Turn aside, and stand here: taken together the two verbs give the impression that Ahimaaz is being politely asked to get out of the way so that King David can receive the Cushite and hear the news that he was bringing. In Ruth 4.1 the same kind of expression is used, but the following verb is “sit” rather than “stand” as in this case.

The direct quotation is made indirect in Revised English Bible: “The king told him to stand on one side.” This may provide a good model for certain other languages where a direct quotation is less natural here.

After the instructions of the king, the Hebrew text repeats both verbs to indicate that Ahimaaz did exactly as he was commanded to do by David. But in some languages it may be more natural to say simply “So he did just as the king had commanded him,” or something similar.

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 .

Behold: the Hebrew focusing particle is used here in an attempt to heighten the suspense of the story. There may not be an exact equivalent in the receptor language to use in this context.

The Cushite: that is, the other messenger or runner. It may sound unnatural to repeat the term as in Revised Standard Version, and in some languages it may be better to use the pronoun in the second case. But whatever is used, the reference should be clear.

Good tidings: this translates a verb meaning “to receive news,” whether good or bad. The context clearly indicates that this is considered good news.

My lord the king: as in verse 28, this respectful way of addressing the king will be translated in a different but equally respectful way in other languages.

From the power: literally “out of the hand.”

All who rose up against you: the verb “rise up” is used here in the sense of rebellion. In some languages it will be unwise to translate this literally. The verb “rebelled” is used by a number of English versions, including New Jewish Publication Society’s Tanakh and Revised English Bible as well as Good News Translation. Verse 28 contains a similar expression with the same basic meaning, though with a different Hebrew verb.

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 proper noun the Cushite is again used twice in rapid succession in this verse, but it may be have to be replaced by pronouns in some languages.

David repeats the question he had asked of Ahimaaz in verse 29 in almost exactly the same way. This identity should be retained in translation, unless there are compelling contextual reasons for doing otherwise.

My lord the king: this unusual form of reference to royalty will again need to be rendered as in verse 28 and 31. The pronoun “your” will be appropriate here.

Translators should be careful to avoid giving the impression that the words all who rise up against you refer to another group that is different from “your enemies” (the enemies of my lord the king). These are simply two ways of referring to the same people who might oppose David.

The question about Absalom’s welfare is not answered directly by the second messenger, but the meaning was clear to David and was clear to the original readers and hearers of this passage. If there is a possibility that modern readers will not understand this, it will be possible to translate the last part of the verse as “be dead like that young man.” Or probably a better way of conveying this information, without putting additional words into the mouth of the Cushite, will be to begin the following verse as in New Century Version, “then the king knew that Absalom was dead.”

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 .

Deeply moved: this expression in English may have a positive or negative meaning. But it will be better to show clearly in translation that the emotion felt by David was that of extreme sadness and distress. Both New American Bible and New International Version say that he was “shaken.” Knox speaks of the king being “in bitter sorrow,” while New Century Version says that he was “very upset.”

The chamber over the gate: on the architecture of the city gates in biblical times, see the comments on verse 24 above.

As he went: this is the reading of the Masoretic Text, followed by Revised Standard Version, Good News Translation, and most other modern translations. The Septuagint and the ancient Syriac, however, read “as he wept,” and this is followed by New American Bible and New Jerusalem Bible. The two Hebrew words translated “as he went” and “as he wept” differ in spelling by one letter only. Hebrew Old Testament Text Project suggests that the reading “as he went” was changed to agree with the statement that he wept. Translators are urged to follow the Masoretic Text, to which Hebrew Old Testament Text Project gives a {B} rating. The verb he went does not mean that he went somewhere else after he went up to the chamber over the gate. Revised Standard Version and Good News Translation correctly say as he went.

He said: the quotation that follows was almost certainly not something that was said only once. New Jerusalem Bible translates “he kept on saying….” In some languages a habitual form of the verb should be used. And in most cases a more vivid verb than said will also be required.

While the fivefold occurrence of the words my son may seem awkward, this way of speaking in time of sorrow is an indication of the extreme grief felt by David. Where it is not too unnatural, as much repetition as possible should be retained.

After the initial cry, my son Absalom, the structure of David’s lament is such that it focuses on his statement about wishing that he had died instead of his son. The structure may be seen more clearly when laid out graphically as follows:

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 .

It was told Joab: as in 3.23 and numerous other cases, this passive construction is easily transformed into an active one in languages where the passive presents problems. Translators may say “Someone told Joab” (Contemporary English Version), “people told Joab” (New Century Version), or “Joab learned….” The precise rendering of this phrase may be determined by the way in which the direct quotation that follows is translated. In some languages the quotation may be more naturally rendered indirectly as in New American Bible and Good News Translation.

Behold: the focusing particle here is intended to draw attention to the words that follow. These words are somewhat surprising in view of the fact that Absalom was the leader of the rebellion against David. But David’s response to the death of Absalom was that of a father who had lost his son rather than that of a military leader who had won a war.

Since this is a new section, it may be more natural and helpful to the reader to make it clear that the king being talked about is David and that Absalom is his son. This will be especially important in view of the fact that the previous context deals with a rival to the throne.

If the direct quotation is made indirect, a possible model for the verse as a whole is “Joab learned [or, heard] that King David was crying and grieving for 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 .

So: the common Hebrew conjunction here introduces the result of David’s mourning for his son. While some versions leave the conjunction untranslated or use the word “And” (King James Version, New Jewish Publication Society’s Tanakh, and New International Version), the context seems to call for something more like the Revised Standard Version transition word So. Note also that Anderson has “thus….”

Victory: in some languages this noun will be better translated as a verbal expression. New Century Version, for example, says “David’s army had won the battle….” Revised Standard Version translates this same Hebrew noun “deliverance” in 1 Sam 11.9.

Turned into mourning for all the people: the wording of this expression will need to be turned around in many languages so that all the people becomes the subject. Some may say “all the people became sad instead of rejoicing….” Note also that all the people actually refers to the army, or “troops,” as in New International Version, New Revised Standard Version, and several other versions.

Once again the direct quotation, The king is grieving for his son, may be more naturally rendered indirectly in a number of languages.

Possible models for the verse as a whole are:

• So when the army of David learned that he was crying because his son had died, their victory in battle became a matter of sadness instead of joy.

Or:

• That day the army of David had won the battle, but it became a day of sadness for them because they learned that the king was mourning over the death of his son.

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 .

Once again the people refers to the military men who had been away from the city fighting against the forces of Absalom. Normally a victorious army would return to their base camp with a great deal of noise and celebration, so the manner in which they returned was very unusual.

Stole into the city: while the verb used here often means “to steal” in the sense of taking something by theft, the basic meaning here is to do something secretly. The point is that the victorious army came back into the city very quietly—almost secretly. In some languages it may be necessary to make it clear that the city referred to here is the city of Mahanaim (17.27), which served as a base camp where David and others who did not fight had stayed during the battle.

As people steal in who are ashamed …: this expression expands on the meaning of the earlier description of how the army come back to its base camp. The returning soldiers are compared to troops that have lost the war instead of winning it. Some translators may say “like a defeated army that returns home disgraced” or “just as if they had run away from a battle and were ashamed” (Contemporary English Version).

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 provides a further description of David’s mourning for his son (compare 18.33 at the end of the previous chapter). The additional information provided here includes the fact that he covered his face and that he cried with a loud voice. But the actual quotation is very similar to what is found in 18.33, except that the central statement of the earlier lament is not present in this case.

The fact that David covered his face is perhaps a sign of mourning, but possibly nothing more than a natural reaction when a person is unable to control his crying. What is understood is that David used his own hands rather than an object such as a cloth to cover his face. This will need to be made clear in some languages. Some translators may say “placed his hands in front of his face,” “hid his eyes with his hands,” or “covered his face in his hands.” In 15.30 David is said to have had his “head covered” as a sign of mourning. This expression is also used in Est 6.12, and a very similar one occurs in Jer 14.3-4 as a manifestation of dismay. Here, however, it is the face rather than the whole head that is covered.

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 .