At the beginning of the new sentence here, the pronoun he may be better rendered by the noun “David” in some languages, but this will depend on the way in which this whole section is structured. Similarly, though Hebrew says from there, it may be better in some languages to say “from Jabesh” (so Bible en français courant), since verse 12 also mentions Beth-shan and Gilboa.

The pronoun they has no definite reference but probably refers to David’s men. However, given the indefinite nature of the pronoun, some translators may prefer to say “some people….”

Those who were hanged: since this refers to the seven people that David had turned over to the Gibeonites to be executed (see verse 9), it will be helpful to the reader to make this reference clearer, as Good News Translation has done in saying “the seven men” (Good News Translation), “the descendants of Saul,” or “the seven men hanged by the Gibeonites” (Parola Del Signore: La Bibbia in Lingua Corrente). On the meaning of the verb hanged, see the comments at verse 6 above.

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 first sentence of this verse in Revised Standard Version is a rather literal translation of the Hebrew. They: the indefinite pronoun here may or may not refer to the same people as in the previous verse. Here it is likely that it refers to David and his men.

The ancient Greek translation adds the words “the bones of those who were hanged in the sun” following his son Jonathan, and this is reflected in versions like New Jerusalem Bible, which says “… and these, with the bones of Saul and his son Jonathan, were buried….” Critique Textuelle de l’Ancien Testament gives an {A} rating to the Masoretic Text but suggests that the translation found in Revised Standard Version and Good News Translation is based on a misunderstanding of the Hebrew. In Hebrew grammar direct objects are preceded by a two-letter word (ʾeth) that is not translated in most languages. But this two-letter word sometimes functions as a preposition with the meaning “with.” Here in this verse, according to Critique Textuelle de l’Ancien Testament, the third person plural suffix “them” is left implicit after the verb buried; and the word ʾeth before the bones of Saul means “with.” So verse 14 should be translated as follows: “and they buried them with the bones of Saul and Jonathan his son…” (so Hertzberg, Stuttgarter Erklärungsbibel, and similarly Die Bibel im heutigen Deutsch). Nueva Biblia Española provides another way of expressing the correct sense: “They buried all of them….”

Zela: little is known of this city. The only other mention is in Josh 18.28, where it is merely a name in the list of towns that belonged to the tribe of Benjamin. Since Saul’s hometown is said elsewhere to be Gibeah (1 Sam 10.26), it is surprising that Saul and Jonathan were buried in Zela. Some interpreters therefore suggest that the vowels in this Hebrew name should be changed so that the word reads “side-chamber.” This is the basis for the translations in Anchor Bible, “He buried the bones of Saul and Jonathan in the territory of Benjamin in a chamber of the tomb of Kish, [Saul’s] father,” and Contemporary English Version, “David had their bones taken to the land of Benjamin and buried in a side room in Saul’s family burial place.” Nearly all translations, however, read Zela, and translators should probably accept this reading.

The words and they did all that the king commanded may seem to refer to something else that these men did after they had buried the bones of Saul and Jonathan. But in Hebrew grammar this construction may indicate only an explanation of what precedes. This seems to be the correct meaning here; so Good News Translation rightly makes clear that by burying the bones, they were doing all that the king commanded.

Heeded supplications: some less formal renderings of these words are “was willing to accept prayers” (Revised English Bible) or “answered prayers” (Contemporary English Version).

For the land: the prayers that people were offering to God were very likely for the land that had failed to produce enough food for three years in a row. See the reference to famine in verse 1 of this chapter. This presumably means that the land began to produce adequate food supplies once again. Some possible model translations are “God took pity on the country” (New Jerusalem Bible) and “God granted relief to the land” (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 .

Ishbi-benob: the traditional Hebrew text at this point actually reads “they remained at Nob” (see Traduction œcuménique de la Bible note). But there is a marginal note in the Hebrew text indicating that it should be read as in Revised Standard Version and most other modern versions. Possibly the original wording was simply “Benob” as in Revised English Bible. Others read “Dadu” (New American Bible) or “Dodo” (Anchor Bible), after extensive emendation of the text, based in part on Septuagint manuscripts. This textual problem is not dealt with by Hebrew Old Testament Text Project, but probably translators will be wise to imitate the majority of English versions in retaining the name Ishbi-benob.

One of the descendants of the giants: the expression so translated has been traditionally understood to mean that the men described in this way here and in the following verses were physical descendants of people of unusually large stature, the Rephaim, who are described in Gen 14.5; 15.20; Josh 12.4; 13.12; 17.15, and elsewhere. However, McCarter indicates that the word translated descendants may be understood to imply membership in a group in the same way that “sons of the prophets” refers to members of a prophetic guild (1 Kgs 20.35; Amos 7.14). It was used especially to refer to people of low estate who were dedicated to the military service of a master (Gen 14.14). In 1 Kgs 12.8, 10 this term refers to the young men who had grown up with Rehoboam.

The meaning of the word translated giants is not entirely certain either and is therefore sometimes transliterated “Rapha” (New International Version, New Jerusalem Bible, New Century Version, Contemporary English Version, Anchor Bible), “the Raphah” (New Jewish Publication Society’s Tanakh), “Haraphah” (Anderson and Traduction œcuménique de la Bible), or “Rephaim” (Revised English Bible and New American Bible). So the whole expression may mean “one of those devoted to the service of the god Rapha” or, as Anchor Bible puts it, “the votaries of Rapha.” However, translators are advised to render the meaning found in Revised Standard Version (also Parola Del Signore: La Bibbia in Lingua Corrente), adding an explanatory footnote if necessary. If the Hebrew means that Ishbibenob was a descendant of the giants (the Rephaim), then Good News Translation fails to indicate that the ancestors of Ishbibenob, and not just Ishbibenob himself, were also giants.

Spear: the meaning of the Hebrew word is not certain. It may mean “helmet” (Anchor Bible), but most interpreters take it to mean either “spear” or “spearhead” (Knox and Contemporary English Version).

Three hundred shekels of bronze: as indicated in the American edition of Good News Translation, this was about seven and a half pounds, using the English system of weights and measures. That was the equivalent of about “three and a half kilogrammes,” as the British edition of Good News Translation shows.

Was girded with a new sword: literally “he was girded a new.” The rather archaic sounding expression was girded has been rendered “was fitted out with” (New Revised Standard Version) and “was armed with” (New International Version). But in many languages it will have to be translated “was wearing” or “took for battle….”

A new sword: the word “sword” is not actually in the Hebrew text, but this seems to be what is implied. Some scholars, however, have suggested that in this context what is meant is “a new girdle” (An American Translation), that is, “a new [warrior’s] belt” (Anderson), “a belt of honour” (Revised English Bible), or “new armour” (New Jewish Publication Society’s Tanakh and Goldman). But the most likely intention of the writer(s) seems to have been “a new sword.”

Thought to kill David: literally “and he said,” but often this means “he said to himself” or simply “he thought.” The word thought is perhaps too weak to convey the intended meaning here. It was his definite intention to assassinate David, and very likely he was in the process of trying to kill him when Abishai came to the rescue. Translators may therefore prefer to say “tried to kill” (New Jewish Publication Society’s Tanakh), “intended to kill” (Anchor Bible), or “was confident of killing” (New Jerusalem 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 .

But: since the sentence that follows represents a turnaround in the story, the common conjunction is properly translated by a contrastive conjunction like But or “However” in this case.

Came to his aid: that is, Abishai came to help David, not the giant. There should be no doubt who is meant. If there is, the name “David” should appear in the translation.

Adjured him: the pronoun him refers to David and not to Abishai. Several English versions render this rather high-level verbal expression “swore to him” (New Revised Standard Version, New International Version, and New American Bible). Others show equally clearly that the idea of an oath is involved: “declared to him on oath” (New Jewish Publication Society’s Tanakh); “swore the following oath to him” (New Jerusalem Bible). The Good News Translation rendering seems somewhat off the mark, since it makes David, rather than his men, the subject of the verb. The Hebrew text says clearly enough that it is David’s men who take the oath.

Lest: this word may be better rendered by beginning a separate sentence with “If you don’t stay home…” or something similar.

Quench the lamp of Israel: the English verb quench means “extinguish” or “put out a fire.” The figurative language used here may not be properly understood if translated literally. The same metaphor of a lamp referring to the continuing rule of David’s family occurs in 1 Kgs 11.36; 15.4; 2 Kgs 8.19. Neither Revised Standard Version nor Good News Translation adequately expresses the meaning of this metaphor, although Good News Translation attempts to capture the meaning by use of the words “the hope of Israel.” In chapter 7 God promises David that his rule will endure for ever (verses 15-16). David’s soldiers are expressing more than a concern that David might be killed. They are expressing a concern that the dynasty that God has promised to David and to his descendants will come to an end if David is killed. For this reason Parola Del Signore: La Bibbia in Lingua Corrente says “in order to avoid the danger that your dynasty might be extinguished in Israel.” Compare also Bible en français courant, “in order that the royalty might not be extinguished in Israel” (Bible en français courant).

A possible model is:

• You are like a light for the nation of Israel. If you die and leave none of your descendants to continue your rule, we will be living in darkness.

Or, dropping the image of light, translators may prefer to say:

• We have hope for our nation because God has promised that your descendants will rule for ever; but if you are killed in battle, that hope would come to an end.

A translation such as “If you were killed, Israel would lose its greatest leader” (New Century Version) misses the point completely and should not be taken as a 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 .

There was again war: marking a new episode in the series of stories of giant-killing.

Gob: a few manuscripts of the ancient Greek version have “Gezeth” here, and this closely corresponds to Gezer, which is found in the parallel passage in 1 Chr 20.4. Gob is mentioned as the site of the killing of another giant in the following verse. Anchor Bible has “Gezer” here, but it is virtually alone in adopting this reading. Translators should probably stay with the Masoretic Text at this point. Probably Gob refers to a village, but its location is not known today.

Sibbecai the Hushathite was from the village of Hushah, located in the hills of the territory of Judah, a few kilometers southwest of Bethlehem. He is mentioned also in 1 Chr 11.29 and possibly also in 2 Sam 23.27.

Saph: the parallel passage in 1 Chronicles has “Sippai,” which is actually a variant of the name Saph. Translators may legitimately use the same spelling of the name in both cases.

One of the descendants of the giants: see the comments at verse 16 above, where the same words occur. In the context where another giant has already been mentioned, it may be more natural to speak of “another descendant of the giants.”

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 .

There was again war: marking yet another episode in the list of battles against the giants.

Son of Jaareoregim: Critique Textuelle de l’Ancien Testament recommends that the separate Hebrew word oregim be omitted. The additional syllables reflected in Revised Standard Version are thought to have been introduced into the Hebrew text by a scribe who mistakenly copied the word for “weavers” (ʾoregim) from the end of the verse. Critique Textuelle de l’Ancien Testament recommends that the consonants of the remaining name in the Masoretic Text not be changed, and that the name be understood as “Jari.” The name “Jair,” found in Good News Translation, Revised English Bible, New Jerusalem Bible, New American Bible, Anchor Bible, Anderson, and most other translations, is based on a slight change in the Hebrew consonants. The recommended reading of Critique Textuelle de l’Ancien Testament also corresponds to the wording of the parallel passage in 1 Chr 20.5, although with a different form of the same name. Translators should follow the recommendation of Critique Textuelle de l’Ancien Testament in omitting “ʾoregim” but they should translate the name “Jair” or “Jari” with the same spelling here and in 1 Chr 20.5, even though the Hebrew spelling is not quite the same in the two verses.

According to 1 Chr 20.5, Elhanan killed the brother of Goliath and not Goliath himself; and according to 1 Sam 17 David is presented as the killer of Goliath. Some interpreters explain the obvious contradiction in the traditional Hebrew text by maintaining that it is defective in the present passage because copyists made two or three crucial errors. They contend that the original manuscript of 2 Sam 21 would read as the parallel in 1 Chronicles if it could be found. However, such a text has never been discovered, and translators are obliged to translate the text as it exists today. This means translating something that is contrary to the other passages mentioned. An explanatory footnote is acceptable, but there is insufficient evidence to allow translators to change and harmonize the text at this point.

Like a weaver’s beam: in Old Testament times, when a person was weaving cloth, a set of threads was tied to a large wooden stick while another set of threads was woven between them. This large stick was known as the weaver’s beam. Some languages may say “like the large stick used in weaving cloth.” Compare 1 Sam 17.7, where a different and more probable explanation of the Hebrew term is given (see also 1 Chr 11.23 as well as the parallel in 1 Chr 20.5).

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 .

There was again war: the same expression as seen in verses 15, 18, and 19, which marks another episode in this section.

A man of great stature: the traditional Hebrew text actually has something that appears to mean “a man of Midian,” but no known translation follows this. Revised Standard Version and most other English versions adapt the reading suggested in the margin of the Masoretic Text here, which is similar to what is found in the parallel at 1 Chr 20.4. However, the Dead Sea Scrolls have “a man of quarrel,” which means “a quarrelsome person.” Good News Translation seems to translate both meanings when it says “a giant who loved to fight.” Hebrew Old Testament Text Project does not deal with this textual problem, and translators are advised to follow the text reflected in Revised Standard Version.

Twenty-four in number: this summary statement may not work well in languages that have totally different terms for fingers and toes. They may have to say “twelve fingers and twelve toes.” But in languages where the same word is used, it may be perfectly natural to summarize in this way.

Descended from the giants: see the comments at verse 16. In verse 16 an adjective is used in Hebrew, whereas here the Hebrew uses a verb, but the meaning is the same.

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 .

Taunted: the verb so translated has a wide variety of meanings, but the basic sense is that of “stripping away.” In the present context it means “derided” or “mocked.” Contemporary English Version uses the English idiom “made fun of.” It may also be rendered “defied” (Revised English Bible and New Jerusalem Bible) or “insulted” (New American Bible).

Translators will probably need to translate the name Israel in such a way as to ensure that there is no doubt in the readers’ minds that this refers to “the army of Israel” or “the men of Israel.” If it is translated literally, some readers may think that a single individual is intended.

Shime-i: this name is given as “Shimea” in the parallel passage in 1 Chronicles. But both of these are variants of the name “Shammah,” which appears elsewhere (1 Sam 16.9; 17.13) as the name of David’s brother. This person should not be confused with the Shimei who cursed David (16.5-14) and was later forgiven by the king (19.16-23). Translators are therefore advised to use the form “Shammah” here.

Instead of repeating the awkward structure the son of Shime-i, David’s brother, it may be simpler to say “David’s nephew” as in Contemporary English Version. In any case it must be clear that David’s brother is Shime-i (or “Shammah”), and that Jonathan is David’s nephew.

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 .