Then: in some languages the common Hebrew conjunction may be adequately translated by the introduction of a new paragraph at the point.

Behold: see previous verse.

Is now yours: or “now belongs to you.” In some cases it may be necessary to give more detail as to how this happens. It is clearly by an authoritative declaration of David, who is still speaking as king. Kings had the authority to take lands and property belonging to one person and give them to another (compare 9.7). The translation may therefore say “I declare that you are now the owner of all that your master Mephibosheth used to own” or “by my decree [decision] you now possess what used to belong to your master, Mephibosheth.”

I do obeisance: the verb found here is most often used as a third person description of what another person does, and is not a part of what someone says when he is showing respect for authority. Here, however, it is something that Ziba says—presumably as he also performed the action. A similar first person form of the same verb is used in Psa 138.2, where it is translated “I bow down….”

Let me ever find favor in your sight: the form of Ziba’s statement here is that of a plea. For this reason it may naturally begin in some languages with “I beg you to….” The word ever is intended to show permanence of the condition requested. On the idea involved in the verb phrase find favor, see 15.25 as well as 1 Sam 1.18; 25.8; and Ruth 2.2.

My lord the king: there may be slightly different ways in certain languages to show the respect indicated by the use of these words in the speech of Ziba.

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 .

Servants: this term again refers to the “officials” of David who were accompanying him.

The repetition of King David after having just mentioned David in the previous line may be considered awkward in some languages, but the author probably did this to emphasize the fact that it was royalty that was being attacked.

Mighty men: see 10.7.

On his right hand and on his left: it may be rather awkward to try to say this literally in certain languages. What is meant is that David was protected by men “all around him” or “on every side.”

It is not clear from the Hebrew grammar whether Shimei threw stones at all of the people or only at David and his officials. Since the nouns in the second half of the verse do not have the direct object marker in Hebrew, the second interpretation seems more likely correct. The second half of this verse should probably be translated as in Good News Translation to indicate that Shimei did this “even though” or “despite the fact that” David was surrounded by men protecting him. Die Bibel im heutigen Deutsch says “Even the elite troops, who surrounded David, didn’t scare him off.”

As often in 1 and 2 Samuel, the Hebrew noun the people refers to the soldiers, and more specifically here to the Cherethites, the Pelethites, and the Gittites mentioned in 15.18. The mighty men most likely refers to David’s personal bodyguard. Anderson (and similarly Osty-Trinquet) provides a good model, “the army and the elite troops.”

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 common conjunction may be omitted in many languages or may be represented by beginning a new paragraph at this point as in Contemporary English Version.

The two verbs introducing the direct quotation are more literally “said … in his cursing.” In many languages a single verb will satisfactorily translate the meaning. But others may say “spoke in this way as a curse” or “cursed him using these words.” New Jerusalem Bible reads “the words of his curse were these….”

Begone: this archaic term has been replaced by “Out!” in New Revised Standard Version. In other languages there may be a special term used to chase away children or animals. But others will say simply “Go away” or “Get out of here” (Contemporary English Version).

Man of blood: these words are used to describe a person who has spilled the blood of others by killing them. A similar expression is found in plural form in the Psalms (55.23 and 139.19). It is probably best to translate it “murderer” (Knox, Good News Translation, New Century Version, Contemporary English Version). A literal translation would probably be misunderstood in most languages, and the rendering “criminal” (New Jewish Publication Society’s Tanakh) seems too weak.

Worthless fellow: see the comments on a similar term (rendered “base woman”) in 1 Sam 1.16. This expression is hardly strong enough to reflect the meaning of the Hebrew. The exact meaning of the Hebrew word beliyaʿal is not clear, though it is clearly a term of contempt. Perhaps it is formed from two words meaning “without” and “worth.” In the Old Testament this word is used in contexts that suggest the idea of “evil”; by the time of the New Testament, it had become the name of the prince of evil (see 2 Cor 6.15). A literal translation (so King James Version) will have zero meaning. A translation such as “scoundrel” (New Revised Standard Version) or “you villain” (New Jewish Publication Society’s Tanakh) seems correct in this context. An American Translation translates “vile scoundrel” and New American Bible has “wicked man.” Some versions combine the two expressions. Revised English Bible, for example, takes the two together to mean “you murderous scoundrel.” And Anchor Bible translates them as “you bloodstained fiend of hell!”

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 LORD has avenged upon you: in some languages it may be more natural to say something like “the LORD is punishing you” as Good News Translation has done. Shimei was convinced that David’s actions deserved discipline at the hands of God, and that Absalom’s taking power was in fact a sign that God was taking action against David. The verb rendered has avenged is literally “has sent back” or “has caused to go back.”

All the blood of the house of Saul: that is, “all those people in Saul’s family that you murdered.” New International Version has “for all the blood you shed in the household of Saul,” and New Century Version is even clearer, with “for the people in Saul’s family you killed.”

The structure of the first part of this verse may need to be radically altered in some languages. For example, the words in whose place you have reigned may be shifted forward to the beginning of the verse and translated “you seized power from Saul” or “you took the throne from Saul.”

Hand: since this word is used to speak of “power,” it will be best in most languages not to translate it literally. Some may express the whole phrase as “the LORD has let your son Absalom rule in your place.”

See: the Hebrew has the focusing particle, which may be translated here rather literally as “And behold you!” New Revised Standard Version, like Revised Standard Version, says See, and Revised English Bible has “see how [your enemies have overtaken you]!” But Good News Translation does not translate this particle here.

Your ruin is on you: Shimei is talking about the returning of David’s own wrongdoing on himself. He sees what is happening to David as deserved punishment for what David had done to others—especially for the killing of people in Saul’s and Shimei’s clan. Revised English Bible translates “see how your crimes have overtaken you,” while Contemporary English Version changes the order and puts this part at the end of the verse, explaining “that’s why you’re in such big trouble!”

A man of blood: see the comments on the previous verse.

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: the Hebrew conjunction here merely indicates the next step in the fast-moving story of David’s encounter with Shimei.

Abishai the son of Zeruiah: as in 1 Sam 26.6, it may be better to make it clear to the reader that Zeruiah was Abishai’s mother and not his father. Compare also 2.13, 18; 8.16; and 14.1.

This dead dog: see the comments on the used of the expression dead dog at 9.8 and 1 Sam 24.14. Here Abishai is belittling Shimei as much as possible. Contemporary English Version retains the image but fills out the meaning, with “this man is as useless as a dead dog!” Abishai is not really asking for information, so in some languages it may be better to turn this question into a statement. Compare Parola Del Signore: La Bibbia in Lingua Corrente, “This wretched man should not curse the king.”

My lord the king: in most languages the pronoun “you” will be a much better translation of these words, since Abishai is speaking directly to King David. But somewhere in the quotation or the introduction to it, the wording should show that Abishai paid proper respect to King David. In some languages the most natural way to do this will be to introduce the question by saying “Abishai said respectfully…” and then use only the pronoun “you” in the words of Abishai.

Go over: the verb used here should be one that depicts a person going across a ravine to the opposite hillside. Verse 13 describes the setting more clearly, but the verb here means “cross over.” The Hebrew contains the common particle of entreaty, which may be translated “let me go over, please” (New American Bible).

Take off his head: a more natural verb in most languages will be “cut off” (New Jewish Publication Society’s Tanakh) or “chop off” (Contemporary English Version). Other languages may have special terms meaning to “behead” a person.

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 a very definite contrast between the course of action proposed by Abishai and King David’s more temperate attitude. For this reason several English versions use the conjunction “But” (New Jewish Publication Society’s Tanakh, New International Version, New American Bible, New Jerusalem Bible, New Revised Standard Version).

The question What have I to do with you? has been rendered “What do you and I have in common, you sons of Zeruiah?” (New International Version), but it is more likely a way of telling Abishai and Joab to mind their own affairs. New Century Version rightly translates “This does not concern you.” In Hebrew the pronoun you is plural. The same question is repeated in 19.22.

The use of the plural in David’s response to the question indicates that he was addressing not only Abishai but also his brother Joab. Both of these sons of Zeruiah are depicted as persistently seeing a military solution to problems that arose during David’s reign. And frequently Abishai in particular had to be restrained by his commander in chief, as, for example, in 1 Sam 26.8 and 2 Sam 19.21-23.

The embedded quotation ‘Curse David’ should almost certainly be made indirect in many languages. Similarly the second embedded direct quotation within the larger quotation should probably also be made indirect. A possible model with indirect quotations is “If he is cursing me because the LORD has told him to curse, then who may question what he is doing?” or as in Contemporary English Version, “If Shimei is cursing me because the LORD has told him to, then who are you to tell him to stop.”

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 .

Servants: while this is rendered “officials” in Good News Translation, it is “soldiers” in Contemporary English Version. But in either case it may be wise in some cases to say “all his other soldiers [or, officials],” since Abishai was both a soldier and a high-ranking official in the court of David.

Behold: this is once again a reflection of the Hebrew focusing particle drawing attention to what is about to be said.

My own son: literally “my son who went out from my body.” Compare Parola Del Signore: La Bibbia in Lingua Corrente, “My son, whom I brought forth.” Some other renderings are “my very own son” (Revised English Bible) and “the son of my own body” (Knox). In certain languages a more or less literal rendering of the Knox translation will sound quite natural. But others may have special expressions that stress the closeness of this relationship.

Seeks my life: that is, “wants to kill me.” Others may say “would like to see me dead.” Similar expressions are found in 1 Sam 23.15; 25.29; and 26.20.

How much more: this expression highlights the contrast between what his own son was doing (trying to kill him) and what someone less closely related might do. The point is that a member of another clan would be more likely to want to do him greater harm than his own son. But his own son was trying to kill him, so nothing worse could happen to him. The same sort of expression is used in 4.11 and 1 Sam 12.5; 23.3.

This Benjaminite: Saul is described as being a Benjaminite in 1 Sam 9.21. Shimei, his relative, was also a Benjaminite. In some languages it will be better to provide more detail with something like “this man who is from the tribe of Benjamin.” Yet another model, which captures the force of the fact that Shimei belongs to the tribe of Saul, is Die Bibel im heutigen Deutsch, “… someone of the relatives of Saul….”

The last part of this verse may be restructured for the sake of naturalness and clarity in some languages. In addition to the Good News Translation model, another possibility is “Because the LORD has caused him to curse [me], I ask you to leave him alone and let him do it.”

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 be that …: these words reflect a single adverb in Hebrew that is elsewhere translated “perhaps” (1 Sam 6.5; 9.6) and usually expresses a hope. Here it indicates the hope that David had in spite of the circumstances in which he found himself. In some languages it may be necessary to translate it “I hope that…” or “It is possible that….”

Look upon my affliction: the traditional Hebrew reading is “… my wickedness [or, guilt]” in the text and “… my eye” in the margin. But some Hebrew manuscripts as well as the ancient Greek and Syriac have “my affliction.” This is the text recommended by Critique Textuelle de l’Ancien Testament, which gives it a {C} rating, and it is followed by most English versions. The idea may be expressed as “punishment” (New Jewish Publication Society’s Tanakh), “sufferings” (Revised English Bible), or “trouble” (Contemporary English Version). Psalm 3, apparently written after the fact, shows that God did, in fact, consider his trouble and bring relief. The title to this psalm indicates that it was written on this occasion.

If the repetition of the LORD is considered unnatural in the receptor language, the second occurrence may be translated by a pronoun.

Repay me with good: the idea here is that of balancing the misfortune of Shimei’s curses by giving David good fortune in the future. The Hebrew verb is the same as that rendered “give back” in verse 3. New American Bible translates “make it up to me with benefits.”

For this cursing of me today: that is, for the curses being uttered by Shimei.

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 .