3the commanders of the Philistines said, “What are these Hebrews doing here?” Achish said to the commanders of the Philistines, “Is this not David, the servant of King Saul of Israel, who has been with me now for days and years? Since he deserted to me I have found no fault in him to this day.”
The term that is transliterated as “Philistines” in English is translated in American Sign Language with a sign that signifies the helmet the Philistine warriors wore was decorated with feather-like objects. (Source: Ruth Anna Spooner, Ron Lawer)
“Philistines” in American Sign Language, source: Deaf Harbor
Click or tap here to see a short video clip about Philistines (source: Bible Lands 2012)
The Hebrew and Greek that is transliterated as “Saul” in English is translated in Spanish Sign Language with the sign that depicts “sword in chest” (referring to 1 Samuel 31:4 and 1 Chronicles 10:4) and also “self-centered.” (Source: Steve Parkhurst)
Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:
Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))
Faye Edgerton retells how the term in Navajo (Dinė) was determined:
“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”
The commanders of the Philistines are apparently the leaders of the different battalions and should not be confused with the five kings mentioned in verse 2. La Bible du Semeur, which identifies these leaders as the five “princes,” should therefore be avoided as a model.
Hebrews: in order to try to capture the pejorative nature of the term used by the Philistines, Contemporary English Version translates “these worthless Israelites.” See the comments on 4.6.
The question of the Philistine commanders may be understood in two different ways. Literally the Hebrew says only “What these Hebrews?” Some scholars understand this to be a question of identity: “Who are those Hebrews?” (New Jewish Publication Society’s Tanakh). Others, however, like Revised Standard Version and Good News Translation, take it to be a question about the reason for the presence of Hebrew soldiers in the Philistine army.
Achish’s question in response to the commanders is rhetorical. Revised Standard Version has no question mark at the end of the question, but the wording is interrogative. This question may be translated as an emphatic statement in the receptor language. Achish is not asking the question to find out if it is really David, but rather is affirming that he has confidence in David, since David and his men have been with Achish for a considerable length of time.
Servant: see the comment on 21.11 for a discussion of the translation of this word as “official.” Since David has been living among the Philistines for quite some time (see 27.7) and has apparently been serving Achish the Philistine king, Achish regards David as his own servant and no longer as Saul’s servant (see 27.12). For this reason one may follow the model of Parola Del Signore: La Bibbia in Lingua Corrente and say “This is David, who was [past tense] an aide of Saul, king of Israel.”
For days and years: there is some question about whether the Masoretic Text contains the original reading here, since the exact meaning of this expression is not clear. But in light of 27.7 the general meaning is clear. New Jewish Publication Society’s Tanakh says “for a year or more.” New International Version similarly has “for over a year.” A literal translation will not be clear or natural in many languages. Following the SeptuagintParola Del Signore: La Bibbia in Lingua Corrente, La Bible Pléiade, La Bible du Semeur, and Osty-Trinquet say “a year or two.” Contemporary English Version, translating much more dynamically, has Achish say that David “left Saul and joined my army a long time ago.”
Since he deserted to me: a reference to the events of 27.1-4. This may have to be expressed in some languages as “since he abandoned Israel to serve me” or he “left Saul and joined my army” (Contemporary English Version).
I have found no fault in him: literally “I have not found in him anything.” It will probably be necessary to add a word such as fault to make clear that the king is talking about not finding anything negative about David.
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 .
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