To the side of it: the Hebrew literally has a single word that usually means “side” (compare 6.8). This can mean either the side of the rock itself or a point off to the side of the rock. Either understanding is possible. But the majority of modern versions seem to prefer the idea that the target was to the side of the rock rather than “at it.”

Anchor Bible proposes that the Hebrew be changed to read “As for me, on the third day I shall shoot an arrow from the side [of the mound] aiming toward a target.” The Hebrew text makes sense as it is, however, and should be followed.

As though I shot at a mark: some may translate the idea here more naturally by saying “pretending to be shooting at something.”

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 servants of Achish: regarding the range of meanings and translation of the word servants, see page 12 and following. The usual translation of the Hebrew noun as “servants” will probably suggest to most readers that these people took care of the king’s personal needs. The Hebrew noun is also used to refer to officials and advisors who were subordinate to a king (see, for example, 29.3; 2 Kgs 22.12; Neh 2.10, 19). The latter meaning seems more likely in this context (so Good News Translation, La Bible du Semeur, Biblia Dios Habla Hoy, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente). See also verse 14.

The king of the land: in Josh 12.7-24, “kings of the land” designates rulers of small city-states. The translation “the king of his country” (Good News Translation) probably suggests that David ruled a very large area, since in English the word “country” is used for such a large geographical area. Parola Del Signore: La Bibbia in Lingua Corrente says “He is like a king in his land.” Most interpreters understand these words as referring to David. It is possible, however, to understand this as a direct address to Achish. Compare La Bible Pléiade, “The servants of Achish said to him, ‘King of the land, is not this David?’ ”

The question format that includes the familiar song about David may be quite unnatural in certain languages. The purpose of the question is certainly not to obtain information, so it may be better translated as a strong affirmation. New Century Version introduces the quotation by saying “He’s the man they dance and sing about, saying….”

Saul has slain … ten thousands? This repeats the words of 18.7, which occur again in 29.5.

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 .

My father: Jesse, not Saul, was David’s biological father. But David’s words to Saul show his respect for the king. Elisha calls Elijah “my father” (2 Kgs 2.12), the king of Israel calls Elisha “my father” (2 Kgs 6.21; 13.14), and Naaman’s servants call him “my father” (2 Kgs 5.13). New Jewish Publication Society’s Tanakh renders these words here as “sir,” and Revised English Bible says “my dear lord.” Later Saul addresses David as his “son” (see verse 16). See also 3.6, where Eli calls Samuel “my son.” Some languages may be compelled to translate “you are like my father” in order to avoid misunderstanding. If a literal translation is preferred, a footnote may be necessary to avoid confusion.

The skirt of your robe: see the comments on verse 4.

Know and see: see the comments on 12.17.

Wrong or treason: the first word means “evil” (New Jewish Publication Society’s Tanakh), “wickedness,” or “harm” (New American Bible). Revised English Bible says “violence.” The translation of this term as “mischief” (New Jerusalem Bible) seems rather weak. The second noun means “rebellion” (New American Bible) or “revolt.” Instead of literally translating the clause, there is no wrong or treason in my hands, in which these two nouns are the implied subject of the verb “to be,” some languages may prefer to make David the subject, using the first person singular pronoun, “I am not guilty of wrongdoing or rebellion” (New International Version) or “I’m not trying to harm you or to rebel” (Contemporary English Version).

Hunt my life: literally “lie in wait for my soul [nefesh].” On the word nefesh, see the comments at 1.10. The Hebrew verb used here is relatively rare and seems to imply “ambush” (Contemporary English Version). But most versions are content with a more general word like “hunt down” or “pursue.”

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 demonstrative pronoun in the expression swore this refers to the request of Saul in the previous verse. This should be made clear to the reader. Some may say that “David agreed with a promise [or, vow]” or “David made a vow proving that he accepted what Saul had said.” The Hebrew is literally “And David swore to Saul.”

Went up: while David and his men probably went to a higher elevation, it may be more important in some languages to indicate that they “returned” (Knox) to the place where they had been previously. New Jerusalem Bible, like Good News Translation, says “went back.”

Stronghold: see the comments on 23.14.

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 .

As surely as the LORD the God of Israel lives: see verse 26.

Good News Translation provides a possible model for restructuring this verse. The relative clause who has restrained me from hurting you is made into an independent sentence and shifted to a position before the oath formula.

Made haste: see the comments at verses 18 and 23.

One male: literally “one urinating against a wall” (see the comments on verse 22). Good News Translation understands the reference to be to “Nabal’s men,” who have been mentioned in the preceding verses. Others see the reference to be “any male of the family of Nabal” (so Parola Del Signore: La Bibbia in Lingua Corrente) or “… of Nabal’s household” (Revised English Bible).

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 first half of this verse seems to be a general statement in which David refers only indirectly to himself. Revised English Bible, however, translates this as a direct self-reference: “The LORD who rewards uprightness and loyalty will reward the man into whose power he put you today, for I refused to lift my hand against the LORD’s anointed.” It seems better, however, to follow the form of the Hebrew here and keep the first part of the verse as a general statement of what God does. The use of the word man should not be taken as an indication that David thinks that only males are rewarded for being just and faithful. Instead of every man, New Revised Standard Version has “everyone.”

His righteousness and his faithfulness: New Century Version says “for the things he does right and for his loyalty to him [to God].” Another way of expressing the meaning of this phrase may be “because that person is righteous and faithful.” And in those languages that require it, translators may have to indicate that the person is faithful to God, as New Century Version has done by using the pronoun “him.”

Into my hand: literally “into hand.” Some translations follow the ancient versions and say “into my hand.” Even if one follows the Masoretic Text, it will be necessary in many receptor languages to add the pronoun my. See the comments on 4.8.

Put forth my hand against: the essential meaning of the verb used here is “to do harm to” as indicated in Good News Translation, Contemporary English Version and New American Bible. New Living Translation “kill” is probably too strong. Certain versions attempt to retain an English image that contains the word for hand (New International Version: “lay a hand on”; New Jerusalem Bible: “raise my hand against”). But this will not be possible in many languages.

The LORD’s anointed: see the comments on 2.10.

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 .

Moreover: the Hebrew adverb so translated is ignored by Good News Translation and several other modern versions. But it denotes the addition of something more and should probably be included in translation. Other versions have rendered it “What is more” (New Jerusalem Bible); “Further” (New Jewish Publication Society’s Tanakh).

Into the hand of the Philistines: that is, “to Philistine control [or, power].” See the comments on 4.8.

Shall be with me: that is, they will die and go to Sheol. This prophecy is fulfilled in 31.6. If there is any danger of misunderstanding, the meaning may be filled out as in Bible en français courant by translating “you and your sons will be with me in the world of the dead.” Contemporary English Version is similarly explicit on this point, though it restructures the verse to place the defeat of the army of Israel before speaking of Saul’s joining Samuel in Sheol: “Tomorrow the LORD will let the Philistines defeat Israel’s army, then you and your sons will join me down here in the world of the dead.”

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 .