1In the spring of the year, the time when kings go out to battle, David sent Joab with his officers and all Israel with him; they ravaged the Ammonites and besieged Rabbah. But David remained at Jerusalem.
The name that is transliterated as “Jerusalem” in English is signed in French Sign Language with a sign that depicts worshiping at the Western Wall in Jerusalem:
While a similar sign is also used in British Sign Language, another, more neutral sign that combines the sign “J” and the signs for “place” is used as well. (Source: Anna Smith)
“Jerusalem” in British Sign Language (source: Christian BSL, used with permission)
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 If the headman failed consistently in raids, he was superceded by a better warrior.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.”
This verse describes the same events as 1 Chr 20.1, but the focus is different here, since it sets the scene for David’s sin with Bathsheba, while the Chronicler omits any reference to this wrongdoing on the part of the king. While the account in 1 Chronicles says simply that “Joab led out the army,” the account here specifically says that David sent Joab. This difference in focus must, of course, be maintained in translation. The verse begins with a form of the verb “to be” that is often omitted in translation but is rendered “And it came to pass” (King James Version) or “Then it happened” (New American Standard Bible). Translators need not imitate the form of the Hebrew but should begin this new story in whatever way is considered natural in their language.
In the spring of the year: literally “At the return of the year.” In addition to the parallel in 1 Chr 20.1, this kind of expression is also used in 1 Kgs 20.22 and 26 to refer to the king of Syria attacking the Israelites in the spring of the year, and in 2 Chr 36.10 to indicate the time when Nebuchadnezzar brought Jehoiachin to Babylon. A similar Hebrew expression occurs in 2 Kgs 13.20 to situate the habitual invasion of the land by the Moabites. In those parts of the world where the season of spring is unknown, it may be necessary to translate as New Jewish Publication Society’s Tanakh and New Jerusalem Bible, “at the turn of the year.” The basic meaning of the word used here is generally thought to be that of repetition or return of a time of the year. Some scholars, however, argue that the meaning of this passage is rather “When the time of the year at which the kings had marched out came around again…” (Anchor Bible). Very few other translators follow this interpretation, so it is not recommended.
When kings go forth to battle: since this speaks of something that happened repeatedly, the habitual verb form may be the most appropriate in many languages. The word translated kings is actually “messengers” in the traditional Hebrew text, but there is a note to the effect that it should be read as “kings.” Most scholars agree with this, and almost all modern versions translate in this way. There is the possibility that the word “messengers” is an intentional play on words, since it closely resembles the word for kings, and the words to battle are not in the Hebrew. Thus this can be the story about the many messages the king sent and received at the hands of messengers—and he continued to think he kept his secret hidden! However, such a play on words will be impossible to retain in translation, and the standard translation will have to be followed.
His servants: the term servants in this context refers to the military officers loyal to David and serving under Joab. It is therefore wise to translate “his officers,” as in New Jewish Publication Society’s Tanakh and New American Bible as well as Good News Translation.
Ravaged: the root meaning of the verb here is “decay,” and the causative form may be rendered “ruined,” “spoiled,” “destroyed” (New International Version), “devastated” (New Jewish Publication Society’s Tanakh), or “massacred” (New Jerusalem Bible).
The Ammonites is literally “the sons of Ammon.” This Hebrew idiom means simply “the Ammonite people.”
Besieged: see 1 Sam 11.1.
Rabbah: this name refers to the capital city of the Ammonites. It is known today as Amman in the modern country of Jordan. In many languages it will be helpful to add a classifier term so that the reader will know that Rabbah is a city. Although it is not mentioned by name in the Hebrew text, there is an allusion to Rabbah in 10.8 (where Good News Translation makes it explicit).
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 .
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