Your servant: this way of Absalom’s referring to himself will be better translated by the first person singular pronoun in most languages, especially since the pronoun is used later in this verse. But some will find other ways to add the element of respect that this expression indicates.

Vowed a vow: see 1 Sam 1.11.

Aram: this is another way of referring to the country of Syria. But since Syria is the better-known term and is much more frequently used in the New Testament, that form should probably be used in translation here. Compare 8.6.

The actual promise is given as a direct quotation indicating what Absalom supposedly said at the time. Since this is framed within another direct quotation, this may be better translated indirectly as Good News Translation has done.

Offer worship to the LORD: the verb translated offer worship here is actually more often translated “serve” (King James Version, An American Translation, New American Standard Bible). It is not the same as the expression “worship the LORD” in 1 Sam 15.25 but rather the same as “serve the LORD” in 1 Sam 12.20. Nevertheless in this context it has more the idea of worshiping than of working. It will be a mistake, therefore, to attempt to translate “serve” in the sense of “work.”

“In Hebron” (Good News Translation): these words are found in some manuscripts of the ancient Greek version at this point, but they are not in any known Hebrew manuscripts. Some scholars think that they were dropped out of the Hebrew text by a copyist, while others think that they were added here by copying from the previous verse. Hebrew Old Testament Text Project and Critique Textuelle de l’Ancien Testament give a {C} rating to the Hebrew text. Since, however, this meaning is implied from the context, these words may be added for translation reasons even if they were not found in the original.

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 .

Go in peace: see the comments on this same expression as it is used in 1 Samuel (1.17; 20.42; and 29.7). Instead of the direct quotation in this context, it may be sufficient to say something like “David agreed to let him go” or “David gave his permission” (Contemporary English Version).

Arose, and went: see the remarks on translating serial verbs, page 20. Here the first verb only indicates the initiation of important action and is not necessarily to be taken as a literal movement from a sitting to a standing position. New Jewish Publication Society’s Tanakh translates simply “set out for….” Others may prefer to say “went at once to….”

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 verses 10-12 may have to be altered in some translations, since it may be more natural to have the meaning of verses 11-12 before talking about the shout of triumph proclaiming Absalom as king. If this is done the three verses should be numbered together as 10-12 (as in Contemporary English Version).

But: this translates the common Hebrew conjunction. Here some translators feel the need for a conjunction marking contrast because Absalom’s actions are different from his avowed intentions. Knox takes it in a slightly different light, translating the transition word “meanwhile.”

Secret messengers: these two words represent one word in the Hebrew. The root meaning of the noun implies “feet” going about and is elsewhere translated “spies” (1 Sam 26.4) or simply “messengers” (2 Sam 20.3). But the term is also used of “slander” in other places. Here the context suggests the idea of secrecy, but this does not necessarily have to be made explicit. In this verse the word has been rendered “spies” (New American Bible), “emissaries” (Moffatt), “couriers” (New Jerusalem Bible), and “agents” (New Jewish Publication Society’s Tanakh).

All the tribes of Israel: the translation of this expression is related to the question raised in the discussion of verses 2 and 6 above. Again translators are advised to take this as referring to the whole of Israel and Judah.

Absalom is king at Hebron: the purpose of having himself proclaimed king at Hebron was to show strength where David was expected to be strongest. It was at Hebron where David was first proclaimed king of Judah (2.1-4). Now Absalom strikes at the heart of his support. Translations should be careful, however, not to give the impression that Absalom is being proclaimed king only over the city of Hebron. He was claiming that city as his capital but wanted to be considered king over all Israel.

Because the direct quotations in this verse may not be natural in some languages, it may be necessary to make one or both of them indirect. One possible model:

• But Absalom sent agents to all the tribes of Israel telling them that, as soon as they heard the trumpet sound, they should shout “Absalom has become king [of Israel] in Hebron.”

Or, making both quotations indirect:

• … informing them that they should proclaim him king [of Israel], with his capital at Hebron, as soon as they heard the sound of the trumpets.

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 Revised Standard Version reflects the Hebrew, with a prepositional phrase at the beginning of the sentence. This word order will certainly need to be modified in some languages for the sake of naturalness. Compare Good News Translation.

Two hundred men from Jerusalem: some translators may need to know whether this indicates the city of birth of the men who accompanied Absalom, or simply states that they started out from Jerusalem to go to Hebron with their leader. Commentators do not really deal with this question, but the expression is almost certainly not intended to focus on their place of birth.

Invited guests: the plural noun used here is based on a root verb meaning “to call.” Absalom had called on them specifically (possibly because of their innocence?) to accompany him to Hebron.

Simplicity: the word used here has the root meaning of “fullness” or “completeness.” It is also used to speak of the integrity of a person (Gen 20.5). The guests who went along to Hebron were innocent of any complicity in Absalom’s plot. Fox translates “going in their innocence.” When the text says that they knew nothing, the idea is that they were unaware of anything about the plan to make Absalom king. It will be possible in some languages to translate both of these expressions by a single phrase such as “they had no idea what he was going to do” (Contemporary English Version) or “but they didn’t know what he was planning” (New Century Version). New Jewish Publication Society’s Tanakh has “they went in good faith, suspecting nothing.”

A possible restructuring of the whole verse might look something like this:

• Absalom had invited two hundred men to go with him from Jerusalem to Hebron. They went along but they were not at all aware of what Absalom was planning to do.

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 timing of the two main events described in this verse (the offering of sacrifices and the invitation of Ahithophel) is the subject of some disagreement among commentators. Based on the way Revised Standard Version and Good News Translation are worded, the reader gets the impression that it was during the offering of sacrifices that Absalom called someone and told him to go and bring Ahithophel back from Giloh. Other versions, however, indicate that Ahithophel was called in to be present while the sacrifices were being offered (New American Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh). Revised English Bible, on the other hand, makes it sound as if it was Ahithophel who was offering sacrifices when the messengers came to invite him to Hebron. The Hebrew allows for the understanding found in Revised English Bible, but it is more likely that Absalom was the one offering sacrifices.

Offering the sacrifices: the terminology used here involves the slaughter of animals. The sacrifices referred to were probably intended to be a part of an overall coronation ceremony rather than to fulfill the vow that Absalom talked about in verses 7 and 8. The way this is expressed in this passage should be in keeping with the terminology used in other passages where sacrifice is spoken of. See, for example, Gen 31.54; 46.1; Josh 8.31; 1 Sam 1.3, 4; and 2 Sam 6.13.

Sent for Ahithophel: the idea here is that Absalom sent someone to the town of Giloh to get Ahithophel and bring him back to Hebron. The English expression “sent for…” may have to be filled out in other languages. The Hebrew text here says literally “sent Ahithophel.” Some Greek manuscripts and a manuscript from Qumran say “sent and called Ahithophel.” Critique Textuelle de l’Ancien Testament argues that the verb sent has the meaning here “commissioned,” that is, “gave Ahithophel a mission to carry out.” Critique Textuelle de l’Ancien Testament gives a {C} evaluation to the Hebrew text and argues that the verb sent has the meaning here “commissioned,” that is, “gave Ahithophel a mission to carry out” (so Bible de Jérusalem, 1998 ed.). Most modern translations follow the Greek here and say that Absalom “sent for” Ahithophel, but the Masoretic Text makes good sense and should be translated in the sense of “commissioned” or “charged.”

The Gilonite … from his city Giloh: these two expressions may be considered repetitious and may easily be reduced in translation, since both indicate the origin of David’s advisor. New Century Version says simply “from his hometown of Giloh,” and this seems quite adequate. Scholars do not know the exact location of Giloh, but according to Josh 15.51, it was a town in the Judean hill country, perhaps near Hebron.

Conspiracy: this word has to do with the joining together of several people for an evil purpose. It may be considered treason or an unlawful alliance. Most English translations use the word “conspiracy,” but some other possible models are “scheme,” “intrigue,” or “plot.” New Century Version has simply “plans.”

The people with Absalom kept increasing: that is, the number of people who were willing to go along with Absalom’s plot to take power from David kept getting larger.

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: what happens next is a direct result of the message David had received (verse 13). The conjunction here is therefore a logical one and may be translated “So” (as in Good News Translation), “Immediately” (Bible en français courant), or possibly “At this…” (New American Bible and Anderson). The connecting word in New Jewish Publication Society’s Tanakh is hardly common language, but it conveys the same idea, “whereupon.”

His servants: as is often the case, the word servants is to be taken here in the sense of ministers and court officials rather than lower domestic servants. New Jerusalem Bible translates “his retinue,” and New Jewish Publication Society’s Tanakh has “all the courtiers who were with him.” Revised English Bible has simply “those who were with him” at this point.

Arise: as noted elsewhere this verb is to be taken as an incitement to action rather than as a literal call to get up from a sitting or lying position. The most natural equivalent in some languages may be something like “Come on now!” or “Let’s go!” But in other cases it may be better left untranslated as in New Jewish Publication Society’s Tanakh.

There will be no escape for us from Absalom: a literal rendering of this expression may be difficult or misleading in many languages. The sense is simply “we will certainly be captured by Absalom” or “Absalom will surely catch us.” But in fact the text says the same thing in more than one way. For this reason the negative formulation may be retained if it is natural in the receptor language.

Go in haste: since David was clearly included among those who would flee the city, this may be better rendered in some languages as an inclusive exhortation rather than as a command to others. That is, it may be more natural to say “Let us go quickly,” “We must get away at once” (Revised English Bible), or “Let’s get out of here!” (Contemporary English Version), or simply “Hurry!” (Good News Translation).

Lest: this is better translated “if not” or “if we don’t do that” in some languages. Compare 1.20; 12.28; and 13.25.

Bring down evil upon us: the use of the pronoun us indicates that David is speaking first of himself and the officials he is addressing. The following phrase then shows a concern for the rest of the population of Jerusalem. And of course the evil that David fears will be brought on him and his men is nothing less than death itself. Some translators may find a direct statement the best rendering here; for example, “he will kill us” (Contemporary English Version). But others will find more picturesque ways of describing the same idea, saying “cause us to suffer without measure” or “bring disaster upon us” (Anderson).

Smite the city with the edge of the sword: in this expression the word city stands for the people of the city, and to strike with the edge of the sword means to kill in battle. A more common language rendering of the meaning will be required in most cases. Some possible models are “spread misfortune in the city by massacring the whole population” (Bible en français courant) or “kill the people of Jerusalem” (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 .

The king’s servants again refers to the officials who were with him, as in the previous verse. In some languages it will be more natural to refer to them by using a pronoun rather than repeating the noun phrase at this point. Similarly, when these people refer to themselves as your servants while speaking to David, most languages will prefer to use the first person plural pronoun and indicate respect in some other way.

Behold: the Hebrew particle focusing attention on what follows may be better left untranslated in some languages. But if the receptor language has a form that is used to introduce a statement in an emphatic manner, it may be considered here.

My lord the king: since the officials are speaking directly to the king, this expression will be better translated by the pronoun “you,” provided that the proper respect is shown elsewhere in the quotation.

The idea of the whole quotation is clearly and briefly stated in the Good News Translation rendering, “We are ready to do whatever you say.”

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: the connection here may be either logical or temporal, but it clearly leads to the next step in the story.

After him: literally “at his feet.” This phrase, combined with the verb went forth, leads some interpreters to feel that this verse shows David leaving Jerusalem on foot. New Jerusalem Bible, for example, indicates that David “set out on foot,” and Fox has “The king and all his household went off on foot.” Knox, Traduction œcuménique de la Bible, and Bible en français courant translate the same basic meaning. However, others take the words as in Revised Standard Version to mean that the rest of his family and court officials simply followed him. Anchor Bible translates this meaning and attempts to retain something of the form, “with all his servants at his heels.” This meaning seems a bit more likely, although that of New Jerusalem Bible is certainly not impossible.

All his household: this expression refers to the entire family and supporters of David, with the exception of those mentioned in the next sentence as having been left behind to look after the palace.

Concubines: as in 3.7 and 5.13, this term refers to wives of King David who had a kind of second-class status.

To keep the house: that is, to take care of the palace and possessions that were left behind.

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 .