It may seem redundant in some languages to say that Barzillai was a very aged man if it is also said that he was eighty years old. But unless it is really unnatural, the repetition will serve to emphasize the point by giving the added detail of the number of years after having made the general statement. The Hebrew idiom for eighty years old is “son of eighty year.”

Provided the king with food: as the story in 17.27-29 indicates, the food was not only for the king himself but for all his troops. In some languages it may be necessary to make this meaning clear by saying “brought food to David and his troops.”

A very wealthy man: literally “a very great man.” But in this context, as in most other cases, wealth is almost certainly implied. While this explanatory statement comes last in Hebrew as in Revised Standard Version, it may fit more naturally earlier in the verse in some languages. The fact of Barzillai’s wealth made it possible for him to supply David’s needs during his stay in Mahanaim. If it will not be clear that the pronoun he in the clause he stayed refers to David, it will be wise to use the proper noun as in Parola Del Signore: La Bibbia in Lingua Corrente.

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 over with me: the invitation includes not only crossing over the Jordan River but also going on to Jerusalem, where David was willing to provide for all the needs of the elderly Barzillai. It may be necessary in some languages to add “to Jerusalem” at this point, as Good News Translation has done in English, rather than waiting until the end of the verse.

Provide for you with me: in place of for you, the Septuagint reads “for your old age.” This reading is followed by New English Bible and Bible de Jérusalem. It is worth noting, however, that both Revised English Bible and New Jerusalem Bible reject this addition, agreeing with the recommendation of Critique Textuelle de l’Ancien Testament, which gives a {B} rating to the Masoretic Text. Possibly the reading of the Septuagint was influenced by the similar wording in Ruth 4.15. The words with me are sometimes rendered “at my side” (New Jerusalem Bible), “in my household” (Revised English Bible), or “as my guest” (New American Bible). Die Bibel im heutigen Deutsch apparently renders this single Hebrew word as “in the palace.”

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 .

But: the conjunction here marks the contrast between what might have been expected (that Barzillai would say yes and go along with David) and what actually happened.

The question How many years have I still to live…? (literally “How many days of years of my living…?”) is merely a way of saying “I don’t have many more years to live….” Since the purpose of the question is to make an affirmation, it may be better to translate this as a statement. The second part of the question, that I should go up with the king to Jerusalem, can also be rendered as a statement, “there is no reason for me to go with you to Jerusalem.” And this element may be placed more naturally before the rhetorical question in some languages.

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 am this day eighty years old: this does not mean that it was Barzillai’s birthday on the day he met King David! Rather the idea is that at that time he had already reached the age of eighty. Knox says “I am eighty years old now.” New Jerusalem Bible, New International Version, New American Bible, and Revised English Bible likewise use the word “now” in place of this day.

A further series of questions is used by Barzillai to make several strong affirmations. Can I discern what is pleasant and what is not? (literally “… between good and evil”) is a way of saying “I cannot tell the difference between pleasure and pain” or “I no longer find pleasure in life.” Compare the description of old age in Eccl 12.1-7.

In the same way the question Can your servant taste what he eats or what he drinks? means “I can’t enjoy what I eat or drink!” And, of course, the words your servant are yet another indirect self-reference that should be translated in most languages by a personal pronoun.

When Barzillai asks Can I still listen to the voice of singing men and singing women? he is really saying that he cannot hear well when people are singing. In some languages it will be sound strange to speak of singing men and singing women rather than simply “people singing” or possibly “singers, whether they are men or women.”

Finally, the question Why then should your servant be an added burden to my lord the king? is an indirect way of saying “I don’t want to be an added responsibility to you” or “There is no reason why I should add to your burdens.” In many languages all of these questions will be more naturally translated as statements. In others perhaps only the last will be stated in the form of a question. Translators should try to find the most natural way of communicating the meaning.

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: Barzillai again uses this expression to refer to himself and it will be better translated by a first person singular pronoun in most languages.

Will go a little way over the Jordan: this may possibly be misunderstood by some readers to mean part way across the river, but the meaning is “a short distance on the other side of the Jordan.” The exact function of the noun translated a little way is uncertain. The basic meaning is “a little” or “a few.” Here the noun seems to mean something like “nearly” or “almost.” It is possible to understand this part of the verse as having a very different meaning, represented by the rendering of New American Bible, “In escorting the king across the Jordan, your servant is doing little enough.” Or, as New Jewish Publication Society’s Tanakh translates it, it can be rendered as a further statement about Barzillai’s old age and consequent weakness, “Your servant could barely cross the Jordan with Your Majesty” (similarly Fox). But most versions seem to understand it in the sense found in Revised Standard Version and Good News Translation, and this is recommended.

The question Why should the king recompense me with such a reward? is yet another case of using the form of a question to make a statement. What Barzillai is really saying is that he does not deserve the reward that David is trying to give him by inviting him to return to Jerusalem with the royal court. The placement of this element at the end of the sentence may seem unusual in some languages. If this is the case the elements may be reversed as in Good News Translation. The Hebrew verb translated recompense is used of action that is intended to affect other people either positively or negatively. The context determines which kind of action is intended. The verb does not mean “reward,” but the context may give it that meaning. Some interpreters think that in this context the idea of a “reward” is not present, and that the verb and its object here should be translated “Why should the king do me this favor?” Nearly all translations, however, agree with the meaning expressed in Revised Standard 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 .

Pray let your servant return: in this case your servant is used by Barzillai to refer to himself. But translators must be careful, since the same words are used by the same person in the next sentence to refer to Chimham. The request to return home is made in very polite and respectful terms. And the same degree of politeness should be evident in the receptor language if at all possible.

In my own city: that is, “at home,” “in my hometown,” or possibly “at the place where I came from.”

Here is your servant: literally “behold your servant” (compare King James Version). In this case your servant refers to Chimham and not to Barzillai. This is a way of presenting Chimham to David. Translators should look for the most natural way for someone to present a servant or worker to a person in authority. In some cases one may say “I am giving my servant Chimham to you…” or “here is my servant Chimham. He now belongs to you.”

Scholars often take Chimham to be Barzillai’s son, but this is not clearly stated in the Bible. It would, however, be normal for an elderly person to offer his son to do something for a king when the older person is unable or unwilling to do what the king requests. Also, the “sons of Barzillai” are particularly recommended by David to his son, Solomon, at the end of his life (1 Kgs 2.7). Some manuscripts of the Septuagint say “my son Chimham,” and this is the basis for the rendering “Here is my son Kimham” (Revised English Bible, Bible en français courant). Other translations such as Good News Translation, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente, Biblia Dios Habla Hoy, and Nueva Biblia Española also say “my son,” but it seems that this addition is based on an interpretation of the Hebrew text rather than on the Septuagint. Such an interpretation is probably correct and may serve as a model for other translations.

The verb go over means more than merely crossing the river. In this context what is involved is accompanying David all the way to Jerusalem and continuing to serve him after arriving there.

Whatever seems good to you: literally “whatever good in your eyes.” Some other renderings are “whatever pleases you” (New International Version) and “as you see fit” (New Jewish Publication Society’s Tanakh). Compare the similar expression in verse 18.

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 .

Chimham shall go over: by saying this David is accepting Chimham in place of Barzillai. And he promises to treat the substitute as he would have treated his old friend.

Whatever seems good to you: literally “the good in your eyes.” These words (referring to Barzillai) stand in contrast with the same expression in the previous verse, where it refers to David. The last two sentences indicate that David will do whatever Barzillai wants with respect to Chimham, and that he will also do anything that Barzillai wants for himself.

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 king went over: according to some manuscripts of the Septuagint, the king “stood still,” which seems to mean that neither the king nor Barzillai had yet crossed over the Jordan River. The Septuagint is followed by Revised English Bible (“All the people crossed the Jordan while the king waited…”). New American Bible is similar, “but the king remained.”

Critique Textuelle de l’Ancien Testament gives a {C} rating to the Masoretic Text in this case. If the MT is followed, the translation of the verb went over will depend on how verse 19 was translated. If verse 18 states that the king is crossing the river, then a verb in the pluperfect will be needed here. Compare “and the king, having [already] crossed…” (New Jerusalem Bible). But if verse 18 says only that the king “was about to cross the Jordan” (New Revised Standard Version), then it will be necessary here to say that he “crossed over” (New Revised Standard Version) at this point in the story.

Kissed: the problems involved in two adult men kissing have already been considered. Compare 14.33; 15.5; 1 Sam 10.1; 20.41.

Blessed him: in those languages where only God can be the subject of the verb “bless,” it may be necessary to translate “asked God to bless him.” Compare 2 Sam 6.18, 20, and other passages where this verb is used with a human subject.

It should be made clear in translation that he returned to his own home (literally “to his own place”) refers to Barzillai and not to David, even though it is true that David also was returning home to Jerusalem.

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 .