Your servant: this way of Absalom’s referring to himself will be better translated by the first person singular pronoun in most languages, especially since the pronoun is used later in this verse. But some will find other ways to add the element of respect that this expression indicates.

Vowed a vow: see 1 Sam 1.11.

Aram: this is another way of referring to the country of Syria. But since Syria is the better-known term and is much more frequently used in the New Testament, that form should probably be used in translation here. Compare 8.6.

The actual promise is given as a direct quotation indicating what Absalom supposedly said at the time. Since this is framed within another direct quotation, this may be better translated indirectly as Good News Translation has done.

Offer worship to the LORD: the verb translated offer worship here is actually more often translated “serve” (King James Version, An American Translation, New American Standard Bible). It is not the same as the expression “worship the LORD” in 1 Sam 15.25 but rather the same as “serve the LORD” in 1 Sam 12.20. Nevertheless in this context it has more the idea of worshiping than of working. It will be a mistake, therefore, to attempt to translate “serve” in the sense of “work.”

“In Hebron” (Good News Translation): these words are found in some manuscripts of the ancient Greek version at this point, but they are not in any known Hebrew manuscripts. Some scholars think that they were dropped out of the Hebrew text by a copyist, while others think that they were added here by copying from the previous verse. Hebrew Old Testament Text Project and Critique Textuelle de l’Ancien Testament give a {C} rating to the Hebrew text. Since, however, this meaning is implied from the context, these words may be added for translation reasons even if they were not found in the original.

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 languages the common Hebrew conjunction may be adequately translated by the introduction of a new paragraph at the point.

Behold: see previous verse.

Is now yours: or “now belongs to you.” In some cases it may be necessary to give more detail as to how this happens. It is clearly by an authoritative declaration of David, who is still speaking as king. Kings had the authority to take lands and property belonging to one person and give them to another (compare 9.7). The translation may therefore say “I declare that you are now the owner of all that your master Mephibosheth used to own” or “by my decree [decision] you now possess what used to belong to your master, Mephibosheth.”

I do obeisance: the verb found here is most often used as a third person description of what another person does, and is not a part of what someone says when he is showing respect for authority. Here, however, it is something that Ziba says—presumably as he also performed the action. A similar first person form of the same verb is used in Psa 138.2, where it is translated “I bow down….”

Let me ever find favor in your sight: the form of Ziba’s statement here is that of a plea. For this reason it may naturally begin in some languages with “I beg you to….” The word ever is intended to show permanence of the condition requested. On the idea involved in the verb phrase find favor, see 15.25 as well as 1 Sam 1.18; 25.8; and Ruth 2.2.

My lord the king: there may be slightly different ways in certain languages to show the respect indicated by the use of these words in the speech of Ziba.

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 .

If the quotation in the previous verse is made indirect, it will be necessary to introduce a direct quotation at the beginning of this verse. Good News Translation does so by supplying “Hushai added….”

Now therefore: literally “And now.” But there may be a logical connection to be understood. New Revised Standard Version retains “Therefore.” Many versions, however, take this as simply introducing the next step in the fast-moving story and leave out any logical marker.

As indicated in Revised Standard Version this verse contains a quotation within a larger quotation. Hushai tells Zadok and Abiathar what the messengers are to say to David. In many languages it will be better to make this internal quotation indirect rather than direct, as has been done in Good News Translation.

Lodge: this represents the same verb as the one translated spend the night in verse 8. Here it may be rendered “camp” (An American Translation, New Jerusalem Bible) or “spend the night” (New Jewish Publication Society’s Tanakh, New American Bible, and Revised English Bible as well as Good News Translation). In some languages the most natural translation here will be “sleep.”

The fords of the wilderness: see 15.28.

But by all means pass over: in addition to the conjunction and an emphatic adverb, a Hebrew construction is used here in which the verb is repeated in two forms to make it emphatic. A literal rendering is “and indeed to cross over you cross over.” The emphatic nature of the message is therefore shown in two different ways. Translators should look for ways of expressing the message in the most emphatic way possible in their own languages. In English some versions add the auxiliary verb “must” (Contemporary English Version). Others indicate the urgency by adding something like “at once” (New Jewish Publication Society’s Tanakh), “without fail” (New American Bible), or “as fast as you can” (New Jerusalem Bible) as a part of the quotation.

Lest: in many languages it will be better to translate this by beginning a completely new sentence, making explicit what is implied. The new sentence may begin “If you don’t do this….”

In the context of this direct quotation, the words the king refer to David, who is being addressed. This will be more naturally translated “you” or “your majesty” if the direct quotation is retained. But if it becomes indirect the pronoun should be adjusted to “he.”

Be swallowed up: the basic meaning of this Hebrew verb is “to swallow [something].” Here, as often in the Old Testament, it is used in a figurative sense to mean “destroyed” (New American Bible) or “annihilated” (New Jerusalem Bible). Revised English Bible translates “before an overwhelming blow can be launched.” But in those languages where passive forms are difficult, translators may have to say something like “before the soldiers of Absalom destroy you completely.”

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 conjunction again introduces the next in a sequence of events. A new paragraph will be adequate representation in some languages.

Said again: a literal rendering of the Hebrew text is rather “added again … and said,” but the context may require a different verb in some languages in order to show determination. Note that Good News Translation has “insisted,” and some other renderings are “pleaded again” (Revised English Bible), “persisted” (New Jerusalem Bible), and “begged … again” (New Century Version).

Come what may: literally “let be what.” The idea here is “no matter what” (New Jewish Publication Society’s Tanakh), or perhaps better, “no matter what happens” (New Century Version).

Let me also run after the Cushite: Revised Standard Version is a literal translation of the Hebrew words, but the word also may cause confusion. The sense is “in addition to letting the Cushite run with the news, let me also run with the same news to David.” The sense is not that Ahimaaz wants to run after the Cushite along with some other person. Perhaps in order to avoid a wrong meaning, some translations omit the word also (so Revised English Bible, New Jerusalem Bible). New Living Translation says, “please let me go, too.” Good News Translation rewords this to express clearly the purpose: “please let me take the news also.”

My son: Ahimaaz was the son of Zadok (15.36 as well as verse 19 above). So if there is any danger that a literal translation may be taken as meaning that he was Joab’s literal, physical son, then it should be rendered in some other way. It is a term of affection, as in 1 Sam 3.6; 4.16; 24.16, but does not imply physical kinship in this context. New Jewish Publication Society’s Tanakh translates “my boy.”

Seeing that you will have no reward: the meaning of the Hebrew here is uncertain. Literally it says “you have no news that will find [anything].” New Jewish Publication Society’s Tanakh translates “you have no news worth telling.” And Knox translates “it is not good news thou wilt carry.” But most modern interpreters understand it to mean “you will get no reward for your news” (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 .

But: the common conjunction is accurately translated by Revised Standard Version in this case, since what follows is a clear contradiction of Abishai’s advice.

Good News Translation supplies an object, clearly showing to whom David was speaking. Like the Hebrew, the more literal versions provide this information as a part of the quotation, using the words you sons of Zeruiah. But the Good News Translation model may be a better one to follow for certain other languages. This is especially important since only one of the brothers spoke to David in verse 21, but he responds to both of them.

What have I to do with you: while only one of the sons of Zeruiah spoke to David, David apparently responds to both Joab and Abishai, since the second person plural pronoun you is used, and it is followed by specific mention of the persons addressed, you sons of Zeruiah. The question is really a way of affirming that these zealous military leaders are not in accord with King David’s thinking in this matter. It is therefore possible to translate it as a statement rather than a question. Other translations include “What concern is my business to you” (New Jerusalem Bible), “What has come between you and me” (New American Bible), and “What right have you … to oppose me?” (Revised English Bible).

As an adversary: an adversary is an enemy, or one who opposes another person. While Joab and Abishai were very much on the side of David, their advice in this case was like that of a person who was against him. The Hebrew word translated adversary is satan, as in 1 Sam 29.4 (see the comments there).

Shall any one be put to death…? The point of this question is to state categorically that there would be no executions or further punishment of David’s enemies. Compare Saul’s statement in 1 Sam 11.13.

Do I not know that I am … king…? By using this question David is making a strong affirmation of his assurance that he is without doubt the king of Israel. New Century Version says “Today I know that I am king over Israel!” Some manuscripts of the ancient Greek translation have “Don’t you know…?” But few English versions adopt this reading, and it is probably a later scribal change rather than a reflection of the original. Since David had been king over all Israel, before the attempt by Absalom to overthrow him, Die Bibel im heutigen Deutsch adds the word “again,” that is, “I have become king over Israel again.” The translation in Good News Translation, “I am the one,” seems to suggest that David is insisting that he is king, not someone else. But the point seems to be that on this day when he has been made king, David grants amnesty to Shimei rather than having him executed.

It is possible to translate all three questions in this verse as statements, since none of them is really asking for information. A possible model in this case is:

• This is none of your business, you sons of Zeruiah. You are acting like people who are against me today. There is no doubt that I am king of Israel now. So I will order no one to be killed in Israel today.

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 .

Sheba: the traditional Hebrew text has only the pronoun “he” (King James Version and New American Standard Bible) at this point, but it will be essential to use the name in most languages, as has been done in Revised Standard Version, Good News Translation, and most other modern translations. This is all the more important in versions that begin a new section at this point (New Jerusalem Bible and New American Bible, for example). Most interpreters have understood the pronoun as referring to Sheba and make this name explicit (so, for example, Revised Standard Version, New Revised Standard Version, Revised English Bible, New American Bible, New Jerusalem Bible, Good News Translation). But, as below, the pronoun “he” in this verse should be understood as referring to Joab (so Bible en français courant), not to Sheba.

Passed through all the tribes of Israel: if the subject is Sheba, then the idea is that, in his effort to gain support for his revolt against David, Sheba went from one tribe to another proclaiming his message. There is no clear indication, however, that he was accompanied by large groups of men. But if, as seems more likely, the subject is Joab, the sense is that Joab sent from one tribe to another enlisting support against Sheba. In some languages it will be more natural to say “passed through the land of all the tribes of Israel.” Here, of course, Israel refers again specifically to the northern tribes, and for this reason Parola Del Signore: La Bibbia in Lingua Corrente says “the territory of the tribes of the north.”

Abel of Beth-maacah: the wording of Revised Standard Version suggests that the name of the town was Abel and that it was in a region called Beth-maacah. The text here says literally “to Abel and to Beth-maacah,” but in verse 15 it says “Abel of Beth-maacah.” And it is almost certain that the two refer to the same place. The more usual form “Abel-beth-maacah” is found in 1 Kgs 15.20. It is probably best to take it as a single place name composed of three parts rather than understanding it as containing a reference to a region that is otherwise unknown in the Old Testament. In verse 18 it is referred to as simply “Abel.” It was a fortified city very near to Dan in the extreme northern part of Israel, about forty kilometers (or twenty-five miles) north of the Lake of Galilee.

The Bichrites: the traditional Hebrew text has “the Berites” at this point, and this is followed by Goldman, New Jewish Publication Society’s Tanakh, New International Version, New Century Version, New American Standard Bible, and Traduction œcuménique de la Bible. But this name is unknown elsewhere in the Old Testament, and many interpreters think it makes much better sense to understand it as a reference to other descendants of Bichri who were the natural allies of Sheba (see verse 1). And, in fact, this is the solution followed in most modern translations. Hebrew Old Testament Text Project acknowledges that the text is corrupt at this point, and in the preliminary report it recommends the reading “all the chosen ones.” This proposed correction of the Masoretic Text requires small changes in the Hebrew noun and finds support in the reading of the Vulgate. This seems to be what Contemporary English Version follows when it translates “All of his best soldiers.”

In the final report, however, Critique Textuelle de l’Ancien Testament recommends a different correction of the Masoretic Text, and this is the recommendation of this Handbook also. The initial consonant he is corrected to cheth and the vowels are changed, resulting in a change from the Bichrites to the participle “those joining.” The subject of the following verbs is then those who joined with Joab.

Followed him in: that is, into the town of Abel-beth-maacah. In many cases it will be necessary to translate “followed him into the town,” as Contemporary English Version has done.

Following the correction of the Hebrew text recommended by Critique Textuelle de l’Ancien Testament, the following translation of verses 14 and 15a may serve as a model:

• And Joab passed through all the territory of the northern tribes to the city of Abel Beth Maacah. And all the people of this territory joined him. And they assembled and followed Joab to the town. And they came and besieged the city….

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 .

This verse constitutes a summary statement about the four cases detailed in the previous verses. For this reason it should probably stand as a separate paragraph. And some languages may have a special term that is used to introduce such summary accounts.

It may be helpful in many languages to be more precise by identifying These four as “These four Philistines” (Parola Del Signore: La Bibbia in Lingua Corrente) or “These four Philistine soldiers” (Bible en français courant).

Descended from the giants: see the comments on this expression earlier, and compare verses 16, 18, and 20.

Fell: this euphemistic verb may be replaced by a more direct statement in most languages. Many translators will say simply “died.” Or it will be possible to turn the whole sentence around and say “David and his men killed….”

The word hand is used twice in this verse in the sense of “power,” but it will probably be more natural to avoid a literal rendering in this case. In many cases the most natural equivalent may be something like “They were all killed by David and his men” (New Century Version) or avoiding the passive “David and his soldiers killed these four men” (Contemporary English Version).

His servants: or as elsewhere in such contexts, “his soldiers” or “his men” (Revised English Bible). Compare, for example, verse 15 above.

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 .