The question Who would listen to you in this matter? is rhetorical and is intended to make a strong statement to the effect that no one would pay attention to what these men were saying. Bible en français courant says “No one can approve your proposition.”

The transition word rendered For is intended to show the reason why the idea of the good-for-nothing men should not be approved. In some languages it may be translated “because.” Fox translates this “Indeed” rather than “for” (see the comments on 8.7).

The baggage: or rather “the supplies” (Good News Translation), or “the stores” (Revised English Bible). Compare 10.22; 17.22; 25.13.

They shall share alike: in this decision David is following the law as found in Num 31.25-54. See also Josh 22.8. This application of the general principle is shifted forward in Good News Translation to precede the declaration of the principle. The general principal is set off in poetic format in New Jerusalem Bible, thus showing that this was almost like a proverbial statement that would have been well known to all Israelites.

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 .

If direct quotations are used in translation, the context of the battle must be remembered. It is difficult to imagine a man chasing another saying something as stilted as It is I in response to the question asked. And in some languages the direct quotations of this verse will be more naturally translated as indirect. Consider, for example, “Then Abner looked back and asked whether it was Asahel who was chasing him. And Asahel let him know that it was.” Another possible model is that of Parola Del Signore: La Bibbia in Lingua Corrente, “At a certain point [in the chase], Abner turned and asked, ‘Is it you, Asahel?’ ‘Yes,’ he replied.”

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 .

Behold: see 1.2, 18; and 3.12. The word Behold in this case seems to draw attention not to Abner’s visit but to what Joab is about to observe concerning that visit.

Abner came to you: implied in this statement is the fact that Joab has been informed about Abner’s visit. In some languages it may be more natural to say “I know [or, learned] that Abner was here….”

So that he is gone: this repetition of the idea of Abner’s departure seems to be intended to emphasize the fact that he is no longer within the grasp of Joab, who was seeking revenge. The thought is well expressed by New Jewish Publication Society’s Tanakh: “now he has gotten away!” New Revised Standard Version has clarified the Revised Standard Version by saying “so that he got away.”

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 .

Many versions begin a new section here, dividing verses 1-16 into two separate sections at this point (New International Version, New Jerusalem Bible, New American Bible, Traduction œcuménique de la Bible, Bible en français courant, Die Bibel im heutigen Deutsch, and Biblia Dios Habla Hoy). If translators decide to add a section heading here, it should probably say something like “David captures Jerusalem.”

The king: it may be important to repeat the name here in order to make it clear which king is being talked about. There are, in fact, some manuscripts which have the name “David” here. But in some languages this may be quite clear without repeating the name, which is unquestionably mentioned in verse 3.

Went to Jerusalem: while the verb used here is the general term for “go,” the context makes it clear that this was not a neighborly visit. It was rather a military attack. The verb used in translation should probably make this clear. Revised English Bible has “went to Jerusalem to attack….”

The Jebusites were among the descendants of Canaan (Gen 10.16) who were not expelled during the Israelite conquest of the land of Canaan. They are particularly associated with the city of Jerusalem (Josh 15.63). Jerusalem is, in fact, identified with “Jebus” in three different passages (Josh 15.8; 18.28; and Judges 19.10). The Hebrew noun translated land sometimes refers to the whole of the earth and sometimes to a specific territory or region (compare 1 Sam 27.8). Here the reference is clearly to the region around Jerusalem. Bible en français courant and Parola Del Signore: La Bibbia in Lingua Corrente say “The Jebusites, who lived in this region” (New American Bible and New Jewish Publication Society’s Tanakh are similar). New International Version “who lived there” is less exact.

Said: in view of the circumstances it may more natural in some languages to use a verb like “yelled” or “shouted.”

The blind and the lame will ward you off: this statement serves to reinforce the stated belief that it would be impossible for David’s army to capture the city. The verb tense, will, in Revised Standard Version should probably be understood in the sense of “could,” rather than an indication that only these handicapped people would actually be defending Jerusalem. A slightly different interpretation is that the inhabitants of Jerusalem could fight off David and his men even if the inhabitants were blind and lame. Contemporary English Version, for example, says “We could run you off, even if we couldn’t see or walk.” Some interpreters, however, take these words as a declaration by the Jebusites of their intention to fight to the last man. Anchor Bible, on the other hand, translates parenthetically “For the blind and the lame had incited them, saying, ‘David shall not come in here’ ” (so also Fox). This translation takes into account new information provided by the Dead Sea Scrolls, in which the verb “incited” (hesit) is read instead of “removed” or “ward off” (hesir).

Thinking: the thoughts of the Jebusites, on which their actual words to David and his men are based, are presented after the statement itself. But in many cases it will be considered more natural to introduce this before the quotation You will not come in here.

The structure of this verse in Hebrew, as reflected in Revised Standard Version, is complex and is composed of a single sentence made up of three main elements: (1) a statement about what David and his army did, (2) a statement about what the Jebusites said, and (3) a statement about what the Jebusites thought. It may be better to make three separate sentences in the receptor language. And in many cases the third element will be more naturally placed before the second, as in Good News Translation.

A possible model for the whole verse is the following:

• One day King David and his army went to attack the city of Jerusalem. The Jebusites, who lived there, thought that David and his men could not defeat them. So they shouted to David, “You will never be able to get in our city. Even the blind and crippled people could keep you from coming in.”

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 .

As the ark of the LORD came into the city: see the comments above on the verb used here. Good News Translation changes this to a passive expression, “… was being brought into the city.” But in many languages it may be necessary to take the additional step of converting this meaning into an active expression such as “As they [the people of Israel] were bringing the Covenant Box into the city.” Regarding the location of the city of David, see the comments on 5.7.

Michal, one of David’s wives, was last mentioned in 3.13-16.

The Hebrew participle translated leaping suggests the idea of being agile and of hopping quickly. The participle translated dancing refers to a whirling motion (Revised English Bible and New Jerusalem Bible, “whirling”). Rather than translate literally before the LORD, Good News Translation says “in the sacred dance.” The rendering in Bible en français courant, “in front of the [covenant] box,” correctly expresses the meaning and may be a good model for other languages.

Despised him in her heart: Michal apparently did not feel the same joy as David and the others. She felt repulsed and offended by David’s actions. Some commentators find it significant that she is called the daughter of Saul in this passage rather than “the wife of David,” since she was behaving in a way that was more supportive of her father than of her husband. New Century Version describes her attitude toward her husband in very direct terms: “she hated him.” New Jewish Publication Society’s Tanakh makes it clear that her attitude was because of his actions: “she despised him for it.”

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 .

For … therefore: these two transition words introduce the two main parts of this verse. Good News Translation reverses the order of these two propositions by talking first about the fact that David had the courage to pray this prayer and then explaining why this was the case. This type of structure may be more typical of the way such a thing is said in many other languages.

Hast made this revelation to thy servant: literally “has uncovered [to] the ears of your servant” (see the comments on 1 Sam 9.15). This revelation does not represent the same word as translated vision earlier (verse 17), where the focus is more on supernatural perception—often in a dream. Here the word has to do with the taking away of that which conceals. It is the same as is used of David’s uncovering himself physically in 6.20. But the idea here is that of a figurative taking away of that which veils or obscures. While this may be translated by a noun like “disclosure,” it may also be possible to use a verb such as “to make known” or “to cause to see.”

Thy servant: or, more naturally, “to me, your servant” in most languages. See verses 19-21 and 26.

As has already been indicated, the quotation ‘I will build you a house’ involves a play on words that is sustained throughout this passage. David wanted to “build a house [Temple]” for God, but God wanted rather to “build a house [dynasty]” for David. In some languages it will be possible to retain the word house (and thus something of the play on words) while at the same time translating this passage naturally and meaningfully. Translators may say “I will make the people of your house rulers….”

Found courage: literally “found his heart.” The Revised Standard Version rendering is an English idiom that is not likely to be something that can or should be imitated in other languages. The Hebrew expression containing the word “heart” may be closer to many languages. Knox attempts to reflect the form to some extent with “finds his heart full of such prayers as these.” New Century Version has “am brave enough to pray,” and Revised English Bible has “I have made bold to offer this prayer.” A number of other English versions use the verb “ventured” (Moffatt, New Jerusalem Bible, and New Jewish Publication Society’s Tanakh).

Pray this prayer: while many languages may be able to reflect this expression with the same root for the noun and the verb, others will more naturally say something like “say this prayer” or “pray like this.” The words this prayer seem to refer to the whole passage from verse 18b to the end of the chapter.

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 .

While some commentators feel that the mention of Mephibosheth’s son is premature at this point, it may be that this information is presented here in order to stress David’s long-term commitment to Jonathan’s descendants.

A young son: the adjective young is a kind of diminutive that is used in various contexts of age, size, or importance. The two Hebrew words are used together to mean “younger son” (Gen 27.15, 42) or “youngest son” (Gen 9.24). Here the son in question was probably not older than ten or twelve years. Compare “little lad” in 1 Sam 20.35.

All who dwelt in Ziba’s house: that is, all the members of Ziba’s household—his family and in all likelihood his twenty servants mentioned in verse 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 .