David was on his way to Jerusalem, so it may give a false impression to say literally that the king came back to the Jordan, since that was not his final destination. The point is that he had started back to Jerusalem, and when he reached the Jordan River, he met the people of Judah. Die Bibel im heutigen Deutsch states “So the king began his way back toward Jerusalem….” It will be important in some languages to add the word “river” to Jordan and “town” to Gilgal to make the meaning clear. The Hebrew is literally “And the king returned and he came as far as the Jordan.” The sense is better expressed in Anchor Bible, “So the king started back and reached the Jordan…” (similarly Parola Del Signore: La Bibbia in Lingua Corrente).

Judah: that is, the people of the tribe of Judah. Translators should be careful to avoid giving the impression that one individual is intended here.

Gilgal: this city, located at the beginning of the territory of Judah, was between the Jordan River and Jericho. The people of Judah had apparently gathered there in preparation for meeting David and his men at the Jordan River, which was only about eight kilometers (five miles) away. Compare Josh 4.19 and 1 Sam 7.16.

The repetition of the king may be intended to emphasize the fact that David was once again considered king of the whole of Israel and Judah. But in some languages it may be more natural to translate the second occurrence by a pronoun.

A model for this verse as a whole is as follows:

• King David started back to Jerusalem. And when he came to the Jordan River, the people of Judah met him there. They had [previously] assembled at the town of Gilgal because they wanted to accompany [or, help] him across the river.

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 great stone which is in Gibeon: Gibeon was located about ten kilometers (or about six miles) to the north of Jerusalem and was in the territory of Benjamin, which would have been friendly to Sheba. The mention of the great stone, using the definite article, shows that it was a well-known landmark. Another similar landmark is mentioned in 1 Sam 6.15 and 18.

Came to meet them: this may mean either “caught up with them” (Contemporary English Version) coming from Jerusalem or, as in New Jerusalem Bible, “met them, coming the other way,” implying that he had been with Sheba and was definitely a sympathizer with the rebellion. The events that follow make it quite clear that Joab considered Amasa a traitor, but perhaps this was only because he failed to assemble the army within three days as David had instructed him. Nevertheless, in languages that require translators to decide which direction Amasa was going, it may be better to state that he was coming from the opposite direction.

Now introduces an explanation by the writer that includes a description of his clothing and of the instrument he eventually used to kill Amasa. From here to the end of this verse the meaning of the Hebrew is not clear.

Was wearing a soldier’s garment: literally “was girded with his garment his clothing.” Though the exact sense is not clear, Revised Standard Version probably expresses the basic meaning according to the context. Another way of speaking of a soldier’s garment is to say that he had on “his apparel of war” (Goldman) or, putting it in more modern terms, that he was “dressed for combat.” The girdle was a kind of belt worn around the waist that could have held a sheath in which a sword or a dagger could be kept. On the word girdle see 18.11 and 1 Sam 18.4.

While most English versions use the word sword here, some indicate that it was a “dagger” (Contemporary English Version, New International Version, Knox, and Anderson). In view of the events described, it seems more logical that the instrument used may have been shorter than what people usually think of as a sword.

As he went forward it fell out: the meaning of the words so translated are debated by scholars. Some think the meaning is as in Revised Standard Version and Good News Translation. Apparently Joab deliberately let the instrument fall to the ground in order to put his enemy at ease so that he would not suspect what was about to happen. Parola Del Signore: La Bibbia in Lingua Corrente states explicitly that the sword “fell to the ground,” but in light of the difficulties of understanding this verse, it will be better not to be so specific unless the receptor language requires it. Some interpreters change the Hebrew text here in light of the Septuagint to say “and it came out and fell” (Osty-Trinquet), but the Masoretic Text should be followed.

Some interpreters, however, do not think that the Hebrew means that the sword fell to the ground. Rather, Joab had his tunic pulled up and girded around his waist, and the sword fell out of its sheath into the folds of the tunic. If this interpretation is followed, then the weapon that Joab uses in verse 10 is the same sword mentioned here and is not a second sword that he was hiding, nor is it the fallen sword that he had picked up from the ground (see the comments on the New Jerusalem Bible translation of 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 .

Ishbi-benob: the traditional Hebrew text at this point actually reads “they remained at Nob” (see Traduction œcuménique de la Bible note). But there is a marginal note in the Hebrew text indicating that it should be read as in Revised Standard Version and most other modern versions. Possibly the original wording was simply “Benob” as in Revised English Bible. Others read “Dadu” (New American Bible) or “Dodo” (Anchor Bible), after extensive emendation of the text, based in part on Septuagint manuscripts. This textual problem is not dealt with by Hebrew Old Testament Text Project, but probably translators will be wise to imitate the majority of English versions in retaining the name Ishbi-benob.

One of the descendants of the giants: the expression so translated has been traditionally understood to mean that the men described in this way here and in the following verses were physical descendants of people of unusually large stature, the Rephaim, who are described in Gen 14.5; 15.20; Josh 12.4; 13.12; 17.15, and elsewhere. However, McCarter indicates that the word translated descendants may be understood to imply membership in a group in the same way that “sons of the prophets” refers to members of a prophetic guild (1 Kgs 20.35; Amos 7.14). It was used especially to refer to people of low estate who were dedicated to the military service of a master (Gen 14.14). In 1 Kgs 12.8, 10 this term refers to the young men who had grown up with Rehoboam.

The meaning of the word translated giants is not entirely certain either and is therefore sometimes transliterated “Rapha” (New International Version, New Jerusalem Bible, New Century Version, Contemporary English Version, Anchor Bible), “the Raphah” (New Jewish Publication Society’s Tanakh), “Haraphah” (Anderson and Traduction œcuménique de la Bible), or “Rephaim” (Revised English Bible and New American Bible). So the whole expression may mean “one of those devoted to the service of the god Rapha” or, as Anchor Bible puts it, “the votaries of Rapha.” However, translators are advised to render the meaning found in Revised Standard Version (also Parola Del Signore: La Bibbia in Lingua Corrente), adding an explanatory footnote if necessary. If the Hebrew means that Ishbibenob was a descendant of the giants (the Rephaim), then Good News Translation fails to indicate that the ancestors of Ishbibenob, and not just Ishbibenob himself, were also giants.

Spear: the meaning of the Hebrew word is not certain. It may mean “helmet” (Anchor Bible), but most interpreters take it to mean either “spear” or “spearhead” (Knox and Contemporary English Version).

Three hundred shekels of bronze: as indicated in the American edition of Good News Translation, this was about seven and a half pounds, using the English system of weights and measures. That was the equivalent of about “three and a half kilogrammes,” as the British edition of Good News Translation shows.

Was girded with a new sword: literally “he was girded a new.” The rather archaic sounding expression was girded has been rendered “was fitted out with” (New Revised Standard Version) and “was armed with” (New International Version). But in many languages it will have to be translated “was wearing” or “took for battle….”

A new sword: the word “sword” is not actually in the Hebrew text, but this seems to be what is implied. Some scholars, however, have suggested that in this context what is meant is “a new girdle” (An American Translation), that is, “a new [warrior’s] belt” (Anderson), “a belt of honour” (Revised English Bible), or “new armour” (New Jewish Publication Society’s Tanakh and Goldman). But the most likely intention of the writer(s) seems to have been “a new sword.”

Thought to kill David: literally “and he said,” but often this means “he said to himself” or simply “he thought.” The word thought is perhaps too weak to convey the intended meaning here. It was his definite intention to assassinate David, and very likely he was in the process of trying to kill him when Abishai came to the rescue. Translators may therefore prefer to say “tried to kill” (New Jewish Publication Society’s Tanakh), “intended to kill” (Anchor Bible), or “was confident of killing” (New Jerusalem Bible).

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 pronouns shift back to the second person singular at this point. See the general comment at the beginning of this chapter.

The shield of thy salvation is a figure of protection and safety in battle. The phrase thy salvation refers to God’s saving David, not to God’s being saved. In languages where the shield is unknown or only partially known through a loan word, it will often be best to transfer to a nonfigurative expression as in Good News Translation. Even if shield is maintained, it will often be misleading to express salvation as a noun, as in Revised Standard Version. A verb phrase may be better; for example, “You give me your shield, which saves me” or, more fully, “You give me your shield, which saves my life.”

The parallel in Psa 18.35 includes the words “thy right hand supported me,” which are not found in this verse. Parola Del Signore: La Bibbia in Lingua Corrente includes these words (“with your arm you have sustained me”), apparently assuming that they were original also here in 2 Samuel, but the textual evidence does not support such a translation.

The Revised Standard Version rendering thy help (New Revised Standard Version “your help”) is based on the reading of a Hebrew manuscript from Qumran. Critique Textuelle de l’Ancien Testament, however, recommends that the Masoretic Text be followed, “your response [or, subjugation] has made me great.” In other words, the Masoretic Text has a different word in place of help. That word may be understood to mean “response,” which would refer to God’s favorable answer to David’s prayers; thus Bible en français courant “you answer my calls and you make me strong.” New Jerusalem Bible seems to follow this reading, with “you never cease to listen to me.” The other meaning, “subjugation,” may refer to the subjugation of David’s enemies (“your conquest made me great”) or to God’s own self-abasement (“you stoop down to make me great” [Revised English Bible]). Translators are advised to follow the model of Bible en français courant and translate something like “you answered my prayers and made me strong” or “you made me strong by answering when I prayed.” Compare Die Bibel im heutigen Deutsch, “Your answer to my prayer makes me strong.”

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 .

Instead of the thirty, some texts have “the heroes.” The same is true of the following verse. But “thirty” is recommended in both cases by Critique Textuelle de l’Ancien Testament. If translators read “thirty” in the previous verse, it is possible to use the pronoun “them” in this case.

Renowned: while this is similar in Hebrew to the statement in verse 19, Revised Standard Version does not use the superlative expression here.

But he did not attain to the three: see verse 19.

Set him over his bodyguard: in some languages it will be more natural to say “made him chief…” or “named him as leader….” On the word bodyguard see 1 Sam 28.2. It is not clear whether this refers to the Cherethites and Pelethites (8.18; 15.18; 20.7, 23; and compare also 1 Sam 30.14) or to a different group. But translators will be well advised to use a more general term or expression here. Some may say “the group of soldiers who guarded him [King David].”

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 .

He had two wives: the pronoun He refers to Elkanah. Since Elkanah is not the only man mentioned in verse 1, translators need to be sure that the referent of the pronoun He is clear. The text does not indicate which wife was Elkanah’s first wife, and Hannah is perhaps mentioned first because she plays a more important role than Peninnah in the story that follows. In languages that have different words for “a wife who has children” and “a wife who does not have children,” it will not be possible to say simply “he had two wives,” and some translations may have to say “he had married two women.”

The name Hannah means “grace” or “gracious.” The meaning of the name Peninnah is uncertain. Most likely it is the feminine singular form of a plural noun meaning something like “rubies,” “coral,” or “pearls.” The original readers may have understood verses 4 and 5 at two different levels. On the one level, Elkanah loved Hannah more than he loved Peninnah. On the other level, he loved “grace/gracious” more than he loved his wife “Ruby” or “Pearl.” Fox translates the first part of verse 2 “now he had two wives—the name of the one was Hannah/Grace, and the name of the second was Peninna/Pearl.” Perhaps the writer of the deuterocanonical book Ecclesiasticus 7.19 had this passage in 1 Samuel in mind when he wrote “Dismiss not a sensible wife; a gracious wife is more precious than corals” (New American Bible).

The other: literally “the second.” But the Hebrew does not necessarily mean that Elkanah had married Peninnah after having married Hannah; it may mean only that she is the second to be named in this story. But she probably was Elkanah’s second wife. It is possible that Elkanah took her as a second wife when Hannah was unable to give him a child. Most translations are similar to either Revised Standard Version or Good News Translation, indicating only that Peninnah was the “other” wife. It is perhaps preferable to follow the model of those translations that say that Peninnah was “the second” wife (Traduction œcuménique de la Bible). The less specific translation at least keeps open the possibility that the writer intends for Peninnah to be identified as the second wife and not simply as the second to be named.

In order to avoid misunderstanding, some translators may find it necessary to add a footnote explaining that in Old Testament times it was a common and accepted practice to have more than one wife.

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 thought of this verse finds numerous parallels in the Psalms (see, for example, 31.23b; 37.28b).

He will guard the feet: the future tense in Revised Standard Version may be misleading if translated literally. This is not something that Yahweh will do at some future time. Rather it is his habitual behavior. New Jerusalem Bible rightly translates “He safeguards the steps of his faithful.” The word feet is here an example of a figure of speech called synecdoche, in which a part is substituted for the whole. Compare Psa 56.13. Translators may translate the Hebrew literally as in Revised Standard Version, or they may use the word “footsteps” (Revised English Bible, New American Bible) or “the steps” (New Jerusalem Bible). Others may choose not to maintain the figurative language, as in Good News Translation.

His faithful ones is singular in Hebrew. Traduction œcuménique de la Bible says “He will guard the steps of his faithful one” and indicates in a note that the “faithful one” may be a reference to the king, who is mentioned in the next verse. Most interpreters, however, understand the singular noun to be a collective noun meaning faithful ones (plural).

Be cut off: the Hebrew verb means “to be made silent,” which is a euphemism for death. In those languages that do not naturally use a passive verb form in this context, it will be necessary to say who performs this action. The context shows clearly that it is God: “he cuts off” or “he causes to perish.” In other languages it will be possible to translate simply “will die” (Contemporary English Version) or, as New American Bible says, “shall perish.”

In darkness refers to death in Sheol (see Job 10.21-22; 15.22; 17.13).

For not by might shall a man prevail: the Hebrew clause so rendered in Revised Standard Version is introduced by a word that is sometimes rendered “because.” Here it seems to introduce a kind of parenthetical statement. In fact New Jerusalem Bible places this clause in parentheses: “for human strength can win no victories.” Some other possible translations are “power is not the key to success” (New Century Version) and “We cannot win a victory by our own strength” (Contemporary English Version). See the similar thought in Psa 20.7-8a; 33.16; 147.10; and Zech 4.6.

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 is difficult to understand the significance of the use of the verb stood forth in this context. But since it has not been used previously in the appearances of the LORD, it may be taken as a kind of special emphasis on God’s self-revelation. The verb means to “take one’s stand,” “take a position.” New American Bible translates “revealed his presence,” although most English versions say simply “stood there.”

Calling as at other times: literally “called as time on time.” The expression is a common way of saying “as usual” (Moffatt). The same expression is used in Num 24.1 and in the story of Samson (Judges 16.20; 20.30, 31), where it is also translated “as at other times.”

There seems to be no special significance in the fact that Samuel does not use the name of Yahweh, LORD, which was a part of what Eli had told him to say when the LORD reappeared. Some scholars, however, speculate that the young Samuel could not bring himself to pronounce the divine name. In any case, if it is natural to do so, translators should maintain the difference that exists between the two verses in the original text.

On thy servant and hears, see the comments on verse 9.

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 .