And: the conjunction here serves to introduce the logical succession of events and may be translated “Then” as in Good News Translation or possibly left untranslated as in New International Version, New Revised Standard Version, New American Bible, and others.

Afraid of the LORD: the same root word is used here as when Old Testament writers speak of “the fear of the LORD,” meaning respect or reverence for the LORD. But the context seems to indicate apprehension or dread. Some other renderings are “distraught” (Traduction œcuménique de la Bible, Bible en français courant); “terrified.” The addition of the words that day shows that this was a special emotion based on the events just experienced.

The question which David asks, How can the ark … come to me? as it is worded, seems to attribute supernatural powers to the ark, in that it would be able to “come” to David on its own. This, however, is not what is intended, and such a meaning should be avoided. The idea is that David was afraid to become the person responsible for the ark. New Revised Standard Version tries to show this meaning with “How can the ark of the LORD come into my care?” In some other languages it may be more natural to have David ask “How can I become the keeper of the ark of the LORD?” (“How can I be responsible for the ark of the LORD?”) or “How would I dare to have the ark of the LORD brought to my place?” (La Bible du Semeur).

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 city of David: this expression is a standard way of referring to a specific area within the city of Jerusalem (see the comments on 5.7). Since the name of David is used elsewhere in the verse, it may be better in some languages to use the better known name here as Good News Translation has done.

Took it aside: that is, he took a detour on his way to Jerusalem and left the Covenant Box at another place so that he would not have to be the caretaker of this important symbol of God’s presence.

Translators should note that the expression used here is the ark of the LORD and not “the ark of God” as earlier in this passage. The expression introduced here is, however, used frequently in the following verses. And both expressions refer to the same object.

The Gittite: as indicated in Good News Translation this term indicates that Obed Edom was “a native of the city of Gath.” But it is important to realize that this man was probably not an Israelite but a Philistine. In view of what had happened, it seems logical that the Israelites were afraid to have the ark left in their homes. Some commentators have speculated that Obed-edom may have been persuaded to join the Israelite cause when David was staying in Gath (1 Sam 27–30; see also 2 Sam 15.18-22; 18.2). Others indicate that he may have been from the Levitical city of Gath-rimmon (mentioned in Josh 19.45; 21.24) or from Gittaim (mentioned in 2 Sam 4.3) and thus not a Philistine. In view of this uncertainty, there should be nothing in the translation about this man’s being a Philistine. This possibility, however, can be mentioned in a footnote.

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 .

Instead of saying that the ark of the LORD remained in the house of Obed-edom …, it may be more natural in some languages to say that “David left the ark of the LORD….”

In the house of Obed-edom the Gittite: the repetition of all this information already given at the end of the previous verse will be unnatural in many languages and may be omitted.

Blessed: this general term gives no clue as to how Obed Edom was blessed, but certainly it included the fact that there were no additional misfortunes like the one that occurred when Uzzah took hold of the ark along the way to Jerusalem. The blessing may have included the fact that he had eight sons during his lifetime (see 1 Chr 26.4-5).

And all his household: literally “all his house.” This refers to the members of his family and possibly also to any servants he may have had. It is possible to translate in this context “everyone in his house,” as New Century Version does the same expression in 15.16.

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 .

And: The conjunction may be left untranslated in this context in many languages. It serves only to connect this verse with the previous one. But it may be represented by a paragraph break as in some English versions.

It was told: this passive construction may be easily transformed to an active one by saying something like “Someone told…,” or by using an indefinite third person plural pronoun in some languages, “They told….”

The direct quotation has been changed to indirect in Good News Translation. This may also be a more natural way of conveying this information in many other languages.

So: although this represents the common Hebrew conjunction, the transition word is important in translation. God’s blessing on Obed Edom caused David to realize that the plan to move the Covenant Box to Jerusalem was indeed approved by God. He had doubted this earlier because of the disaster that occurred to Uzzah, but he now found his plan reconfirmed.

The city of David: or “Jerusalem,” as in verse 10.

With rejoicing: this may have to be translated as a separate sentence in some languages. Since there was rejoicing in the previous move of the Covenant Box (verse 5), it may be necessary to say something like “There was once again a big affair of joy” or “The people of Israel were again very happy.” Contemporary English Version has “Everyone was celebrating” as a separate sentence. But it is worth noting that the word used here is not the same as “merry making” in verse 5, even though the meaning is essentially the same.

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 .

Those who bore the ark of the LORD: apparently it was no longer considered necessary or wise to use the new cart on which the ark was transported in the earlier part of the story. Note that the writer here reverts to the ark of the LORD, while the previous verse has “the ark of God.” According to Num 4.6-15 the Levites were to carry the ark on poles.

The word here rendered paces is usually translated “steps” (see 2 Sam 22.37; Job 14.16; and Psa 18.36, for example). And this would be more natural in this verse, although New Revised Standard Version retains the rendering of Revised Standard Version.

While it is only implied in Revised Standard Version, Good News Translation states explicitly that David made the men carrying the Covenant Box stop. If there is any danger that the reader or hearer of the receptor language may think that David offered his sacrifice while these men were still moving, then this information should probably be made explicit.

He sacrificed: the pronoun here refers to David, and this should probably be indicated by using the name in the receptor language. Some textual evidence actually has the name in place of the pronoun at this point. The verb sacrificed may be made clearer by showing that the sacrifice was offered to the LORD. It is possible to understand this expression as indicating that David was merely responsible for having the sacrifice made rather than performing the action himself. But probably he actually made the sacrifice. So it may be unnecessary to say “he caused a sacrifice to be made….” Some commentators suggest that a sacrifice was performed after every six steps (see Anchor Bible), but this seems very unlikely. Assuming that the distance between the two places was forty kilometers (twenty-five miles) (it may have been more), this would have required about eight thousand sacrificial animals. The text clearly mentions only one sacrifice after the first six steps.

An ox and a fatling: some commentators take this as one of those cases where two terms are used to refer to a single item. Anchor Bible, for example, translates the two as “a fatted bull.” But almost all English versions make it refer to two separate animals.

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 .

Danced … with all his might: based on the ancient Greek version, Anchor Bible proposes “strumming on a sonorous instrument.” But most modern versions translate “danced.” This kind of dancing did not involve a partner but was an individual act to display pleasure over the Covenant Box arriving in Jerusalem. Rather than say that David was dancing, Fox says “David was whirling,” since the Hebrew verb means “to whirl” or “to spin around.” The idea of dancing with all his might may be translated in some languages by an adverb meaning “vigorously” or “energetically.” Others may say something like “with great spirit” or “with much heart.”

Before the LORD: see verse 5 above as well as 3.28. But note that Good News Translation in this context translates the idea that David’s dancing was “to honor the LORD.”

Girded with a linen ephod: the linen ephod was appropriate to David’s function as one offering a sacrifice. Exo 25 indicates that this is a part of the priestly attire. See also comments on 1 Sam 2.18 and 22.18. While this garment may have been adequate to cover a priest during his normal activities, it apparently left David exposed when he was involved in rather hectic twisting and turning movements in his dance to honor the LORD.

The two separate sentences may be combined into one as in Good News Translation, since David is the subject in both cases.

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 .

All the house of Israel: that is, “all the people of Israel.” See verse 5 as well as 1.12.

Brought up: while the text at this point does not specify where the Covenant Box was brought, the implied location is clearly the city of Jerusalem. This may be supplied if required by the receptor language. Some translators may need to use a verb for carrying something from a lower to a higher location, since Jerusalem was higher than Obed Edom’s house.

Shouting: since this is a very general term, it may be necessary in some languages to make it clear that these were “shouts of joy” (New American Bible and others as well as Good News Translation). Contemporary English Version makes the idea of joy or happiness cover the whole of the activity by translating “He and everyone else were celebrating by shouting and blowing horns while the chest was being carried along.”

The sound of the horn: the word here translated horn is more often rendered “trumpets” (see, for example, 2.28 and 1 Sam 13.3). The use of the singular form may be misleading, since the word is no doubt meant collectively. So this does not mean that there was only one horn used in the celebration. Rather there were probably many different horns or trumpets used.

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 .

As the ark of the LORD came into the city: see the comments above on the verb used here. Good News Translation changes this to a passive expression, “… was being brought into the city.” But in many languages it may be necessary to take the additional step of converting this meaning into an active expression such as “As they [the people of Israel] were bringing the Covenant Box into the city.” Regarding the location of the city of David, see the comments on 5.7.

Michal, one of David’s wives, was last mentioned in 3.13-16.

The Hebrew participle translated leaping suggests the idea of being agile and of hopping quickly. The participle translated dancing refers to a whirling motion (Revised English Bible and New Jerusalem Bible, “whirling”). Rather than translate literally before the LORD, Good News Translation says “in the sacred dance.” The rendering in Bible en français courant, “in front of the [covenant] box,” correctly expresses the meaning and may be a good model for other languages.

Despised him in her heart: Michal apparently did not feel the same joy as David and the others. She felt repulsed and offended by David’s actions. Some commentators find it significant that she is called the daughter of Saul in this passage rather than “the wife of David,” since she was behaving in a way that was more supportive of her father than of her husband. New Century Version describes her attitude toward her husband in very direct terms: “she hated him.” New Jewish Publication Society’s Tanakh makes it clear that her attitude was because of his actions: “she despised him for it.”

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 .