And they said, that is, the Philistine people. Here again the verb “asked” may be more appropriate than said in certain languages.

The guilt offering: see the comments on verse 3.

They answered: that is, the priests and the diviners.

Five golden tumors and five golden mice: though the Hebrew does not say so explicitly until verse 5, these tumors and mice are models made of gold to resemble real tumors and mice. Translators should be consistent in how the word tumor is translated in chapters 5 and 6, whether as tumors, “hemorrhoids” (Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente), or “growths on your skin” (New Century Version). The words and five golden mice are not in the Septuagint nor in a Qumran manuscript. Since verse 18 seems to suggest that more than five golden mice were made, some translations omit these words here (so Anchor Bible and Klein), but translators should follow the Masoretic Text.

The word translated mice in Revised Standard Version and Good News Translation may also be rendered “rats” (Revised English Bible, New Jerusalem Bible, Traduction œcuménique de la Bible, and Contemporary English Version). The Hebrew word is a general name for all smaller rodents, but the context, which describes this animal’s eating of crops, leads some scholars to believe that the Levant mole is intended here. Translators should probably use whatever term is commonly known in their area for the rodent that ravages crops in the field. The same Hebrew term is found in Lev 11.29 and Isa 66.17.

According to the number of: since there were five lords of the Philistines (see the comments on 5.8), the same number of golden tumors and golden mice must be made. But see verses 17 and 18 below. Contemporary English Version changes the order of this verse to explain the reason for the number five at the very beginning of the priests and fortunetellers’ response. It also avoids the unnecessary repetition of certain parts of the instructions. Verses 4b and 5a read as follows in that translation:

• There are five Philistine rulers, and they all have the same disease that you have. So make five gold models of the sores and five gold models of the rats that are wiping out your crops….

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

So: the translation of the common Hebrew conjunction here as a logical connector is seen as unnecessary in several modern versions that leave it untranslated (New Jewish Publication Society’s Tanakh, Revised English Bible, La Bible du Semeur). New American Bible, on the other hand, makes the connection even stronger, with “therefore.” Naturalness in the receptor language should probably be the determining factor in deciding how to handle the transition word in this case.

Images: this represents the same Hebrew term as is used to describe the creation of human beings in relationship to God in the creation story (Gen 1.26, 27). The term is also used of the kind of thing that is forbidden to the people of Israel in Exo 20.4 and Lev 26.1. Here it refers to small-scale representations of the tumors and rodents that had troubled the Philistines. Many versions use the word “models” (New International Version, Revised English Bible, New Jerusalem Bible, New Century Version), and some have “figures” (Knox, New Jewish Publication Society’s Tanakh). Some languages will have to use words meaning “copy” or “likeness.”

Tumors: see the comments on 5.6.

The verb here translated ravage means to destroy or ruin. New American Bible uses the word “infesting,” and Traduction œcuménique de la Bible has “devastate.” Contemporary English Version translates using the more common language expression “wiping out.”

The land in this case means specifically the territory where the Philistines lived. Good News Translation, New International Version, New American Bible, and Parola Del Signore: La Bibbia in Lingua Corrente say “your land”; however, if the priests and diviners are also Philistines (see the comments on verse 2), then it may be better to say “our land.”

And give glory to the God of Israel: nearly all translations render the Hebrew noun here as glory. “To give glory to God” is a common expression in the Old Testament (for example, Josh 7.19; Jer 13.16), meaning to recognize God’s authority and to submit to it. This is expressed in various ways in English: “pay honour” (New Jerusalem Bible), “give honour” (Revised English Bible). Many translations, including Revised Standard Version and Good News Translation, use the word and, which suggests that two separate actions are advised: (1) make images and (2) give glory. It is possible, however, to translate “make images … and thereby give glory to God” (as in Maredsous and Nueva Biblia Española). See also Parola Del Signore: La Bibbia in Lingua Corrente (“Make these images … in this way you will acknowledge the might of the God of Israel”) and New Jewish Publication Society’s Tanakh (“thus you shall honor the God of Israel”). Either interpretation is possible, but the second (Parola Del Signore: La Bibbia in Lingua Corrente and New Jewish Publication Society’s Tanakh) seems more probable than the first (Revised Standard Version and Good News Translation).

It is very likely, however, that in this context of offering a payment to God by way of compensation (see verse 3), the Hebrew word should not be translated “glory” but rather “tribute” (Anchor Bible, New American Bible) or “a gift of honor” (Nova Tradução na Linguagem de Hoje). If this interpretation is followed in translation, then the images of the tumors and mice become the gifts of honor to be given to God. Anchor Bible says “Make images … and give them to the god of Israel as tribute.” Similar is Nova Tradução na Linguagem de Hoje, “and give them as a present in honor to the God of Israel.”

He will lighten his hand from off you: this is the opposite of God’s hand being heavy on people (see 5.6). For the metaphorical use of hand, see the comments on 4.8. This expression may be more naturally translated in some languages following one of these models: “he will stop being so hard on you” (New Century Version) or “he will cease to afflict you” (New American Bible).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

This verse consists of two rhetorical questions. The first question functions as a mild exhortation not to be stubborn as the Egyptians were. The second question functions to remind the people of what God had done. Translators will need to decide whether rhetorical questions will carry the correct meaning, or whether one or both of the questions should be turned into a statement, as Good News Translation does in the second case. In some languages it will be possible to keep the form of a question while making clear that the question is rhetorical; see, for example, Anchor Bible: “Is it not true that when [Yahweh] had had his way with them…?”

The question concerning the Egyptians and Pharaoh is an allusion to Exo 10.1-2. It will be recalled that Pharaoh is a title and not a proper noun. See the comments on 2.27.

Harden your hearts as the Egyptians and Pharaoh hardened their hearts: the expression harden your hearts means “to be stubborn” or “to not submit to God’s will,” and occurs frequently in Exodus (for example, Exo 8.15, 32; 9.34). Here it has been rendered “become stubborn” (New American Bible) and “stiffened themselves” (Moffatt). Other languages may say “refuse to heed God.”

After he had made sport of them: the verb in this clause has negative connotations. In other contexts it refers to arbitrary acts of humiliation, abuse (including sexual abuse), and cruelty. Some translations use a direct expression here such as “make fools of” (Good News Translation), “make a mockery of” (New Jewish Publication Society’s Tanakh). Others use more idiomatic expressions such as “Did he not toy with them?” (Klein) or “when he had had his way with them” (Anchor Bible). The translation of this clause must not give the impression that God was “playing” in a good-natured way with the Egyptians. Them refers to the people of Egypt, including their ruler, the Pharaoh. The people, on the other hand, is a reference to the Israelites.

Did not they let the people go, that is, “Did not the Egyptians and the king of Egypt let the Israelite people go?”

Let … go: the Hebrew verb may have a rather passive meaning as in Revised Standard Version, Good News Translation, and New Jewish Publication Society’s Tanakh, or a more active meaning “send away [or, send out]” as in New International Version, Klein, and La Bible Pléiade.

And they departed: as Good News Translation makes clear, they refers to the Israelites, who departed “from Egypt.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Here as elsewhere in the Old Testament, the Hebrew uses two verbs, take and prepare, for what is essentially a single or united action. In some languages it will be redundant to say “take and prepare,” and a more natural translation will use a single verb (so Good News Translation). New Jerusalem Bible and New International Version similarly use a single verb, “get a new cart ready.” For other languages, however, it will be most natural to follow the form of the Hebrew. Traduction œcuménique de la Bible provides yet another model: “Prepare a new cart and take two cows.”

The word translated cart refers to a wheeled vehicle drawn by some kind of animal. Probably it had four wheels rather than two. The same word is translated “wagon[s]” by Revised Standard Version in Gen 45 and in Num 7.

Milch cows: the adjective milch means “giving milk” and translates a participle in Hebrew meaning “to nurse.” Milch cows are cows with young calves that they are nursing. New Century Version says “two cows that have just had calves.” Since the end of the verse indicates that these two cows have calves, Good News Translation says simply “two cows.” Many languages will have a natural expression such as “cows that are nursing [or, giving milk]” (Bible en français courant, Traduction œcuménique de la Bible, Parola Del Signore: La Bibbia in Lingua Corrente).

Upon which there has never come a yoke: a yoke is a wooden bar placed across the neck of an animal, or of two joined together, so that when the bar is connected by ropes to a cart or heavy load, the animal can pull it. The text does not provide a reason for using cows that have never had a yoke on them. Probably this requirement reflects the law that requires for sacrifices only cows that have never been yoked (Num 19.2; Deut 21.3; see also Exo 20.25 for the same kind of thought). For similar reasons the cart is to be new. If it had been used before, it would not be acceptable for such holy service as carrying the ark.

But take their calves home, away from them: literally “and cause their young ones to turn away from them to the house.” The “house” or home referred to must be the place where the animals were kept. This explains translations such as “back to the barn” (Good News Translation), “back to the byre” (New Jerusalem Bible), “keep them in their stall” (Revised English Bible), and “pen them up” (New International Version). The most important thing is that the calves were not to accompany their mothers.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The Hebrew noun rendered box occurs in the Old Testament only in this chapter (here and in verses 11 and 15). The origin and meaning of the word is uncertain. The lexicons by Koehler-Baumgartner and by Holladay give the word “saddlebags” as the only meaning. The lexicon of Brown, Driver, and Briggs gives the definition “box” or “chest.” Other renderings include “bag” (Klein), “pouch” (Anchor Bible), “casket” (Revised English Bible), and “box” (Revised Standard Version, New Revised Standard Version, and most other versions). There is no way to be certain about the exact meaning, but obviously some kind of container is intended. Whichever term is chosen in the receptor language should be used also in verses 11 and 15 below.

The figures of gold, which you are returning … as a guilt offering: the Hebrew word translated figures here is a very general term (not the same as the one rendered “models” in verses 3 and 4). But it clearly refers to the same objects, so it is acceptable to translate in the same way. Compare verses 3 and 4.

Let it go its way: the people are not to accompany or direct the cart. But in some languages it may sound very strange to speak of the cart going its own way without mentioning the cows pulling it. So some translators may prefer to say “let the cows take it wherever they will.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

On the way to its own land: Good News Translation has omitted these words, perhaps considering them unnecessary, since the name Beth-shemesh follows immediately, but the phrase should be translated. Some versions say “towards its own territory” (Revised English Bible, New American Bible). See “to its own place” in 5.11.

Beth-shemesh: in the Old Testament four different towns are referred to by this name. Two are in the territory of the northern tribes of Issachar (Josh 19.22) and Naphtali (Josh 19.38), and the third is in Egypt (Jer 43.13; called “Heliopolis” in Revised Standard Version). The Beth-shemesh mentioned here was a border town just inside Israelite territory on the northwest border of Judah (this town is also mentioned in Josh 15.10; 21.16), about twenty-nine kilometers (eighteen miles) west of Jerusalem and about a dozen kilometers (seven and one-half miles) north of Ekron. The name Beth-shemesh means “house of sun.” Nueva Biblia Española translates the name here and elsewhere as “Casasol,” that is, “Sun-house.” Whether the name is transliterated or translated, translators would do well to add the classifier term “town” so that the readers and hearers may know that it is not a mountain, a region, or some other geographical place.

It is he, that is, “Yahweh” or “the God of the Israelites.” In many languages it will be essential to make this information explicit, as in many modern versions (New International Version, New Century Version, Revised English Bible, Knox). It is not acceptable to try to communicate this information by simply capitalizing the initial letter of the pronoun (“It was He”), as in New Jewish Publication Society’s Tanakh, since people hearing the Scripture read will not be aware of the difference.

His hand that struck us: for the metaphorical use of hand, see the comments on 4.8. In languages that have inclusive and exclusive forms of the first person plural pronouns, the inclusive forms should be used in this verse.

The translation of the idea by chance may be difficult in certain languages. The same term is found in 20.26 and occurs frequently in the book of Ecclesiastes (2.14, 15; 3.19; 9.2, 3). Several versions indicate that “it was only an accident” (Traduction œcuménique de la Bible). Anchor Bible and New American Bible are similar. Instead of saying it happened … by chance, the same meaning may be conveyed in some languages by saying “it just came to us” or “it just happened by itself.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The men did so, that is, the Philistines who had called for help (verse 2) did what the priests and diviners had advised them to do in verses 3-9. Given the length of the intervening verses, New Century Version fills in all this information by translating “The Philistines did what the priests and magicians said.” This may prove to be a useful model for other languages.

On the verb yoked and milch cows, see the comments on verse 7.

At home: literally “in the house.” The Hebrew noun “house” is also used for places where animals stay, and here it should be rendered according to the context; compare “shut up their calves indoors” (New Jewish Publication Society’s Tanakh, New American Bible), “penned up their calves” (New International Version), and “meanwhile shutting up their calves in the stall” (Revised English Bible). Compare verse 7.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The box: see the comments on verse 8.

Unlike verse 5, which refers to the “images of mice,” this verse says simply the golden mice. It may be wise to repeat here that these are golden images of mice, although in some languages the fact that the mice (or rats) are made of gold makes it quite clear that they were models and not real rodents.

On the translation of tumors see 5.6.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .