Thus says the LORD: this is a repetition of the prophetic formula used by Nathan at the beginning of his direct message from the LORD (following the parable). It serves as a reminder of the source of the message and the importance of the verdict that follows. It has been translated by Good News Translation as “I swear to you,” but the formula itself may be retained unless it is distracting in the receptor language.

Behold: in Hebrew the particle so translated draws special attention to what is about to be said. If the receptor language has a similar element that can be introduced naturally in this context, it should be used here. If not, this word may have to be left untranslated, as in a number of modern English versions (New International Version, New Jewish Publication Society’s Tanakh, New American Bible, New Jerusalem Bible, and New Revised Standard Version, as well as Good News Translation).

I will raise up evil against you: the verbal expression used here carries the notion of causing problems. Anchor Bible uses a well-known English idiom, “I am going to stir up trouble for you.” Other versions have renderings like “raise misfortune for you” (New Jerusalem Bible), “bring trouble on you” (Revised English Bible), and “bring calamity upon you” (New International Version).

Out of your own house: as often, the word house is not intended literally. The source of the problems that the LORD will cause for David will be a member of his own family. This refers, of course, to Absalom, who rebelled against his father (15.1-12) and even took his concubines (see 16.21-22).

Before your eyes: while Uriah did not know what was happening between his wife and David, David would be fully aware of all that was going on when his wives were violated. This passage refers several times to the contrast between what was done in secret by David and what the LORD will do openly. The purpose of the repetition of this idea seems to be emphasis. This emphasis should be retained in translation.

Your neighbor: as often in the Old Testament, the word neighbor here does not mean “a person who lives nearby” but more broadly “another person.” In this context it refers to “another man,” as in New Jewish Publication Society’s Tanakh as well as Good News Translation.

He shall lie with your wives: in some languages translators may need to know whether this means that the man slept with the women one at a time or with several women at the same time. Almost certainly these words should not be understood to mean group sex. The idea is rather that of sleeping with different women at different times.

In the sight of this sun: the account of Absalom’s defiant action (16.22) indicates that it was intentionally done “in the sight of all Israel.” A literal translation of the expression here may sound strange. The idiom “in broad daylight” (Good News Translation) captures the idea in English, but other languages will have different ways of expressing this. Some may say simply “in the daytime” or perhaps “for everyone to see.”

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: what follows is contrary to Tamar’s request. For this reason the Hebrew conjunction is to be translated by something that marks contrast.

He would not listen to her: literally “he did not want to listen to her voice.” New American Bible has “not heeding her plea….” The same idea is repeated in verse 16 after the rape had taken place.

Forced her: that is, used his superior strength to take advantage of her sexually. As in verse 12 above, the verb “rape” is certainly a possible translation. But “rape” is more appropriate for the expression that follows. In view of this context it may be better to translate the idea of “compelled” or “overwhelmed” here.

Lay with her: in view of the use of force, this verb may be translated “raped her,” as in Good News Translation, New Jerusalem Bible, Revised English Bible, and New International Version, if the language has a special verb for this kind of action.

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 woman of Tekoa: literally “the Tekoaite woman” as in verse 4. This expression may be replaced by a pronoun if the repetition is awkward or unnatural in the receptor language.

On me be the guilt … and on my father’s house: the guilt of which the woman speaks is the guilt of not punishing the murderer as the law of Moses required. The structure here may be very troublesome to translators. Not only does the statement begin with a prepositional phrase, but this phrase is separated from a second such phrase, on my father’s house, which goes with it. The idea is “God can charge me and my family…” or “My family and I will take the blame.” The word here rendered guilt is translated “iniquity” in 1 Sam 3.13 and is often used in parallel with the word “sin.” But in this case it carries the meaning “fault” (as in 3.8) or “blame.”

My lord the king: once again this is an expression of respect that should probably not be translated literally in most languages. It will be preferable to find equivalent ways of showing such respect in the receptor language.

Let the king and his throne be guiltless: since the woman is speaking directly to the king, this expression may be unnatural in many languages. Also, to imply that a throne can be considered guilty may also be unnatural. This actually refers to the position of royal power and to anyone who may occupy it. It stands in contrast with “my father’s house” earlier in the verse. For this reason it has been rendered “the royal family” (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 .

Go in peace: see the comments on this same expression as it is used in 1 Samuel (1.17; 20.42; and 29.7). Instead of the direct quotation in this context, it may be sufficient to say something like “David agreed to let him go” or “David gave his permission” (Contemporary English Version).

Arose, and went: see the remarks on translating serial verbs, page 20. Here the first verb only indicates the initiation of important action and is not necessarily to be taken as a literal movement from a sitting to a standing position. New Jewish Publication Society’s Tanakh translates simply “set out for….” Others may prefer to say “went at once to….”

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 .

Servants: this term again refers to the “officials” of David who were accompanying him.

The repetition of King David after having just mentioned David in the previous line may be considered awkward in some languages, but the author probably did this to emphasize the fact that it was royalty that was being attacked.

Mighty men: see 10.7.

On his right hand and on his left: it may be rather awkward to try to say this literally in certain languages. What is meant is that David was protected by men “all around him” or “on every side.”

It is not clear from the Hebrew grammar whether Shimei threw stones at all of the people or only at David and his officials. Since the nouns in the second half of the verse do not have the direct object marker in Hebrew, the second interpretation seems more likely correct. The second half of this verse should probably be translated as in Good News Translation to indicate that Shimei did this “even though” or “despite the fact that” David was surrounded by men protecting him. Die Bibel im heutigen Deutsch says “Even the elite troops, who surrounded David, didn’t scare him off.”

As often in 1 and 2 Samuel, the Hebrew noun the people refers to the soldiers, and more specifically here to the Cherethites, the Pelethites, and the Gittites mentioned in 15.18. The mighty men most likely refers to David’s personal bodyguard. Anderson (and similarly Osty-Trinquet) provides a good model, “the army and the elite troops.”

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 .

Good News Translation makes it clear that Abiathar and Zadok were the fathers of Jonathan and Ahima-az. See 15.27, where Jonathan and Ahima-az are first identified.

En-rogel: the first letters of this name in Hebrew, ʿeyn, mean “spring.” This refers to a water source located in the Kidron Valley near the place where it joins the Hinnom Valley to the southeast of the city of Jerusalem. While most English versions transliterate the two parts together as a single name, it will probably be better to translate the meaning of at least the first part, “the spring of Rogel” (Knox) or “Rogel Spring” (Contemporary English Version). The meaning of the word rogel is thought to be “fuller,” a person who shrinks and thickens wool cloth by moistening, heating, and pressing; therefore New Jerusalem Bible and Bible en français courant translate both parts, “the Fuller’s Spring.” Compare also Josh 15.7 and 1 Kgs 1.9, which refer to this same spring. Another possible way to translate this name is to transliterate the Hebrew name and then include the meaning of the name in parentheses following the name (so Parola Del Signore: La Bibbia in Lingua Corrente). Like Parola Del Signore: La Bibbia in Lingua Corrente, Fox keeps both the Hebrew and the translated meaning of the name by saying “Ein Rogel/Fuller’s Spring.”

Maidservant: the word found here is usually used of a female slave. See chapter 14, where the term is frequently used. Compare also Ruth 2.13 and 1 Sam 1.18; 8.16.

The verb forms used to go and tell … and they would go indicate habitual or repeated action on the part of the woman and the two messengers. In languages that have habitual verb forms, they should be used here.

The structure of this verse may need to be modified in some cases. The part that says for they must not be seen entering the city comes at the end of the verse in the Hebrew text. But this is an explanation of why Jonathan and Ahimaaz were staying at the Rogel Spring, and for this reason it has been shifted forward in Good News Translation and a few other English versions. This will probably be more logical in most other languages as well. Remarkably, even King James Version does this! It may also be wise to state the name of the city, as in Good News Translation, even though the Hebrew does not.

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 .

Come what may: the same expression as used in the previous verse is repeated here, stressing the determination of Ahimaaz to carry the news to King David. The affirmation I will run also underscores his resolve, but it may be better rendered “I am determined to go.” The Hebrew text does not have names in the first part of this verse. It should be clear in receptor languages that Ahimaaz speaks first and then Joab replies to him.

By the way of the plain: the Hebrew word rendered plain is literally “circle” or “round” and refers to the flat area beside the Jordan Valley, as also in 1 Kgs 7.46. For this reason Good News Translation, Parola Del Signore: La Bibbia in Lingua Corrente, and Die Bibel im heutigen Deutsch say “through the Jordan Valley.” Although Knox says that Ahimaaz “took a shorter way,” it may not necessarily be that the distance was shorter. Some scholars feel that the Cushite slave took the shorter and more direct path, which would have taken him from the forest where the battle took place to the town of Mahanaim by way of the mountains. The way of the plain (through the Jordan valley) was a longer distance, but a less strenuous path, and one that posed fewer physical difficulties. Few translations of the Hebrew are literal here, but compare Fox, who has “by way of the Oval.” Fox does, however, explain in a footnote that the reference is to the lower Jordan Valley.

Outran the Cushite: the verb used here is a very common one in Hebrew, and it has many meanings, but in this context there can be no doubt that it refers to Ahimaaz arriving to tell the news to David ahead of the Cushite slave. In some languages a verb like “passed” (An American Translation and New Jewish Publication Society’s Tanakh) or “surpassed” will be appropriate here. But the context may not allow the use of such a verb at this point, since Ahimaaz does not actually pass the other runner until verse 26. The statement here actually anticipates what is about to happen in the story. The translation should not suggest that the two runners were on the same route. The New Living Translation translation, “Then Ahimaaz … got to Mahanaim ahead of the man from Cush,” may serve as a good model.

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 .

In some languages it may be quite appropriate to combine the verbs said and gave … his oath into a single verb or verb phrase. For example, it may be possible to introduce the direct quotation with a verb like “promised,” “pledged,” or “committed himself.”

Once again the repetition of the word king may be intended to underline the fact that David’s authority is assured. But translators should ensure that the resulting rendering is natural in their language.

Perhaps it will be more natural in some cases to give the content of David’s commitment to Shimei in the form of an indirect quotation rather than a direct one. In this case translators may say something like “the king promised Shimei with an oath that he would not kill 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 .