Went forth … after him: this is a repetition of the same idea as in the previous verse and contains the same problems of interpretation. It should therefore be resolved in the same way in both cases. However, this verse speaks of all the people where verse 16 had “all his household.” The words all the people are generally taken as a more specific reference to the soldiers who had remained loyal to David. Fox translates this as “all the fighting-people.”

The last house: translators and commentators are divided on the meaning of the words so translated in Revised Standard Version. New International Version has “a place some distance away,” which is very similar to “a place that was far off” (King James Version). Revised English Bible and Fox speak of “the Far House,” using capital letters to imply a kind of name that was well known to the original readers or hearers. Goldman also takes it as a name and transliterates it “Beth-merhak.” Finally, New American Bible reads “opposite the ascent to the Mount of Olives, at a distance” (compare verse 30). The most likely meaning, however, is that David stopped on the outskirts of Jerusalem to review the troops that were still loyal to him. It seems best therefore to translate “the last house at the edge of the city” (Contemporary English Version) or possibly “at the end of the city where the last house stood.”

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 .

His servants: that is, his court officials. Some interpreters, however, understand the words which follow to be in apposition to his servants. According to this alternate understanding of the Hebrew, the conjunction translated and in Revised Standard Version will be understood to mean “even” or “that is.” Fox, for example, says “Now all his servants were crossing over next to him, that is, all the Kerethites…” (similarly Bible en français courant, Segond, Traduction œcuménique de la Bible).

Passed by him: Good News Translation (“stood next to him”) is based on a proposed modification of the Hebrew text, which consists of changing two letters in the participle “passing.” New Jerusalem Bible, Revised English Bible, and Osty-Trinquet do essentially the same thing with the text. But the majority of versions stick with the traditional Hebrew text, which is also given an {A} rating by Hebrew Old Testament Text Project. This will imply a kind of “passing in review before the king” (New American Bible) of those who were still loyal to David.

All the Cherethites, and all the Pelethites: as in 8.18, these two groups were the bodyguards of King David recruited while he was in Ziklag (1 Sam 27–31). Contemporary English Version proposes to translate simply “his bodyguards,” giving the more literal rendering only in a footnote. As in 8.18 and 1 Sam 30.14, Bible en français courant speaks of “Cretans” here rather than of Cherethites.

Six hundred Gittites: these were Philistine soldiers who had come to Jerusalem with David and remained loyal to him. In some languages it will be unnecessarily repetitious to use the term Gittites and the expression from Gath, since they have the same meaning. Good News Translation and New Century Version, for example, have only “from Gath.”

Some modern versions follow a suggested correction of the Hebrew text to include the name of Ittai in this verse. New Jerusalem Bible, for example, has “with Ittai and all six hundred Gittites.” Revised English Bible is similar to New Jerusalem Bible. But few other versions accept this addition, and it is not recommended by Critique Textuelle de l’Ancien Testament, since there is no manuscript evidence for the change. If the Hebrew text is followed, then the pronoun him in the phrase who had followed him refers to David. Ittai is introduced in the following verse.

The text does not state explicitly why the troops passed by David, but the sense seems to be that they passed by to march in front of David as the advance guard.

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 .

It may not be necessary to repeat the Gittite if this will distract the reader or be considered unnatural in the receptor language. But to make clear the relationship between Ittai and the other soldiers from Gath, Good News Translation inserts the information “their leader.” This may be seen as being implied in the use of the definite article in the expression the Gittite. Ittai reappears in chapter 18, when David places one-third of his troops under his command.

The question Why do you also go with us? is not really intended to draw information from Ittai. It is rather a way of giving him permission to abandon David and his company. For this reason it may be better translated in some languages as a statement such as “You don’t have to come with us.” The Hebrew contains a play on words with the name Ittai (ʾitay) and the words with us (ʾitanu), but such a wordplay will not be possible in most receptor languages.

The king: since this refers to Absalom, who had been recently proclaimed king in Hebron, it may be wise to qualify the term in some way so that there is no confusion in the mind of the reader. Revised English Bible, Contemporary English Version, Die Bibel im heutigen Deutsch, Bible en français courant, and Good News Translation have “the new king.” New Jewish Publication Society’s Tanakh places the adjective “new” within brackets, but since this is implicit information, the model of Good News Translation may be followed. Another model for making implicit information explicit here is Anderson, “Go back and stay with King Absalom.” It may be helpful to add “to Jerusalem” in order to make clear that Ittai is not being told to return to Gath.

A foreigner: in some languages the term for “foreigner” may be misunderstood as referring to someone who is not a member of the receptor language culture. In this context it may be better to translate it “you are not an Israelite” or something similar. And the expression an exile from your home may be rendered “you are not able to live in your own country.” As the footnote in Revised Standard Version indicates, the Masoretic Text says “an exile to your home.” But this makes no sense, and even New Jewish Publication Society’s Tanakh follows a single Hebrew manuscript and the ancient versions in reading “from” instead of “to.”

In some languages it will be more natural to restructure this verse and place the reason (Ittai’s non-Israelite origin) ahead of the command to Ittai to go back and serve the new king.

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 .

While the pronoun you is singular here, as in the previous verse, there may be a case for translating it as a plural in certain languages, since Ittai is the leader and representative of all the Gittite group. Later in this verse David tells Ittai to take your brethren with you. So translators may have to consider each pronoun in this verse separately to see whether it will be more natural to use a singular or plural in the context.

Wander: Goldman translates this verb “go up and down.” The Hebrew verb conveys the notion of moving from place to place with no fixed home base. The related noun is found in Gen 4.12 and 14. In 1 Sam 1.13 the same verb is used of the seemingly purposeless movement of Hannah’s lips. See also Num 32.13.

As in the previous verse, the question here is not asked in order to obtain information but to allow Ittai and his men the option of avoiding the uncertainty of wandering around with David and his forces. So it will be possible to translate “you [and your men] don’t have to wander around with us.”

Yesterday … today: these terms are definitely not to be taken in their literal sense. Yesterday refers to a relatively short time ago and today means “now.” It will be a mistake in most languages to translate these words literally.

Your brethren: this, of course, refers to Ittai’s fellow soldiers from Gath, the men under his command. It may be translated “your troops” or “the other men from Gath.” It is quite likely that these men joined David at the same time as their leader Ittai.

May the LORD show steadfast love and faithfulness to you: some modern English versions have a shorter benediction in place of this one. New International Version, for example, reads “May kindness and faithfulness be with you,” without any mention of the name of the LORD. This is because the Hebrew text has only the words “kindness and faithfulness to you.” There is no indication in the text that this is a kind of benediction. For this reason Goldman ties these words to the previous imperative and ends the verse “take back thy brethren with thee in kindness and truth.” Fox similarly says “return, and have your brothers return with you, (in) loyalty and faithfulness!” The longer form including the name of the LORD, which clearly makes this a blessing, comes from the ancient Greek version. Hebrew Old Testament Text Project and Critique Textuelle de l’Ancien Testament accept the suggestion that the words “may the LORD show” were accidentally omitted by a scribe and recommend this longer reading, giving it a {B} rating. Contemporary English Version proposes “I pray that the LORD will be kind and faithful to you.” The word here rendered steadfast love is the same as translated “kindness” in 9.1 and “loyalty” in 3.8 (see also 2.6; 7.15).

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: the conjunction here marks the contrast between normal expectation (that Ittai would agree to go back) and the fact that Ittai actually chooses to take the risk of remaining with David.

As the LORD lives: on this oath formula, see 4.9; 12.5; and 14.11.

As my lord the king lives: these words serve to further emphasize Ittai’s oath, but probably because there can be nothing stronger than swearing by the life of Yahweh, this has been omitted by Good News Translation. It is very similar in meaning to as your soul lives in 1 Sam 25.26. And since Ittai is speaking directly to the king, the words my lord the king may be better rendered by a pronoun. The same will be true of the use of these words in the expression wherever my lord the king shall be ….

Whether for death or for life: the meaning of this expression is that Ittai will be loyal to David even to the point of giving his life for him if this became necessary. Since for life does not express anything unusual, some versions do not include these words in Ittai’s vow. Good News Translation, for example, says simply “even if it means death.”

There also will your servant be: Ittai refers to himself as your servant, but this will be better translated by a personal pronoun in most languages. His commitment to David is not unlike that of Ruth to Naomi (Ruth 1.16-17).

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 then, pass on: Ittai and his men are given permission to continue marching with the rest of David’s group. The verb translated pass on is often used of crossing over a river or stream. It is apparently for this reason that Knox has “pass on over the stream.” The context of the next verse also lends some support to this interpretation.

It may be necessary in certain languages to transform the direct quotation of this verse into indirect discourse. Possible models are “So David agreed, telling them that they could join him” or “David then accepted their request and told them to advance.”

The little ones who were with him: this expression almost certainly refers to more than just infant children. For this reason modern English versions use words like “families” (New International Version, Parola Del Signore: La Bibbia in Lingua Corrente, and Contemporary English Version) and “dependents” (New American Bible, Revised English Bible, and Anderson as well as Good News Translation). It may be a mistake to translate “children” as in New Jewish Publication Society’s Tanakh and New Jerusalem Bible, if the reader may understand this to exclude the women and older people who were unable to take care of themselves.

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 .

Some versions (Contemporary English Version and Anchor Bible) have a new section heading at this point. New Jerusalem Bible, Osty-Trinquet, and Die Bibel im heutigen Deutsch begin a new section at verse 24. Bible en français courant and Parola Del Signore: La Bibbia in Lingua Corrente begin a new section with verse 30 and call it “David sends Hushai to spy on Absalom.” Translators need to look at the remainder of this chapter carefully and decide whether it will help readers if the remaining verses are kept as one section or as two.

And: the Hebrew conjunction may be best translated by simply beginning a new paragraph at this point.

All the country wept aloud: it will be very unnatural in many languages to translate this literally, since countries do not weep. It is, of course, the people of the country who cry. Apparently the people involved here were inhabitants of Jerusalem who were not actually going with David and his group.

All the people: this refers to the whole group of those who were actually going with David.

The king crossed the brook Kidron: some interpreters think that the Hebrew verb crossed should be changed to read “stood,” as in verse 18. Compare Revised English Bible (“The king remained standing while all the people crossed the wadi of the Kidron before him”) and New Jerusalem Bible (“as the king stood in the bed of the Kidron”). There is, however, no manuscript evidence for such a change, and Hebrew Old Testament Text Project gives an {A} rating to the Hebrew text, which should be followed here.

The brook Kidron: the Hebrew word translated brook suggests a ravine or narrow valley where water flows only during the season of heavy rains (see the comments on 1 Sam 15.5). Some have translated it “Wadi Kidron” (Anchor Bible and New Revised Standard Version). This was the boundary between the city of Jerusalem and the Mount of Olives on the eastern side. New International Version and Contemporary English Version have “the Kidron Valley.”

Passed on toward the wilderness: a number of modern versions follow the reading of one of the ancient Greek manuscripts, which seems to say something about an olive tree or olive trees: “by the way of the olive tree in the wilderness” (Revised English Bible); “by the way of the Mount of Olives toward the desert.” Both Anderson and Anchor Bible adopt a similar reading, but translators should follow the Masoretic Text.

On the word wilderness see 2.24 and 1 Sam 4.8.

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 will immediately notice a very different order of ideas between Revised Standard Version and Good News Translation. While Revised Standard Version mentions Abiathar at the very beginning of the verse, Good News Translation places him almost as an afterthought at the end of the verse. In fact, in the Hebrew his name is mentioned closer to the middle of the verse. The Hebrew is very confusing, and much of the interpretation hinges on the meaning of the verb translated came up in Revised Standard Version. This verb may have the meaning “to offer a sacrifice,” since the priest had to “go up” to the altar to do so. This is the meaning found in New Century Version, Bible en français courant, La Bible du Semeur, Stuttgarter Erklärungsbibel, and Parola Del Signore: La Bibbia in Lingua Corrente. Bible en français courant, for example, says “… they set down the box and the priest Abiathar offered sacrifices until all those who had come from the city had finished passing.” However, because of the verb form here, this meaning is somewhat less likely than “to be present,” which is the idea expressed in Good News Translation.

Some interpreters have suggested that the verb translated came up should be slightly changed to read “beside.” This change is reflected in Revised English Bible: “they set it down beside Abiathar until all the army had passed out of the city” (similarly New Jerusalem Bible). Critique Textuelle de l’Ancien Testament, however, gives a {C} rating to the Hebrew text, which should be followed here.

The original readers and hearers of this passage knew immediately that Zadok and Abiathar were priests. But since most modern readers do not share this information, it will be best to supply it directly in translation as Good News Translation has done. This information is actually given in the Hebrew text at verse 27 below.

Lo: this reflects the same word in Hebrew that is more often translated “behold.” It is used to draw special attention to something. In this case its purpose is apparently to draw attention to the presence of Zadok.

Many scholars think that the part of the verse that refers to the Levites was not a part of the original but added by a later editor. This is reflected in New American Bible by enclosing this part of the verse in square brackets. Nevertheless, translators are advised to translate the text as it now stands.

The ark of the covenant of God: this longer expression and the shorter one, the ark of God, later in the verse refer to the same object mentioned in chapter 6 (verses 2-17) and in 1 Sam 3.3. Compare those passages.

Set down: the verb used here is literally “poured out,” but the probable meaning is that they put it down. Almost all modern versions adopt this meaning.

Until: Good News Translation helps the reader by filling in what is implied: those who carried the Covenant Box and then put it down “didn’t pick it up again until all the people had left the city.”

In view of all the problems of this verse, the following simplified model is suggested to translators:

• The priests Zadok and Abiathar were there also. And there were some of the men of the tribe of Levi carrying the Covenant Box. They put the box down and did not pick it up again until everyone had left the city.

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 .