So: it is not essential to translate the common conjunction here; but if it is overtly represented, the connection is more logical than temporal. The action was taken as a result of the advice given.

They: there is no clear referent for this pronoun. Rather it is a way of saying that some unknown or unnamed persons performed the action, following instructions from Absalom. Translators may say “someone” or “some people.” Or, following Contemporary English Version, it may be possible to begin by saying that “Absalom had a tent set up….” The passive form is used in certain modern versions (New Jerusalem Bible, New American Bible), and this may be reproduced in those languages that have natural passives in such a context.

Pitched a tent … upon the roof: since it is unthinkable to put a tent on the roof of a house in many cultures, translators must take special care in rendering these words. While the original readers and hearers understood that the roof was flat, this information may have to be supplied in other cultures. New Century Version and Die Bibel im heutigen Deutsch, for example, translate clearly “put up a tent on the flat roof of the palace.” The use of the word tent in this context suggests a bridal tent set up for newly married people (compare Psa 19.4).

Went in to his father’s concubines: the same expression as is used in verse 20, but here it is in the past tense. See the comments above.

In the sight of all Israel: this probably does not mean that all the people of Israel watched the actual act of sexual intercourse, but rather that they were able to see Absalom go into the tent on the palace roof with David’s concubines, and that they knew what would happen inside.

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 .

Now: the conjunction here introduces a summary statement about the validity of the advice given by Ahithophel. It may be sufficient in some languages merely to begin a new paragraph at this point.

In those days: this may be more naturally rendered “during that period” or “at that time” (New American Bible).

Was as if one consulted the oracle of God: this is a way of comparing the advice of Ahithophel with a message from God himself. The word rendered oracle does not translate the same word as in 23.1. What is found here is the ordinary term for “word” as seen in Good News Translation. These words have been translated as follows in some English versions: “treated like a decision that came from God” (New Jerusalem Bible); “as though one had sought divine revelation” (New American Bible). Some other possible models are “at that time when Ahithophel spoke it was just as if God himself had spoken” (similarly Die Bibel im heutigen Deutsch) or “in those days they thought that the words of Ahithophel were as trustworthy as the words of God himself.”

Esteemed: the passive form here may be made active by saying something like “David and Absalom both valued the advice of Ahithophel in this way.” The Hebrew text does not actually have a verb here but rather says “so all the advice of Ahithophel both by David and by Absalom.” Die Bibel im heutigen Deutsch ends by making explicit the relationship of David and Absalom, “… by David and now also by his son Absalom.”

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 .

Moreover: the use of this transition word in English may give the impression that the Hebrew has something stronger than the common conjunction, but in reality that is all that is found in the text. The flow of the story, however, may require a transition word or expression showing that the advice quoted in verses 1-3 was something that Ahithophel said to Absalom soon after the events described at the end of chapter 16. But in some languages the absence of any transition marker will serve this purpose, as, for example, in New International Version and New Jerusalem Bible. New American Bible makes the transition by using the verbal expression “went on to say….” Some versions do not even make a paragraph break at this point (Anchor Bible, Anderson). And some (Contemporary English Version) place the new section heading at verse 4 rather than here.

Let me choose …: Ahithophel’s advice here actually includes a particle often used to introduce a petition or plea, but it is left untranslated in many English versions. Some, however, have rendered it “I pray you” (An American Translation), “please” (New American Bible and New American Standard Bible), or “now…” (King James Version and Goldman). New International Version, which is very similar to Traduction œcuménique de la Bible, has “I would choose…” and continues with this kind of verb form throughout the description of the proposed course of action. This sets the stage for the whole recommendation from this point through the end of verse 3. The translations in New International Version and Traduction œcuménique de la Bible imply that Ahithophel is suggesting what Absalom should do. The Hebrew, however, seems to mean that this is what Ahithophel wants to do.

Ahithophel’s plan includes an important element in military strategy, that of swiftness or surprise (tonight). The size of the fighting force proposed (twelve thousand men) is relatively small by comparison with what Hushai later suggests.

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 future tense verb forms in this passage may be unnatural in some languages, since they may suggest that a decision has already been made. Ahithophel is rather requesting permission to do something, as indicated by the initial words Let me … and the often untranslated particle mentioned in the previous verse. So some translators may find it more natural at the beginning of each new sentence to say “I propose to…,” “I would like to…,” or possibly “if you agree, I will….”

Come upon him: this expression means more in this context than simply “find him.” Here it carries the idea “overtake him” (Knox and Revised English Bible) or possibly “take him by surprise” (Bible en français courant). The verb may also be rendered “attack him” as in Good News Translation.

Discouraged: literally “weak of hands” (Fox says “slack of hands”). But most versions take this as figurative language for being “dispirited” (New Jerusalem Bible and Revised English Bible) or “disheartened” (New Jewish Publication Society’s Tanakh).

Throw him into a panic: a causative form of a verb meaning “tremble” or “shudder” is used here. The meaning is to “make him to be afraid” or “cause him to fear.” New Century Version seems a little weak, with “frighten him.” Traduction œcuménique de la Bible renders this verb “terrorize,” while New American Bible and Anderson have “cause him to panic.”

Strike down: the verb used here is a rather general one meaning “hit” or “beat,” but in this context the sense is clearly that of killing. The verb “kill” is used in Revised English Bible, New Jewish Publication Society’s Tanakh, and Contemporary English Version as well as Good News Translation.

Ahithophel’s use of the term the king for David does not mean that he does not acknowledge Absalom as king. But since this may cause a possible misunderstanding in some languages, it may be better to refer to him in some other way. Contemporary English Version uses his name “David.” Others may prefer to say something like “their king” (referring to those who still followed David), “the one who claims to be king,” or “the man who used to be 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 .

This verse contains a rather complicated textual problem that translators must deal with. The Masoretic Text here almost certainly contains errors, and its meaning is not clear. But Critique Textuelle de l’Ancien Testament, while recognizing that the Masoretic Text contains errors in this verse, recommends taking the text as it exists today and understanding it to mean the following:

• and I will return all the people to you, just as the entire had returned to the man [that is, David, namely after Saul’s and Ishbaal’s death] whom you seek, and all the people shall be untouched….

Other ways of translating the Masoretic Text include “I will bring all the people to you; when all have come back [except] the man you are after, all the people will be at peace” (New Jewish Publication Society’s Tanakh) and “and I will return all the people to you, so that when everything is returned—the man whom you seek—all the people will be (in) peace” (Fox). Others translations attempting to follow the Masoretic Text here are New International Version, New American Standard Bible, and the Jewish Publication Society version.

The ancient Greek version has a different text here, which is followed by Revised Standard Version and Good News Translation. Other translations following the Greek include New Jerusalem Bible, New Revised Standard Version, Revised English Bible, and New American Bible, as well as Anchor Bible and Anderson. If it is thought that the ancient Greek version reflects the Hebrew original better than the Masoretic Text does here, translators may follow the meaning found in Revised Standard Version and Good News Translation. Critique Textuelle de l’Ancien Testament is probably right, however, in claiming that the Septuagint does not represent the original text. Translators are free to follow the recommendation of Critique Textuelle de l’Ancien Testament or to follow the model found in Revised Standard Version.

All the people: this, of course, refers to those who had remained loyal to David and had accompanied him as he fled Jerusalem.

As a bride comes home to her husband: in some languages there is no special term for bride, and this expression may have to be rendered “as a woman comes home to her companion” or something similar. The image is possibly that of a woman coming home to her new husband. This would be in keeping with the fact that Ahithophel saw Absalom as the legitimate king.

You seek the life of only one man: this refers to David. If there is any possibility that this will be understood as referring to another person, the name “David” can be added here.

All the people will be at peace: this may mean either “the rest of the people will be unharmed” (Revised English Bible) or “This way there won’t be a civil war” (Contemporary English Version). But it is more likely that the meaning is that everyone but David will return safely to Jerusalem if the proposed course of action is followed.

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 .

Few translations of this verse are literal, but compare Fox, who says “And the word was right in Avshalom’s eyes and in the eyes of all the elders of Israel.”

The advice pleased Absalom: making a word like advice the subject of a sentence that contains the verb pleased may not be possible in some languages. It is more likely that Absalom should be the subject of an expression like “Absalom saw that the plan he [Ahithophel] suggested was good” or “Absalom agreed that Ahithophel’s words were wise.” Or it may be possible to change the verb and say something like “the counsel was good in the eyes of Absalom.”

The elders of Israel: on this expression see 3.17; 5.3; 1 Sam 4.3; 8.4. Absalom undoubtedly double-checked the soundness of advice given to him, even when it was given by one who was well known for his wise counsel. In this case the other leaders confirmed the wisdom of what Ahithophel had said.

As was noted in previous chapters, some interpreters understand the term Israel here to be limited to the northern tribes. For this reason Parola Del Signore: La Bibbia in Lingua Corrente says “and all the leaders of the northern tribes.”

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: after having heard the advice of his counselor and having had it confirmed by a larger group, Absalom nevertheless sought further confirmation from Hushai. Since this may be somewhat contrary to expectations, some versions use the conjunction “but” at this point (Revised English Bible, Fox). Most versions, however, take it as simply introducing the next step in the decision-making process and translate “Then” (New Jerusalem Bible and New American Bible, for example).

Call … also: the fact that Hushai is called at this point indicates that he was not a part of the group of elders who had already given their approval to the proposed plan. The Hebrew text has a particle sometimes translated “I pray” (see, for example, 13.13). Like Good News Translation, several other versions translate this by beginning the quotation with “Now…” (Revised English Bible, New Jerusalem Bible, and New Century Version). The imperative verb call is singular in the Hebrew, but several ancient versions have the plural. In some cases the verb may be translated “let someone call…” (Bible en français courant).

Hushai the Archite: if the repetition of the Archite is awkward or unnatural, it may be omitted, since this information has already been provided in 15.32 and 16.16.

What he has to say: literally “what in his mouth also he.” Compare Fox, who translates “what is in his mouth, his also.” The word “also” should be considered important, and it is reflected as “too” in New Revised Standard Version, Revised English Bible, New Jerusalem Bible, and New Jewish Publication Society’s Tanakh. Another possible model for the whole expression is “find out his opinion too” (Knox).

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 .

Absalom said to him: literally “Absalom said to him, saying….”

Thus has Ahithophel spoken: there is obviously something that has been left to the understanding of the reader at this point. The word Thus, literally “According to this word,” is an indication that Absalom explained to Hushai in some detail the plan that Ahithophel had proposed. But in very many languages it may be better to make the first part of the quotation indirect rather than direct. The translation may read something like “Absalom told him what Ahithophel had proposed and then asked…” or “Absalom reported the plan recommended by Ahithophel. Then he asked Hushai….”

You speak: that is, “you make a different proposal,” “what do you say?” (New Jewish Publication Society’s Tanakh), or “can you come up with anything better?” (Contemporary English Version). Absalom was giving Hushai an opportunity to suggest a different plan in the event that he did not agree with the one made by Ahithophel. The pronoun you may be understood as emphatic in the Hebrew. In English this emphasis can be shown in print by the use of italic font. Fox, for example, says “If not, you speak.” But translators should use other means if they are available, in order to communicate the meaning to the hearers as well as to the readers.

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 .