Carry the ark of God back into the city: Zadok is instructed to see to it that the Covenant Box is returned to its rightful place in Jerusalem. The fact that Zadok would not have done this alone may affect the translation at this point in some languages. It may be necessary to use a causative form and say something like “make the box return to the city” or “cause people to take the box back into Jerusalem.”

If I find favor in the eyes of the LORD: that is, “If the LORD is satisfied with me” or “Should I win Yahweh’s favor” (New Jerusalem Bible).

Bring me back: that is, to Jerusalem. It may be a good idea to make this clear in some languages.

His habitation: or “its habitation,” referring to the Covenant Box. Contemporary English Version has “his tent.” In either case the reference is essentially to the same object, the tabernacle where the Covenant Box was kept and which was also considered the special “dwelling place of Yahweh.” It is, however, probably better to translate “its dwelling place,” “the place where it is kept,” or “the house where it is.”

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: introducing the opposite of “If I find favor in the eyes of the LORD.” The transition word chosen here should somehow point up this opposition.

What follows is a quote within a quote, and this will be especially difficult to imitate in some languages, since it is a hypothetical statement of what the LORD might say. In cases where this is a problem, the internal quotation can be made indirect as in Good News Translation.

Behold, here I am translates a single Hebrew word that is found frequently in 1 Samuel (3.4, 5, 6, 8, 16; 12.3; 14.43; and 22.12) and also in 2 Sam 1.7. It indicates that David is willing to be completely obedient and submissive to whatever God wants. Knox says “I am at his command.” New Jewish Publication Society’s Tanakh renders these words “I am ready.”

Let him …: in some languages this imperative form may have to be translated by a verbal expression such as “he can” or “he will….” In some languages the structure of the last part of this verse may have to be reversed, saying something like “whatever he wants to do to me, may it happen,” or “whatever he judges best for me, that is what I want.”

What seems good to him: that is, “whatever he wants to do” or “what he thinks is best.” If a passive construction is possible, Knox may provide a good model, with “his will be done.”

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 .

Also: once again, this reflects the common Hebrew conjunction, which at this point indicates the continuation of David’s conversation with Zadok. The translation of the verb that follows may easily contain the meaning of the conjunction here. For example, if it is rendered “he continued” or something similar, there is no need for further translation of the conjunction. And in some languages it may be more natural to omit entirely the words that interrupt the flow of what David is saying to Zadok (as in Contemporary English Version).

Look: this does not reflect the Hebrew focusing particle but is rather a form of the verb “to see.” The imperative form of Revised Standard Version follows the understanding of the ancient Greek version, but the Hebrew is actually a rhetorical question and means “Do you see?” (compare Goldman, “Seest thou?”) or “Are you not a seer?” (Revised English Bible). This has also been rendered “Do you understand?” (New Jewish Publication Society’s Tanakh) and “you are a good judge of things” (Contemporary English Version). Taking this to mean that he is to act as a spy, Anderson translates “Are you not an observant person?” The understanding of the ancient Greek version is, however, preferable at this point, since the Hebrew rhetorical question affirms that Zadok does understand the situation. Critique Textuelle de l’Ancien Testament gives a {B} rating to the Hebrew text. But since the Hebrew is a rhetorical question, this may be translated “You [singular] understand the situation. Go back to the city….”

Go back to the city in peace: the expression “go in peace” was a common Hebrew way of saying goodbye. It was used, for example, by Eli to Hannah (1 Sam 1.17), by Jonathan to David (1 Sam 20.42), and, earlier in this chapter, by David to Absalom (15.9). But the wording is different here, and in this context it probably suggests that they are to slip quietly into the city without drawing attention to themselves, or that they should go back to Jerusalem where they would be safe. Contemporary English Version, for example, translates it “and don’t cause any trouble,” and New Jerusalem Bible “go back quietly into the city.” New Jewish Publication Society’s Tanakh says “you return to the safety of the city…” (Revised English Bible is similar).

In some languages the direct discourse in this verse will be more naturally rendered as an indirect quotation. A possible model like the following may be helpful: “… went on to tell Zadok that he should take his son Ahimaaz and Jonathan, the son of Abiathar, and return to Jerusalem quietly.”

Revised Standard Version follows those interpreters who change the Hebrew words go back [singular] to the city to “you and Abiathar return to the city” (so also New Revised Standard Version, Revised English Bible, New American Bible, New Jerusalem Bible). Hebrew Old Testament Text Project gives an {A} rating to the Hebrew text. But for reasons of translation Revised Standard Version may be followed in the receptor language. The last part of verse 27 in Hebrew says “Go back [singular] … and Ahimaaz your son and Jonathan the son of Abiathar, your [plural] two sons with you [plural].” And verse 29 clearly indicates that Abiathar also returned to Jerusalem.

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 .

See: once again this is not the focusing particle but the imperative form of the verb “to see”—the same verb as is used in the beginning of the quotation in the previous verse.

Fords of the wilderness: this is what the Hebrew text literally says, but there is a marginal note that what should be read is “plains of the wilderness” (Goldman). Most versions, however, accept the idea fords, since a more specific location was necessary for the passing on of information gathered by the spy network. A ford is a place where people and animals are able to cross a stream or river. The best translation in some languages will be a phrase like “the places where people cross the river on the road to the wilderness.”

Until word comes from you: since it is not natural in many languages to make word the subject of a verb like comes, it will be better to say something like “until you send word [a message]” or “until someone comes with information from 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 .

So: the connecting word here should indicate that the course of action taken by Zadok and Abiathar was as a result of the previous conversation between David and Zadok.

Carried the ark: the verb is singular, “he took the ark,” but the addition of and Abiathar makes it necessary in most languages to use a plural form for the sake of naturalness. The basic meaning of the verb used here is “turn back” or “return.”

And they remained there: some manuscript evidence has “and it [the ark] remained” or “and [they] put it down.” Anchor Bible follows this with “and deposited it.” But most versions accept the meaning of Good News Translation and Revised Standard 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 .

But: the common conjunction here may be adequately translated by beginning a new paragraph. But in other languages it will be important to indicate a shift in subject from Zadok and Abiathar back to David. Anderson translates the conjunction at this point “on the other hand….” It will also be possible to begin this verse with “Meanwhile….”

Went up the ascent: in the Hebrew text the verb meaning “going up” is repeated before and after the place name (Mount of Olives). The meaning seems to be “kept on going up…” or, as New International Version puts it, “continued up….”

The Mount of Olives: the word Mount is not actually in the text. But the Hebrew word for ascent shows that he walked up a slope. Anderson and Anchor Bible speak of “the Slope of the Olives.” This general geographical area just outside the city of Jerusalem is well known from references in the New Testament, but it is also mentioned in Zech 14.4. Anchor Bible indicates that the expression probably refers more specifically to the second and steepest of the three ridges on the Mount of Olives.

Barefoot: going barefoot is also associated with mourning in Isa 20.2-4.

With his head covered: in order to make it clear that this action was intended to show his distress, Good News Translation adds “as a sign of grief.” The addition of this information may also be helpful in other languages. Revised English Bible has the opposite meaning, describing David as being “bareheaded” and his followers with “their heads uncovered.” This is based on considerable speculation about the text and is not recommended to translators.

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 was told David: literally, “David said,” but on the basis of the Septuagint and a manuscript from Qumran, many interpreters change the form of the Hebrew verb to read “it was told David” (so Revised Standard Version, New Revised Standard Version, Good News Translation, and most translations). Critique Textuelle de l’Ancien Testament recommends that the Hebrew text be corrected, as in Revised Standard Version and Good News Translation, and gives a {C} rating to the recommended reading. The passive form of Revised Standard Version may be made active in those languages where such a form will be impossible or unnatural. It is not known who informed David, so the translation will probably read something like “someone told David” or “they [indefinite] told David.” Even King James Version, which almost always follows the Masoretic Text, inserts the subject “one” into the text: “And one told David….” What was told is given in the form of a direct quotation, but it is not essential to retain this form. It may be transformed into indirect speech as in Good News Translation, if this is more natural in the receptor language.

I pray thee: the use of the archaic pronoun thee in Revised Standard Version when addressing God has been dropped in New Revised Standard Version. This whole phrase may be legitimately translated “please” as in Good News Translation and New Jewish Publication Society’s Tanakh or “I beg you” (New Jerusalem Bible).

The counsel of Ahithophel: the man named Ahithophel had been one of David’s best advisors. Readers learn later (16.23) that he was famous for his good advice. But he had turned against David to become Absalom’s chief advisor. This may be the same person who was the grandfather of Bathsheba (23.34).

Turn … into foolishness: foolishness is the opposite of wisdom, a quality much sought after in advisors. The term is used in the story of Nabal (1 Sam 25.25) and is actually related to the name Nabal. In certain languages a causative form of the verb meaning “be foolish” may be the best translation of this expression. Anderson has “make nonsense of….” New Jewish Publication Society’s Tanakh provides a different kind of model, with “frustrate.”

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 .

A new section is started at this point by New American Bible and Contemporary English Version, but it is probably sufficient to begin a new paragraph.

The summit: this is a reference to the top of the Mount of Olives mentioned in verse 30. In some languages it may be helpful to make this clear.

Where God was worshiped: the passive form here may be made active as “where people used to worship God” (New International Version and New Century Version), or it may be possible to speak of “a place of worship” (Good News Translation) in some languages.

Behold: the Hebrew focusing particle used here may be left untranslated in some languages, or it may be rendered by an entirely different kind of form. Here it serves to highlight the dramatic entrance of Hushai.

Hushai the Archite: apart from the story of Hushai, the only mention of the Archites is found in Josh 16.2. Their territory is said to have been between Bethel and Ataroth, and they were a part of the tribe of Benjamin. The word Archite here is probably intended to indicate the clan from which Hushai came. It may therefore be rendered “of the clan of the Archites.” Good News Translation brings forward from verse 37 the information that Hushai is David’s “friend.” On the meaning and translation of this word, see the comments in verse 37.

His coat rent and earth upon his head: on these signs of mourning, see 1.2 and 1 Sam 4.12. In some cases these ideas will have to be rendered by active verbs with Hushai as subject, “He had torn his coat and put dirt on his head.” New Century Version provides a good model for some languages by making it very clear that these actions were “to show how sad he was.”

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 .