So: indicating the continuation of the story and introducing the next in the series of events.

The scene is made more vivid at this point by situating the participants more precisely. Shimei is said to be on the hillside opposite him, that is, across from David. He moves along parallel to the road and continues to curse David and to throw stones and dirt at the group on the road. It is also possible to understand the Hebrew to mean that both David and Shimei were standing on opposing hillsides, with a small valley separating them. This interpretation is reflected in Revised English Bible (“… and hurling stones across the valley at him…”) and New Jerusalem Bible (“kept pace with him along the opposite mountainside…”). Either understanding may be followed by translators.

David and his men went is literally “David went and his men.” The verb, in the third person singular, keeps the focus on David. Similarly the Hebrew text says that Shimei threw stones and dust at him, which again keeps the focus on David. Though some translations say that Shimei threw “at them” (Good News Translation, Parola Del Signore: La Bibbia in Lingua Corrente, Bible en français courant), the Hebrew seems to indicate that the curses, stones, and dirt were all directed toward David.

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 Hebrew conjunction need not necessarily be translated in this case, since it merely serves to connect the different parts of the story.

The people who were with him: that is, the rest of the group that has been traveling with David since he left Jerusalem. As in the previous verse the verb is third person singular, “the king arrived,” which keeps the focus on David.

Arrived weary: some scholars have speculated that the word translated weary was originally a place name or that the place name was very similar to it and therefore dropped out. New Jerusalem Bible, assuming that the place name is missing, says “The king and all the people who were with him arrived exhausted at … and there they drew breath.” In any case, it is best to translate the meaning found in Revised Standard Version and Good News Translation. Languages may have very different ways of expressing this idea. Some other English words are “tired” or “exhausted.”

At the Jordan: these words are not in the traditional Hebrew text but are found in some manuscripts of the ancient Greek translation at this point, which is followed by New Revised Standard Version, Revised English Bible, New American Bible, Nueva Biblia Española, and numerous other modern versions. For some interpreters the overall context of the Hebrew clearly seems to require a place name, which must have dropped out or was changed to read weary. If translators follow this interpretation, it will be important in some cases to specify that the Jordan is a river. However, Critique Textuelle de l’Ancien Testament gives a {B} evaluation to the Masoretic Text and recommends that the text be translated “and all the people who were with him arrived weary.” No place is named, but the implied place is probably “at the fords of the wilderness” (see 2 Sam 15.28).

He refreshed himself: while the focus is on David, he was not the only person to have been revitalized by the stop. All those who were with him would have also relaxed and perhaps refreshed themselves at the place near the river. In some languages it may be misleading to use the singular pronoun here. Note that both Good News Translation and Contemporary English Version use the plural “they.”

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 translators may find it more natural to avoid the repetition of the Archite, since this expression was used when Hushai was introduced in 15.32.

David’s friend: this expression was also used in 15.37, but the fact of Hushai’s friendship with David is so important to the story that it bears repeating here. As noted in the discussion of the Hebrew word friend at 15.37, this is a technical term meaning “counselor” or “advisor” and should be translated to express that meaning (so Parola Del Signore: La Bibbia in Lingua Corrente and Die Bibel im heutigen Deutsch).

The name Absalom occurs twice in close proximity in this verse, so the second occurrence should probably be replaced by a pronoun in many languages.

Said: in view of the context it may be more appropriate to choose a different verb at this point. This kind of exclamation is usually spoken in a loud voice and repeated more than once. Some possible verbs that fit this setting are “proclaimed,” “cried out” (Bible en français courant), or “shouted” (Good News Translation).

Long live the king! This exclamation is usually associated with the installation of a new king. But here it seems to be an attempt on the part of Hushai to declare his loyalty to Absalom. It is significant that he avoids using the name of Absalom, in contrast with 1 Kgs 1.25, 31, 34, 39. Some commentators have speculated that the repetition of this exclamation may be a way of emphasizing Hushai’s pretended zeal for the new king. Compare also 1 Sam 10.24, where this expression is used.

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 beginning of a new paragraph may be adequate translation of the common transition word in this case.

The question Is this your loyalty…? is really a way of expressing surprise that Hushai, who was known for his closeness to David, had apparently abandoned his old friend. He does not really expect an answer to this question. It may conceivably be translated “You have been so loyal to your friend David. I am surprised that you are doing this!” The word translated loyalty is the same as discussed under 2.5 and 3.8.

Apparently Hushai’s friendship with David was well known even before these events took place. Absalom refers to David twice as your friend. But it will be helpful to ensure that readers in other languages know without any doubt that David is intended. It is for this reason that Good News Translation and Die Bibel im heutigen Deutsch say “your friend David,” although the second occurrence of the expression is replaced by a pronoun. Compare also Parola Del Signore: La Bibbia in Lingua Corrente, “… your friend? Why haven’t you followed David?”

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 .

No: the negation is used here as opposing Absalom’s suggestion that Hushai should join David. Good News Translation and Die Bibel im heutigen Deutsch translate it as a question, “How could I?” Contemporary English Version, on the other hand, makes it a clear statement of impossibility, “I can’t leave.” And Anchor Bible similarly says “I didn’t.”

In translation of Hushai’s words it is better not to be too precise, since he carefully avoids naming names. Up to this point at least, his words may be understood to refer to Absalom, but also to David.

In Hebrew the verb chosen is in the third person singular. A more literal translation is “whom Yahweh has chosen and this people and all the men of Israel.” Though the Hebrew does not state explicitly the reason that God and the people chose Absalom, it may be helpful to do so in translation. Compare Die Bibel im heutigen Deutsch, “… whom the LORD has chosen and whom all the men of Israel have made their king.”

This people and all the men of Israel: the two groups referred to by these words are (1) those people who were present at the time and (2) all the other people of Israel. Since the second expression is all-inclusive, some may prefer to use it alone, as Contemporary English Version does, but there does seem to be a special emphasis on those who were present. And this should be retained in translation, unless it will be unnatural to do so.

As noted in the discussion of verse 3, some interpreters understand the term Israel in this chapter to refer specifically to the northern tribes. Parola Del Signore: La Bibbia in Lingua Corrente, for example, says “… all the people and the Israelites from the north.”

His I will be, and with him I will remain: in the Hebrew text the word “not” is written instead of the word “to him,” that is, “I will not be.” But this reading makes no sense, so all translations follow the correction indicated in the margin of the Masoretic Text.

This inverted sentence structure may be very strange if imitated in other languages. Even in English most modern versions turn it around. Also note that, while Hushai uses third person pronouns (his and him), these will have to be changed to second person (“yours” and “you”) in most languages. Hushai is speaking directly to Absalom, but since he is trying to convince him that he is a sincere follower, he uses the indirect reference that is normally used with royalty to show respect.

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 again: in addition to the common conjunction, the Hebrew text also has a word that means “double” or “second.” This is a second part of Hushai’s argument in response to Absalom’s questions. For this reason An American Translation translates “and secondly,” and Anchor Bible has “in the second place.” A number of other connecting words or phrases are used in different English versions: “Furthermore” (New Jewish Publication Society’s Tanakh, New American Bible, and New International Version); “Moreover” (New Revised Standard Version); “Besides” (Moffatt, New Jerusalem Bible, and Contemporary English Version); and “after all” (Revised English Bible).

The question Should it not be his son? is a way of continuing the flattery necessary to gain the confidence of Absalom. The grammatical referent of the pronoun his in the expression his son is not clear, but probably it refers back to “your friend” in verse 17. Or perhaps it looks forward to your father. In any case the meaning is clear enough. Hushai is insisting that he is not being disloyal to David because he has transferred his loyalty to David’s son.

As I have served your father, so I will serve you: in some languages this will have to be restructured to say “I will serve you just as I served your father.” Some common language translations add the word “now” (Good News Translation, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente) to emphasize the contrast between having served David in the past and now serving Absalom. Compare also Bible en français courant, “Just as I served your father up to the present time, from now on it is you that I will serve.”

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: this again reflects the common Hebrew conjunction and serves to indicate a continuation in the story. The next step is Absalom’s turning from Hushai to Ahithophel and asking his advice. This change is highlighted in Good News Translation when it translates the verb said by two different verbs, “turned … and said.”

Give your counsel: given the context, readers may think that Absalom is asking for advice on what to do about Hushai, but this is not the case. It is rather a question about what should be the next step in the process of consolidating power after having taken the capital city of Jerusalem. The Hebrew verb here is second person plural, as indicated in several French translations (Traduction œcuménique de la Bible, La Bible Pléiade, and Osty-Trinquet). Robinson says “the Hebrew for ‘your’ is plural, which means that Absalom’s order is addressed to a circle of advisors. However, the only word that could count is Ahithophel’s. Ahithophel is probably the head of the council of advisors….” This explanation seems to make good sense of the plural verb. Fox translates this part of the verse as “Give (both of) you, advice.” But if Absalom is speaking to Ahithophel and to a council of advisors, then “both of you” is not recommended, since “both” will probably suggest two individuals to most readers.

What shall we do: Good News Translation restructures this so that the pronoun “us” may or may not include the person giving the counsel. In languages that distinguish between inclusive and exclusive forms of the first person plural pronoun, it will be necessary to decide whether we includes Ahithophel. It probably does include him.

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 this conversation between Absalom and Ahithophel, the verb here may be translated “answered” as in Good News Translation. This advice that Ahithophel gives is only the first part of his advice, for in 17.1 he recommends a second course of action. For this reason Parola Del Signore: La Bibbia in Lingua Corrente translates the beginning of Ahithophel’s words as “First of all, go in to….”

Go in to your father’s concubines: the expression used here is a euphemism for having sexual intercourse (compare 12.24, as well as Gen 16.2 and Ruth 4.13). The translation should make this meaning clear without unduly shocking the reader. On the word concubines see 3.7; 5.13; 15.16.

Whom he has left to keep the house: in order to break up the long single sentence of Ahithophel’s response, this relative clause may be made into a separate introductory sentence setting the stage for the actual advice given. This sentence may read “Your father left behind some of his concubines to take care of the royal palace.”

Made yourself odious: an act such as Ahithophel recommends would show utter contempt for David. Not only would Absalom violate the law (Lev 18.8), but he would do so publicly in order to show everyone that he had no respect at all for his father. This would be a disgrace to David and make him hate Absalom. The same sort of expression is used in 10.6 with regard to the Ammonites. See also the discussion of this verb in 1 Sam 13.4.

Translations that may provide a helpful model for this part of the verse include “… all will become clear: the break is final. Between you and your father there is no longer reconciliation” (Die Bibel im heutigen Deutsch), and “… will realize that you have made a complete break with your father” (Anderson).

The hands of all who are with you will be strengthened: as the word “hand” is used to represent power, the idea here is that the influence of those who were on Absalom’s side would become more powerful. The passive expression will have to be made active in many languages and may say something like “this will cause you and your men to become more powerful” or “doing this will make you and your followers stronger.”

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 .