The use of the pronoun he in this verse may be confusing in some languages if the form of the Hebrew is followed. The first he refers to David, and the second he refers to Saul.

In a manner similar to the previous verse, the words had great success may be translated “won all his battles” or “triumphed in war.”

Stood in awe: the range of meanings of this verb in Hebrew includes both “fear” and awe. (A different Hebrew verb is translated “was afraid” in verse 12 above.) In this context either meaning makes good sense. Some translations choose the meaning “awe” (Revised Standard Version and New Revised Standard Version), but most agree with the interpretation found in Good News Translation. Revised English Bible, for example, says “he was more afraid of him than ever.”

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 escaped from Saul and went to Ramah, the town where Samuel lived (see 7.17; 15.34). Contemporary English Version begins a new section at this point with the heading “Samuel Helps David Escape.” Both Contemporary English Version and Revised English Bible start this verse with the word “Meanwhile,” showing that the events described here were happening at the same time as Saul was questioning Michal about David’s disappearance.

Fled and escaped: the first verb in this pair is a different Hebrew verb from that translated “fled” in verse 10 above. It expresses the idea of evading or fleeing from continuing unpleasant and dangerous circumstances.

Naioth: there are several difficulties in translating this Hebrew word. The consonants in the Hebrew text are n-w-y-th. A scribal note in the margin of the Masoretic Text, however, suggests that the word should be n-y-w-th, reversing the second and third letters. This marginal reading is followed by Revised Standard Version and Good News Translation. If this is a place name, it appears to be a location within the city of Ramah (see verses 19, 22, and 23).

Others, however, follow the Aramaic Targum and understand the word in the text to refer to a house of instruction where groups of prophets lived (see verse 20). Support for this interpretation comes from a similar word in Akkadian meaning “encampment.” This is the basis for the translations in New American Bible (“went to stay in the sheds”) and New Jerusalem Bible (“went and lived in the huts”). Similarly Die Bibel im heutigen Deutsch and Nova Tradução na Linguagem de Hoje say “house of the prophets.” If one follows this interpretation, La Bible du Semeur provides a good model, “went to stay in the community of prophets.” See also Nueva Biblia Española, “the monastery in Ramah.”

Whichever solution is adopted in the text of the translation, the alternative interpretation should be placed in a footnote. Parola Del Signore: La Bibbia in Lingua Corrente and Traduction œcuménique de la Bible, for example, both translate this word as a name in the text but explain in a note that it may also be a noun meaning “huts [of prophets].” Contemporary English Version, on the other hand, translates “went to Prophet’s Village” in the text and in a footnote says “Or ‘Naioth.’ ”

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 .

Yet: the common Hebrew conjunction here marks contrast, since it is somewhat unexpected that Saul would not say anything publicly about David’s absence.

He thought: literally “he said” (see the comments on 18.11). But the meaning here is certainly that this was something that Saul said to himself, since the first part of the verse says plainly that Saul did not say anything.

Something has befallen him: the thought is that whatever has happened to David must be something that was unplanned by David. New American Bible says “He must have become unclean by accident.”

He is not clean: the New Moon Festival was a regular part of the religious celebrations for the Israelites (see verse 5), and the Law of Moses required that those who participated be ritually clean or undefiled (Lev 7.20-21). One could become unclean for various reasons, including contact with a dead body or by having a wet dream during the night (Deut 23.10; laws concerning uncleanness are in Lev 11–15). Since many readers will not know about the law found in Lev 7.20-21, it may be helpful to follow the model of Parola Del Signore: La Bibbia in Lingua Corrente, “some inconvenience must have happened to David, and he must not be in a state of purity as required [by the Law]; certainly he is absent for that reason.”

Saul’s thoughts may be better rendered as indirect discourse in certain languages. In cases where this would be more appropriate, translators may consider the following model:

• Saul did not say anything that day because he was thinking that something had happened to David to make him ritually unfit to eat the sacred meal.

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 .

In distress: that is, “in trouble” (Contemporary English Version) or in affliction. The reason for their distress is not stated. And it is probably best to use as general a term as possible in this context. Some may say “all those who were in any kind of trouble.”

In debt: that is, “who owed money to other people.” It is quite possible that they owed their warlord Saul some kind of payment for his protection, but it is probably unwise to translate in such a precise manner, since the text does not definitely imply this.

Discontented translates two Hebrew words, “bitter of soul.” This expression is used elsewhere in the Old Testament in reference to persons who are bitter because they have suffered some kind of loss or because they are without something that they want or need. The same expression occurs in 1.10 and 2 Sam 17.8. The translation “dissatisfied” (Good News Translation) may be a little weak. The force of the Hebrew is more accurately expressed as “all those who had a grievance” (New Jerusalem Bible, similarly Revised English Bible), “who were embittered” (New American Bible), “every man of bitter feelings” (Fox), or “everyone who was desperate” (New Jewish Publication Society’s Tanakh).

Became captain over them: the word translated captain is a rather general term for a “leader,” which is how New Jewish Publication Society’s Tanakh translates this term. It is elsewhere rendered “commander” (12.9; 14.50) and “princes” in the plural (18.30). Revised English Bible here translates “became their chief.” The same idea may also be stated as “began to lead the group.”

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 verb said may be translated “asked,” since a question follows. And because this is the second time (verse 11) that David asks this question, some may prefer to translate “asked again” as in Good News Translation.

The men of Keilah translates the same word that occurs in verse 11.

Into the hand of Saul: see verses 4 and 11.

They will surrender you: literally “they will surrender.” But the clear implication is that the city leaders will give David and his men to Saul. There is a subtle difference in English between “they will” and “they would” (Contemporary English Version). God is not stating categorically that the people of Keilah will definitely hand David and his men over to Saul. The context indicates a condition, meaning that if David remained in the city, they would do so.

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 .

Righteous renders a Hebrew term with a wide range of meanings. It may refer to that which is right in a legal sense. In some contexts the primary focus seems to be on right ethical behavior. It is, furthermore, sometimes used to indicate that someone has acted loyally or in the proper way within an established relationship. This latter sense seems to be in focus in this verse.

In languages where comparisons are difficult to translate, the more categorical wording of Good News Translation may provide a better model for the first part of the quotation.

For: the transition word between Saul’s admission of wrong and his reasons for doing so is important. It is possible to render it “because.” In some languages the two parts may be reversed, giving the reasons first and then the evaluation, and connecting the two with a “therefore.”

The verb repaid is not to be taken in the sense of repayment for something owed. So a literal rendering is not advised. The basic meaning of the verb is “deal with [someone or something].” It is translated in other versions as “treated” (Revised English Bible) and “done” (Moffatt). In some languages two different verbs will be required to convey the ideas “done good” and “done wrong.” The second person singular pronoun, you, is emphatic in Hebrew.

Whereas: literally “and I,” using the emphatic pronoun, which highlights the contrast between Saul’s actions and those of David.

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 .

It may be better to avoid the word men at the beginning of this verse, since Abigail certainly had people in general in mind. Most modern versions say something like “anyone” or “any person.” But it is possible to speak more specifically of “your enemies” (Contemporary English Version) in this context.

The verb rise up is the same as “arise” in 9.3 and is not to be understood or translated literally.

Seek your life: that is, attempt to take away your life. See the comments at 23.15.

The bundle of the living: the word bundle may refer to a pouch or bag as in Job 14.17. Compare New Jerusalem Bible, “your life will be kept close in the wallet of life with Yahweh your God.” To not be bundled up in the bundle of the living means simply that one will die. On the other hand, some understand the Hebrew word to refer to a written document that has been tied up, as in Isa 8.16. If this second interpretation is accepted, the sense is similar to the idea of a book of the living (Psa 69.28). Anchor Bible says “tied up in the Document of the Living.”

Since the precise meaning of this phrase is uncertain, it may be possible to use a more general express such as in Good News Translation. See also Parola Del Signore: La Bibbia in Lingua Corrente, “But your life is jealously taken care of [or, watched over] in the hand of the LORD your God.”

The lives of your enemies he shall sling out: that is, out of the bundle of the living just mentioned. But the comparison here is with a sling from which rocks are thrown. The same imagery is found in Jer 10.18. Here La Bible du Semeur translates “he will throw the lives of your enemies far away as with a sling.” And Contemporary English Version has “he will snatch away their lives quicker than you can throw a rock from a sling.”

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 introductory words And he said may again be considered redundant, as in verse 10, since David is still the speaker here. They are omitted by Contemporary English Version.

David continues to speak, addressing Saul as my lord and referring to himself as the servant of Saul. In many languages it will be necessary to substitute or at least add personal pronouns to make the meaning clear. But the element of politeness involved in the use of these third person expressions is not to be overlooked. Good News Translation adds the pronouns “you” and “me” but retains “sir” for my lord and transforms his servant into “your servant.”

The question What guilt is on my hands? should probably not be translated literally. The idea is “For what wrong am I condemned?”—essentially a repetition of the first question, what have I done? In some languages the last two questions in this verse may be translated as categorical statements: “I have done nothing wrong at all! I am not guilty of evil doing!”

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 .