The introductory words, As for me and as for you, reflect emphatic pronouns in both cases. They focus on the results of such an outrageous action, first for Tamar and then for Amnon. The force of these pronouns is often lost in English translation, but if such emphatic forms fit naturally in contexts like this, translators should not hesitate to use them here. New International Version attempts to reflect these forms by the two introductory questions, “What about me? … And what about you?” And similarly Contemporary English Version has “Think of me… And think of yourself.”

The question where could I carry my shame? is a way of saying “I could not bear the shame.” It will probably not be advisable to translate it literally in most languages. Some may say something like “I would never again be able to show my face” (compare Knox) or “I could never get rid of my shame” (New Century Version). Good News Translation is an idiomatic translation in English.

One of the wanton fools in Israel: the word translated wanton fools has the same root as the word for “wanton folly” in the previous verse. And again the idea of disgrace is involved. Anderson speaks of “one of the social outcasts in Israel.” Another possible model is “all Israel will condemn your disgraceful behavior” or “you will be considered the laughing-stock of the people of Israel because of your outrageous conduct.” Contemporary English Version renders this in idiomatic English as “Everyone in Israel will say you’re nothing but trash!”

Now therefore: the presence of a reasoned, logical transition such as this in a moment of high emotion may seem unnatural in some languages, and translators may wish to leave it out. But these words serve to connect Tamar’s plea with her previous statement.

I pray you: that is, “I beg you.” The particle used here is the same as in verses 6, 24, and 26, where requests are being made. As elsewhere it is here translated “please” by a number of English versions (New Jewish Publication Society’s Tanakh, New American Bible, New International Version, New Century Version).

The king: since the king was the father of both Amnon and Tamar, it may be more natural in some languages to say “our father, the king” in this context.

He will not withhold me from you: the marriage of a half brother and a half sister was not acceptable according to the laws of holiness in Leviticus (18.9, 11; 20.17). Such marriages were, however, permitted earlier in Israel’s history. See, for example, Gen 20.12. However, this may be nothing more than a desperate effort on the part of Tamar to save her honor. In any case, she pleads with her half brother to go through proper channels rather than forcing himself on her. Revised English Bible says “he will not refuse you leave [permission] to marry me.” Compare also Parola Del Signore: La Bibbia in Lingua Corrente, “Instead, ask the king for my hand [permission to marry me]. He will not say ‘No’ to you.” But instead of being stated negatively as in the original, some languages may prefer a more positive statement like “he will surely allow you to take me as your wife.”

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 .

But: what follows is contrary to Tamar’s request. For this reason the Hebrew conjunction is to be translated by something that marks contrast.

He would not listen to her: literally “he did not want to listen to her voice.” New American Bible has “not heeding her plea….” The same idea is repeated in verse 16 after the rape had taken place.

Forced her: that is, used his superior strength to take advantage of her sexually. As in verse 12 above, the verb “rape” is certainly a possible translation. But “rape” is more appropriate for the expression that follows. In view of this context it may be better to translate the idea of “compelled” or “overwhelmed” here.

Lay with her: in view of the use of force, this verb may be translated “raped her,” as in Good News Translation, New Jerusalem Bible, Revised English Bible, and New International Version, if the language has a special verb for this kind of action.

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 .

Then: that is, following the successful completion of his goal of sleeping with his half sister. The conjunction here simply marks the next in a series of events.

Hated her with very great hatred: the repetitious use of a noun and a verb having the same root serves to make the statement more emphatic. The text also contains two other words (translated very great) that serve to intensify the meaning here. The statement could hardly be made any stronger. This very emphatic meaning should somehow be reflected in translation.

So that …: the Hebrew word so translated may be better rendered “In fact” (New International Version) or “indeed” (New Jewish Publication Society’s Tanakh, New Revised Standard Version, and Anderson). But some prefer to leave it untranslated (Revised English Bible and Good News Translation).

The rather awkward-sounding sentence the hatred with which he hated her was greater than the love with which he had loved her may be said in a much more natural way in most languages. The idea is something like “His love for her had been very strong. But now his hatred for her was even stronger” or “He had loved her very much, but now he hated her even more.”

Arise, be gone: these two verbs, both in imperative form, may be rendered “Get up and get out!” (New International Version). However, the first verb, “to rise up,” is often used in connection with a second verb as an incitement to action rather than a command in itself. For this reason it is possible to translate simply “Get out!” as in Good News Translation and New Jewish Publication Society’s Tanakh.

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 .

S. R. Driver (page 298) says of this verse that “the text is untranslatable.” But translators must still make every effort to make sense of it.

But: the connecting word here indicates that what Tamar said was contrary to what Amnon had ordered.

Said: in the context of the exchange between Tamar and Amnon, this may be better translated “answered” or “responded” in many languages.

Once again Good News Translation omits the specific mention of my brother in the words of Tamar (see verse 12), but the reasons may be different here. The Hebrew text at this point is confusing. Some manuscripts of the Greek Old Testament have the word “brother” here, but the word “brother” is not in the Hebrew text. So “brother” is omitted by New International Version, New American Standard Bible, Bible en français courant, and Traduction œcuménique de la Bible. Hebrew Old Testament Text Project does not deal with the textual problem here, which suggests that the editors consider the Masoretic Text to be accurate. Where the Greek has “brother,” the Masoretic Text has a word which means “the causes” or “because of.” But this construction is not the expected form that is found elsewhere in the Hebrew text. The Hebrew word is spelled somewhat similar to the Hebrew word my brother.

This wrong … is greater than the other: the meaning of this wrong and the other may have to be expressed in more detail in some languages if the readers are to understand the meaning. This wrong refers to the injustice of sending Tamar away to face certain shame and humiliation. The other is a reference to the actual rape that took place, which was the cause of her shame. New Century Version translates “Sending me away would be an even greater evil. That would be worse than what you’ve already done.”

But he would not listen to her: this repeats almost exactly the words of verse 14, where Amnon refused to heed Tamar’s plea not to molest her. The main difference in this case is that the word “voice” does not occur 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 .

The young man who served him: this expression refers to the personal attendant of Amnon. New Jerusalem Bible, like Good News Translation, has “his personal servant.” Neither Revised Standard Version nor Good News Translation translates the particle of entreaty, that is, “Please send her out of my presence,” perhaps because it would not be used in this kind of situation.

This woman: literally “this one” (feminine). The use of this expression indicates Amnon’s utter contempt for his sister at this point. Such a derisive reference would certainly never be used of closely related persons. It is similar to the scornful “this man” in 1 Sam 10.27. Here Moffatt has “this wench.” In some languages this may be translated “this person,” as if Amnon does not even know her name.

Out of my presence: the words of the original are another way of showing contempt. They are used in dismissing a person whose presence is very objectionable. Compare, for example, Exo 10.28. Some other ways of saying this are “out of my sight” or “far away from me.”

Bolt the door: the verb used here carries the idea of “fasten” or “fix in place.” In some cultures the closest equivalent will be “lock the door,” but in others a verb meaning “tie” or “fasten” may be more natural here. This will depend on how doors are normally secured in the receptor language culture.

After her: that is, “after she leaves the house” or “when she is outside.”

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 order of the ideas in this verse may have to be shifted in languages where it is more natural to speak first of the fact that Tamar was put out of the house immediately, and then to describe what she was wearing.

Now: the conjunction used here serves only to connect the narrative with this parenthetic description of the kind of clothing Tamar was wearing. It need not be translated if the receptor language requires no transition word in this context.

A long robe with sleeves: the exact meaning of the two Hebrew words so translated is uncertain. The first Hebrew noun refers to a long, shirtlike tunic. But the exact sense of the second term is not clear. Some understand this to be a long tunic that reached to the ankles. Compare New American Bible, “a long tunic.” These same words are found in the story of Joseph (Gen 37.3, 23, and 32), where the same problem of meaning exists. The traditional rendering in both cases gives the impression of a “garment of divers colours” (King James Version) and is based on the ancient Greek rendering of these words. Essentially the same meaning is retained by New International Version, “a richly ornamented robe,” and New Jewish Publication Society’s Tanakh, “an ornamented tunic.” But a slight majority of modern versions prefer the idea expressed by Revised Standard Version and Good News Translation. Others, however, insist that the words are not intended to provide a description of the robe but to underline the social status of the person wearing it. So Traduction œcuménique de la Bible speaks of “a princely tunic,” and Knox has “the long robe of a princess.” Since the precise meaning is not clear, translators may wish to follow the example of Knox or Traduction œcuménique de la Bible.

For thus were the virgin daughters of the king clad: the verb form used here should indicate habitual action. It was the normal custom for daughters of the king to wear such clothing before they were married. In languages which have a special word for “daughters of a king” (such as “princesses”), that term should probably be used here.

Of old: the Hebrew actually has the word “[with] garments [or, robes]” here, and this is recommended by Hebrew Old Testament Text Project, which gives an {A} rating to the Masoretic Text. But several modern versions adopt the modified reading as in Revised Standard Version. By changing the vowels of the Hebrew word, the meaning “long ago” is attained. This is followed by New Revised Standard Version (“in earlier times”), New American Bible (“in olden days”), and New Jerusalem Bible (“in days gone by”). Translators are urged to follow the recommendation of Hebrew Old Testament Text Project and Critique Textuelle de l’Ancien Testament, and New Jewish Publication Society’s Tanakh may serve as a model: “She was wearing an ornamented tunic, for maiden princesses were customarily dressed in such garments.”

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 transition word here serves merely to introduce the next step in the story. It may be unnecessary to translate it at all.

The writer shows Tamar performing four actions that are often connected with mourning for the dead. But in this case the grief had been caused by the loss of her virginity. In some languages it may be advisable to introduce these actions by saying that she “showed her grief [or, sorrow] by….”

Put ashes on her head: ashes are frequently mentioned in connection with showing sadness (for example, Est 5.3; Jonah 3.6; Ezek 27.30).

Rent the long robe: because the robe she wore was associated with virginity, some commentators speculate that tearing it was a symbol of the loss of her purity. But more than likely this action was merely a sign of anguish. While the tearing of clothing is most often associated with mourning a death, there are cases where it is used to show grief for other causes, as, for example, in the story of Naaman the leper (see 2 Kgs 5.7). Long robe translates the same two Hebrew nouns rendered “long robe with sleeves” in verse 18.

Laid her hand on her head: the image of Good News Translation is more in keeping with what may be done in Western culture, but may not be the best translation of this expression. In many places in the world, the placing of both hands on the top of the head is a sign of grief. While the word hand is singular, it may be used collectively here. So it is quite possible to translate “placed her hands on top of her head.” Compare Jer 2.37, where the plural is used, and note that here in 2 Samuel New Jewish Publication Society’s Tanakh has “put her hands on her head.” The Septuagint has the plural “hands,” and this is followed by Osty-Trinquet and New American Bible.

The verb describing the fourth action related to mourning is rendered crying aloud. It normally indicates more than mere “sobbing” (Revised English Bible). For this reason most versions add an adjective as in Revised Standard Version. New Jewish Publication Society’s Tanakh makes it even stronger, with “screaming loudly.”

Went away: that is, she left the area around the house of Amnon. The text does not say where she went at this point, but the context seems to indicate that she went to the house of her brother Absalom.

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 .

Her brother Absalom: it is not known whether Absalom was older or younger than Tamar, but in some languages translators must decide. If a decision is forced it will probably be better to use the term for “older sibling” to describe the relationship of Absalom to Tamar.

Has Amnon your brother been with you? Good News Translation again drops the words your brother, presumably for the sake of naturalness in English, but this provides an emphasis that is important to the story. The use of the expression “to be with” is to be taken as a euphemism for sexual relations, as may be surmised from the statement in the story of Joseph (Gen 39.10). Most English versions translate this euphemistic expression literally, but in many languages it may be misleading to do so. New Jewish Publication Society’s Tanakh leaves the reader to imagine that there was some obvious physical evidence of what had happened to Tamar as it translates this question “Was it your brother Amnon who did this to you?” New Century Version is even more direct: “has Amnon, your brother, forced you to have sexual relations with him?”

The form of the name Amnon in Hebrew at this point is different from other references to him in this passage. In the mouth of Absalom the diminutive form is taken by some interpreters as a sign of his contempt for his half brother. One scholar has even suggested translating “Amnon your little brother.” But this will almost certainly be misleading in many languages, since Amnon was the oldest son of David (3.2). Most translations either ignore the diminutive form or mention it only in a footnote.

Hold your peace: this may be understood in two very different ways: (a) “Stop your crying” or “Be quiet now” (New International Version), and (b) “don’t tell anyone what happened” (Contemporary English Version). Many translations retain the ambiguity, but in view of Absalom’s plan to get revenge, perhaps it is better to follow the second interpretation, “keep quiet about it” (New Jewish Publication Society’s Tanakh). Note that Good News Translation reverses the order of elements at this point.

He is your brother: as indicated in Good News Translation, Amnon is actually her half brother, but this repetition underlines the importance of their close relationship.

Do not take this to heart: the idiom “take something to heart” really means “to worry about something.” Absalom is telling his sister not to worry about what had happened to her; “Don’t let this upset you so much” (New Century Version). Compare 13.33 and 1 Sam 21.12, where Hebrew forms that are slightly different from that here express the same meaning.

A desolate woman: some scholars take this expression to refer to the fact that Tamar remained unmarried, and point to Isa 54.1, where a desolate woman is used in contrast with one that is married. But others leave this implicit while focusing on the fact that she was “sad and lonely” (New Century Version as well as Good News Translation) or “inconsolable” (New Jerusalem Bible). The basic sense is that Tamar was removed from contact with other people.

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 .