It may be that instead of saying go on with me, it will be more natural in a few languages to use the plural pronoun “us.” But the focus is very much on David.

You will be a burden to me: this has been stated negatively in Good News Translation as “you will be of no help to me,” while La Bible du Semeur says “you will be my responsibility,” and New Century Version has “you will be just one more person to take care of.” Contemporary English Version has the same sort of meaning: “you might slow us down.” Some scholars have supposed that Hushai must have been very old and ill suited for rigorous travel.

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 should show the contrast between what might happen if Hushai stayed with David and what might happen if he returned to Jerusalem. Good News Translation adds “you can help me” to highlight the opposite of being a hindrance, which was mentioned in the previous verse.

It should be clear to readers that the city refers to Jerusalem.

If the quote within another quotation will be very difficult to render, it will be better to make one or both of the quotations indirect. Good News Translation has made the part about what Hushai is to say to Absalom indirect.

Your father’s servant: some may need to say more clearly “the servant of your father, David.”

Defeat for me the counsel of Ahithophel: in place of the verb defeat or “oppose” (Good News Translation), it may be better to use a verb like “spoil” or “ruin.” As the context indicates, Hushai’s goal was to “nullify” (New Jewish Publication Society’s Tanakh), “thwart” (Knox), or “undo” (New American Bible) the advice given by Ahithophel. David knew that Ahithophel was a very intelligent person and that he would give advice that would be helpful to Absalom. Hushai was therefore sent to counteract that advice.

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 question asked at the beginning of this verse is not intended to obtain information but rather to assert that Zadok and Abiathar would indeed be present in Jerusalem with Hushai. For this reason it will be more accurately translated in many languages as a statement of fact: “you will have the priests Zadok and Abiathar there…” (New Jewish Publication Society’s Tanakh). This is the beginning of the setting up of a spy network in which the two priests and their sons (verse 36) help to pass information on to David.

Hear from the king’s house: that is, from people in the royal palace into which Absalom had moved, after having proclaimed himself king and then having returned to Jerusalem.

The expression Zadok and Abiathar the priests occurs twice in this verse, once at the beginning and again at the end. In many languages this repetition must be avoided. The second occurrence may be represented by a third person plural pronoun.

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 .

Behold: once again this reflects the Hebrew focusing particle, which directs particular attention to what is about to be said. Many English versions, including New International Version and New Revised Standard Version, leave it untranslated at this point.

It may be unwieldy to include both their two sons and Zadok’s son … Abiathar’s son in this verse, since this constitutes an unnecessary repetition of the same idea. Good News Translation eliminates the second of these elements, while New Century Version drops the first. Either of these may serve as a helpful model for some languages.

You shall send to me: the verb form used here has the force of an imperative. New Jerusalem Bible has “you will send me word.” This is clearly something that David wanted Hushai to do.

The structure of the last part of this verse will need to be changed in many languages. One possible model is “you tell them all the information that you learn and they will bring it to me.”

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 transition word here should indicate a logical connection. It was as a result of David’s instructions and Hushai’s consent that Hushai took this course of action.

Hushai, David’s friend: languages differ as to which of these elements should come first. In some cases it will be more natural to say “David’s friend Hushai” instead of following the order of Revised Standard Version and Good News Translation. Almost certainly the Hebrew word is a technical term borrowed from Egyptian court titles and refers to a court official who served as the king’s confidential adviser. Evidence for such a title is found in ancient documents from Egypt and Ugarit. For this reason the best translation may be “David’s counselor” (Parola Del Signore: La Bibbia in Lingua Corrente) or “David’s advisor” (Die Bibel im heutigen Deutsch) rather than a literal translation of the word friend.

Traduction œcuménique de la Bible uses the word “friend” in the text but states in a note that this term “has a technical sense here; it is the title given to a confidant or counselor of the king.” If translators choose to keep the word “friend” in the text, then they should consider explaining the meaning in a note, as Traduction œcuménique de la Bible has done. Revised English Bible takes a different approach in indicating that this is a title, using capital letters, “David’s Friend.” But translators should not rely on use of notes or capital letters to translate this word. It will be best to follow the examples of Parola Del Signore: La Bibbia in Lingua Corrente and Die Bibel im heutigen Deutsch and state the meaning clearly in the text.

Came into the city: this, of course, was not his first time to go to Jerusalem, so in some languages it will be better to use a verb meaning “to go back” or “return.” Contemporary English Version selects a verb that indicates the secretive nature of his return, “slipped back….” One possible model for this verse as a whole is:

• So David’s advisor Hushai went back to Jerusalem and arrived there at the same time that Absalom was also coming into the city.

Another possibility is:

• It was just as Absalom was entering Jerusalem that Hushai, David’s advisor, got back to town.

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 little beyond the summit: when David met Hushai in the previous chapter, he was said to have come “to the summit” (15.32). The expression here indicates that he had gone a short distance beyond that point when he met Ziba, who was presumably coming from the opposite direction. Although it is not possible to be certain in which direction David was traveling, he was probably moving from west to east.

Revised Standard Version does not reflect the fact that the Hebrew text at this point contains the focusing particle translated in King James Version and New American Standard Bible as “behold.” This is reflected in Good News Translation by the use of the adverb “suddenly.” This element of surprise may be included in the verb form used in some languages.

Ziba the servant of Mephibosheth: see chapter 9, where Ziba is first introduced. And note especially the problems involved in the form of the name Mephibosheth. The solution that was adopted in chapter 9 should also be used here. The word rendered servant is different from that used of Ziba in 9.2, which is also rendered “servant.” The term here sometimes means “a young man,” but in this context “servant” is an appropriate translation.

A couple of asses: on the type of animal mentioned here, see 1 Sam 8.16. The word translated a couple is actually the word for a yoke or “a pair” (New Jewish Publication Society’s Tanakh, New Jerusalem Bible). It may be also translated by the number “two” (Parola Del Signore: La Bibbia in Lingua Corrente, Contemporary English Version, and New Century Version). According to Revised Standard Version these animals were saddled. The Hebrew verb means “to tie up,” “to twist,” or “to bind.” It sometimes means “to saddle” an animal, and that is a common translation in this context (so Revised Standard Version, New Revised Standard Version, Revised English Bible, and most translations). New English Bible and Biblia Dios Habla Hoy, however, say here and in 17.23 that the donkeys were “harnessed.” At that time saddles usually consisted of pieces of cloth or leather thrown over the animal’s back. The context here suggests that the animals had cloth or leather wrapped around their bodies, to which heavy loads could be fastened.

Bunches of raisins: these were dried grapes pressed together into a compact mass (the same term occurs in 1 Sam 25.18 and 30.12). The single Hebrew word rendered bunches of raisins has also been translated “cakes of raisins” (New American Bible, New Jewish Publication Society’s Tanakh) or “clusters of raisins” (Revised English Bible, Goldman, Anderson).

New American Bible, following some manuscripts of the ancient Greek version, has “an ephah of cakes of pressed raisins” in place of a hundred bunches of raisins in both cases in this verse, but this is not recommended to translators.

A hundred of summer fruits: while the exact kind of fruit is not specified, these may have been fresh grapes and figs (compare Micah 7.1). Most interpreters, however, indicate that they were either “figs” or “pomegranates.” Modern versions usually prefer “figs” if the more general term is not used (Contemporary English Version, Traduction œcuménique de la Bible). The same noun occurs also in Amos 8.1; Jer 40.10, 12; and 48.32. Anchor Bible supplies the word “baskets [of summer fruit],” but since Ziba had only two donkeys on which to carry them, it is unlikely that “baskets” is correct.

A skin of wine: see those passages in 1 Samuel where this same expression is used (1.24; 10.3; and 16.20).

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 .

Said: in the context of the exchange between David and Ziba, the verb here may be better translated “asked” in some languages.

The words Why have you brought these? actually reflect a rather concise question that contains no verb in Hebrew and is more literally translated “What these with you?” It may be understood to mean “What does all this mean?” (so Goldman), “what do you plan to do with these?” (New American Bible) or “what are these things for?” (New Century Version). In some languages it may be preferable to make this an indirect rather than a direct quotation. If this is done the resulting translation may read “King David asked Ziba what he was planning to do with all those things.”

For the king’s household: since Ziba is speaking directly to King David, this will be more naturally translated “for you and your family.”

The young men: while the basic meaning of the word so translated has to do with young people of adolescent age (or younger in some contexts), this term is sometimes used to refer to soldiers, as, for example, 1.5, 15.

For those who faint: some other ways of saying this are “anyone who might feel sluggish,” “the ones who become weak,” or “any who are exhausted” (New Jewish Publication Society’s Tanakh). Though the Hebrew term rendered those who faint is singular (New American Standard Bible has “whoever is faint”), the sense is “for anyone of the men who may become exhausted.”

Wilderness: see the comments at 2.24 and 1 Sam 4.8. Compare also 15.23 and 28.

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 .

In the overall context of the conversation between David and Ziba, the words the king said may be better translated “the king asked,” and Ziba said may be more naturally “Ziba answered.”

Your master’s son: as has already been noted (9.9-10), Mephibosheth was actually the grandson rather than the son of Saul. In some languages it may be quite natural to use the word “son” in this way, but in many others the more precise and correct word “grandson” should be used. Similarly, later in the verse my father may be better translated “my grandfather” in order to avoid confusion. If the direct quotation is made indirect, “his grandfather” will be more appropriate.

Behold: see 1.2 and 1 Sam 2.31, as well as the discussion of this term in the introduction, page 18.

The quotation within the larger quotation at the end of this verse should probably be made indirect in many languages for the sake of naturalness and clarity of meaning. Good News Translation provides a model for doing this.

The house of Israel: this, of course, refers to the “people of Israel” or “the Israelites” and should probably be so translated in most languages. More specifically the reference may be to the northern tribes. If this interpretation is followed, Parola Del Signore: La Bibbia in Lingua Corrente may serve as a model: “He thinks that now the Israelites of the north will restore to him….” But here, as in 15.2, it is probably better not to be this specific, since Israel may refer to both the southern and northern tribes.

Give me back: the kingdom could not, of course, be literally “given back” to Saul, since he was already dead. And since Mephibosheth had never ruled as king, the words give … back may not be appropriate in some languages. What Mephibosheth meant was that as Saul’s grandson he would be made king and that in this way the kingdom would be restored, or given back, to the family of Saul. Compare Parola Del Signore: La Bibbia in Lingua Corrente: “… restore to him the kingdom that was his father’s.”

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 .