Say to Amasa: this picks up from verse 11, where David is speaking to Zadok and Abiathar, but what follows is a separate message to a different person, Amasa. As such it is quite apart from the message to the leaders of Judah in general. In many languages it will be wise to fill out the information implied in the English imperative verb say. This will mean translating something like Good News Translation, “David also told them to say to Amasa” or, making it even more precise, “In addition to this, David instructed Zadok and Abiathar to say to Amasa….”

My bone and my flesh: see the comments in the previous verse on this expression. While the form of a question is used, the intent is to make a strong affirmation of kinship. In many languages it will be better to render the question by a simple statement of fact. Since Joab was also a relative of David, the translation must not imply that Amasa is a relative and that Joab is not.

God do so to me, and more also …: on this oath formula see 3.9, 35; 1 Sam 3.17. Compare also Ruth 1.17. David is making a very solemn promise to Amasa that he would become the commander of the army, replacing Joab. Amasa had been the head of Absalom’s army (17.25), and his nomination to head David’s army is an attempt at reconciliation between the opposing forces. It is perhaps also a way of punishing Joab for his part in the death of Absalom.

The word translated henceforth is more literally “all the days,” and this gives the idea of a permanent position. Other translations are “from now on” (New Revised Standard Version), “permanently” (New American Bible), and “the rest of your life” (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 .

The pronoun he at the beginning of this verse is probably a reference to David, and in some languages it will be necessary to make this clear by the use of the personal name (Good News Translation, New Century Version, Revised English Bible, Die Bibel im heutigen Deutsch, Bible en français courant, and Traduction œcuménique de la Bible). However, some scholars take it as a reference to Amasa (New Jewish Publication Society’s Tanakh and Moffatt), who, because of his nomination as David’s new military chief, would have worked at convincing the other people of Judah to support David. A third alternative is to follow the manuscript evidence that has a passive form of the verb and yields a translation meaning “the heart of every man in Judah was inclined like one man.” This is adopted by Anchor Bible and Contemporary English Version. The writer’s intention, however, is most likely that David is to be understood as the subject. Translators are therefore advised to translate this meaning.

Swayed the heart: this expression is translated elsewhere “incline the heart…” (Josh 24.23; 1 Kgs 8.58). David’s messages had served to make the people of Judah inclined toward him as their king. Some other ways of expressing this are “attracted them,” “won them over,” or “gained their loyalty.”

All the men of Judah: this, of course, does not mean that the women were against him. If the use of the word for men implies this in the receptor language, it should be avoided. It will be quite easy in most cases to say “all the people of Judah.”

As one man: or “as one person,” since there is no particular emphasis on maleness in this case. This expression is a fairly common one for unity and completeness. It indicates that there was no dissension at all among the people of Judah. The same expression occurs in 1 Sam 11.7; Judges 6.16; 20.1, 8, 11; Num 14.15; Ezra 3.1; Neh 8.1.

The direct quotation of what the people of Judah sent to David may need to be made indirect in many languages. Revised English Bible provides a possible model, “they sent to the king, urging him and his men to return.” The Hebrew says “they sent” without an object, but in many languages it will be necessary to add an object such as “word” (Revised Standard Version and Good News Translation) or “a message.”

Servants: in this context the word servants is a clear reference to the soldiers and officials who were with David. In most cases it will be necessary to alter the form in order to translate this meaning clearly.

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 .

David was on his way to Jerusalem, so it may give a false impression to say literally that the king came back to the Jordan, since that was not his final destination. The point is that he had started back to Jerusalem, and when he reached the Jordan River, he met the people of Judah. Die Bibel im heutigen Deutsch states “So the king began his way back toward Jerusalem….” It will be important in some languages to add the word “river” to Jordan and “town” to Gilgal to make the meaning clear. The Hebrew is literally “And the king returned and he came as far as the Jordan.” The sense is better expressed in Anchor Bible, “So the king started back and reached the Jordan…” (similarly Parola Del Signore: La Bibbia in Lingua Corrente).

Judah: that is, the people of the tribe of Judah. Translators should be careful to avoid giving the impression that one individual is intended here.

Gilgal: this city, located at the beginning of the territory of Judah, was between the Jordan River and Jericho. The people of Judah had apparently gathered there in preparation for meeting David and his men at the Jordan River, which was only about eight kilometers (five miles) away. Compare Josh 4.19 and 1 Sam 7.16.

The repetition of the king may be intended to emphasize the fact that David was once again considered king of the whole of Israel and Judah. But in some languages it may be more natural to translate the second occurrence by a pronoun.

A model for this verse as a whole is as follows:

• King David started back to Jerusalem. And when he came to the Jordan River, the people of Judah met him there. They had [previously] assembled at the town of Gilgal because they wanted to accompany [or, help] him across the river.

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 conjunction here seems to show that the action of Shimei was more or less simultaneous with that of the men of Judah described in the previous verse.

On Shime-i see 16.5-13, where he is described as having cursed David when David was fleeing from Jerusalem. In view of his previous actions, it is surprising that he hurries to see the king whom he had previously cursed. But perhaps he felt that if he quickly asked forgiveness David might be merciful, and Shimei might avoid the punishment that would have inevitably come if he kept himself hidden. Shime-i is described in terms of his parentage, his tribe, and his village of origin. The order of these elements in the receptor language should follow what is most natural. Translators should avoid blindly following the order of the Hebrew or of any English version.

Bahurim: compare 3.16; 16.5; 17.18.

Come down: that is, to the area of the Jordan River. It may be wise to make this clear in translation, as Good News Translation has done.

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 .

From Benjamin: that is, from the tribe of Benjamin.

Ziba: see chapters 9 and 16, where Ziba is frequently mentioned. It should be clear in translation that the fifteen sons and the twenty servants belong to Ziba and not to Shimei.

The house of Saul refers here to Saul’s family. The translation should not suggest a building in which people live.

Rushed down: this does not represent the same word as made haste in the previous verse. Elsewhere this verb is translated “come mightily upon” (1 Sam 10.6, 10; 11.6). On the basis of a similar verb in Aramaic, some interpreters think that in this context the verb means “waded through” the river (Anchor Bible). The most common rendering appears to be “rushed” or “hurried,” though translators should feel free to follow the interpretation expressed in Anchor Bible.

Before the king: or “to meet the 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 .

They crossed is based on a suggested correction of the Masoretic Text, which is literally “the crossing crossed.” Critique Textuelle de l’Ancien Testament gives a {C} evaluation to the MT here and, following an ancient Jewish interpretation, Critique Textuelle de l’Ancien Testament suggests that the noun “crossing” also meant “a ferry [boat].” Critique Textuelle de l’Ancien Testament therefore recommends the translation “the ferry crossed” (so Bible de Jérusalem, 1998). Perhaps this understanding of the Hebrew is also the basis for the translation “crossed to and fro” (Revised English Bible). Revised Standard Version and Good News Translation (they crossed) are based on a change of the final letter of this Hebrew verb. The Septuagint has “they performed the service,” and this text is followed by New Jerusalem Bible, which says “and they worked manfully.” Since the Hebrew words “crossed” and “worked” are similar in spelling, as are the Hebrew nouns “crossing” and “work,” it is likely that the Septuagint is based on a scribe’s misreading of the Hebrew text. Translators should follow the recommendation of Critique Textuelle de l’Ancien Testament here.

Ford: although the Hebrew vocabulary is slightly different here, this refers to the same sort of crossing place as mentioned in 15.28; 17.16; and 1 Sam 13.7. The men crossed the river at a place that was particularly well suited for crossing and was habitually used for this purpose by many people.

The king’s household: that is, the members of the king’s family, and this probably included whatever possessions they may have had with them.

To do his pleasure: literally “to do the good in his eyes.” In addition to helping the royal family across the river, the Benjaminites were prepared to do anything else that David may have wanted them to do. Some may translate “to do anything that he asked them to do” or “to do whatever he wished” (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 2. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The expressions my lord, my lord the king, and the king are merely respectful ways of addressing the king. But the accumulation of three such expressions in such a short speech may be an indication of an overzealous attempt to win the king’s approval. The translation should attempt to convey the idea of this zeal without using unnatural language. In many languages it will be especially unnatural to refer to the king using the third person forms when addressing him directly.

Hold me guilty or remember … bear it in mind: these three verbal expressions are, of course, talking about the same thing, that is, the day when Shimei cursed David and threw rocks and dirt at him (16.5-13). They are introduced by the negation Let not …, but one or more of these may be stated positively. It will be possible to say “Please consider me innocent … please disregard…” and “please forget all about it.” But in many languages it will be appropriate to use the negative form in at least one of these verbal expressions.

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 .

Your servant: this is once again a self-reference, showing respect and submission to the king. But it will be better translated by the first person singular pronoun in many languages. Nevertheless it will be appropriate to use other forms to indicate proper respect for the royal authority. Good News Translation attempts to do this by using the respectful word “sir.”

Therefore: this translates the common Hebrew conjunction, which may be better rendered in this context as “but” (New International Version) or “yet” (New American Bible), since there is an implied contrast between what might be expected (that Shimei would flee from David) and what is actually happening (that Shimei is the first to appear before the king).

Behold: the particle used here serves to focus attention on the statement that follows. Shimei is making an important point of the fact that, in spite of his past behavior, he is ahead of all others from his area to come and pay homage to the king as he returns to Jerusalem.

The first of all the house of Joseph: usually the expression the house of Joseph refers to the tribes of Ephraim and Manasseh. But Shimei was from the tribe of Benjamin, so in this context it is almost certainly intended to suggest “the northern tribes” in general or “all the other northern Israelites” (Bible en français courant). Compare Ezek 37.16 and Psa 78.67, where the name “Joseph” is similarly used.

My lord the king: on this way of referring to the king, see the comments on 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 .

2Sam 19.:21

Since Shimei is speaking directly to the king in verses 19 and 20, the reader may have expected that David would be the one who answers and not Abishai. For this reason Die Bibel im heutigen Deutsch adds the implicit information, “Before the king could answer, Abishai responded….”

Answered: literally “answered … and said.”

Abishai is mentioned frequently (including 16.9 and 1 Sam 26.6-9). Since he is often identified as the son of [his mother] Zeruiah, it may not be necessary in some languages to repeat that information here.

The form of Abishai’s comment is a question, but the intent is to state that Shimei should be killed for having cursed David. Some translators may prefer to translate the meaning more directly without resorting to a question.

Cursed: see 16.5, 7, 13.

The LORD’s anointed: or “the person the LORD has chosen to be king.” See 1.14, 16; 1 Sam 2.10; 16.6.

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 .