Translation commentary on 2 Samuel 11:5

According to the Jewish Law, both David and Bathsheba were to be put to death, since David had had sexual relations with another man’s wife (Deut 22.22). As long as no one knew what they had done, they were safe; but now that Bathsheba is pregnant, the secret cannot be hidden.

Some kind of transition word may be needed at the beginning of this verse, although the Hebrew text has only the common conjunction. The passage of a certain amount of time is clearly implied, since Bathsheba would not have been immediately aware of her pregnancy. For this reason Good News Translation is justified in beginning the verse with the word “Afterward.” Similarly Contemporary English Version has “But later….”

And the woman conceived: while conception takes place almost immediately during sexual intercourse, it takes several weeks for this fact to become evident. This phrase therefore implies the passage of a considerable amount of time. Good News Translation fills in what is understood, namely that what is described in this verse happened “afterward,” and that Bathsheba became aware at that later date that conception had taken place. Another possible model is “Now the woman had conceived, and when she became aware of it….”

Sent and told: this is another case where the verb “send” is used without an object. What is meant is either that she “sent someone with a message” or “sent someone to tell….” Some other renderings are “sent the news” (Knox) and “sent the information” (New American Bible).

I am with child: in many languages this direct quotation will be more naturally rendered by an indirect statement. The last part of this verse may therefore read “sent someone to let David know that she was going to have a child” or “sent a messenger to inform King David that she was pregnant.”

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 .

Translation commentary on 2 Samuel 11:6

The text does not state why David sent for Uriah, but the reason becomes clear. In order to protect both himself and Bathsheba, David wants Uriah to sleep with Bathsheba so that people will think that Uriah is the father of the child.

So: once again this represents the common Hebrew conjunction, but in this case it introduces a further progression in the story and is best rendered as in Revised Standard Version or by the adverb “Then” (Good News Translation, New Jerusalem Bible), “So” (New International Version), or “Therefore” (New American Bible). While the New Jewish Publication Society’s Tanakh rendering, “Thereupon,” can hardly be considered common language, it does confirm the fact that something more than “and” is required in this context.

Sent word: if the statement that follows is translated as a direct quotation, these words may be rendered “sent this message….” But it is quite possible to make the following quotation indirect, and in many languages this will be more natural. If this is the case, the following model may be helpful for this part of the verse: “So David sent word to Joab that he should send Uriah the Hittite back to Jerusalem to appear at the palace” or “Therefore King David notified the general of his army that he wanted to see Uriah the Hittite.”

The verse concludes by saying that Joab obeyed his commander in chief. While this is again introduced by the common Hebrew conjunction, discourse considerations in most languages will require a different kind of transition word such as “So,” “Then,” or “Therefore.”

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 .

Translation commentary on 2 Samuel 11:7

When Uriah reports to King David, he is asked three questions. Although translated in three different ways, the same word is used in each case in Hebrew. The verbal expressions was doing, fared, and prospered all represent the same word, which is related to “welfare,” “well-being,” or “peace.” He asks first about his general, then about the rest of the army, and finally about the execution of the battle plan. Anchor Bible attempts to reflect this by using the same word in all three cases: “asked if Joab was well and if the army was well and if the war was going well.” It is, however, not necessary to use the same word in all three cases if it is unnatural to do so in the receptor language.

The people: in this context this is a clear reference to the army and not to the people or to Israel in general. It has been rendered “troops” in New Jewish Publication Society’s Tanakh and Revised English Bible as well as Good News Translation. New Jerusalem Bible has “the army,” while New International Version has translated “the soldiers.”

Anchor Bible includes a specific response from Uriah: “ ‘Yes, well,’ he replied.” It is claimed that this dropped out of the traditional Hebrew text but was a part of the original and is reflected in some Greek translations of the Old Testament. Although this addition has little support, something like this may need to be supplied for translation reasons in certain languages.

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 .

Translation commentary on 2 Samuel 11:8

Following Uriah’s report David gives him permission to go home. This was clearly an attempt on the part of the king to clear himself and make it look like Uriah was the father of the child that Bathsheba would eventually have.

The expression wash your feet has caused a great deal of discussion by biblical scholars. Many take it to be nothing more than an invitation for Uriah to refresh himself after a long journey over dusty roads and wearing only sandals (Gen 18.4; 19.2; 24.32; Judges 19.21). Other commentators, however, note that in certain contexts this is a euphemism referring to sexual intercourse, since the word “feet” sometimes referred to the genitals (see, for example, Ruth 3.4, 7, 8; Song 5.3). It is quite possible that David intentionally used an expression that was ambiguous but that could have made Uriah think of sex. The information about this possible double meaning, however, can only be made clear to the reader in a footnote, since it would be inappropriate if not impossible to include it in the text.

There followed him a present from the king: the way this is worded in Revised Standard Version makes it sound almost as if the king’s present to Uriah was an animal of some kind that could have followed him home of its own accord. The meaning, however, is that the king sent him a gift, probably a portion of food. Goldman, in fact, translates present as “a mess of food.” Anchor Bible, on the other hand, alters the Hebrew text and comes up with the following reading: “he marched out with the weapon-bearers.” However, the most probable meaning is that a portion of food from the king’s table was sent to Uriah’s house. The sending of such gifts was apparently an indication of favor shown by a superior in Old Testament times (Gen 43.34). Note that New American Bible translates “a portion was sent out after him from the king’s table,” and New Jerusalem Bible says “was followed by a present from the king’s table.”

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 .

Translation commentary on 2 Samuel 11:9

But: the transition word here shows that what happened is contrary to expectation. Although he had been given permission and was even encouraged to go home to be with his wife, he refused to do so. A contrasting conjunction like But or “However” (New Jerusalem Bible) will probably be required in most other languages.

The door of the king’s house: this was probably some sort of guard room in the outer court of the royal palace. Compare 1 Kgs 14.27-28.

The servants of his lord: the words his lord refer to King David and should probably be translated “the king” in most languages. The servants in this case are very likely the palace guards. The word all was perhaps not a part of the original text and may therefore be omitted in translation. Although this textual problem is not mentioned in Hebrew Old Testament Text Project and Critique Textuelle de l’Ancien Testament, the word is omitted by New Jewish Publication Society’s Tanakh, New American Bible, Anchor Bible, and Anderson as well as by Good News Translation. New American Bible and New Jewish Publication Society’s Tanakh have simply “the other officers.”

Good News Translation restructures this verse so that the part indicating that Uriah did not go down to his house is placed at the beginning of the verse. This may be a helpful model in some other languages.

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 .

Translation commentary on 2 Samuel 11:10

They told: the pronoun they does not necessarily refer back to any particular group of people. It could be the other officers (servants) with whom Uriah spent the night, but the Dead Sea Scrolls manuscript of 2 Samuel has a different verb form meaning “it was reported.” Nevertheless, in languages that do not have passive forms or would not use one in this context, the most natural rendering may in fact look very much like that of Revised Standard Version. Another possible solution is to follow the Good News Translation model by making David the subject of the verb “heard.” Naturalness in the receptor language should determine how this is said.

Naturalness should also determine whether direct or indirect quotations are used in this verse. Good News Translation makes the first quotation indirect but keeps the second as a direct quote. Other languages may reverse this or make both quotations indirect.

Have you not come from a journey? This is clearly not a question asked in order to obtain information. David knew very well that Uriah had come from the battlefront. The question is asked for the purpose of making an emphatic statement. In many languages it may be better to use an emphatic statement. New Jewish Publication Society’s Tanakh may provide a good model: “you just came from a journey.”

Why did you not go down to your house? This question is of a different kind. It serves to show David’s surprise at the turn of events. He could not understand why Uriah did not go home after he had given him permission to do so following his long absence.

A possible model for the verse as a whole is:

• When David heard that Uriah had not gone home, he asked him why he had not done so, since he had been away at the war for such a long time.

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 .

Translation commentary on 2 Samuel 11:11

Said: in the context of the conversation between the two men, this may be better translated “responded” (Bible en français courant) or “answered” (Good News Translation) in many languages.

The ark and Israel and Judah: while the Hebrew makes these three nouns the subject of a single verb, it may not be natural to do so in other languages. Israel and Judah go together very well, and this, of course, refers to the soldiers of Israel and Judah who were away at war, and does not refer to civilians, as some have argued. They had taken The ark with them into battle to ensure that the LORD would save them from their enemies (compare Josh 6.6; 1 Sam 4.3). But in many languages a different verb may be required for the Covenant Box. A possible model is “the soldiers of Israel and Judah have left home to fight, and the Covenant Box is with them on the battlefield.”

Dwell in booths: this expression may be seen as having virtually the same meaning as are camping in the open field. The idea is that of living in temporary quarters or nonpermanent dwellings. New Jerusalem Bible has “are lodged in huts.” Others have speculated that perhaps there were reserve troops being housed in huts, while those on the front lines had even less protection from the elements. This idea is given some support by the fact that additional forces led by David himself are in fact called in to finish off the Ammonite capital in 12.28. That booths or temporary dwellings were used in military campaigns is shown in 1 Kgs 20.12-16, so it is probably best to retain this idea in translation. However, Anchor Bible takes the word translated booths as a name meaning “Succoth”: “The ark and Israel and Judah are staying in Succoth.” The Anchor Bible translation eliminates the difficulty of having soldiers sleep in booths rather than tents, but it introduces a more serious problem: Succoth is located around forty kilometers (about twenty-five miles) northwest of Rabbah.

My lord Joab and the servants of my lord: Joab and his officers were, of course, a part of Israel and Judah already mentioned, but the repetition with added detail is a way of making the statement more emphatic. The two occurrences of the words my lord may refer to two different people. The first is clearly stated as Joab, and the second (either King David, as in verse 13, or Joab) is only implied. Since Uriah is addressing David directly, it may be better to say “General Joab and your [other] officers” (Bible en français courant). Good News Translation, on the other hand, takes both as referring to Joab and therefore translates “my commander Joab and his officers.” Either way, the meaning remains practically the same.

Shall I then go to my house? This question is an emphatic way of saying “I cannot possibly go to my house!” In the light of the facts that Uriah has just cited, he felt obligated to refuse the joys of food and drink and sex in his own home. The understanding of Deut 23.9-14 required that military men give up these pleasures in time of war in order to preserve their strength for battle and in order to remain ritually pure (see also 1 Sam 21.5-6).

Lie with my wife: see verse 4 and 1 Sam 2.22.

As you live: instead of the words As you live, a couple of manuscripts of the Septuagint read “as the LORD lives,” which is found frequently elsewhere as an oath. In light of the context the words As you live also seem repetitious. The expression as your soul lives is found together with “as YHWH lives” (see, for example, 1 Sam 20.3; 25.26). New Jerusalem Bible therefore translates “as Yahweh lives and as you yourself live….” Other versions adopting this solution are New American Bible, Moffatt, An American Translation, Osty-Trinquet, and Anderson. This solution has considerable appeal, and translators can not be faulted if they decide to follow it. The Good News Translation rendering “I swear” seems weak whichever solution is adopted. Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text and suggests that the repetition is intended to underline Uriah’s complete devotion to David.

On the expression as your soul lives, see the discussion under 1 Sam 17.55; 20.3; and 25.26.

This thing: this probably refers back to the idea of returning home. But in some languages it may be more natural to say “these things,” referring to the details of eating, drinking, and having sex that are implied in the notion of going home.

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 .

Translation commentary on 2 Samuel 11:12

Then: a logical rather than a temporal transition word may be more natural in some languages at this point.

Remain here: perhaps David was hoping that Uriah would weaken and spend the night with his wife if given another day. If the direct quotation needs to be made indirect, translators may consider saying “Then David told Uriah to stay in Jerusalem for another day and then he would let him return [to the battle].”

Today also, and tomorrow …: in some languages it will be much more natural to say “stay here until tomorrow and then I will send you back…” or possibly “spend another night here….”

I will let you depart: while Uriah did not specifically ask to go back to the battle, that is the sense of all that he says in the previous verse. The word translated depart does not simply mean to go away from the presence of the king but implies going back to the war zone. In some languages it may be wise to supply this information by saying something like “I will send you back to the battle” if a direct quotation is used.

So Uriah remained in Jerusalem that day, and the next: in Hebrew there is often repetition in the context where an authority gives a command (whether the authority is a king or God himself), and then there is a statement to the effect that the command is obeyed. This shows that every detail of the command was followed. But instead of repeating these words, it may be more natural in some languages to say something like “So Uriah did just exactly as the king had said.”

According to the Masoretic Text, the words and the next are connected to what precedes. The meal mentioned in verse 13 seems to have taken place the next day. According to some manuscripts of the Septuagint and the ancient Syriac, the words and the next are connected to what follows in verse 13 (so New Revised Standard Version, Revised English Bible, New American Bible, New Jerusalem Bible, Parola Del Signore: La Bibbia in Lingua Corrente, Die Bibel im heutigen Deutsch, Osty-Trinquet), in which case the meal mentioned in verse 13 definitely took place the next day. This second way of punctuating the text may be followed, since it does seem to express the intended meaning better than Revised Standard Version or Good News Translation.

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 .