As noted in the preceding verse, it is better English style not to repeat names. Revised Standard Version is a literal translation of the form of the Hebrew.

But translates the common Hebrew conjunction, which is left untranslated by Good News Translation. Receptor language considerations will determine whether or not translators will see the need in this context for a conjunction that shows contrast. Revised English Bible, like Good News Translation, leaves the conjunction untranslated, but the majority of versions have “But.” An American Translation, perhaps correctly, translates it as a temporal connector, “Then.”

My son: see the comments on verse 6.

Instead of introducing Samuel’s response with the same verb (said) as is used to introduce Eli’s call, some languages will prefer “answered” or “responded” in the context of this exchange.

Here I am is identical with the word used in verses 4 and following. See the comments there.

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 .

And Eli said: literally “And he said.” Revised Standard Version and Good News Translation make explicit that Eli is the subject of the verb.

That he told you: Good News Translation also makes explicit the fact that the pronoun he refers to Yahweh, or the LORD. It will be important to do the same in many other languages in order to avoid misunderstanding.

In the Hebrew text, the words Do not hide it from me are prefaced by a particle that is often translated “I pray.” This particle in this context softens the harshness of the request by Eli. Fox translates this as “Pray don’t conceal (it) from me.” New Jerusalem Bible says “Please do not conceal it from me.”

May God do so to you and more also: these words are a fixed formula that solemnly calls for God’s punishment upon the person who refuses to do what is asked (the same formula is found in Ruth 1.17; 1 Sam 14.44; 20.13; 25.22; 2 Sam 3.9, 35; 19.13). The specific punishment is not stated. But it is an extremely strong declaration that may even include the idea of death. Interpreters of the Old Testament texts where this type of expression is used speculate that it was probably accompanied by some kind of gesture—possibly one imitating the motions of cutting the throat—or some other indication that death would be involved. In many languages a literal translation of these words may have little meaning. Revised English Bible says “God’s curse upon you if you conceal from me….” Good News Translation translates this sentence as a simple statement, but the form of a curse should be maintained if possible.

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 .

So: Samuel’s response comes as a direct result of Eli’s threat of serious punishment from God. While some versions take the Hebrew conjunction as a temporal transition, translating “Then” (Revised English Bible, New Jerusalem Bible, La Bible du Semeur), the majority understand it as a logical transition. This seems to be the correct understanding of the common Hebrew conjunction.

The expressions told him everything and hid nothing from him do not refer to two completely different things. Rather they are two ways of talking about the same event. Therefore in many languages it will be important to avoid using the conjunction and to join the two. The second element picks up the verb used by Eli in the previous verse and serves to emphasize the fact that Samuel did not conceal anything at all of God’s revelation to him.

And he said, that is, “Eli said.” The Septuagint correctly identifies the pronoun “he” as Eli to avoid possible ambiguity. For the same reason many common language translations also say “Eli said” (Good News Translation, Bible en français courant, Biblia Dios Habla Hoy).

It is the LORD: this may mean either “It is the LORD who spoke to you” or “He is the LORD” (New American Bible, New International Version). The distinction in meaning is slight but subtly different. The second interpretation is more likely.

Let him do: the form of the Hebrew verb may be understood as expressing a wish (Revised Standard Version, New Revised Standard Version) or as a statement expressing a future event (Good News Translation, New American Bible, New Jewish Publication Society’s Tanakh). Either choice makes sense in the context. In any case it is certainly not a plea on the part of Eli for Samuel to allow Yahweh to act. Any translation that gives this kind of impression should definitely be avoided.

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 .

This verse is somewhat similar to 2.21 and 26, where Samuel’s growth is also mentioned, although a different verb is used in 2.26. Here the idea seems to be that he grew to adulthood.

The LORD was with him: this is a common expression in the Old Testament (Gen 26.3; 31.3; Exo 3.12; Josh 1.5; and many other passages), indicating that God provides protection, guidance, and success.

The LORD … let none of his words fall to the ground is a literal translation. This Hebrew idiom means that God does not allow something to remain unfulfilled (see Josh 21.45; 23.14; 1 Kgs 8.56, for a similar expression). According to Deut 18.21-22, the sign of a true prophet is that, when he or she prophesies in the name of the LORD, the prophecy comes true. The sense here in verse 19 is that God “did not leave any of Samuel’s predictions unfulfilled” (New Jewish Publication Society’s Tanakh) or “he did not let any of Samuel’s messages fail to come true” (New Century Version). A literal rendering of these words will probably need to be avoided in most languages.

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 .

All Israel refers to all the people of Israel and is not to be taken as a mere geographical reference.

From Dan to Beer-sheba: the city of Dan, located at the southern foot of Mount Hermon, was the northernmost limit of ancient Israel. Beer-sheba, located in the Judean Negeb, stood as the southernmost point. From Dan to Beer-sheba became a fixed phrase to refer to the entire country from the extreme north to the extreme south (see, for example, Judges 20.1; 2 Sam 3.10; 17.11; 24.2, 15; 1 Kgs 4.25; 1 Chr 21.2).

Since many readers will not know that these two towns represent the extreme northern and southern borders of Israel, this information should be made explicit. There are several ways to do so: (1) Place this information in a footnote, as do Bible en français courant and Traduction œcuménique de la Bible. (2) Keep the names of the towns in the text and make explicit their location; that is, “from the town of Dan in the north to the town of Beersheba in the south” (Contemporary English Version, also Parola Del Signore: La Bibbia in Lingua Corrente consistently, and Nova Tradução na Linguagem de Hoje in Judges 20.1). (3) Omit the names and translate the sense of this fixed phrase; that is, “from one end of the country to the other,” as does Good News Translation.

Solution (2) has the advantage of translating the meaning while also reinforcing for the reader the locations of these two towns, and it is recommended as preferable. In either option 1 or 2, it will be important to add the classifier term “town” to indicate to readers what Dan and Beer-sheba refer to.

The Hebrew participle rendered was established is the same as that translated “faithful” and “sure” in 2.35 (see the comments there). New Jewish Publication Society’s Tanakh says “was trustworthy as a prophet of the LORD.” Similarly New Revised Standard Version, “Samuel was a trustworthy prophet of the LORD.” See also Parola Del Signore: La Bibbia in Lingua Corrente, “Samuel was a true prophet of the LORD” (see the comments on verse 19).

The word prophet may be difficult to translate in many languages. While it is true that the prophets of the Old Testament did sometimes foretell the future, this is not the primary focus of the term. What is more important about the function of the prophets is that they communicated to people on behalf of God. Many languages have special terms to refer to the spokesman or herald of a chief. It is often possible to use this term in an expression meaning “herald [or spokesman] for God” or “one who proclaims God’s message.” In other languages it is possible to say “a person sent by God.” Translators are advised to avoid the idea of “foreteller of the future.”

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 Philistines drew up in line against Israel: the Hebrew verb suggests an orderly formation in lines. Revised English Bible says “The Philistines drew up their lines facing the Israelites,” and New American Bible says “The Philistines then drew up in battle formation against Israel.” Good News Translation does not capture the precision of the Hebrew, nor does the Hebrew state that the Philistines were in fact the ones who attacked first. Some languages may translate this verb “arranged themselves in lines to fight” or, as in Traduction œcuménique de la Bible, “took [their] positions.”

When the battle spread: the meaning of the Hebrew is uncertain here. New Revised Standard Version and Revised English Bible say “and when the battle was joined.” Others accept a slight change in the Hebrew verb and understand these words to mean that “the fighting was fierce” (New Jerusalem Bible, New American Bible, Osty-Trinquet). This also seems to be the meaning translated by Good News Translation.

Slew about four thousand men on the field of battle: literally “slew on the battle line on the field about four thousand men.” The word “battle line” is a technical military term, referring to soldiers fighting in orderly rows (the same term occurs in 17.8). The noun “battle line” comes from the same Hebrew root as the verb drew up in line at the beginning of this verse. Anchor Bible renders this “about four thousand being slain from the ranks in the field.” New Jerusalem Bible says “about four thousand men in their ranks were killed on the field of battle.” In languages where technical military terms exist and are well known, it is best to keep the imagery of the Hebrew rather than to generalize as Good News Translation has done. But in many languages such technical terms do not exist.

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 troops (literally “the people”) refers to the Israelite soldiers that remained after the killing of the four thousand mentioned in the previous verse. In some languages this will be best translated “the remaining Israelite troops” or something similar.

The verb came means “returned” (New International Version, New Jerusalem Bible) or “re-entered” (Traduction œcuménique de la Bible), since these soldiers had been in the same camp prior to the battle.

Elders of Israel: Israelite society was structured along patriarchal family lines. The elders were probably the male heads of clans or families and were the leaders of the people of Israel (compare Josh 7.6; Ruth 4.2). The noun “elder” comes from another noun meaning “beard.” Old age is, however, only one semantic component of the word elder. New Century Version preserves both the component of age and of leadership: “the older leaders of Israel.”

The verb translated put [us] to rout really means simply “let [us] be defeated” (Revised English Bible). But in some languages it will be best expressed by a causative verb form meaning “caused us to lose.” A more literal rendering of the Hebrew is “Why has Yahweh beat us today before the Philistines?”

The ark of the covenant of the LORD: regarding the translation of this phrase, see the comments on 3.3. Here in 4.3 the Septuagint says “the ark of our God,” which is followed by New Jerusalem Bible and Osty-Trinquet, but this is not recommended. See also comments on verse 4.

That he may come among us: that is, “go with us” (New International Version); “help us” (Contemporary English Version); or in the words of New Jewish Publication Society’s Tanakh, “thus He will be present among us.”

As the note in Good News Translation indicates, the Hebrew pronoun translated he in Revised Standard Version may also be translated “it,” referring to the ark (so Revised English Bible, New American Bible, New Jerusalem Bible). But even if the pronoun is understood as meaning “it,” the power behind the ark was clearly thought to be Yahweh.

The relationship between bringing the ark from Shiloh to the battlefield and the expected victory must be made clear in translation. In the thought of the Israelite soldiers, the bringing of the ark would result in their defeating the Philistines. The word translated that is the common Hebrew conjunction often rendered “and,” but in this context the translation should show the cause-and-effect relationship that is the clear intention of the narrative. New Jewish Publication Society’s Tanakh has “thus,” and New Jerusalem Bible translates “so that.”

The power: literally “the palm [of the hand].”

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 .