David again refers to himself indirectly as a sign of respect for God, but this is hardly common in most languages. And for a person to use his own name within a direct quotation may actually be misleading. So it will probably be better to translate using the pronoun “I,” as in Good News Translation.

Likewise thy servant is an indirect way to refer to himself, but it will be more natural to use the first person singular object pronoun “me” in many languages.

It is unwise to translate the rhetorical question as a statement like “I cannot say anything more to you…,” since David does, in fact, say quite a bit more in the next several verses. The Hebrew should probably be understood to mean that David could not ask God for anything more, since God had already so richly blessed him. The sense is, therefore, not that David cannot talk any more to God. Anchor Bible suggests that the real meaning may be “What more can David add to you (that is, that you do not already have) to honor your servant?” That is, David may be saying that there is nothing more he could ask God to do for him. Anderson, for example, translates “What more can David ask of you?”

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 this verse may have to be altered in some languages, since it begins with two subordinate clauses that are dependent on the main verb, which comes later, and that provide the reasons for the action described by the main verb.

Because of thy promise: in some languages this may be more naturally rendered by a verb phrase such as “because you said that you would.”

According to thy own heart: since the heart is the seat of the will, this may be translated “because you wanted to do so” or “according to your own will.”

Wrought all this greatness: the verb used in Revised Standard Version is archaic, and it is surprising that it has been retained in New Revised Standard Version. The idea of the verb translated wrought is “to do,” “to perform,” or “to accomplish.” And while this greatness is singular in form, the presence of the adjective all shows that there is also a plural idea involved. Anchor Bible has therefore translated “all this, this great thing.” And Good News Translation has simply “all these great things.” There is some debate as to what the words “great thing” refer to. Some think it is the establishment of the dynasty of David, while others believe it refers to God’s revelation about this. In view of the uncertainty it may be better to translate in such a way that either may be understood, and if necessary a footnote can be added.

Thy servant: see the previous verse.

The structure of this verse should probably be modified in a number of languages, because as it stands the main verb clause comes after the two expressions that indicate the reason for God’s acting in this way. Good News Translation makes these into an independent sentence but leaves it at the beginning of the verse. It may fit better at the end of the verse in other languages:

• You have done all these great deeds in order to teach me. And you did them because of your promise and according to your own purpose.

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 .

Therefore: more literally “For truly.” The Hebrew expression here usually introduces a statement of later effects and is often translated “Therefore” or “That is why.” The transition words seem to have been completely dropped by Good News Translation and Contemporary English Version. Others have translated “indeed” (New Jewish Publication Society’s Tanakh), “also” (Traduction œcuménique de la Bible), “this is why” (New Century Version), “truly” (Anderson).

None: in many languages it will be impossible to say none without indicating what it is that does not resemble God. Does it mean “no other god,” “no other person,” or “no other thing”? The following phrase is more specific, showing that there is no other god. But if the language permits, it may be better to be more general, with something like “no other person” or “no other being.”

No God besides thee: in certain languages it will be better to rephrase this to say “you are the only [true] God.”

According to all that we have heard: among the more meaningful English renderings of this phrase are “as we have always heard” (New Jewish Publication Society’s Tanakh) and “as everything that we have heard confirms” (New Jerusalem Bible).

The words with our ears are redundant, and it will be unnecessary and unnatural in many languages to include them. Readers will know that the ears are used for hearing, and the explicit use of these words may even sound funny.

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 whole verse is a very long and complex rhetorical question that includes a summary of the history of the people of Israel. Even in those languages where rhetorical questions are commonly used, the form of this one may be too complex to reproduce. In such cases it will be better to formulate it as an emphatic statement that there is no other group on earth like the people of Israel. Good News Translation does so using three separate sentences. There are several textual problems in this verse, which will be noted below, and the many different ways that modern versions have translated this verse reflect the uncertainty regarding both the correct text and the correct meaning.

What other nation on earth: this seems to follow the reading of the ancient Greek, which has “another” where the Hebrew text has the word “one” qualifying the noun “nation.” If, however, the Hebrew text is followed, the translation will say something like New International Version, “the one nation on earth,” or New Jewish Publication Society’s Tanakh, “a unique nation on earth.” The problem is handled similarly by Traduction œcuménique de la Bible and Anderson. Critique Textuelle de l’Ancien Testament advises that the reading “another” be followed here, giving a {C} rating to this reading. Whichever reading is followed, “one” or “another,” the meaning is essentially the same.

Whom God went to redeem: in the Hebrew the verb went is plural, and the subject of this verb is God, which is plural in form but of course is singular in meaning. The translators of the Septuagint text read the verb as singular with a direct object and rendered these words “God led him [Israel] to redeem him.” Compare New American Bible, “What other nation on earth is there like your people Israel, which God has led, redeeming it as his people.” Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Hebrew text, and it should be followed here as in Revised Standard Version.

Since this prayer is addressed to God, it will be more natural in most languages to use the personal pronoun in place of the noun God, as Good News Translation has done. The use of the verb “to go” may also be unnatural if reproduced literally in the receptor language. This verb may, in fact, be unnecessary, since redeem is an active verb involving in this context deliverance from slavery. Knox brings out the meaning of the verb by translating “buy back.” In this context, however, God did not pay anyone. The idea of “liberation” or “deliverance” is in focus. Some possible model renderings of this clause are “set out to redeem” (Revised English Bible), “proceeded to redeem” (New Jerusalem Bible), or, without the additional verb but with a clear reference to Israel’s enslavement, “rescued from slavery” (Good News Translation). Note that the verb redeem here is the same in Hebrew as the one translated “ransomed” in 1 Sam 14.45. Compare also 2 Sam 4.9.

The implied reference to Egypt is made explicit in Good News Translation, but only at the end of the verse. It may be better to mention the land where Israel was enslaved earlier in the verse, where deliverance from slavery is talked about.

Making himself a name: the idiomatic expression “to make a name for oneself” will certainly need to be rendered by a different idiom in a number of languages. The idea is one of “great fame” or “wide reputation.” While some will say simply “became famous,” other languages will have unusual ways of expressing this idea, such as “gave reason to respect him,” “made his face recognized,” or “caused people to praise him.” Of course, if God is translated by the pronoun in the preceding clause, the pronoun here will be “yourself” rather than himself. David is praying directly to God.

It is possible to understand the pronoun rendered himself as referring to the nation of Israel collectively, that it, his people. Parola Del Signore: La Bibbia in Lingua Corrente, following this interpretation, says “to give him [Israel] your name.” The sense will be that God has caused the people of Israel to become his special people. While this interpretation is possible, the parallelism with “to redeem for himself” suggests that the pronoun here should also be translated “for himself.”

Great and terrible things: because the modern meaning of the word terrible does not correspond to the meaning of the biblical term, New Revised Standard Version renders the word “awesome” (so also New International Version and Revised English Bible). The word involves the idea of causing respect, reverence, or admiration. Some other possible translations are “marvelous deeds” (New Jewish Publication Society’s Tanakh) and “wonderful miracles” (New Century Version and Contemporary English Version).

By driving out: this follows the Septuagint, which is also followed by New International Version, New Revised Standard Version, and most modern versions. The Masoretic Text says “for your land,” and New Jewish Publication Society’s Tanakh (also Traduction œcuménique de la Bible) attempts to translate this text “… and doing great and marvelous deeds for them [and] for Your land—[driving out] nations and their gods before Your people.” But even New Jewish Publication Society’s Tanakh is forced to place the verb “driving out” in brackets in the text. It is better to follow the recommendation of Critique Textuelle de l’Ancien Testament, which suggests that the Hebrew text contains an error, and gives a {C} evaluation to the Greek text.

Before his people a nation and its gods: these words are not part of the Hebrew text. Revised Standard Version (also New Revised Standard Version, Osty-Trinquet) has followed a conjecture by some scholars that this is what the text originally said. Some interpreters have argued that the subject of this entire verse was originally a pagan god, and that scribes later added the references to Yahweh (LORD) and to Israel and the redemption from Egypt. This conjecture is followed in New Jerusalem Bible:

• Is there another people on earth like your people, like Israel, whom a god proceeded to redeem, to make them his people and to make a name for himself by performing great and terrible things on their behalf, by driving out nations and their gods before his people?

Critique Textuelle de l’Ancien Testament, however, claims that such a correction of the text is arbitrary, and urges translators to follow the Hebrew text here, giving it an {A} evaluation.

Its gods: the Septuagint and a manuscript from Qumran say “their tents.” Hebrew Old Testament Text Project, which gives a {B} rating to the Masoretic Text, suggests that “tents” represents a theological correction and should not be followed.

Traduction œcuménique de la Bible is one of the few modern translations that translates the entire Masoretic Text of this verse, but since it is a literal translation, it tends to confuse the reader by referring to God in both the second person and the third person:

• Is there on the earth a single nation such as your people Israel, this people that God went to redeem in order to make them his people, by giving himself a name and by accomplishing for you [plural = Israel] this great work and for your [singular = God] land terrible things, is there a nation comparable to your [singular] people whom you redeemed from Egypt, from this nation and its gods?

The following rather literal translation ofParola Del Signore: La Bibbia in Lingua Corrente represents the text that Hebrew Old Testament Text Project recommends:

• And what nation is there on the earth like your people Israel, whom God went to redeem to be your people, to make yourself a name and to do for them great and awesome things, by driving out nations and their gods from before your people whom you liberated from Egypt?

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 .

Translators are reminded that the archaic English language used in this prayer, which is so prominent in translating the pronouns and verb forms of this verse, should not be imitated, since it reflects nothing in the original text.

Establish: this seems to be a keyword in this chapter. Note its use in verses 12 and 13 above. In this context, however, it may be more naturally translated by another verb in many languages. God may be said to have “received Israel as his very own people” or to have “agreed to become the God of Israel.” Or possibly it may be translated “You have chosen Israel” (Contemporary English Version).

The words for thyself and to be thy people are talking about the same truth and may therefore have to be translated by a single expression in certain languages.

Didst become their God: this does not mean that God became God at this point in time, but rather it speaks of the establishment of a relationship between the eternally existing God and the people of Israel, who then acknowledged him as their God. Compare also Deut 26.17; 29.13; and Jer 7.23.

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 .

Confirm for ever: the idea of the verb here is that of “keeping one’s word” or making happen what a person has promised. The addition of the words for ever adds permanence to the matter. David is asking that God will ensure that his promise will be fulfilled and that its accomplishment will be absolutely final and unchangeable. Some languages may say something like “cause it to happen and make sure that it does not change.”

The word which thou hast spoken: this refers to the promise of God (verse 10 and 11), that he will give peace to his people and make David and his descendants rulers over Israel.

Thy servant … his house: as in verses 19-21, the use of the third person references will be unnatural in many languages. Translators are advised to convert them to first person, “I … my house.” And it should be noted once again that house means family or descendants in this context.

Do as thou hast spoken: or “accomplish what you have promised.”

A possible model for the verse as a whole is:

• O LORD God, I am your servant. You promised that you would give us peace and make me and those of my family who come after me leaders of Israel. And now I ask that you make this happen just as you said you would.

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 .

Thy name will be magnified: the name is representative of the whole person, and the verb magnified may be more literally rendered “be great.” If the name of a person is “great” or well known, that person is famous and others talk about him or her often. So the meaning of this expression is expanded by the one that follows.

Saying: the text does not indicate clearly who will be the subject of this verb, but the idea seems to be that people in general will praise God in this way. However, some scholars have proposed that this verb should be omitted altogether, so that the text would read “and your name will be great forever—Yahweh Sabaoth, god over Israel…” (Anchor Bible). Although this proposal is appealing, few modern versions adopt it.

The LORD of hosts: see 6.2 and 1 Sam 1.3.

God over Israel: in some languages the preposition over will not be appropriate here. A verbal expression may be required; for example, “God who rules Israel” or “God who guides the people of Israel.”

The house of thy servant David: once again David refers to himself in the third person, but this will be much less awkward and more understandable if it is translated by a first person reference such as “my lineage” or “those of my family who follow me.”

Established: according to modern English usage David’s rule had already been established. What he is asking here is that it be sustained. He wanted God to ensure that his descendants would continue to rule over Israel. This verb may therefore be rendered “be secure” (New Jerusalem Bible), “remain unshaken” (Knox), or “continue” (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 .

For … therefore: these two transition words introduce the two main parts of this verse. Good News Translation reverses the order of these two propositions by talking first about the fact that David had the courage to pray this prayer and then explaining why this was the case. This type of structure may be more typical of the way such a thing is said in many other languages.

Hast made this revelation to thy servant: literally “has uncovered [to] the ears of your servant” (see the comments on 1 Sam 9.15). This revelation does not represent the same word as translated vision earlier (verse 17), where the focus is more on supernatural perception—often in a dream. Here the word has to do with the taking away of that which conceals. It is the same as is used of David’s uncovering himself physically in 6.20. But the idea here is that of a figurative taking away of that which veils or obscures. While this may be translated by a noun like “disclosure,” it may also be possible to use a verb such as “to make known” or “to cause to see.”

Thy servant: or, more naturally, “to me, your servant” in most languages. See verses 19-21 and 26.

As has already been indicated, the quotation ‘I will build you a house’ involves a play on words that is sustained throughout this passage. David wanted to “build a house [Temple]” for God, but God wanted rather to “build a house [dynasty]” for David. In some languages it will be possible to retain the word house (and thus something of the play on words) while at the same time translating this passage naturally and meaningfully. Translators may say “I will make the people of your house rulers….”

Found courage: literally “found his heart.” The Revised Standard Version rendering is an English idiom that is not likely to be something that can or should be imitated in other languages. The Hebrew expression containing the word “heart” may be closer to many languages. Knox attempts to reflect the form to some extent with “finds his heart full of such prayers as these.” New Century Version has “am brave enough to pray,” and Revised English Bible has “I have made bold to offer this prayer.” A number of other English versions use the verb “ventured” (Moffatt, New Jerusalem Bible, and New Jewish Publication Society’s Tanakh).

Pray this prayer: while many languages may be able to reflect this expression with the same root for the noun and the verb, others will more naturally say something like “say this prayer” or “pray like this.” The words this prayer seem to refer to the whole passage from verse 18b to the end of the chapter.

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 .