Then: the conjunction again introduces the next in a sequence of events. A new paragraph will be adequate representation in some languages.

Said again: a literal rendering of the Hebrew text is rather “added again … and said,” but the context may require a different verb in some languages in order to show determination. Note that Good News Translation has “insisted,” and some other renderings are “pleaded again” (Revised English Bible), “persisted” (New Jerusalem Bible), and “begged … again” (New Century Version).

Come what may: literally “let be what.” The idea here is “no matter what” (New Jewish Publication Society’s Tanakh), or perhaps better, “no matter what happens” (New Century Version).

Let me also run after the Cushite: Revised Standard Version is a literal translation of the Hebrew words, but the word also may cause confusion. The sense is “in addition to letting the Cushite run with the news, let me also run with the same news to David.” The sense is not that Ahimaaz wants to run after the Cushite along with some other person. Perhaps in order to avoid a wrong meaning, some translations omit the word also (so Revised English Bible, New Jerusalem Bible). New Living Translation says, “please let me go, too.” Good News Translation rewords this to express clearly the purpose: “please let me take the news also.”

My son: Ahimaaz was the son of Zadok (15.36 as well as verse 19 above). So if there is any danger that a literal translation may be taken as meaning that he was Joab’s literal, physical son, then it should be rendered in some other way. It is a term of affection, as in 1 Sam 3.6; 4.16; 24.16, but does not imply physical kinship in this context. New Jewish Publication Society’s Tanakh translates “my boy.”

Seeing that you will have no reward: the meaning of the Hebrew here is uncertain. Literally it says “you have no news that will find [anything].” New Jewish Publication Society’s Tanakh translates “you have no news worth telling.” And Knox translates “it is not good news thou wilt carry.” But most modern interpreters understand it to mean “you will get no reward for your news” (Revised English Bible).

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 .

Come what may: the same expression as used in the previous verse is repeated here, stressing the determination of Ahimaaz to carry the news to King David. The affirmation I will run also underscores his resolve, but it may be better rendered “I am determined to go.” The Hebrew text does not have names in the first part of this verse. It should be clear in receptor languages that Ahimaaz speaks first and then Joab replies to him.

By the way of the plain: the Hebrew word rendered plain is literally “circle” or “round” and refers to the flat area beside the Jordan Valley, as also in 1 Kgs 7.46. For this reason Good News Translation, Parola Del Signore: La Bibbia in Lingua Corrente, and Die Bibel im heutigen Deutsch say “through the Jordan Valley.” Although Knox says that Ahimaaz “took a shorter way,” it may not necessarily be that the distance was shorter. Some scholars feel that the Cushite slave took the shorter and more direct path, which would have taken him from the forest where the battle took place to the town of Mahanaim by way of the mountains. The way of the plain (through the Jordan valley) was a longer distance, but a less strenuous path, and one that posed fewer physical difficulties. Few translations of the Hebrew are literal here, but compare Fox, who has “by way of the Oval.” Fox does, however, explain in a footnote that the reference is to the lower Jordan Valley.

Outran the Cushite: the verb used here is a very common one in Hebrew, and it has many meanings, but in this context there can be no doubt that it refers to Ahimaaz arriving to tell the news to David ahead of the Cushite slave. In some languages a verb like “passed” (An American Translation and New Jewish Publication Society’s Tanakh) or “surpassed” will be appropriate here. But the context may not allow the use of such a verb at this point, since Ahimaaz does not actually pass the other runner until verse 26. The statement here actually anticipates what is about to happen in the story. The translation should not suggest that the two runners were on the same route. The New Living Translation translation, “Then Ahimaaz … got to Mahanaim ahead of the man from Cush,” may serve as a good model.

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: this is a translation of the common Hebrew conjunction that may be better left untranslated in this context. It serves merely to join the different parts of the story. Both Revised Standard Version and Good News Translation begin a new paragraph at this point.

Between the two gates: this should not be taken to mean that David was sitting at some point along the wall between two different gates leading to the outside of the city. Gates to fortified cities were often built in the form of a tower and in fact consisted of two gates, one at the outside of the wall and another on the inside. There was therefore a space between these two gates along the path that a person had to take to enter the city. In this area there may have been one or more rooms for guards. David was probably in such a room. The fact that the king was sitting here seems to indicate that he was anxiously awaiting news from the field of battle. Translators are advised to follow the lead of those modern English versions that speak of “inner and outer gates” (New International Version, Revised English Bible, New Century Version, and Contemporary English Version as well as Good News Translation).

The roof of the gate by the wall: the structure that included the gates to the city had flat roofs like the ordinary dwellings. But these were particularly well suited for keeping watch and protecting the city. The lookout went up to the roof and from that vantage point saw a single runner coming.

Lifted up his eyes: see the comments on 13.34; 1 Sam 6.13.

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 .

Called out and told the king: what is implied here is that the watchman informed the king of “what he had seen.” In some languages it will be wise to make this explicit in translation. Also it may be quite natural to translate the two verbs in the Hebrew by a single verb in the receptor language. Others may say something like “shouted down to inform the king.”

There are tidings in his mouth: while David was no doubt hoping for good news, there is nothing in the word tidings used here that necessarily implies the word “good,” which is found in Knox, An American Translation, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente, and Good News Translation. The sense may be that, since only one person is coming rather than a whole lot of soldiers running wildly in retreat, the news must be good. Verse 27 does, however, refer to the news as “good” news. The wording is also strange when translated literally into English. The meaning is that “surely he has news” or “he is bringing news” (Revised English Bible).

He came apace, and drew near: literally “and coming he came and he approached.” The writer is painting a vivid picture of a runner getting closer and closer to the observing watchman. The first two verbs indicate that he was moving rapidly, and the third that he was coming closer to the city gate where the watchman and King David were. Revised English Bible translates the two “he continued to approach,” while New Jerusalem Bible says that he “drew steadily nearer.” Since the text has spoken of several different participants in this story (the watchman, King David, and the runner), it may be wise to use the noun, “runner,” in place of the pronoun he in this expression.

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 here introduces something that is somewhat contrary to expectation. It adds a new element as far as the watchman is concerned—something that he had not previously noticed.

To the gate: while the Masoretic Text has “to the gatekeeper” (New Jewish Publication Society’s Tanakh, New Revised Standard Version, New International Version, Good News Translation) or “porter” (Goldman), the Septuagint has the noun “gate,” which is the basis for the translations “to [or into, or toward] the gate” (An American Translation, Revised English Bible). And some ancient versions have “from the gate above” (compare New American Bible and New Jerusalem Bible). In Hebrew the nouns “gate” and “gatekeeper” have the same consonants but different vowels. The general meaning is virtually the same in any case, but probably it is best to translate the meaning “to the gatekeeper” as recommended by Critique Textuelle de l’Ancien Testament, which gives a {B} rating to that reading.

See: this reflects the same word that is often used as a focusing particle to call attention to what is about to be said. Here it calls attention to the new information that the watchman has noticed and then passes on to the king.

Alone: the two runners were not together, and so each one is described as being “alone.” However, the presence of two men may make it inadvisable to translate this word explicitly in the receptor language.

Tidings: see the comments in 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 .

I think: this translates a Hebrew verb meaning “I see,” but here it may be used in the sense of “perceive” or “think.” Some other renderings are “I notice…” (New American Bible) and “I recognize…” (New Jerusalem Bible).

The running of the foremost is like the running of Ahima-az: this is a rather awkward way of saying that the runner who was in front was running in a manner like that of Ahimaaz. This supposes that the watchman knew him well and could have recognized his way of running even before being able to tell who he was in any other way. Some translators may prefer to break this sentence down into two: “It looks to me like the first person is Ahimaaz. I can tell by the way he runs.” It may be just as well to omit the son of Zadok, since this is a restatement of information given in verses 19 and 22 above.

Good tidings: here the adjective good is a part of the text and not added by English translators (as was the case in the Good News Translation rendering of verses 19 and 20).

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 common conjunction may be left untranslated at the beginning of this new paragraph.

Cried out: literally “cried out and said.” The verb used here is the ordinary one used of calling or naming a person, but the context requires something like “shouted.” The direct quotation All is well is literally “peace,” shalom, a very common greeting in Old Testament times. This explains the Good News Translation rendering. Anchor Bible and New American Bible translate similarly. But others take this as news from the battlefield indicating that the battle had gone well for David’s men. Contemporary English Version therefore translates “We won! We won!” Nevertheless, the greeting seems more likely.

Bowed … with his face to the earth: see verse 21.

Blessed be the LORD: see 1 Sam 25.32 and 39.

Your God: in certain languages this will make it sound as if Ahimaaz does not acknowledge the same God as David. Since this is not the case, translators may have to say “our God.”

Raised their hand: this is an expression that clearly speaks of rebellion. It has essentially the same meaning as “all who rise up against you for evil” in verse 32. It may be translated “those who rejected your authority” or “those who revolted against you.” New American Bible says “the men who rebelled…,” and Contemporary English Version speaks simply of “your enemies.”

My lord the king: since Ahimaaz is speaking directly to the king, this wording may seem strange in many languages. Translators should look for an appropriate, respectful way of talking about the king while at the same time talking to him. In some cases this will require a simple second person singular pronoun.

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 verb said may be better translated “asked” in some languages, since what follows is a question.

The question Is it well with the young man Absalom? is more literally “[Is there] peace to the young man Absalom?” where the name Absalom is very similar to the word for peace. The name Absalom actually means “father is peace.” But it was common to ask “Is it well with…” when inquiring about the welfare of another person (compare Gen 29.6; 2 Kgs 4.26). However, in many languages it will be more natural to say “Is the young man Absalom safe?” or “How is the [welfare of] young man Absalom?” or possibly “What is the news of the young man Absalom?”

The phrase translated When Joab sent your servant in Revised Standard Version is difficult to understand. As the footnote in Revised Standard Version indicates, the Masoretic Text literally says “When Joab sent the king’s servant and your servant” (so King James Version, New American Standard Bible, New International Version, Fox, and Traduction œcuménique de la Bible). The following questions must be answered before these words can be translated: (1) Does the Masoretic Text refer to one person or two persons? (2) If two different persons are intended, which person or persons are referred to by these two expressions?

Some interpreters think that both expressions refer to the same person. Revised Standard Version and New Revised Standard Version, for example, understand the second expression, “your servant,” to be in apposition to the first expression, “the king’s servant.” If this interpretation is followed, then Ahimaaz is referring to himself, and in many languages it will be much more natural to translate this by the first person singular pronoun, “me.” One possible translation is “When Joab sent me, your servant.”

The Hebrew text has the sign of the direct object before both “the king’s servant” and “your servant.” If, however, the Hebrew text is corrected by omitting the first occurrence of the sign of the direct object, then the words “the king’s servant” may refer to Joab. New Jewish Publication Society’s Tanakh, for example, says “when Your Majesty’s servant Joab was sending your servant off.” This approach is also taken by Revised English Bible, New American Bible, and by Good News Translation, which renders it more dynamically as “your officer Joab.” New Jerusalem Bible, based on a correction of the text, is similar, with “when Your Majesty’s servant Joab was sending your servant off.”

Critique Textuelle de l’Ancien Testament, which gives a {B} rating to the Masoretic Text, recommends a different interpretation of the Hebrew words “the king’s servant” and “your servant.” The words “the king’s servant” refer not to Ahimaaz (as in Revised Standard Version) or to Joab (as in New Jewish Publication Society’s Tanakh), but to the Cushite, whose title is “servant of the king” (see the comments on verse 21). And the words “and your servant” refer to the speaker, who is Ahimaaz. Compare Parola Del Signore: La Bibbia in Lingua Corrente, which makes clear that “your servant” is the speaker and that “the king’s servant” is the Cushite: “When Joab sent us, me and the other soldier….” If the recommendation of Critique Textuelle de l’Ancien Testament is followed, this may be translated more dynamically as “When Joab sent both the Cushite, who is your personal servant, and me….”

Die Bibel im heutigen Deutsch provides a good model for the translation of this entire verse, including the translation recommended by Hebrew Old Testament Text Project for this part of the verse:

• “What has happened to my child, to Absalom?” asked David. “Is he safe?” Ahimaaz replied, “I saw a big crowd around him when Joab sent your Ethiopian personal servant [or, valet] and me on the way. I don’t know what happened.”

A great tumult: the Hebrew word here rendered tumult is sometimes translated “outcry” (1 Sam 4.14) and sometimes “multitude” (2 Sam 6.19). Here it contains the ideas of noise and of a crowd of people—probably with the added notion of confusion. In some languages the most natural rendering will be something like “a great palaver” or “much confusion.”

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 .