God do so …: on this curse formula, see the comments at 3.17 and 14.44. But note that there are special textual problems here that have to do with the exact form of the object of the curse.

To David: the Masoretic Text says “May God do thus and more to the enemies of David” (so New Jewish Publication Society’s Tanakh). Both Revised Standard Version and Good News Translation follow the Septuagint here (also New Revised Standard Version, Revised English Bible, New American Bible, and New Jerusalem Bible). David never carried out his threat to kill the men of Nabal’s family, so apparently a scribe changed the Hebrew text to read “God do so to the enemies of David” (see next paragraph). In an oath such as this one, the person making the oath calls down on himself or herself the punishment desired for the victim if the person does not carry out the punishment.

Critique Textuelle de l’Ancien Testament supports the reading to David, giving it a {B} rating. Critique Textuelle de l’Ancien Testament suggests that scribes later added to the Hebrew text the euphemism “the enemies of David” (see 20.16). If the traditional Hebrew text is followed, translators will probably have to say “to my enemies,” since David is speaking. And, for the same reason, if the Critique Textuelle de l’Ancien Testament recommendation is accepted, it will be necessary to translate “to me” in many languages.

One male: literally “one urinating against a wall.” The same idiom occurs in 1 Kgs 14.10; 16.11; 21.21; and 2 Kgs 9.8. Most interpreters understand this to be a reference to males in general, regardless of age. Contemporary English Version, for example, says “there won’t be a man or a boy left….” The note in La Bible Pléiade, however, states that this is a reference to a male child who has not yet been trained to squat down and urinate in a more modest position. The sense, then, will be that even the youngest of males will be killed.

While the interpretation expressed in the footnote in La Bible Pléiade fits well in this verse, it does not seem to fit as well in all of the passages in 1 and 2 Kings cited in the previous paragraph. Many modern translations use a euphemism such as “a single mother’s son” (Revised English Bible) or “a single male” to translate this idiom, since a literal translation will be considered too vulgar by some readers.

All who belong to him: the reference is either to the men who work for Nabal (“those men,” so Good News Translation) or to members of Nabal’s family (so Parola Del Signore: La Bibbia in Lingua Corrente), though the men who work for Nabal may well be members of his household. See the comments on verse 34 below.

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 .

David had earlier spared Saul’s life for the same reason (see 24.6).

The LORD forbid: literally “Far be it from me by Yahweh.” See 24.6, where the same idiom occurs.

Put forth my hand: literally “send my hand.” See the comments at verse 9 above. The same expression is used again in verse 23.

The LORD’s anointed: see the comments on 2.10.

The jar: this was a small rounded jar for carrying water or oil. Other renderings of this term are “cruse” (Anchor Bible, Fox), “jug” (New American Bible), and “pitcher” (New Jerusalem Bible). Some translations say “water jar” (Good News Translation, New Revised Standard Version, New Jewish Publication Society’s Tanakh), but this should not be taken to imply that there was no water in the jar. The meaning is rather “jar of water” (Revised Standard Version), “jug of water” (An American Translation), or “pitcher of water” (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 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Servants: in the present context this probably does not refer to household servants but to “officers” (Contemporary English Version) or “courtiers” (New Jewish Publication Society’s Tanakh). See the comments on 8.14.

The word rendered medium is literally “mistress of the spirit” or “mistress of the ghost.” On the word medium see the comments at verse 3. The words inquire of her may be translated “that I may consult the dead through her” (so Fox, who places the words “the dead” in parentheses to show that they are not written in the Hebrew).

Behold: the focusing particle here fixes attention on the location of the kind of person that Saul was looking for.

The town of Endor (mentioned in Josh 17.11) was located in the territory of Manasseh a short distance northeast of the Philistine camp, so Saul had to cross territory under Philistine control to go to Endor.

The direct quotations of this verse may be made indirect as follows:

• Then Saul told his officers to find a woman who was able to communicate with the dead so that he could go to her in order to ask some questions. And his officers told him that there was such a person in the town of Endor.

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 city, that is, Ziklag.

Burned with fire: see the comments at verse 1.

Sons and daughters: in some languages it will be more natural to say simply “children.”

Both burned and taken captive represent passive forms in Hebrew, but in those languages where the two passive forms present problems, translators may wish to restructure along the following lines:

• When David and his men got back to the city, they saw that the enemies had burned it down and had captured and taken away their wives and children.

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 .

Daughters of Israel: in the culture of the Old Testament, it was primarily the job of women to mourn for the dead. Here they are called on to make a public display of their grief for Saul and are reminded of his goodness to them in the past. In most languages it will be unwise to translate the word daughters literally, since the reference is to women in general.

Clothed you: if a literal translation of the verb would give the impression that Saul actually dressed the women physically, then it should certainly be avoided. It may be more fitting to say “provided you with [beautiful red] dresses,” or “caused you to dress yourselves…,” or something similar.

Daintily: although Revised Standard Version has an adverb here, a good case can be made for translating the Hebrew word on which it is based as a second noun—another fabric or substance in addition to scarlet. New Jerusalem Bible and Osty-Trinquet speak of “fine linen,” New International Version of “finery,” and Moffatt has “jewels.” Similarly Traduction œcuménique de la Bible also uses a second noun that may mean either “finery” or “jewels.”

Scarlet: this was the color that was associated with luxury and well-being in Hebrew thinking. The precise shade is uncertain, but the dye was made from the eggs of certain insects that attached themselves to a kind of oak tree and produced a deep reddish-purple hue. Traduction œcuménique de la Bible has “purple,” while New Jewish Publication Society’s Tanakh speaks of “crimson.” What is important here is that the reader get the impression of richness and elegance.

Ornaments of gold: the words may actually mean either “jewelry of gold” or “jewelry and gold.” But since the Hebrew has no conjunction between the two nouns, most English versions accept the first interpretation.

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 .

People may refer to the “troops” here as in verse 31. The same words all the people seem to refer to all the troops in verse 37.

Took notice of it, and it pleased them: the pronoun it refers to the decision of the king to fast until evening. In some languages the structure may be turned around: “the people were satisfied with what the king did.” The writer then goes on to say that the people approved of everything that David did. New Century Version may serve as a possible model: “all the people saw what happened, and they agreed with what the king was doing….”

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 .