But: the conjunction here marks a definite contrast between what may have been expected and what the soldier actually responded. He would have no part of any reward of any size for doing something contrary to the will of David, his commander in chief.

If I felt in my hand the weight …: this is a rather graphic way of saying “Even if you had already given me…” or “Even if I already had in my possession….” The plural Hebrew word rendered hand often refers specifically to the palm of the hand.

A thousand pieces of silver: the relationship between this amount and the ten pieces of silver mentioned in the previous verse is more important to the story than the precise amounts. The soldier affirms that he would refuse even a hundred times more than the amount previously offered if he had to disobey the orders of his king. In some languages the most natural rendering may actually be “a hundred times more than that….”

Put forth my hand against the king’s son: that is, “take action against the king’s son…” or “use my power to kill the king’s son.”

For …: the transition word here indicates that what follows is the reason why the soldier would refuse to take action against Absalom.

In our hearing the king commanded: in many languages it will be more normal to say “we were there when the king ordered…” or “we heard it when the king said….” The Hebrew construction is literally “the king commanded … saying.”

For my sake protect the young man: this translation is based on the ancient versions and a few Hebrew manuscripts, and nearly all modern translations follow this reading. Most Hebrew manuscripts read “watch out for whoever is against the young man” or “watch out whoever you may be for the young man.” The Hebrew text is not the same here as in verse 5, and there is some debate about which is the original text in this case. There is no verb in verse 5, and the verb here in verse 12 usually means “protect” or “look out [for].” The Hebrew word following the verb here in verse 12 means “who” or “whoever.” This word differs from the word translated “for me” in verse 5 by only one letter. Finally, the Hebrew preposition before the words the young man is also different from the one in verse 5. All this makes for a very difficult expression to interpret.

Critique Textuelle de l’Ancien Testament recommends that the Masoretic Text be followed and gives a {B} rating to the text, but not even New Jewish Publication Society’s Tanakh or New International Version, which usually follow the MT, do so here. Traduction œcuménique de la Bible (“Watch out that no one harms the young Absalom”) is one of the few modern translations that follows the MT (so also Bible de Jérusalem, 1998). Revised English Bible lacks the words For my sake and seems also to follow the MT, “to take care of the young man Absalom.”

The Masoretic Text certainly makes sense here, and the meaning is nearly the same as that in the ancient versions. Whether David said “For my sake protect the young man” or “Watch out that no one harms the young man,” the meaning is nearly the same. Translators should follow the MT here.

The direct quotation of David’s words about Absalom to the three commanders within the larger quotation will be awkward in certain languages and will be better rendered indirectly. New American Bible translates “charged you … in our hearing to protect the youth Absalom for his sake.”

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 .

On the other hand: the conjunction used here usually means “or,” but it is sometimes translated “otherwise” (Anchor Bible and Goldman). However, since it marks a kind of contrast between what the soldier actually did and what he might have done, some languages may prefer a conjunction like “But” or “However.”

If I had dealt treacherously: the understanding of the verb here depends to some degree on the solution to the textual problem that follows immediately. The verbal expression itself seems to mean “be reckless” or “act in an imprudent manner.”

Against his life: the Hebrew text has “against his life [or, soul],” but in the margin the ancient scribes indicated that it should be read “against my life [soul],” as in the margin of New Revised Standard Version, “at the risk of my life.” Several English versions and commentators propose following the marginal reading rather than the reading in the text. New International Version, for example, says “if I had put my life in jeopardy.” And New Jewish Publication Society’s Tanakh has “if I betrayed myself” (similarly Anchor Bible). There seems to be no compelling reason to depart from the Hebrew text in this case.

The parenthetical statement about the king knowing everything that happens may fit better at the beginning or at the very end of the verse in many languages. Placing it in the middle as in Revised Standard Version may be distracting, since it interrupts an “if … then” statement. Similar statements are made about the king in 1 Kgs 10.3 and 2 Chr 9.2. The point is that if the soldier disobeyed King David’s orders he would surely be found out. This provides at least a part of the reason for his actions. While this is a general statement, some translations apply it specifically to the present situation. Revised English Bible, for example, says “the king would soon have known.”

You yourself: the emphatic form of the pronoun is used here and should be reflected in translation, if it is natural to do so. Some languages may begin “as for you….” As in 17.6, Fox‘s translation uses italic font for the pronoun you in order to show emphasis.

Would have stood aloof: more literally “you would have placed yourself before [or, opposite] me.” This may be understood in the sense of testifying against another person. Compare Nueva Biblia Española, “You would have put yourself against me.” But most versions take it as meaning to be indifferent. The following renderings are typical of English versions: “you would have let me take the blame” (Contemporary English Version); “you would have kept well out of it” (Revised English Bible); “you would have disassociated yourself from me” (New Jerusalem Bible); “you would have left me to my fate” (Moffatt); and “you would have done nothing to protect me” (Biblia Dios Habla Hoy).

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 .

I will not waste time: the verb so translated often means simply “wait” (as in Gen 8.12; 1 Sam 10.8; 13.8). But it may also mean “be patient with,” and in this context Joab’s patience with the soldier had come to an end. He was ready for action. It will be possible in some languages to translate “I will not discuss the matter with you any further.” However, some interpreters understand the sentence to be a denial of what the soldier had just said. An American Translation, for example, translates “Not so… I would have assuaged his wrath.” But the meaning in Revised Standard Version and Good News Translation seems more likely.

The text contains certain implied information that may have to be made clear in translation in some languages. The two men were not standing next to Absalom when the conversation started (verse 10). So the implied information “went to the place where Absalom was hanging” may have to be supplied in some languages. Compare Parola Del Signore: La Bibbia in Lingua Corrente, “He took in his hand three pointed sticks and went to drive them into the breast of Absalom….”

Darts: the Hebrew noun often means simply “a stick” or “a staff.” Here the word appears to refer to pointed weapons, and a more accurate translation in modern English is “spears” (New Revised Standard Version) or “javelins” (New International Version). Compare also Parola Del Signore: La Bibbia in Lingua Corrente, “pointed sticks.”

As revealed in the following verse, these three blows did not kill Absalom, although they seriously wounded him.

Oak: see the comments on verses 9 and 10 above. The Hebrew contains a play on the word “heart” that will probably not be translated naturally into most languages, “… and stabbed them into the heart of Absalom; he was still hanging alive in the heart of the oak…” (Moffatt, similarly Fox).

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 .

Ten young men: that is, ten soldiers. These soldiers are further described as armor-bearers. Their usual job was to carry armor for Joab and fight alongside him during the battle. They were something like “bodyguards” (Contemporary English Version). Good News Translation‘s “soldiers” is not a good model here, because it is not as specific as the Hebrew.

Killed him: that is, they finished the task already started by Joab himself. This is reworded in New American Bible to say “killed him with further blows.” Others may prefer to say “finished the job of killing 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 .

Then: the connecting word here simply introduces the next in the series of events.

Blew the trumpet: it is doubtful that Joab himself blew the trumpet. Probably he simply gave the order that the trumpet should be blown. For this reason Good News Translation has translated “had the trumpet blown.” On the word for trumpet, see 2.28; 6.15; 15.10; 1 Sam 13.3.

Came back from pursuing: it may be more natural in certain languages to say something like “stopped chasing” or “ceased fighting.”

For Joab restrained them: this indicates the purpose of blowing the trumpet. In some languages it will be more natural to make this a part of the sentence about blowing the trumpet, rather than a separate sentence as in Revised Standard Version. Two possible models are “in order to inform the soldiers to finish…” and “to signal his troops to stop…” (Contemporary English Version)

As often in 1 and 2 Samuel, the Hebrew uses the word “people” in reference to the troops. The Hebrew says “… and the people came back” and “for Joab restrained the people.”

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 pronoun they may refer to Joab’s ten bodyguards who dealt the death blows to Absalom, or it may be an indefinite pronoun that is sometimes used as a substitute for a passive form. If a more definite subject is required, it is possible to say “Joab’s men” (New Century Version) without identifying them further.

A great pit: that is, a deep hole. There is no indication that they had to dig out the hole. It was probably already there. But they did cover the body with a very great heap of stones.

And all Israel fled …: in some languages this may begin a new paragraph, since it shifts the scene back to what was left of Absalom’s army. In order to avoid giving the impression that all Israel refers to the fighting men on both sides of the battle, some may choose to translate “all the soldiers loyal to Absalom.” In keeping with the interpretation that Israel refers to the people of the northern tribes only, Parola Del Signore: La Bibbia in Lingua Corrente says “All the men of the north fled toward their land.”

Every one to his own home: the word for home is actually “tents” (New American Bible), but this refers to the tents in which their nomadic ancestors had lived and not tents of war. By this time in Israel’s history, people did not generally live in tents. The Hebrew expression remained in use long after people began living in houses (for example, 1 Sam 4.10; 13.2; 1 Kgs 8.66; 12.16).

Die Bibel im heutigen Deutsch restructures the order of events in verses 16-17 in a way that may be helpful in other languages also:

• The troops of Israel were in full flight. With a trumpet signal, Joab called his troops back from their pursuit. The Israelite troops disbanded and each went to his home. Joab’s men threw the corpse of Absalom into a deep pit in the forest and piled up big heaps of stones on 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 .

Now … in his lifetime: this introduces a kind of flashback to a time long before Absalom was killed. While some languages have special devices to begin a flashback, it will be sufficient in others to say in his lifetime, “while he was living,” or “before he died.”

The pillar: the use of the definite article may suggest that this was something well known to the original hearers and readers. But since Hebrew sometimes uses a definite article where an indefinite article is used in English, it is not certain whether this pillar was indeed known to the readers. While some modern translations say “the pillar” (Revised English Bible), others say “a pillar” (New Revised Standard Version, New American Bible, New Jerusalem Bible). A pillar was usually a large stationary stone monument with a symbolic meaning. In this case the meaning is clearly given in the text. Parola Del Signore: La Bibbia in Lingua Corrente calls it “a funeral monument.”

This pillar is situated in the King’s Valley, which is mentioned in the book of Genesis and is also called “the Valley of Shaveh” (see Gen 14.17). This valley is probably located about four hundred meters (or less than half a mile) east of Jerusalem, where the Hinnom, Tyropoeon, and Kidron Valleys come together, although its location is not absolutely certain. Most of the evidence, however, suggests that it was in the vicinity of Jerusalem. Translators may wish to make explicit, as in Die Bibel im heutigen Deutsch, that the King’s Valley is “near Jerusalem.”

I have no son: it is stated in 14.27 that Absalom had three sons. Either they had died early in life, before this monument was set up, or they were considered unworthy to keep the name of Absalom alive.

The direct quotation of what Absalom said may be better as an indirect quote in some languages. If this is the case, Good News Translation may provide a helpful model.

He called the pillar after his own name: that is, Absalom “gave his own name to the pillar” (New Jerusalem Bible). In many cultures people name children or grandchildren after themselves in order to be remembered after their death. Absalom had no children, so he thought that giving the monument his name would make people remember him.

It is called Absalom’s monument: or perhaps better “people call it…” or “they [indefinite] call it…” in languages where passive forms are problematic. At the beginning of this verse, pillar translates the Hebrew term matsevah, but here monument translates the Hebrew noun meaning “hand,” as also in 1 Sam 15.12 (see also comments on 2 Sam 8.3). Probably the monument had somewhat the shape of a hand.

To this day: that is, up to the time when the books of Samuel were being written. The same expression occurs in 4.3 and 1 Sam 5.5.

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 .

2Sam 18.:20

And translates the common Hebrew conjunction. Since Joab’s response is contrary to what Ahimaaz had expected, it may be better in some languages to indicate contrast. Compare “But Joab said…” (Die Bibel im heutigen Deutsch, New American Bible, New Jerusalem Bible).

The threefold repetition of carry tidings in this verse may prove to be too heavy if imitated in the receptor language. A possible model is as follows:

• But Joab refused, saying, “You may take news to the king another time, but not today. I will not allow it today because the king’s son is dead.”

The expression because the king’s son is dead provides the reason Joab gives for not allowing Ahimaaz to take the news to the king. In some languages this reason may have to be given earlier in the sentence. A model following this structure is:

• “No,” said Joab, “the king’s son is dead. I cannot let you take this news today. You may do it another day.”

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 Cushite: this term is found in Num 12.1 and eight times in this chapter. In Hebrew the word Cushite has the definite article. But according to Hebrew grammar, the definite article here indicates a person who is a Cushite without necessarily referring to a definite or known person. For this reason some translations say “a Cushite” (New Revised Standard Version, Revised English Bible, New International Version, New American Bible, New Jewish Publication Society’s Tanakh). But if the reference is to a specific Cushite who was David’s personal servant, which seems likely, then translators will need to express this in a clear and natural way in the receptor language. If the Cushite is David’s personal servant, holding an important position in the royal court, as will be argued below and in the discussion of verse 29, then the Good News Translation rendering “his [Joab’s] slave” should not be followed.

The place name “Cush” also occurs frequently in the Old Testament, although it is often rendered “Ethiopia” in Revised Standard Version. In early editions of Good News Translation Cush is understood to refer to Sudan. But this is hotly debated, and many other versions, including the latest edition of Good News Translation, take it to mean Ethiopia (so also Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente, Nueva Biblia Española, Biblia Dios Habla Hoy). Actually the ancient land of Cush was a region to the south of Egypt that probably included parts of both the modern nations referred to as Ethiopia and Sudan. For this reason many translators prefer to transliterate the term and avoid the argument about which modern name should be used. Others may prefer the solution adopted by Traduction œcuménique de la Bible in most cases where the word occurs, and use the terms “Nubian” and “Nubia.”

Almost certainly this Cushite was dark skinned, and for this reason Stuttgarter Erklärungsbibel calls him a Mohren, that is, “a Moor.” In a note in Stuttgarter Erklärungsbibel this man is called “the Ethiopian servant [or, official] of David.”

According to the interpretation of verse 29 recommended by Hebrew Old Testament Text Project, this same Cushite is identified as “servant of the king.” According to 2 Kgs 22.12, “servant of the king” is a title that refers to a court official; seal inscriptions discovered by archaeologists also show that “servant of the king” was a title for a royal official. For this reason Die Bibel im heutigen Deutsch renders this verse “Joab called to the Ethiopian valet [or, personal servant] of David….” Though some translations refer to this man as an “Ethiopian soldier” (Biblia Dios Habla Hoy, Parola Del Signore: La Bibbia in Lingua Corrente), it seems probable that he was more than a soldier. He was one of David’s officials or personal servants.

Bowed: in 1 Sam 1.19 this same verb is rendered “worshiped,” since it is followed by the words before the LORD. But here the idea is that of prostrating oneself before another human being who is considered superior. In 1.2 it is translated “did obeisance.” See also 1 Sam 20.41 and Ruth 2.10.

Ran: the implied information in this verb is that the purpose of running was “to tell David.” In some languages this will have to be made clear.

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 .