Your hands … your feet: David’s lament shifts from the indirect statement about Abner to a direct address to the dead person (as in 1.26). In some languages it is quite appropriate to speak to a dead person as long as the person is not yet buried. In many languages, however, this will need to be changed to indirect reference (third person singular pronoun) as in Good News Translation. In others, however, it may be better to change verse 33 and begin addressing Abner from the start, saying something like “Abner, why did they take your life like that of a renegade?”

A manuscript from Qumran reads slightly differently from the Masoretic Text at the beginning of this verse, but the major difference is that the manuscript from Qumran adds the word “in chains” after Your hands were not bound. This reading is followed in some translations (New American Bible, Anchor Bible, Anderson). Another difference is that the position of the negative is different in the Qumran manuscript. Compare Anchor Bible, which follows the Qumran manuscript:

• Your hands were bound—though not by manacles!
Your feet—though not by fetters—were confined!

Hebrew Old Testament Text Project gives a {B} evaluation to the Masoretic Text and recommends that it be followed. For reasons of translation, however, it may be acceptable or necessary to specify the object by which the hands were not bound.

As one falls: in this context the verb “fall,” of course, means to die.

The wicked: literally “the sons of wickedness.” The kind of people portrayed are characterized by deception and betrayal. New Jewish Publication Society’s Tanakh speaks of “treacherous men,” while Knox has “ruthless men,” and An American Translation renders these words “bandits.”

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 .

To persuade: this shows the intention of those who came to talk with David, but it does not indicate that their efforts were productive. In fact they were not successful. So it is appropriate to translate here “to try to persuade….”

Eat bread: the word for bread is frequently used in the Bible for “food” in general. But in view of David’s response, it will be possible to retain the word in its more literal sense here. Note, however, that Revised English Bible has translated “they came to urge David to eat something,” to which he answers “I refuse to touch food of any kind.” The use of the verb taste is used to show that he would not allow himself even the smallest scrap of food. It is an emphatic way of denying that he would eat. Some African languages have a special word for bread or cake that is prepared for mourning situations.

While it was yet day: another way of saying this may be “before the sun set.” Good News Translation conveys the same essential meaning by beginning the verse with “All day long….”

God do so to me and more also: this is almost exactly the same kind of vow that Abner had made with regard to helping David become king of all Israel (see verse 9 above).

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 .

People may refer to the “troops” here as in verse 31. The same words all the people seem to refer to all the troops in verse 37.

Took notice of it, and it pleased them: the pronoun it refers to the decision of the king to fast until evening. In some languages the structure may be turned around: “the people were satisfied with what the king did.” The writer then goes on to say that the people approved of everything that David did. New Century Version may serve as a possible model: “all the people saw what happened, and they agreed with what the king was doing….”

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 .

So: this translation of the common Hebrew conjunction is not really necessary here. It merely serves as a transition marker.

All the people: that is, David’s people or “troops” as contrasted with all Israel. New Jewish Publication Society’s Tanakh takes the first expression to mean “all the troops,” but Revised English Bible seems to see the two expressions as synonymous.

It had not been the king’s will: literally “it was not from the king.” Another way of saying this is “the king had had no hand in [the murder of Abner]” (Revised English Bible) or “the king was not involved in [the death of Abner].”

To slay Abner: the verb translated slay is the general word for “kill,” but in this context it is clear that murder was involved.

The son of Ner: this is now the fourth time this expression is used in this chapter, and it occurs twice in the previous chapter. If the repetition is awkward in the receptor language, it may be dropped here.

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 .

Servants: that is, David’s officials (see verse 22).

Do you not know…? David was not using this question to request information about how much his officials knew. It was rather his purpose to emphasize as strongly as possible the significance of the death of Abner. This has been changed to a strong affirmative statement in New Jewish Publication Society’s Tanakh, “You well know that…,” and by Revised English Bible as “You must know that….”

A prince and a great man: translators should ensure that the readers or hearers of this passage do not think that this refers to two different people. Both expressions refer to Abner. The first term (prince) refers to his leadership ability (see 1 Sam 8.12, “commanders”), and the second (a great man) to his prominence. The two noun phrases may be combined in some languages by using an adjective and a noun: “an outstanding commander” or, as in Good News Translation, “a great leader.”

Has fallen: as in verse 34, this is a euphemism for “has died.”

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 structure of the first part of this verse may have to be altered in order to make it read better in the receptor language. Although David had been made king, he still (this day) saw himself as relatively gentle. By contrast Abishai and Joab were quite brutal. There seems to be an intentional contrast between weak with reference to David and hard as a description of the sons of Zeruiah. The word translated weak is probably better understood as indicating sensitivity and tenderness rather than being taken as a reference to physical or emotional weakness. Anchor Bible has rendered this part of the verse as follows: “And I, though anointed king, am still a gentle man; but these men, the sons of Zeruiah, are rougher than I am.” Bible en français courant translates “and I, in spite of my title as king, at present I feel myself weak by comparison with the violence of these men….”

It may be more natural in some languages to use the names “Joab and Abishai” where the text has these men the sons of Zeruiah, since this is clearly who is intended.

Are too hard for me: may mean either “are too violent for me” or “have more power than I do.” The context seems to favor the first interpretation.

The last sentence in this verse is not found in the Dead Sea Scroll of 2 Samuel. For this reason many scholars feel that it was added by a scribe at a much later date than the original writing. This possibility, however, is not even mentioned by Hebrew Old Testament Text Project, and most modern versions (with the exception of Anchor Bible) include it.

Requite: as the New Revised Standard Version revision shows, this rather archaic English word simply means “pay back.” The idea is that the person who so cruelly murdered Abner should receive the punishment that he deserved. The fact that David asks the LORD to ensure the punishment of the murderer is taken by some as a continuation of the thought that David himself was too weak or tender-hearted to do so.

The evildoer: this, of course, refers to Joab, but possibly the writer intentionally avoided making the name specific. The name should therefore probably be left out in the receptor language also. It may be better to translate “the person who did this evil deed.”

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 .

Note the difference in order at the beginning of this verse between Revised Standard Version and Good News Translation. It must be determined for each language whether it is more natural to put Ishbosheth’s name before or after the statement about who his father was. It is clear that Saul is the better known name of the two. The Hebrew text, in fact, does not even have the name Ish-bosheth but only “the son of Saul.” There is even some textual evidence for “Mephibosheth,” but this is clearly a mistake. In view of these textual problems, the name is omitted altogether by New Jerusalem Bible and Traduction œcuménique de la Bible. Fox similarly has “When … the son of Shaʾul.” American Standard Version (American Standard Version) puts the name in italics, and New Jewish Publication Society’s Tanakh places it in brackets.

His courage failed: literally “his hands fell [weakened]” or “his hands hung loose.” Fox reads “his hands grew-slack.” The Hebrew is an idiomatic expression used to describe a person who had lost confidence and hope. The same idiom in 17.2 is translated “discouraged” in Revised Standard Version. Many languages have unusual idioms to express a similar idea. For example, some may say something like “his heart was up [or, down]” or “he completely lost his spirit.”

All Israel: that is, “all the people of Israel” (as in Good News Translation), or “all the Israelites.”

Dismayed: the root word here has to do with physically trembling, but in this context a more figurative sense is probably intended. All the people of Israel were upset and disturbed as a result of the news of Abner’s death.

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 .

This verse gives the names, occupation, parentage, and village of origin of Baanah and Rechab. The order in which these various elements appear will depend on what is natural in the receptor language, but consideration should be given to which elements are in focus in the original account. It is important that these men were responsible to Ishbosheth, who was Saul’s son.

Saul’s son: the Hebrew text lacks the name of Ishbosheth and focuses again on his father, but it may be more natural in some languages to give the name directly.

Raiding bands: these were groups of men who were ultimately responsible to the king, but their immediate superiors were Baanah and Rechab, their leaders or captains. Such a group would have been similar to that of Joab in Judah (see 3.22, where the same Hebrew term is used). They would probably have been assigned the task of making raids into the surrounding regions to bring back whatever they could take from their enemies.

Be-eroth: the meaning of the Hebrew name is “wells” (the meaning of which is related to the name of the modern capital of Lebanon, Beirut). This was a town located about fifteen kilometers (or about nine miles) north of Jerusalem. It had belonged to the Gibeonites (Josh 9.17-18), but it was considered a part of the territory of the tribe of Benjamin, as the parenthetical statement here indicates. It was reckoned to Benjamin, or, as New Jerusalem Bible puts it, “regarded as belonging to Benjamin.” But translators should ensure that readers understand clearly that Benjamin is not an individual in this case but his tribal descendants.

Rimmon a man of Benjamin from Be-eroth: literally “Rimmon the Beerothite from the sons of Benjamin.” The words “from the sons of Benjamin” may mean that his ancestors were Benjaminites or that he lived among the Benjaminites. This description of Rimmon may be understood in two quite different ways: (1) He was an Israelite from the tribe of Benjamin, and he lived in the town of Beeroth, or (2) he was a Beerothite (see verse 3) and a Gibeonite (see Josh 9.17), who was living among the people of the tribe of Benjamin.

The translation in Revised Standard Version, “a man of Benjamin,” reflects the first interpretation. So also does Traduction œcuménique de la Bible “Rimmon, the Beerothite, from sons of Benjamin,” New Revised Standard Version “Rimmon a Benjaminite from Beeroth,” and most other translations. This interpretation seems most likely and makes good sense of the end of this verse and verse 3. That is, though the Beerothites (Gibeonites) originally lived in Beeroth, they fled to Gittaim, and Beeroth was taken over by Benjaminites, among whom were ancestors of Rimmon.

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 .