If repetition of the name David seems awkward, it can be replaced by the pronoun.

Every one with his household: this shows that each of the men (or, soldiers) who went with David was also able to take his family members along.

Dwelt: that is, “took up residence in” (Anchor Bible) or, as most modern versions put it, “settled in” (New Jewish Publication Society’s Tanakh, New Jerusalem Bible, Revised English Bible, and New Revised Standard Version as well as Good News Translation). Other languages may find it more natural to say something like “began to live in….”

The towns of Hebron: in verse 1 Hebron is said to be one of the “towns of Judah” (Revised Standard Version, “cities of Judah”). Here the same term is used, but it is unclear what is meant by the “towns of Hebron.” Many interpreters (Revised English Bible, New American Bible, New Jewish Publication Society’s Tanakh) take this to be a reference to the smaller villages surrounding the larger town of Hebron (compare, for example, Josh 15.32, 36, 41). But this is not the usual way that Hebrew expresses this idea. For this reason some scholars change the plural to a singular (“in the city of Hebron” [New English Bible]) or drop the word for “towns” completely and say simply “in Hebron” (Anchor Bible). According to Josh 15.54 Hebron was also named “Kiriath-arba,” which means “City-of-Four.” Perhaps the reference here is to these four cities that made up the city of Hebron. But probably the wisest course for translators is to follow the majority and say something like “the villages near Hebron.” It is possible that some of David’s men lived in Hebron with him while others lived in the surrounding towns, but the Hebrew seems to suggest that they did not live in Hebron.

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 men of Judah: New Revised Standard Version and Contemporary English Version have translated “the people of Judah” in order to make the language more inclusive. However, it is quite possible that this delegation is the same as the “elders of Judah” mentioned in 1 Sam 30.26-31, in which case they all were men.

Note that Good News Translation also supplies the information that these people came “to Hebron,” which is not in the original but is clearly the intended meaning.

Anointed: see 1 Sam 2.10 and verse 14 in the previous chapter. Contemporary English Version provides an excellent model for some languages that may have difficulty in expressing the idea of anointing: “poured olive oil on his head to show that he was their new king.” Although the Hebrew verb is plural, that is, “they anointed,” the sense is probably that a priest or prophet anointed him on behalf of the men of Judah. In languages where passive forms are common, it may be more natural and quite legitimate to translate “David was anointed king….”

The house of Judah: this expression occurs forty times in the Old Testament as well as in Heb 8.8. Here it refers to the whole community of people thought to be descended from Judah, the fourth son of Jacob. These people lived in the region assigned to that tribe in southern Palestine. Later in Jewish history they combined with the tribe of Benjamin to make up the kingdom of Judah, after its separation from the northern kingdom (Israel); this happened after the death of Solomon. Here Knox has translated “the line of Juda[h].”

When they told David: literally “and they told David, saying.” Revised English Bible translates using the passive form, “It was reported to David.” Some may prefer to translate here “When David learned” or “When David heard.”

The men of Jabesh-gilead: the same word is used here as in the expression “men of Judah” at the beginning of the verse, but here the context definitely favors more inclusive language. Translators should probably say “people of…” as in Good News Translation. On Jabesh-gilead see the comments on 1 Sam 11.1.

The construction of the second half of this verse in Revised Standard Version may prove to be awkward to follow in other languages, since it has a direct quotation within a subordinate clause. Good News Translation resolves the problem by making the direct quotation indirect. Another possible solution is to make an independent sentence of the subordinate clause and begin a new sentence at the beginning of the next verse, as the Hebrew text does. The resulting model will look something like this:

• Then the men of Judah came to Hebron and anointed David king of Judah. They told David that it was the men of the town of Jabesh in Gilead who buried Saul.
When David heard this, he sent messengers….

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 .

Depending on how the last part of the previous verse is translated, it may be better to begin this one by saying “When David heard this he sent….”

It will probably be unnecessary to repeat the phrase the men of Jabesh-gilead here, since it has just been mentioned in the previous verse and will probably require a rather long expression in many languages. It may be quite adequate to say simply “those men” or “those people,” referring back to the longer expression in the previous verse.

May you be blessed by the LORD: this passive construction may be easily transformed into an active one by saying “May the LORD bless you…” as in Good News Translation (translated similarly in Contemporary English Version and New Century Version).

Loyalty: the term so translated (chesed) is a keyword in the Old Testament as a whole and in this book. It is repeated in the following verse, where it is unfortunately rendered differently in Revised Standard Version. In 1 Samuel it is rendered “kindness” (15.6), “loyal love” (20.14), and “loyalty” (20.15). In the book of Ruth it is rendered “kindness” (2.20 and 3.10). The meaning does, of course, vary with the context, and scholars continue to debate the precise meaning. Traditionally it was thought that the central idea was that of “mercy” or “steadfast love” (frequently in Revised Standard Version). More recent scholarship suggests that the basic meaning is related to “loyalty to covenant obligations.” In this context the idea of a loving fulfillment of contractual obligations seems to be in focus. New Jewish Publication Society’s Tanakh seeks to represent it as “this act of faithfulness,” which is similar to Revised English Bible and which conveys the fact that the people of Jabesh in Gilead had “kept faith with Saul.” And New Jerusalem Bible speaks of “showing … faithful love.”

Your lord: the same word may be used for an earthly master or for God, but here it clearly refers to Saul and is therefore better rendered “your king” (Good News Translation) or “your master” (New International Version and New Century Version).

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 .

Now: translates the common conjunction plus the adverb of time meaning “At this time.” It is therefore more than a simple transition word. Although it is omitted by Bible en français courant, La Bible du Semeur translates it “At present.”

Steadfast love: this is the same term that is translated “loyalty” in the previous verse. Revised English Bible seeks to show the relationship by using the expression “keep faith with” in both cases. Other versions also try to highlight the similarity by using the same kind of terminology in both cases: Anchor Bible has the verbal expression “act loyally,” and Contemporary English Version uses the word “kind” in the two verses.

Faithfulness: the second term is similar in meaning to the first, but the focus is clearly on stability and trustworthiness.

I will do good: the idea here is that, in addition to the goodness which he is asking the LORD to do, David himself will also act favorably toward the people of Jabesh-gilead. Knox has “I too will prove myself grateful for it.”

This thing: the reference here is clearly to the act of burying the body of Saul. If there is any danger that anything else may be understood by the readers, translators should clarify what this thing is. Parola Del Signore: La Bibbia in Lingua Corrente says “for what you have done to Saul.”

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 .

Now therefore: while some versions omit the transition word altogether, it may be important in certain languages. It is ill advised to use a word like “Therefore” (New Revised Standard Version), since that may give the impression that the action called for is to be done because of the death of Saul. The sense is rather that, in spite of that tragic event, there is reason to take courage. Anderson translates “from now on … although….”

Let your hands be strong: or, more accurately, “let your hands be steady.” This is a way of exhorting the people to take courage. It is this idea, rather than a literal rendering of the words, that has been adopted by Bible en français courant, Moffatt, and others. It may be wise to do the same in many other languages. Possible models include “take courage,” “show yourselves to be brave,” or, stated negatively, “don’t be weak” or “don’t be fearful.”

Be valiant: literally “be as sons of valor.” On the use of “sons of…” to indicate membership in a group, see the comments on 1.13.

Your lord: see verse 5.

On the expressions house of Judah and anointed, see verse 4.

The Hebrew text does not clearly show the relationships between the various parts of this verse. The meaning is this: the people of Jabesh-gilead should continue to resist the Philistines and not be afraid, because even though their king has been killed, the people of Judah have made David king, and now he will help defend the people of Jabesh-Gilead if they accept his rule. Compare New Living Translation: “And now that Saul is dead, I ask you to be my strong and loyal subjects like the people of Judah, who have anointed me as their new king.”

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 .

He made him king: the use of the two pronouns may make it unclear which of the two characters is made king and which is the kingmaker. We know, of course, that it was Abner who made Ishbosheth king, so this may be made clear in translation, as has been done in Good News Translation.

Gilead: readers are unlikely to know whether this term refers to a town, a region, or some other geographical entity. For this reason it may be necessary for translators to add a classifier term showing that it was a region. It was located in the country that is now called Jordan, and the borders were the Yarmuk and the Arnon rivers. Note that Good News Translation indicates that Gilead was one of several territories.

Ashurites: the meaning of the name here is uncertain. This uncertainty is reflected in the variety of renderings in English versions. New Revised Standard Version retains the reading of Revised Standard Version, which possibly refers to the Assyrians; but Moffatt, New Jerusalem Bible, and Revised English Bible have “Asherites,” that is, members of the tribe of Asher (see Judges 1.32). This second understanding follows the ancient Jewish Targum. The same meaning is conveyed by Good News Translation‘s “Asher.” New International Version has “Ashuri” in the text, with a footnote saying “Or Asher.”

Anchor Bible and Fox read “Geshurites,” and similarly Knox has “Gessuri,” while Biblia Dios Habla Hoy has “Gesuri.” This reading comes from the Syriac and Vulgate and is justified on the basis that Geshur would be more logical in a geographical list between the names Gilead and Jezreel. The majority of modern versions, however, seem to prefer “Asher.”

Jezreel: while the name Jezreel refers to a town as in verse 2, it is also used to include the surrounding territory between Galilee and Samaria. It is this sense that is intended here.

Ephraim and Benjamin: these were originally names of individuals, but in this context the terms are used to refer to the geographical territory where the descendants of these individuals lived. This should be made clear in translation by saying something like “the territories of Ephraim and Benjamin” or by using other grammatical devices showing that they are not the names of individuals but of geographical areas.

And all Israel: this is not intended as another name in the list, as if to say “the remainder of Israel.” Rather it is a comprehensive expression referring to the places already mentioned. Good News Translation reflects this by adding the word “indeed” or “that is to say.” Parola Del Signore: La Bibbia in Lingua Corrente says “in short, of all Israel.” The name Israel is sometimes used to refer to the ten northern tribes but excluding the tribes of Simeon and Judah. This more restricted meaning is almost certainly what is intended here (see the comments on section head title at the beginning of verse 1).

Die Bibel im heutigen Deutsch offers a possible model for restructuring the verse as a whole in other languages: “There he made him king over Israel. His rule extended to the regions of Gilead, Asher, Jezreel, Ephraim and Benjamin.”

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 formula used here is the common way of briefly describing the rule of the kings of Israel. It occurs nearly thirty times in the books of 2 Kings and 2 Chronicles, frequently followed by either the name of the king’s mother or the statement that the king “did what was evil in the sight of the LORD.” It is also found in 1 Sam 13.1 and later in this book at 5.4. Some scholars see this as a late addition to the text of 2 Samuel. Good News Translation replaces the name Ish-bosheth by the pronoun “he.” But translators in other languages should use whichever form is most natural in this context. On the form of the name, see the comments on verse 8.

The house of Judah: this, of course, refers to the tribe of Judah. See verses 4 and 7.

Followed: this translates the verb “they were” and the preposition “behind” in Hebrew. The meaning is almost certainly “supported” (New Jerusalem Bible), “was loyal to” (Good News Translation), or “adhered to” (Moffatt). Another possible model is “had accepted David as their ruler.”

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 .

Was king in Hebron over the house of Judah: some languages will require a restructuring of this clause and the addition of a classifier term indicating what kind of geographical entity Hebron was. Possibly also the expression was king should be replaced by the verb “ruled” or “governed.” One possible model is “While living in the city of Hebron, David ruled over the tribe of Judah…” or possibly “David governed [or, led] the people of the tribe of Judah, making his home in the city of Hebron.”

Seven years and six months: it may be more natural in a number of languages to say “seven and a half years,” as in Good News Translation and certain other modern versions.

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 .