But: the common conjunction is accurately translated by Revised Standard Version in this case, since what follows is a clear contradiction of Abishai’s advice.

Good News Translation supplies an object, clearly showing to whom David was speaking. Like the Hebrew, the more literal versions provide this information as a part of the quotation, using the words you sons of Zeruiah. But the Good News Translation model may be a better one to follow for certain other languages. This is especially important since only one of the brothers spoke to David in verse 21, but he responds to both of them.

What have I to do with you: while only one of the sons of Zeruiah spoke to David, David apparently responds to both Joab and Abishai, since the second person plural pronoun you is used, and it is followed by specific mention of the persons addressed, you sons of Zeruiah. The question is really a way of affirming that these zealous military leaders are not in accord with King David’s thinking in this matter. It is therefore possible to translate it as a statement rather than a question. Other translations include “What concern is my business to you” (New Jerusalem Bible), “What has come between you and me” (New American Bible), and “What right have you … to oppose me?” (Revised English Bible).

As an adversary: an adversary is an enemy, or one who opposes another person. While Joab and Abishai were very much on the side of David, their advice in this case was like that of a person who was against him. The Hebrew word translated adversary is satan, as in 1 Sam 29.4 (see the comments there).

Shall any one be put to death…? The point of this question is to state categorically that there would be no executions or further punishment of David’s enemies. Compare Saul’s statement in 1 Sam 11.13.

Do I not know that I am … king…? By using this question David is making a strong affirmation of his assurance that he is without doubt the king of Israel. New Century Version says “Today I know that I am king over Israel!” Some manuscripts of the ancient Greek translation have “Don’t you know…?” But few English versions adopt this reading, and it is probably a later scribal change rather than a reflection of the original. Since David had been king over all Israel, before the attempt by Absalom to overthrow him, Die Bibel im heutigen Deutsch adds the word “again,” that is, “I have become king over Israel again.” The translation in Good News Translation, “I am the one,” seems to suggest that David is insisting that he is king, not someone else. But the point seems to be that on this day when he has been made king, David grants amnesty to Shimei rather than having him executed.

It is possible to translate all three questions in this verse as statements, since none of them is really asking for information. A possible model in this case is:

• This is none of your business, you sons of Zeruiah. You are acting like people who are against me today. There is no doubt that I am king of Israel now. So I will order no one to be killed in Israel today.

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 .

In some languages it may be quite appropriate to combine the verbs said and gave … his oath into a single verb or verb phrase. For example, it may be possible to introduce the direct quotation with a verb like “promised,” “pledged,” or “committed himself.”

Once again the repetition of the word king may be intended to underline the fact that David’s authority is assured. But translators should ensure that the resulting rendering is natural in their language.

Perhaps it will be more natural in some cases to give the content of David’s commitment to Shimei in the form of an indirect quotation rather than a direct one. In this case translators may say something like “the king promised Shimei with an oath that he would not kill 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 .

The pronoun he at the beginning of this verse refers to Mephibosheth, and this should probably be clarified in translation.

From Jerusalem: the Good News Translation footnote states that the preposition is literally “at” in the Hebrew text; but in fact the Hebrew says only “And when he came Jerusalem.” This seems to indicate that the meeting between Mephibosheth and David took place in Jerusalem rather than during David’s journey back to the capital, but this seems unlikely, since the following events of verses 32-40 are also located at the Jordan River. However, the preposition from is found in a few Greek manuscripts, and this reading is adopted by a wide range of English versions, including even New Jewish Publication Society’s Tanakh, which normally sticks close to the traditional Hebrew text.

Critique Textuelle de l’Ancien Testament argues that the words “to Jerusalem” were originally present in the Hebrew text of verse 24 but were accidentally omitted and then later reinserted in the wrong place. Critique Textuelle de l’Ancien Testament recommends the following text of 24b-25: “… until the day he came in peace to Jerusalem. And it came to pass that when he came to meet the king….” That Critique Textuelle de l’Ancien Testament gives only a {D} rating to this corrected text indicates the considerable uncertainty about determining the original text. Translators should chose between the Critique Textuelle de l’Ancien Testament recommendation and the text followed by Revised Standard Version.

The question Why did you not go with me…? implies that staying behind in Jerusalem in those circumstances was a sign of disloyalty. This will probably be understood in most languages, but if not, the implied information can be made explicit by saying something like “Mephibosheth, you did not go with me [when I left Jerusalem]. Were you taking your stand with my enemies?”

In some languages it is quite natural to put the name of the person addressed at the end of the question, as Revised Standard Version has done. This is a reflection of the original Hebrew word order. However, in other languages this may be quite unnatural, and the name will have to be placed at the beginning of the question. Translators should feel free to use whichever word order seems most natural in their language.

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 .

My lord, O king: this respectful form of address to the king will probably not be rendered literally in most cases. Compare 1 Sam 26.17.

It will be very important to clarify the meaning of my servant and your servant in this verse. When Mephibosheth says your servant he is referring to himself, and this should probably be translated by the first person singular pronoun in most languages, although appropriate adjustments should be made elsewhere in the quotation to show that he was properly polite in speaking to the king. And the words my servant refer to Ziba, who is not mentioned by name in this passage until verse 29. It will, however, be very important to introduce the name earlier in many languages, since readers are not likely to remember the story in chapter 16. The only English translation that provides a good model in this case is New Century Version, which says clearly “my servant Ziba,” and later “I said to Ziba” instead of your servant said to him.

Saddle an ass for me: the traditional Hebrew text says “let me saddle for myself…,” and this is quite possibly the original reading (so Revised English Bible, New Jewish Publication Society’s Tanakh, Traduction œcuménique de la Bible). The fact that Mephibosheth was crippled in both legs may have led copyists to change the original text so that he gives instructions to his servant to do the work for him. This is the way the Septuagint reads. Although Critique Textuelle de l’Ancien Testament recommends “Let me saddle for myself…” and gives this text a {B} reading, many modern versions adopt the reading of Revised Standard Version and Good News Translation.

The position of the final explanatory statement indicating that Mephibosheth was lame may be totally wrong in certain languages. Since it is the key to understanding the whole affair, it may be wise to place it at the very beginning of Mephibosheth’s explanation.

As is frequently the case, one direct quotation within another may present special problems for translators. It will probably be a good idea to make the internal quotation, indicating what Mephibosheth said to Ziba, into an indirect quotation, as Good News Translation, Moffatt, and Contemporary English Version have 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 .

Slandered your servant: or “lied about me” (Contemporary English Version and New Century Version as well as Good News Translation). Possibly the author is making a play on words with the verb rgl and the fact that Mephibosheth was lame in his rgl (“feet”), according to 9.3. But even if this is a deliberate play on words, translators should not worry about trying to reproduce it in the receptor language, since in most cases this is impossible.

My lord the king: again, this respectful reference to the king will need to be translated in a way that is natural in the receptor language.

Like the angel of God: some translators will need to know in what way Mephibosheth thinks David is like an angel. A good clue is given in 14.17, where the woman sent by Joab to David says that he is “like the angel of God to discern good and evil.” Mephibosheth is here acknowledging that David knows all about what has happened and that he knows who is in the right in this case. Contemporary English Version attempts to bring out the meaning by saying “You’re as wise as an angel of God.”

Do therefore what seems good to you: literally “and do the good in your eyes.” As a result of his confidence in David’s wisdom, Mephibosheth affirms his willingness to accept whatever the king decides to do about the controversy between him and his servant Ziba.

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 .

For: the transition word used here is a logical marker often translated “truly” or “indeed.” In this context it stresses the fact that Mephibosheth’s family members would not have expected anything other than death. It has been rendered “for though” (An American Translation, Moffatt, New American Bible, and Anchor Bible); “for indeed” (Knox); and “After all” (Contemporary English Version).

All my father’s house: this has been taken to mean “all my grandfather’s family” (New Century Version), or “all my father’s family” (Good News Translation), or “my whole family” (Contemporary English Version). All three are true, but the translation is a matter of emphasis. As a member of the family of Saul, Mephibosheth and all his relatives could not normally expect to be spared by David.

Were but men doomed to death: literally “except only men of death,” that is, “were simply condemned to die” or “could expect nothing other than to be killed.” New Jewish Publication Society’s Tanakh translates “deserved only death.”

The respectful reference to my lord the king as well as the self-reference, your servant, should be translated here as in the previous verses where they are also found.

The common conjunction is correctly translated but, since there is a clear contrast between what might have been expected (execution) and what actually happened (reconciliation).

Set your servant among those who eat at your table: that is, “you included me with the people who can eat with you.” See 9.7-13 for the details of this story.

Further: the corresponding Hebrew word (ʿod) conveys the idea of repetition or habitual action. In some languages this meaning will be included in the form of the verb in the expression cry to the king. This phrase may, for example, be rendered “keep on appealing to the king” or “ask the king for anything more.”

The noun rendered right often refers to blameless behavior. Here the sense is more that of “a legal claim.” Revised English Bible translates it as “favour,” and most translations say “what right.”

Since the question asked is not for the purpose of receiving information, it may be rendered as a statement in many languages. Mephibosheth is affirming that he has no right to ask the king for anything more, since he is completely at his mercy and has already received kindness beyond his imagination.

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 .

Why speak any more of your affairs? This is not really a question but a way of telling Mephibosheth that he had no need to speak further about the matter. The Hebrew word translated any more is the same as rendered “further” in the previous verse. As in that case, languages having habitual verb forms may translate this idea as a part of the verb itself. One possible model is “Let’s not keep on talking about these problems of yours.”

The verb translated I have decided is the word often translated “I have said.” Compare New American Bible, “I say, ‘You and Ziba shall divide the property.’ ” In this context it means something like “I have ordered” or “I have decided.” In order to avoid the embedded quotation, some translators may wish to do something similar to the model provided by Revised English Bible, “My decision is that you and Ziba are to share the estate.”

Divide the land: that is, the land that once belonged to Saul and had been given to Ziba in 16.4. The Hebrew noun translated land refers to “fields” or “plots of land.” The word “property” (Good News Translation, New American Bible, Parola Del Signore: La Bibbia in Lingua Corrente) is probably too general. A more precise translation is the land (Revised Standard Version and New Revised Standard Version) or “the lands of Saul” (Bible en français courant). The division of the land between the two adversaries is seen by some commentators as an indication that David did not know whom to believe and that he was uncertain what to do. But others feel that it was simply an attempt to bring about reconciliation within his kingdom. Either way the translation will not be affected.

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 .

Oh: the exclamation is a translation of an emphatic particle that is sometimes rendered “indeed.” It serves to strengthen the statement that follows. It is left untranslated in many English versions, but some older versions have “Yea” (King James Version, Goldman) and others have “rather” (An American Translation and Moffatt). In some languages the use of a more emphatic verb or verb form may be a legitimate rendering of this particle.

Let him take it all: Mephibosheth hereby shows a total lack of concern for the material advantage involved. In his joy that King David has returned, he is willing to give up any claim to his inheritance. In some languages it will be more natural to word this meaning as “Give it all to him.”

Since my lord the king has come safely home: Mephibosheth is speaking directly to King David; for this reason the words my lord the king will be more naturally translated “you” or “your majesty” in certain cases. But the meaning of the phrase as a whole may have to be filled out in many languages. The point is that the safe return of King David was sufficient benefit for Mephibosheth. He did not need anything more. So he was willing to let Ziba have the half of the property that would have been rightfully Mephibosheth’s according to the king’s decision. Some may wish to translate this verse as a whole as “Mephibosheth answered, ‘I don’t care if Ziba takes it all. The only thing that matters to me is that you, my king, have come home safely.’ ” The word translated safely is the same as in verse 27, where it is rendered “in peace.”

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 .