The Syrians of Damascus: because Zobah was a part of the Syrian federation, the other Syrians set out to help their fellow countryman. Since readers are more likely to think of Damascus only as a city, it may be better to add a word with a wider meaning like “territory,” “region,” or in some languages “country,” to show that a nation-state is involved. Contemporary English Version speaks of “the … kingdom of Damascus.”

Good News Translation clarifies the meaning of the verb came with “sent an army.” Similarly Contemporary English Version speaks of “troops.”

Slew: this represents the same word as that translated “defeated” in verses 1, 2, and 3. But the context here seems to require the more specific meaning “killed,” since the victims are counted. David, of course, did not personally kill all twenty-two thousand enemy soldiers, so some languages may require “David and his men” or “the army of David” as the subject of this verb.

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 .

Four Syrian cities located to the north and east of Palestine are mentioned in this verse. Beth-rehob was located north of Mount Hermon, and Zobah (see 8.3) was north of Bethrehob. Tob was located about 20 kilometers (12 miles) east of Ramoth-gilead in the region of Gilead. Maacah was a small Syrian kingdom east of the Jordan River and south of Mount Hermon. The translations in both Revised Standard Version and Good News Translation may incorrectly suggest that only the soldiers from Bethrehob and Zobah were Syrians. Some translators may wish to indicate in a footnote or possibly in translation that all four of the geographical names (Maacah and Tob as well as the first two) refer to places in Syria.

Saw: this is not to be taken literally as referring to physical seeing, but rather that they became aware of something. A number of English versions in addition to Good News Translation use the verb “realized” (New Jerusalem Bible, New Jewish Publication Society’s Tanakh, New International Version). New American Bible says “in view of the offense they had given to David….”

Become odious: the root of the word translated odious has to do with emitting an unpleasant aroma or smelling bad. New International Version reflects this by translating “had become a stench in David’s nostrils.” But here the expression is used figuratively for being offensive. As in 1 Sam 13.4, New Jewish Publication Society’s Tanakh translates “incurred the wrath of.”

The structure of this verse has been slightly modified by Good News Translation to make it flow more naturally in English. Also, while the noun the Ammonites is found twice in the base text, the second occurrence will be better translated by the third person plural pronoun in many languages. The double occurrence of Syrians may also be reduced in the receptor language for the sake of naturalness.

Sent and hired: New Jewish Publication Society’s Tanakh supplies what seems to be missing in this expression, “sent agents and hired….” Something similar to this will have to be done in many other languages.

Syrians: reference is made to the Syrians thirteen times in this chapter. Many English versions prefer the transliterated name “Aramean” (New Revised Standard Version, New International Version, New American Bible, New Century Version). See the comments at 8.5 and 6.

With a thousand men: this is omitted by Anderson, but this omission is not justified on the grounds of the textual evidence, according to most textual experts.

Men of Tob: literally “a man of Tob.” In the Dead Sea Scrolls and the ancient Greek translation, the words translated men of Tob are taken as a name “Ishtob” or “Istob” (Knox). But most modern versions adopt the same idea as found in Revised Standard Version and Good News Translation, understanding this to refer to the place mentioned in Judges 11.3-5.

In some translations it may be helpful to use a special format for this verse in order to make the meaning clear. The following is suggested:

• The Ammonites came to know that they had made David very angry, so they prepared for war by hiring the following groups of soldiers.

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 .

The sentence that started in the previous verse continues here, but it may be more natural in some languages to begin a new sentence at this point.

Instructed: the verb used here is the usual military term for “commanded.” New Jerusalem Bible renders it “gave this order…,” and Traduction œcuménique de la Bible has a similar rendering.

The messenger: only here is the object of the verb “send” in the previous verse made clear. But in many languages it will be stated in verse 19. If this is the case, then the term used here may be translated by a pronoun.

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 .

Sent a message: the subject of this verb is still “the LORD” mentioned in the previous verse. Nathan, who had been the bearer of bad news to David earlier, now comes with good news.

He called his name: it is not clear to whom he refers. It can be the LORD, or Nathan (New Jerusalem Bible, Maredsous, Nueva Biblia Española, Nova Tradução na Linguagem de Hoje), or possibly even David (so Biblia Dios Habla Hoy). Many versions are quite vague, but the preferred solution seems to be to use an ambiguous form like the passive, “that he should be given the name” (Revised English Bible) or “he was named” (New Jewish Publication Society’s Tanakh). In some languages this will mean using an indefinite form such as “they will call his name.”

Jedidiah: the meaning of this name in Hebrew is “Loved by the LORD.” This information may have to be given to readers in a footnote if they are to understand fully the relationship between the name and the fact that God loved the newborn child. Instead of using a footnote, translators may choose to place the meaning of the name within the text itself, as in Die Bibel im heutigen Deutsch (“who gave him the name Jedidiah, which means ‘Loved by the LORD’ ”) or inParola Del Signore: La Bibbia in Lingua Corrente (“to give him the name Jedidiah—which means ‘Loved by the LORD’— …”). The same solution is in Bible en français courant. Fox provides another model for making the relationship clear between the name and the explanation of the name: “he called his name Yedidya/Beloved of YHWH.”

Because of the LORD: these words are interpreted in a variety of ways. Some scholars think it means that it is “on account of the LORD” that the child is to be called Jedidiah. New Jerusalem Bible thus translates this part of the verse “as Yahweh had instructed”; and Nueva Biblia Española says “by order of the LORD.” Others, however, think it means that the child will be called Jedidiah “because the LORD loves him” (see Good News Translation, Bible en français courant, Nova Tradução na Linguagem de Hoje). Another way to state the problem is that the words because of the LORD either tell that the name was given because God wanted the child to have this name (so New Jerusalem Bible, Biblia Dios Habla Hoy, Nueva Biblia Española,Parola Del Signore: La Bibbia in Lingua Corrente), or they tell why that particular name was given (because the LORD loved the child, so Good News Translation, Bible en français courant, Nova Tradução na Linguagem de Hoje).

Some may prefer to follow the structure of Contemporary English Version, saying “… sent Nathan the prophet to tell David, ‘The LORD will call him Jedidiah.’ ” Moffatt presents the following model, which has the same essential meaning: “As the Eternal loved him, he sent a message by the prophet Nathan, and, by order of the Eternal, the child was called Jedidiah, or ‘Loved by the Eternal.’ ”

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: marking the next in the series of events. The transition word used here will be determined in some measure by the decision about the textual question at the end of the previous verse.

Commanded: literally “commanded saying.”

Mark: the verb used here really means “look,” “observe,” or “perceive” and is followed in Hebrew by the common particle of entreaty, which neither Revised Standard Version nor Good News Translation translate. He is asking that his servants pay special attention to the state of Amnon so that action can be taken at the proper time. Other versions translate “watch” (New Jewish Publication Society’s Tanakh) or “watch your chance” (Revised English Bible). New Jerusalem Bible, on the other hand, takes this as meaning “Listen carefully!” and New International Version translates similarly. But this is not advised.

When Amnon’s heart is merry with wine: while the Hebrew uses the expression involving merriment of the heart, other languages will have very different ways of describing the effects of too much wine. Some may say more directly “when he becomes a little bit drunk,” while others may have more picturesque ways of saying the same thing: “when his head begins to turn,” “when the wine makes him sing,” or “when the wine causes him to start to doze.” Compare Ruth 3.7, where the same Hebrew idiom occurs.

When I say to you, ‘Strike Amnon’: while this includes a direct quotation of what Absalom plans to say in the future, it should probably be made indirect in many languages. Translators may say “when I command you, kill him,” or “when I instruct you to do it, take his life.”

Have I not commanded you? This question has the effect of telling the servants that they will not be held accountable for what they were about to do. They would be simply following orders from their master. But it will be unwise to retain the form of a question in many languages. Rather the meaning can be translated as “for it is I who order you to do it” (New American Bible).

Be courageous and be valiant: this is an additional way of telling the servants not to be afraid. Similar words are used to encourage people in times of political change (see the comments on the same idiom in 2 Sam 2.7).

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 .

Fell on his face to the ground: see verse 4 above.

Did obeisance: see the comments on this verb at 1 Sam 24.8.

Blessed the king: in certain languages it is impossible for a person of inferior rank to “bless” a superior. A different verb must be used. This may therefore be translated “asked God to bless the king” or “prayed for God’s favor on the king.” And if this is made a part of the direct quotation of what Joab says to David, it can be rendered “God bless you” (Good News Translation) or “May God give you his blessing.”

Your servant … his servant: these are again indirect references used by Joab to refer to himself. It will be better translated “I” and “my” in most languages. Similarly my lord the king and the king are respectful ways of addressing David. But they will be better translated “you” or “your majesty” in this direct quotation.

In that translates a Hebrew word expressing cause. Good News Translation and Revised English Bible say “because,” and New American Bible and New Jerusalem Bible say “since.”

Found favor in your sight: see the comments on this idiom in 1 Sam 16.22; 20.3, 29; and 27.5. Compare also Ruth 2.10.

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 versions (Contemporary English Version and Anchor Bible) have a new section heading at this point. New Jerusalem Bible, Osty-Trinquet, and Die Bibel im heutigen Deutsch begin a new section at verse 24. Bible en français courant and Parola Del Signore: La Bibbia in Lingua Corrente begin a new section with verse 30 and call it “David sends Hushai to spy on Absalom.” Translators need to look at the remainder of this chapter carefully and decide whether it will help readers if the remaining verses are kept as one section or as two.

And: the Hebrew conjunction may be best translated by simply beginning a new paragraph at this point.

All the country wept aloud: it will be very unnatural in many languages to translate this literally, since countries do not weep. It is, of course, the people of the country who cry. Apparently the people involved here were inhabitants of Jerusalem who were not actually going with David and his group.

All the people: this refers to the whole group of those who were actually going with David.

The king crossed the brook Kidron: some interpreters think that the Hebrew verb crossed should be changed to read “stood,” as in verse 18. Compare Revised English Bible (“The king remained standing while all the people crossed the wadi of the Kidron before him”) and New Jerusalem Bible (“as the king stood in the bed of the Kidron”). There is, however, no manuscript evidence for such a change, and Hebrew Old Testament Text Project gives an {A} rating to the Hebrew text, which should be followed here.

The brook Kidron: the Hebrew word translated brook suggests a ravine or narrow valley where water flows only during the season of heavy rains (see the comments on 1 Sam 15.5). Some have translated it “Wadi Kidron” (Anchor Bible and New Revised Standard Version). This was the boundary between the city of Jerusalem and the Mount of Olives on the eastern side. New International Version and Contemporary English Version have “the Kidron Valley.”

Passed on toward the wilderness: a number of modern versions follow the reading of one of the ancient Greek manuscripts, which seems to say something about an olive tree or olive trees: “by the way of the olive tree in the wilderness” (Revised English Bible); “by the way of the Mount of Olives toward the desert.” Both Anderson and Anchor Bible adopt a similar reading, but translators should follow the Masoretic Text.

On the word wilderness see 2.24 and 1 Sam 4.8.

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: this again reflects the common Hebrew conjunction and serves to indicate a continuation in the story. The next step is Absalom’s turning from Hushai to Ahithophel and asking his advice. This change is highlighted in Good News Translation when it translates the verb said by two different verbs, “turned … and said.”

Give your counsel: given the context, readers may think that Absalom is asking for advice on what to do about Hushai, but this is not the case. It is rather a question about what should be the next step in the process of consolidating power after having taken the capital city of Jerusalem. The Hebrew verb here is second person plural, as indicated in several French translations (Traduction œcuménique de la Bible, La Bible Pléiade, and Osty-Trinquet). Robinson says “the Hebrew for ‘your’ is plural, which means that Absalom’s order is addressed to a circle of advisors. However, the only word that could count is Ahithophel’s. Ahithophel is probably the head of the council of advisors….” This explanation seems to make good sense of the plural verb. Fox translates this part of the verse as “Give (both of) you, advice.” But if Absalom is speaking to Ahithophel and to a council of advisors, then “both of you” is not recommended, since “both” will probably suggest two individuals to most readers.

What shall we do: Good News Translation restructures this so that the pronoun “us” may or may not include the person giving the counsel. In languages that distinguish between inclusive and exclusive forms of the first person plural pronoun, it will be necessary to decide whether we includes Ahithophel. It probably does include him.

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 .