They went up: since Saul and his servant have already been described as going “up the hill to the city” (verses 10 and 11), some may prefer to translate here “continued their approach to the city” or “kept going up to the city.”

As they were entering the city: with a small change in spelling, the Hebrew word for city becomes “gate.” Some interpreters propose that the Masoretic Text originally said “as they were entering the gate [of the city]” (see verse 18), and this proposed correction is the basis for the translations found in Osty-Trinquet and New Jerusalem Bible. The preliminary report of Hebrew Old Testament Text Project gave a {B} rating to the Masoretic Text. But the final report omits any mention of this problem, perhaps because there is so little real difference in meaning.

Samuel is finally identified as “the man of God” about whom the servant spoke in verses 6-10.

Samuel is described as coming out in the direction of Saul and his servant. Apparently he had gone into the city ahead of them and a few minutes later started out toward the place where the sacrifice would be offered.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Verses 15-16 are a digression that explains why Samuel was prepared for Saul’s coming, so the verb forms used in the receptor language in these two verses are especially important. The introductory transition word may also be crucial in some languages. Verse 17 picks up again from the end of verse 14.

Had revealed to Samuel: literally “had uncovered [or, revealed] [to] the ears of Samuel.” The same idiom occurs in 20.2, 12, 13; 22.8, 17; 2 Sam 7.27. Moffatt attempts to capture the distinctive character of this idiom by translating “whispered to Samuel,” while Revised English Bible has “had disclosed his intention to Samuel.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

A man from the land of Benjamin refers to Saul, but he should not be identified by name here. Although land is a correct literal translation of the Hebrew text, Saul’s membership in the tribe of Benjamin is what is important. If a literal rendering risks being understood merely as referring to Saul’s location prior to going to Ramah, then it may be better to translate “from the tribe of Benjamin,” as in Good News Translation and Contemporary English Version.

Anoint: see the comment on 2.10.

The Hebrew word translated prince in Revised Standard Version has a wide range of meaning, referring to persons who have widespread influence, from court officials and heads of families, to military officers, and to leaders appointed by God, including high priests and kings. The translation “commander” (New American Bible) suggests that the focus here is on Saul’s role as a military commander. The word probably means “the designated one” or “the one proclaimed.” It may therefore be rendered “chosen leader” or “designated ruler.” It should not be understood to mean “the son of a king,” which is the usual sense of the English word “prince.” This same term occurs in 10.1; 13.14; 25.30; 2 Sam 5.2; 6.21; 7.8.

On the figurative use of hand, see the comments on 4.8. Here the phrase means “from the power of the Philistines.”

As noted in Revised Standard Version, the Hebrew lacks the words the affliction of. Revised Standard Version and New Revised Standard Version add these words, following the Septuagint. Critique Textuelle de l’Ancien Testament gives only a {C} rating to the Masoretic Text. Even if translators choose to follow the Masoretic Text here, they may decide to include the words “the sufferings of,” since the idea is surely implicit in the Hebrew.

For I have seen the affliction … their cry has come to me: these words echo God’s words to Moses in Exo 3.7, 9. The last part of this expression, with cry as the subject of the sentence, may be unnatural if translated literally. The meaning, however, is easily rendered “I have heard their call for help.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

This verse picks up from verse 14.

Saw: while the Hebrew text has the ordinary word for seeing, several English versions translate in such a way as to show that the revelation was instantaneous: “As soon as Samuel saw Saul” (New Jewish Publication Society’s Tanakh); “The moment Saul appeared” (Revised English Bible); “When Saul first met his eyes” (Knox).

Here is the man: literally “Behold the man.” On the sense and translation of the interjection rendered Here in Revised Standard Version, see page 18 and following.

The verb rule over is usually rendered “to rule” or “to govern” in this context. But this Hebrew verb most often expresses the idea of “to restrain” (so Fox), “to keep within bounds,” or “to retain.” The sense here seems to be that, whereas in times past the Israelite people each did what was right in their own eyes, now Saul will restrain the people and force them to conform. Compare Parola Del Signore: La Bibbia in Lingua Corrente (“He will keep my people united”) and Traduction œcuménique de la Bible (“He will control my people”).

Anchor Bible suggests a different translation here, arguing for the sense of “retaining” or “assembling.” If one follows this interpretation, then the sense is that Saul will assemble the scattered fighting forces of Israel and unite them into a strong army. Anchor Bible uses the technical military term “muster”: “This one shall muster my people!”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The gate: see the comment on 4.18. Parola Del Signore: La Bibbia in Lingua Corrente says “at the gate of the city.” But the translation of the word for a city gate may be very difficult in languages where city walls are unknown. Some have to say “the place [or, hole] in the wall where people go in and out of the city.”

Tell me: after the verb tell, the Hebrew contains a word of entreaty that is difficult to translate. Neither Revised Standard Version nor Good News Translation translates it. This word expresses a sense of urgency. New Jewish Publication Society’s Tanakh captures the sense by saying “Tell me, please.” In some cases the particle of entreaty may come more naturally at the beginning of the statement. See the comments on 2.36.

The seer: see the comments on verse 9.

If indirect discourse is preferred, this verse may be translated:

• Then Saul went to Samuel by the city gate and asked him where he might find the house of the seer.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Samuel answered: literally “Samuel answered and said.”

High place: see the comments on verse 12.

The verb you shall eat is plural, which Good News Translation indicates with the addition of the word “both.” The second person pronouns you and your, which follow this verb, are singular, as is the verb go up. These presumably keep the focus on Saul, but, at least in the case of the verb go up, do not exclude his servant from the command. If the servant was invited to eat with the other two men, he would certainly have to go to the place where the meal would take place.

I will let you go: literally, “I send you [singular].” In some languages the meaning will be best expressed using a verb more like the literal Hebrew rather than speaking of allowing Saul to leave.

Mind: literally “heart.” See the comments on 1.8. The whole expression all that is on your mind may possibly be misunderstood as meaning that Samuel (having supernatural powers) is offering to read Saul’s mind. This, of course, is not the case. Rather he offers to “tell you about everything that is on your mind” (Anchor Bible). That is, he knows that Saul came to him because of some kind of question or problem with which he needed help. This, then, is an offer to give Saul the help he was seeking, but only after having a meal together.

In some languages it will be important to reverse the order of the last two elements in this verse to make them more logical. The chronological order of course is to let the two men go after having first told them what they wanted to know. New Century Version therefore translates “tomorrow morning I will answer all your questions and send you home.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The pronouns you and your are singular in this verse, referring to Saul, and the word for asses is female, as in verses 3 and 5.

Your mind: literally “your heart” (see verse 19). The expression do not set your mind on them means “do not concern yourself about them” (New Jewish Publication Society’s Tanakh) or “forget about them.”

For: the transition word here introduces the reason why Saul needs no longer worry about the donkeys: they have been found. In languages in which this passive expression has no literal equivalent, the idea may be expressed “someone has found them” or “they are not lost any longer.”

The meaning of the last part of this verse is much debated. The words And for whom is all that is desirable in Israel? are literally “and to [or, for] whom all of that which is desirable [or precious] of Israel?” “Of Israel” may mean either that Israel desires something or that Israel has something that is desired by someone else. The sense may be that Saul should not worry much about lost donkeys, since he will soon have all the wealth of Israel (so Revised English Bible: “To whom does the tribute of all Israel belong? It belongs to you and to your whole ancestral house”; and New Jerusalem Bible: “And for whom is the whole wealth of Israel destined, if not for you and for all the members of your father’s family?”). The alternate rendering in the Good News Translation footnote expresses this interpretation also.

But the translation in the text of Good News Translation seems to be an equally plausible way of reading the Hebrew. Consider also New International Version, which says “And to whom is all the desire of Israel turned, if not to you and all your father’s family?” If this interpretation is accepted, the meaning may have to be communicated in a very different way in certain languages without using the question format: “It is you and your father’s family that all the people of Israel want.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .