The verbs translated recovered and rescued in this verse represent the same Hebrew verb. It will therefore be possible to translate them by a single verb in some languages.

The word all seems to include material goods as well as the women and children taken by the Amalekites. This is defined in more detail in the following verse.

Regarding David’s two wives see verse 5.

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 young man who told him: note that Good News Translation renders this whole expression by the pronoun “He.” See the comments on verse 5.

By chance I happened: literally “to happen I happened.” This is a common construction used in Hebrew to emphasize a point. Fox attempts to maintain the form of the Hebrew by translating as “I encountered, yes, encountered (them) on Mount Gilboʾa….” Here the emphasis is on the coincidental nature of the young man’s meeting Saul on Mount Gilboa. One attempt to convey this emphasis is “It was by chance that I found myself on Mount Gilboa” (New American Bible and Parola Del Signore: La Bibbia in Lingua Corrente).

The Hebrew text contains an additional particle that is left untranslated by Revised Standard Version or is possibly represented by the words and there was. It is elsewhere translated “behold” (verse 2) or lo (later in this verse). Here it serves to focus attention on the description of Saul leaning on his spear.

Leaning upon his spear: some scholars think that this expression indicates Saul was attempting to commit suicide. It is much more likely, however, that the writer was merely showing that Saul was weak as a result of a battle injury, and that he therefore supported himself on his spear while standing. Although it is possible, it is less likely that he was lying down and leaning on his spear. The words are not the same as in 1 Sam 31.4 and 1 Chr 10.4. For this reason it may be better to translate here “supported by his spear” (Traduction œcuménique de la Bible).

Lo: this is the same word that is translated “behold” in verse 2 and also appears earlier in this verse. Some writers have observed that the repeated use of this expression is typical of reported dreams and may be intentionally used to indicate that the young man is adding to the story about Saul’s death. Here Moffatt attempts to reflect this particle by adding an exclamation mark at the end of the sentence.

The chariots and the horsemen: as noted in 1 Sam 8.11, the translation of horsemen is debated. While many understand this to mean “cavalry” (Good News Translation, New Jerusalem Bible, and Parola Del Signore: La Bibbia in Lingua Corrente), there is archaeological evidence to suggest that the horsemen were rather men who rode in the chariots. Die Bibel im heutigen Deutsch has a Word List entry under “war chariot,” in which it is explained that these chariots usually had two men, the driver and an archer. Sometimes there was also a shield bearer. Die Bibel im heutigen Deutsch therefore translates the chariots and the horsemen here as “the war-chariots of the Philistines.”

Note that Good News Translation (also Parola Del Signore: La Bibbia in Lingua Corrente) makes it clear that these were the chariots and the horsemen “of the enemy.” Die Bibel im heutigen Deutsch says “the war-chariots of the Philistines.” It may be necessary to make this information explicit in other languages as well.

Were close upon him: the basic meaning of the verb used here is that of being joined to something, or of clinging or adhering to something. Here it is used figuratively to convey the idea of following closely in pursuit of someone. It has been rendered by the English idiom “[were] closing in on him” (Revised English Bible, New Jewish Publication Society’s Tanakh, as well as Good News Translation). New Jerusalem Bible says “bearing down on him.” But other languages may prefer to say “got very near to him” or “were about to catch 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 .

Said: the verb used here is a very general one, but in view of the nature of the encounter, and the fact that the two groups were seated at least eleven meters (thirty-six feet) apart on opposite sides of the pool of Gibeon, a stronger verb may be required. Contemporary English Version has “yelled to Joab.” It has also been translated in some languages as “proposed” (La Bible du Semeur); it can be rendered “challenged.”

Young men: as in 1.15 this expression refers to fighting men, or “soldiers” (Anchor Bible).

Arise and play: what is proposed here was probably not a matter of a harmless sporting match that got out of hand, although some commentators speculate about this possibility. Rather it was very likely an individual confrontation between the best men from each side: “join in single combat” (Revised English Bible). Anderson speaks of seasoned warriors engaging in “a trial of arms,” and Fox has “arise and do-a-war-dance.” The story goes on to show clearly that this was a fight to the death. The verb play is therefore probably much too weak for this context. A translation such as “hold a tournament [or, contest]” may express the correct meaning in some languages.

Let them arise: this is a repetition of what Abner had just said to Joab, and is simply a way of agreeing with what he had said. Instead of a direct quotation as in Revised Standard Version and Good News Translation, it is possible to say simply “and Joab agreed” or “Joab accepted Abner’s proposal [or idea, or plan].”

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 .

Before verses 17-19 can be translated, a decision must be made concerning when the events of these verses happened. There are two possible interpretations:
(1) In verses 12-13 Abner sends messengers to talk to David; following that, he confers with the elders of the northern tribes to get their support (verses 17-19). Revised English Bible makes this interpretation even more definite by translating verse 12 “Abner sent envoys on his own behalf to David….” That is, the first time Abner contacts David, he is doing so on his own behalf, but then he contacts the elders of the northern tribes (verses 17-19) before he contacts David again in verse 20. It is then that he speaks on behalf of the northern tribes.
(2) These verses may be a flashback that tell what Abner did before he sent messengers to speak with David; that is, the events of verses 17-19 happen prior to the events of verses 12-13. This interpretation is followed by New Jewish Publication Society’s Tanakh and Osty-Trinquet, which use verbs in the pluperfect tense in verses 17-19: “Abner had conferred….” and “Abner had also spoken to the Benjaminites….” Anderson follows this same interpretation by inserting the words “In the meantime” at the beginning of verse 17.

The sequence of events is not clearly marked in the Hebrew. Either interpretation is possible, and translators may choose to follow the interpretation found in an existing translation that is widely used.

Abner conferred with the elders of Israel: literally “and the word of Abner was with the elders of Israel.” This seems to mean that Abner had a direct discussion with these leaders rather than “sent word to the elders” (New Revised Standard Version and similarly New Century Version). Either meaning, however, is possible.

Elders: these were the leaders of the people of Israel. See discussion of this term in 1 Sam 4.3 (compare also Ruth 4.2).

For some time past: literally “yesterday and three days ago,” but not even King James Version translates this literally. This unusual expression occurs also in Gen 31.2 and Exo 21.29, where Revised Standard Version renders it “before” and “in the past.” According to some interpreters this expression carries the idea “for a long time” (New American Bible as well as Good News Translation). The rendering of Knox, “it was but yesterday,” is not recommended, although Anchor Bible has “not long ago.” This expression seems to refer to the recent past rather than to the remote past, as noted in 1 Sam 4.7.

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 .

And: while many English versions leave the transition word untranslated, it may be better to show the connection with the previous verses by using something like “So” (New American Bible, Knox, New International Version) or “Then” (An American Translation and Moffatt).

His young men: that is, “his soldiers.” See 1.15 and 2.14.

Hanged them: the referent of the pronoun them is unclear. Was it the bodies of these men or only their hands and feet that had been severed from their bodies that were put on display to others? Good News Translation and Revised English Bible seem to take it as referring to the hands and feet (so also the footnote in La Bible Pléiade), but New Revised Standard Version says clearly “hung their bodies” (similarly New International Version). While either is possible grammatically, it is more probable that the bodies of the guilty men were hung up as a public display (1 Sam 31.10; Deut 21.22).

The pool at Hebron: the pool referred to was probably the most public place in Hebron and was chosen in order to give maximum exposure to the fact that those who committed such deeds could expect swift punishment. Compare the “pool of Gibeon” in 2.13.

Tomb: as in 2.32 and 3.32, this word may be translated “burying place” or something similar.

The Masoretic Text here reads simply Abner. Critique Textuelle de l’Ancien Testament, however, suggests that the words “son of Ner” have been accidentally omitted from the text and recommends that translators include “son of Ner,” following the Septuagint and a manuscript from Qumran. But see the comments above on 3.23.

At Hebron: the burial of Ishbosheth’s head took place in the same place where David was when the sons of Rimmon brought it to him, that is, in Hebron. The wording of the translation should not give the impression that Hebron was some distance from where the events took place.

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 city of David: this expression is a standard way of referring to a specific area within the city of Jerusalem (see the comments on 5.7). Since the name of David is used elsewhere in the verse, it may be better in some languages to use the better known name here as Good News Translation has done.

Took it aside: that is, he took a detour on his way to Jerusalem and left the Covenant Box at another place so that he would not have to be the caretaker of this important symbol of God’s presence.

Translators should note that the expression used here is the ark of the LORD and not “the ark of God” as earlier in this passage. The expression introduced here is, however, used frequently in the following verses. And both expressions refer to the same object.

The Gittite: as indicated in Good News Translation this term indicates that Obed Edom was “a native of the city of Gath.” But it is important to realize that this man was probably not an Israelite but a Philistine. In view of what had happened, it seems logical that the Israelites were afraid to have the ark left in their homes. Some commentators have speculated that Obed-edom may have been persuaded to join the Israelite cause when David was staying in Gath (1 Sam 27–30; see also 2 Sam 15.18-22; 18.2). Others indicate that he may have been from the Levitical city of Gath-rimmon (mentioned in Josh 19.45; 21.24) or from Gittaim (mentioned in 2 Sam 4.3) and thus not a Philistine. In view of this uncertainty, there should be nothing in the translation about this man’s being a Philistine. This possibility, however, can be mentioned in a footnote.

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 structure of this verse may have to be altered in some languages, since it begins with two subordinate clauses that are dependent on the main verb, which comes later, and that provide the reasons for the action described by the main verb.

Because of thy promise: in some languages this may be more naturally rendered by a verb phrase such as “because you said that you would.”

According to thy own heart: since the heart is the seat of the will, this may be translated “because you wanted to do so” or “according to your own will.”

Wrought all this greatness: the verb used in Revised Standard Version is archaic, and it is surprising that it has been retained in New Revised Standard Version. The idea of the verb translated wrought is “to do,” “to perform,” or “to accomplish.” And while this greatness is singular in form, the presence of the adjective all shows that there is also a plural idea involved. Anchor Bible has therefore translated “all this, this great thing.” And Good News Translation has simply “all these great things.” There is some debate as to what the words “great thing” refer to. Some think it is the establishment of the dynasty of David, while others believe it refers to God’s revelation about this. In view of the uncertainty it may be better to translate in such a way that either may be understood, and if necessary a footnote can be added.

Thy servant: see the previous verse.

The structure of this verse should probably be modified in a number of languages, because as it stands the main verb clause comes after the two expressions that indicate the reason for God’s acting in this way. Good News Translation makes these into an independent sentence but leaves it at the beginning of the verse. It may fit better at the end of the verse in other languages:

• You have done all these great deeds in order to teach me. And you did them because of your promise and according to your own purpose.

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 Good News Translation usually breaks the text down into smaller sentences than Revised Standard Version, in this case Good News Translation takes the independent sentence at the beginning of this verse and makes it into a relative clause introducing the following clause. Translators should look for the structure that will be most natural.

Mephibosheth: see also comments on 4.4. This name is the cause of some confusion, because the same name is given as “Meribbaal” in 1 Chr 8.34 and 9.40. New American Bible and New Jerusalem Bible read “Meribbal” here in 2 Samuel. The people of Israel came to dislike the name “Baal” and to considered it shameful because of its association with the a foreign deity. For this reason, when this word was included as a part of a personal name, it was changed to “bosheth,” which means “shame” in Hebrew. Critique Textuelle de l’Ancien Testament gives a {B} rating to the spelling “Mephibaal” in this verse and also in verses 9-13, and suggests that the spelling was changed to Mephibosheth in the Masoretic Text for theological reasons. Compare the situation with the names Eshbaal and Ishbosheth in 2.8.

Son of Saul: since it is Jonathan who was the son of Saul, it may be more natural in some languages to indicate that Mephibosheth was the “grandson of Saul,” as has been done in Good News Translation. This may serve to keep the focus on the relationship between Mephibosheth and Saul.

Fell on his face: this expression has already been discussed in 1 Sam 17.49 and 20.41.

Did obeisance: see the comments on 1 Sam 24.8.

Behold, your servant: similar to the response of Ziba in verse 2, this form of address shows great respect for the king. Bible en français courant says “It is indeed I, your Majesty,” using the normal form of address to royalty and confirming that the person speaking to the king is in fact who he thinks he is. In some cases translators may say “It is I, and I am your under your authority” or simply “I am your servant.”

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 .