David and all the house of Israel: in some languages it will be more natural to say “David and all the other Israelites,” since David was, after all, also an Israelite.

Making merry: this same expression is used in the story of Samson (Judges 16.25, 27) in the sense of “made fun of.” This is clear because of the direct object there. But here it simply means “enjoying themselves,” “celebrating,” or “were very happy.” Good News Translation makes this more explicit with “dancing and singing,” since these activities were almost certainly involved. The verb denotes celebration, but later in the story the celebration appears to have degenerated into disorder. The verb is also found in 1 Sam 18.7 and 2 Sam 2.14.

Before the LORD: see 1 Sam 1.12; 2.18; as well as 3.28; and 5.3. Note that Good News Translation translates “to honor the LORD.”

With all their might, with songs: the traditional Hebrew text at this point has “with all the fir trees.” The differences in English between “with all their might, with songs” and “with all the fir trees” is considerable, but the differences in the underlying Hebrew text are small, consisting of slight changes in spelling and word division. The footnote in some editions of Revised Standard Version is incorrect, since the words with all their might, with songs replace the Hebrew words “with all the fir trees.” New American Standard Bible and Traduction œcuménique de la Bible, following the lead of King James Version, supply additional words and come up with the rendering “with all kinds of instruments made of fir [Traduction œcuménique de la Bible, cypress] trees.” Fox similarly has “fir-word instruments.” Most French versions speak of instruments made either of “cypress” (Traduction œcuménique de la Bible, La Bible du Semeur, Nouvelle version Segond révisée) or of “pine” (Bible en français courant). Critique Textuelle de l’Ancien Testament, which gives a {C} rating to the Masoretic Text, seems to recommend this understanding of the traditional Hebrew text. However, many modern English versions (New Revised Standard Version, Revised English Bible, New International Version, New American Bible, Jerusalem Bible, as well as Good News Translation) adopt the reading of Revised Standard Version. This is the reading of one manuscript of the Dead Sea Scrolls and the ancient Greek, as well as the parallel passage in Chronicles (1 Chr 13.8). If this text is accepted, translators should compare the similar observation with regard to David in verse 14 below.

Lyres and harps and tambourines and castanets and cymbals: the first two instruments in the list here have strings that are plucked, but the lyre is usually thought of as being smaller than the harp. These two terms are translated in Contemporary English Version as “small harps and other stringed instruments.” On the terms harps, tambourines, and lyres, see 1 Sam 10.5. The word translated castanets is found only here in all the Old Testament. Although the meaning is far from certain, it was probably some kind of rattle. New International Version and New American Bible use the difficult word “sistrums,” while New Century Version and Fox use the simpler and more general term “rattles.” In cultures where a technical term does not exist for this instrument, a term such as “rattles” may prove to be the best model. This may prove to be the best model for many languages. The word for cymbals occurs five times in the Old Testament, but it is translated in a variety of ways. It appears as “cymbals” in Psa 150.5, but as “locust” in Deut 28.42, and as “whirring” in Isa 18.1. If the receptor language has a term for two metal objects banged together to make music, this will probably be the best rendering for this term.

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: this translates the common Hebrew conjunction, which is often translated “and,” but the context seems to require a word showing contrast.

Steadfast love: the Hebrew word so translated is rendered “kindness” by Revised Standard Version in 1 Sam 15.6 and “loyal love” in 1 Sam 20.14 (see the discussion under those verses). See also 2 Sam 2.5, where the same term is translated “loyalty.” Knox says “I will not cancel my merciful promise,” highlighting the idea of fidelity to a specific agreement.

As I took it from Saul: it should be made clear in translation that the pronoun it in this case refers to the steadfast love just mentioned. Contemporary English Version focuses on the idea of loyalty to an agreement and renders the overall meaning as “I will never put an end to my agreement with him, as I put an end to my agreement with Saul.” This is an allusion to the events narrated in 1 Sam 13.13-14.

Whom I put away from before you: the basic idea of the verb put away is “to get rid of,” as Eli told Hannah to get rid of her wine (1 Sam 1.14), and as Saul got rid of mediums and wizards (1 Sam 7.4). God got rid of Saul as king in order to be able to install David in his place. New Jewish Publication Society’s Tanakh speaks of “Saul, whom I removed to make room for you.” New Century Version makes this a separate sentence at the end of the verse, saying “I removed Saul when I turned to you.” Good News Translation makes it clear that the position involved was that of king.

A possible model for the verse as a whole is:

• However, I will not withdraw my faithful love from him even though I did withdraw that love from Saul, who was king before you but who had to be removed.

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 .

Unlike much of 2 Samuel, this story has no parallel in 1 Chronicles or elsewhere. 1 Sam 20.14-17 provides the background for the events in this chapter. Good News Translation begins with “One day….” This merely reflects the common conjunction in Hebrew, but it makes the transition to the next episode smoother in English. Other languages may require a similar transition at the beginning of a new story.

Said: the original text does not say to whom he spoke. Some scholars suppose that the following quotation is more like a thought that occurred to David rather than a question directed to anyone. Contemporary English Version translates “David thought, ‘I wonder….’ ” Otherwise translators may be required by their language to provide an indirect object such as “said to someone” or, more probably, “said to himself.”

House of Saul: that is, in the family of Saul. It may be more natural to speak of “relatives of Saul” or “descendants of Saul” in this context.

Show him kindness: this same expression is rendered “showed loyalty” in 2.5. See also comments under 1 Sam 15.6 and Ruth 1.8.

For Jonathan’s sake: in some languages it is difficult to express the idea “for the sake of….” Some may prefer to say more directly “because of my esteem for Jonathan,” “in honor of Jonathan,” or, using a verbal expression, “because I loved Jonathan [so much].”

In the receptor language what David said may be divided into two parts, separating out the question (“Is there anyone left of the family of Saul?”) and the statement of his plan (“I would like to show that person kindness for the sake of Jonathan”).

It is also possible to translate the whole verse without a direct quote:

• One day David wondered whether there was anyone left of Saul’s family, and decided that if he found any relatives he would be kind to them because of his great love for Jonathan.

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 pan: this is the first reference to the instrument in which the food was being prepared. The term so translated is found only here in the Old Testament, but it comes from a root meaning “to hollow out.” If the dough was indeed boiled, the word pan does not seem appropriate, since it would not be deep enough to be used for boiling. It may be better to speak of a “pot.”

In those languages where there is no distinction between masculine and feminine pronouns, translators should be careful to ensure that the pronoun references are clear in this verse. In some cases this will mean translating certain pronouns by proper nouns.

Emptied it out before him: that is, transferred the food from the utensil in which it was prepared into a dish from which it could be eaten. The image is still that of actions taking place in an adjoining room where Amnon could see, since Tamar does not enter the “chamber” until verse 10.

But he refused to eat: some interpreters suppose that the cakes, or dumplings, were given to a servant who then presented them to Amnon to eat. Since this was not in keeping with Amnon’s plan to be alone with Tamar, he rejected the food and demanded that everyone except Tamar be sent away.

Send out every one from me: commentators have observed that this second person plural verb form is a kind of royal command used elsewhere (compare Gen 45.1 and Judges 3.19) to get rid of surrounding subjects. Instead of the verb send it may be more natural in some languages to use a more direct command like “All of you, get out of my presence!” Or the direct quotation may be changed into indirect speech as in New Jewish Publication Society’s Tanakh, “and ordered everyone to withdraw.”

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.” It may be considered unnecessary in some languages to repeat the words of Tekoa, since this information has just been given in verse 2.

Came to the king: most Hebrew manuscripts have “spoke to the king” (followed by King James Version, New American Standard Bible, and Traduction œcuménique de la Bible), and Critique Textuelle de l’Ancien Testament gives a {C} evaluation to this reading. But Critique Textuelle de l’Ancien Testament acknowledges that even the reading of the majority of manuscripts may be translated “addressed the king.” And this may possibly have the meaning “came into the presence of the king.”

Fell on her face to the ground, and did obeisance: see the comments on 9.6 and compare also 1 Sam 20.41. Both here and in 1 Sam 20.41, the word face is literally “nose.”

Help, O king: languages will differ with regard to the order of this short statement. Some will naturally put the address to the king before the plea for help. But others will find it easier to follow the order of Revised Standard Version and of the Hebrew original. And in some cases the plea for help will require a grammatical object as in Good News Translation, “Help me….” Others may have to say “I beg you to help me.” And instead of saying O king, a more natural equivalent such as “Your Majesty” may also be required.

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 moreover: the word translated moreover is merely the common Hebrew conjunction, but the context here requires something like “also said” or a verb like “went on” (New Jewish Publication Society’s Tanakh), “continued,” or “would add” (New International Version, Revised English Bible as well as Good News Translation). This last rendering shows more clearly the habitual nature of this action, in keeping with the earlier verb forms.

Oh that I were judge: this false lament of Absalom begins with the interrogative pronoun that is sometimes used to introduce a kind of wish. A more literal rendering is “Who will make me judge…?” Compare New Jewish Publication Society’s Tanakh, “Oh, who will appoint me judge in the land?” The same kind of device is used in Deut 5.29 and frequently in the book of Job (see, for example, 23.3; 29.2; 31.35). Another way of translating this in some cases may be like that of Revised English Bible, New American Bible, and Knox, “If only I could be appointed judge…,” or possibly “I wish someone would make me judge…” (New Century Version and Contemporary English Version).

In the land: this, of course, refers to the land of Israel. New Century Version makes this clearer with “in this land.” This is probably a better model in this case than Good News Translation, which omits any reference to the land.

Might come to me: the word order of the Hebrew places emphasis on the pronoun me. Revised English Bible attempts to reflect this order by beginning the clause “it would be my business to see that….” In languages that have emphatic forms of the pronouns, translators should consider using one here.

A suit or cause: the first of these two terms is the same as used in verse 2, and the use of two different words does not mean that Absalom is talking about two separate matters. They are rather two terms for the same thing, and for this reason they may be better translated as a single term or expression in some languages. Some may say something like “any kind of complaint.”

Give him justice: the text continues to imply habitual action. So the verb form used in translation should reflect this. Absalom is promising that he would “be fair to everyone” (Contemporary English Version). Some other ways of saying this may be “I would see that he gets justice” (New International Version), “I would see that he got his rights” (New Jewish Publication Society’s Tanakh), or “I would adjudicate it in his favor” (Anchor 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 .