mahanaim”), but it is unlikely that this was the original reading, even though it may be considered more logical. Since the battle was fought on the east side of the Jordan River, as 17.24 and 19.15 make clear, it seems strange that the forest was named after Ephraim, but some scholars feel that the area may have been settled at some time by people from the tribe of Ephraim. According to 1 Maccabees 5.46, there was a village named “Ephron” east of the Jordan River in Gilead. Since this name is spelled similar to “Ephraim,” some interpreters correct the text to read “the forest of Ephron” (Revised English Bible). Hebrew Old Testament Text Project gives no advice on this textual problem and therefore implicitly recommends the reading followed by Revised Standard Version and Good News Translation.

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 .

Now therefore: more literally “And now.” But there is certainly a logical connection between what Joab has just said and his admonition to David in this verse.

Arise, go: used in series with a second verb as in this case, the verb arise does not necessarily imply getting up from a sitting or prone position. It emphasizes that the person should immediately begin the action of the second verb. Revised English Bible attempts to show this emphasis with “at once.” See the comments on this use of the verb arise in the introduction, “Translating the Books of Samuel,” page 20.

Speak kindly to: literally “speak to the heart of” (so Fox). This is translated by the verb “reassure” in Moffatt and New Jerusalem Bible as well as Good News Translation. Revised English Bible has rendered it “give … some encouragement,” and Contemporary English Version says “thank them for what they did.” The same expression is used in Gen 50.21; Isa 40.2.

Your servants: that is, “your troops,” the people who had fought in the battle against Absalom’s rebellious forces. New Jewish Publication Society’s Tanakh translates “your followers,” while New Jerusalem Bible has “your soldiers.”

I swear by the LORD: this is a way of emphasizing the solemnity of what is about to be said. In some languages it may be better to leave this to the very end of the statement.

Not a man will stay with you: Parola Del Signore: La Bibbia in Lingua Corrente expresses the meaning positively and clearly, although somewhat less emphatically, with “they will abandon you.” The soldiers will immediately cease to be loyal to David if he does not reassure them. In order to retain the emphasis of the original, translators may consider this model: “[before dark] every one of your soldiers will desert you.”

All the evil that has come upon you: or “all the bad things that have ever happened to you.” The misfortunes of David’s life up to this point included the death of his child by Bathsheba (12.15-23), the rape of his daughter Tamar by his son Amnon (13.1-21) and vengeful murder of Amnon by Absalom’s men (13.23-38), and the rebellion and death of Absalom (chapters 15–18). Joab had been closely involved in all these matters, but he was now warning David that things would be much worse if he failed to encourage the troops that had made him victorious over the rebels in his kingdom.

From your youth until now: there may be many different ways of expressing the idea contained in these words. Some English renderings are “in all your life” (Good News Translation) and “since your earliest days” (Revised English Bible). Contemporary English Version restructures the last part of this verse as “You may have had a lot of troubles in the past, but this will be the worst thing that has ever happened to you!”

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 .

As in the previous verse, the writer focuses on each individual from the tribes of the north and the south. A literal translation of the first part of this verse reads “And answered the man of Israel the man of Judah and said, ‘Ten hands [or, shares] to me in the king, and also in David I more than you [singular]. Why then do you [singular] despise me? And was not my word first for me to bring back my king?’ ”

We have ten shares in the king: literally “Ten hands to me … I have….” The Hebrew noun usually rendered “hand” has a less common usage here in the sense of “a part” or “a share.” The singular pronoun represents all Israel and is legitimately translated by the plural. Interpreters understand this statement in two rather different ways. It may be a very general kind of statement in which the Israelite soldiers are simply saying to their counterparts from Judah that they have ten times more reason to feel that David belongs to them than do the people of Judah. On the other hand it may be a more specific reference to the fact that Israel had ten tribes while Judah counted for only one. New Century Version attempts to make this meaning quite clear by translating “we have ten tribes in the kingdom, so we have more right to David than you do.” It is, however, probably best to translate in the more general sense and then add a footnote explaining that there were ten tribes in Israel as compared with one from Judah, as Traduction œcuménique de la Bible and Parola Del Signore: La Bibbia in Lingua Corrente have done.

And in David also we have more than you: in place of these words the Septuagint has “and what is more, I am older than you.” The sense of these words may be that expressed in 1 Chr 5.2, “though Judah became strong…, yet the birthright belonged to Joseph” (from whom the northern tribes of Manasseh and Ephraim descended). This is the reason for the following translations: “and, what is more, we are your elder brothers” (New Jerusalem Bible, similarly Osty-Trinquet); “besides we are the first-born” (Nueva Biblia Española), “and, what is more, we are senior to you” (Revised English Bible). Or the sense may be that the Israelites, that is, the northern tribes, were the ones who took the initiative to restore David (see verses 11-12 and the rest of this verse), so they are “older” in the sense that they were trying to bring David back before the people of Judah joined with them.

Most versions, however, retain the reading of the traditional Hebrew text, which is recommended by Critique Textuelle de l’Ancien Testament with a {C} rating. In this case there is a kind of parallel structure in which David corresponds to the king, and more than you is more or less parallel to the idea of having ten shares. These two lines have been collapsed into a single statement in Good News Translation, and this may be a helpful model for certain other languages to follow.

It will be important in many languages to ensure that readers do not understand the king and David as referring to two different people. This is merely a kind of parallelism where the two terms refer to one individual.

Despise: the verb here gives the idea “take lightly” or “consider of no value” rather than hatred. The Hebrew verb is a causative form of the verb meaning “to be small” or “to be of little account.” Both New Jerusalem Bible and New Jewish Publication Society’s Tanakh translate “why have you slighted us?” And New Century Version says “you ignored us,” transforming the rhetorical question into an affirmative statement.

The question Were we not the first to speak of bringing back our king? is yet another rhetorical question that is really intended as a strong affirmation. The men of Israel were trying to emphasize the fact that they had indeed been the first to bring up the subject of returning King David to Jerusalem. It is therefore possible to translate “We were the ones who spoke first about bringing back our king” or “The first to speak about bringing David back were from our group.”

The words … were fiercer: the verb used here is also found in the story of the controversy between Rehoboam and the northern tribes at Shechem (1 Kgs 12.13). Its root meaning has to do with heaviness or density, but in the context of speaking, the idea is that of harshness. Some commentators observe that the side with the weaker argument is the one that speaks more harshly (Goldman). New Jewish Publication Society’s Tanakh however, takes this to mean that the people of Judah won the argument, “… prevailed over the men of Israel.” Most, however, understand the verb to mean “to be severe” here. Compare New Jerusalem Bible “The men of Judah’s words were even more intemperate….”

The dissension highlighted in this passage eventually leads to the division into the northern and southern kingdoms.

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 .

David said longingly: literally “David longed and he said.” The verb “longed” actually means “crave,” “covet,” or “desire greatly,” but it has no object in this context. In other contexts the translation of this verb includes the idea of “heart’s desire” (1 Sam 23.20) and of “wanton craving” (Psa 106.14). It is clear that David had a deep desire for something, but the problem is to determine what he wanted so badly. New International Version has “longed for water and said…,” but it seems unlikely that he was merely thirsty. Rather, he was homesick; he “felt a yearning” (Anchor Bible); “felt a craving” (New Jewish Publication Society’s Tanakh); “had a strong craving” (New American Bible). The two verbs may possibly be translated as in Traduction œcuménique de la Bible, “expressed this desire….”

O that some one would give me water: literally “who will give [or, supply] me water…?” The English words “will give me water” translate a single verb with a suffix in Hebrew. In some languages it will be more natural to translate the question as in Hebrew than to try to reflect the resigned sigh of Revised Standard Version. In other cases it may be better to begin the sentence “I really wish someone would give me water….”

Instead of the verb give, it may be more appropriate in many languages to use something like “bring,” since there was no such water nearby at the time the statement was made.

The well of Bethlehem which is by the gate: the order of the elements here may need to be altered for the sake of naturalness and clarity. Some languages may say “the well of Bethlehem, the one that is by the gate” or “the well by the gate in Bethlehem.” Also, the margin of the Hebrew text in some manuscripts reads “cistern” (so New American Bible), a word that is similar in Hebrew to the word for “well.” But it is best to translate well. And in any case some languages may not even distinguish between the two terms. In English a well is a hole dug in the ground where water is found naturally. A cistern, on the other hand, is a place where water is stored, but the water has to be brought from another source elsewhere or is collected there when it rains.

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 .

Hannah also prayed and said: Revised Standard Version gives a literal translation, except that the word also is an attempt to reflect the initial “And” of the Hebrew text. For reasons of English style New Jewish Publication Society’s Tanakh, like Good News Translation, does not translate the redundant second verb and said. And in addition to this the word also is dropped. If the Hebrew conjunction is to be translated at all, it should probably be understood as a temporal connector, “Then…” (Revised English Bible, New Jerusalem Bible, American Translation [An American Translation], Bible en français courant).

In the Hebrew Hannah first addresses God in the third person (in the LORD) and then changes to the second person (thy salvation). Good News Translation has consistently used the third person throughout. Contemporary English Version, on the other hand, uses second person pronouns throughout Hannah’s prayer. See also verse 2 below. Translators will have to determine which system of pronoun reference is most natural in this context in their own language.

The words heart, strength (literally “horn”) and mouth are figures of speech where these parts of Hannah represent the whole person. The heart is the seat of the emotion of joy expressed by the mouth. The “horn” represents her vitality or strength. Languages vary considerably as to whether this kind of figure may be used naturally. So translators should ensure that they are rendered in a way that will not be considered abnormal.

My heart exults in the LORD: the Hebrew verb always occurs in the Old Testament in the context of victory, and it means “to rejoice” or “to gloat.” A related verb in Akkadian means “to swell,” or “to rejoice.” Fox translates these words as “My heart swells because of YHWH.” The wording of the Hebrew may require restructuring in languages where it may not be normal to make the heart the subject of the sentence. For example, some may prefer to say “I rejoice profoundly in the LORD” or “I can be glad” (Contemporary English Version). On the word heart see the comments on 1.8.

In the LORD … in the LORD: Hebrew has the name “Yahweh” twice. Some translations follow the Septuagint, which has “Lord” and “God” (New Revised Standard Version, New American Bible, Nueva Biblia Española, Osty-Trinquet), but there seems to be no good reason to abandon the Hebrew text here, unless there are stylistic requirements for the variation in the receptor language.

My strength is exalted in the LORD: my strength is literally “my horn” (New American Bible, New International Version). Though the horn of an animal was a symbol of strength and dignity or pride for the original readers (see Psa 75.4-5), the symbolic meaning will not be clear to many readers today. For that reason it may not be possible to maintain the imagery of the horn and at the same time preserve the meaning. The Revised Standard Version translation my strength fails to capture the entire meaning of the symbol. Better is Revised English Bible: “in the LORD I now hold my head high” (so also Traduction œcuménique de la Bible, Osty-Trinquet). New Living Translation) may be too general when it translates this expression “Oh, how the LORD has blessed me!” But New Jewish Publication Society’s Tanakh provides a good model for some languages: “I have triumphed through the LORD.”

My mouth derides my enemies is literally “my mouth is open wide over my enemies.” The image of a mouth open wide is an expression of contempt (see Psa 35.21; Isa 57.4). The use of the body part (mouth) performing the action as the subject of the sentence is quite normal in Hebrew, but it may be awkward if translated literally into other languages. As in my heart above, it is often much more natural to use the first person singular pronoun instead. Various expressions capture the meaning in English: “I gloat over my enemies” (Revised English Bible, New Jewish Publication Society’s Tanakh); “I can laugh at my enemies” (New Century Version).

The image of a mouth wide open may also express the idea of “swallowing up” (see Psa 69.15; Isa 5.14). New American Bible therefore says “I have swallowed up my enemies.” The New American Bible translation makes the first two lines of this verse parallel and the last two lines parallel:
My heart exults in the LORD,
my horn is exalted in my God.
I have swallowed up my enemies;
I rejoice in my victory.

It is doubtful, though, whether the New American Bible translation properly expresses the relationship between lines three and four.

Because translates a Hebrew word connecting lines three and four. Line four expresses the cause or the basis for the action referred to in line three. Because of what God has done, Hannah gloats over her enemies.

I rejoice in thy salvation: the pronoun of Revised Standard Version (thy) is no longer used in modern English and is rightly replaced by “your” in New Revised Standard Version and other modern versions. (See the comments at 1.11 on the use of former English pronouns in prayers to God.) The Hebrew word translated as salvation is often used of God delivering or saving his people. The Masoretic Text has the pronoun your, but a Qumran manuscript has the pronoun “my,” which is followed by both New Revised Standard Version (“because I rejoice in my victory”) and New American Bible. This textual problem is not mentioned in Hebrew Old Testament Text Project, but translators need not be overly concerned about this, since the solution lies in translating the meaning, which comes out the same regardless of which text is followed. The meaning is “I rejoice because you have saved me” (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 .