The oak of Tabor: probably regarded as a sacred tree (Good News Translation), and perhaps the oak near the city of Bethel, under which Rebekah’s nurse had been buried (Gen 35.8). The use of a preposition like “at” (Good News Translation) is preferred in order to show that Tabor is a place and not a person.

The three men on their way to Bethel (first mentioned in 7.16) were carrying animals and food for sacrifices, expressed in Hebrew as going up to God. But since this may be misunderstood if translated literally, some possible alternative models are “going up to Bethel to worship God” (Revised English Bible) and “making a pilgrimage to God at Bethel” (New Jewish Publication Society’s Tanakh).

The English word kids refers here to young goats and not to small children. Because of the problem of the dual meaning of the word “kid” in English, the Hebrew word is translated “young goats” by several modern versions, including Revised English Bible and New International Version.

A skin of wine: see the comments on 1.24.

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 .

They will greet you: literally “they will ask [or, wish] for you peace [or, prosperity].” The same idiom occurs in 17.22; 25.5; and 30.21.

Two loaves of bread: literally “two of bread.” The Septuagint and a manuscript from Qumran say “two wave offerings of bread,” and this is the translation found in New American Bible. According to Lev 23.17, the first ritual that the Israelites were to perform on the day of Pentecost was to bring two loaves of bread from their houses and to wave them before the LORD. Only the priests were to eat these offerings (Lev 23.20; Num 18.11).

Critique Textuelle de l’Ancien Testament recommends the Hebrew text that is presumed to be the basis of the Septuagint, giving it a {B} rating. Critique Textuelle de l’Ancien Testament suggests that a scribe was scandalized by reading that Saul was offered food which only the priests were allowed to eat, and that this scribe therefore omitted the word “wave offering.” Here, as in 9.24 (which see), Saul was being treated as a priest.

Even if the traditional Hebrew text is followed, in many languages it will be necessary to add a noun between the words two and bread. Many translations add the word loaves, that is, two loaves of bread (Revised Standard Version, New Revised Standard Version, Good News Translation, Revised English Bible, and New Jewish Publication Society’s Tanakh). It will be better yet to follow the recommendation of Critique Textuelle de l’Ancien Testament and say “two wave offerings of bread” (New American Bible and Anchor Bible). However, it is generally accepted today that the traditional translation “wave offering” is incorrect, and that the Hebrew term is better translated “lift offering” or “elevation offering” (as, for example, Num 18.11 in New Revised Standard Version and New Jewish Publication Society’s Tanakh). Some languages may have to express this idea as “a gift that the priest waves” or “an offering that is lifted up.”

Which you shall accept from their hand: the idea expressed by the words from their hand may be left implicit in many languages. It is certainly awkward in English to use the plural pronoun their with the singular noun hand. So most modern English versions avoid this combination. Even New Revised Standard Version says “which you shall accept from them.” Others say simply “which you shall accept” (New Jewish Publication Society’s Tanakh). Like other verbs in this passage, the Hebrew verb translated you shall accept may be understood as a simple statement of what Saul will do (so Revised Standard Version). Good News Translation translates it as a command, “which you are to accept.” Here the statement of what Saul will do is in effect an implied command, so Good News Translation is an acceptable model.

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 .

After that: that is, after having exchanged greetings with the three men and having accepted the bread they offered.

Gibe-ath-elohim: this name means “the hill of God.” Versions vary in how they translate it: “the hill of God” (Revised English Bible), “Gibeah of God” (New International Version and New Jerusalem Bible), “Hill of God in Gibeah” (Good News Translation). The reference is apparently either to the town of Gibeah (see verses 10 and 26) or to a sacred place of worship in or near Gibeah. Gibeah itself is called by different names in 1 and 2 Samuel: “Gibeah” (verses 10 and 26), “Gibeah of Saul” (11.4; 15.34; 2 Sam 21.6; Isa 10.29), “Gibeah of Benjamin” (13.2), and “Gibeah of the Benjaminites” (2 Sam 23.29).

It had been assumed since the early part of the twentieth century that Gibeah was located about five kilometers (three miles) north of Jerusalem, and that Gibeah and Geba (see 13.3) were different towns. More recent studies strongly suggest that Gibeah and Geba are different names for the same location, a site about nine kilometers (five and one-half miles) northeast of Jerusalem.

Garrison: the English term used here is a somewhat technical one for rather large groups of soldiers more or less permanently established in a particular location (see also 13.3-4; 2 Sam 8.6, 14). New International Version speaks of “a Philistine outpost.” The term can also be used to refer to a “prefect” (Traduction œcuménique de la Bible, similarly Anchor Bible) or “governors” (Bible en français courant), but in either case the idea is the setting up of a formal presence of Philistines in Gibeath-elohim and probably included a large number of soldiers. A different Hebrew word, but based on the same root, is also rendered garrison in 13.23; 14.1, 4, 6, 11, 15.

A band of prophets: one meaning of the English word band is “a group of musicians.” That meaning may seem to fit this context, but that is definitely not the intended meaning here. The word band here simply refers to a group of persons united in a common purpose. Revised English Bible renders this “a company of prophets,” and New Jerusalem Bible says “a group of prophets.”

High place: see the comments on 9.12.

The four musical instruments are singular nouns in Hebrew, but it is not likely that only one of each instrument is intended. Many languages will need to use plural forms, as in Good News Translation. The harp was a stringed instrument with a large resonator. An exact description is not possible, since the term is used for a variety of stringed instruments. It could have as few as three strings or as many as twelve. See also 2 Sam 6.5.

A tambourine, also called a “timbrel” in Revised Standard Version in 18.6 and Psa 81.2, is an instrument that is beaten to keep rhythm (see also 2 Sam 6.5). It was made of membranes of animal skins stretched over a circular, triangular, or square frame. Such an instrument is sometimes referred to as a “hand drum” or a “frame drum.” Its name in Hebrew, top, suggests the sound it makes.

The flute is an instrument made of wood, ivory, or bone and containing a reed that made a soft, breathy, nasal sound when the player blew on it. The term is sometimes translated “pipe(s)” by Revised Standard Version (1 Kgs 1.40).

A lyre is a musical instrument with strings, similar to a harp. It probably had ten strings. The same instrument is mentioned also in 2 Sam 6.5.

Of these four instruments, the harp and the lyre are most similar. In fact New International Version calls the first of these instruments a “lyre” and the fourth a “harp,” which is just the reverse of Revised Standard Version. The harp had thicker strings and had a lower register and louder sound than the lyre.

Prophesying: see also 19.20, 21, 23, 24, where the same verb occurs. The activity of the prophets here is not that of foretelling the future or of speaking out with judgments on behalf of God. The same verb is used of Saul in 18.10 and of the prophets of Baal in 1 Kgs 18.29, where Revised Standard Version renders it both times as “he [or, they] raved.” Here in verse 5 the prophets are engaging in ecstatic behavior that consists of dancing and shouting. New Jewish Publication Society’s Tanakh renders this “speaking in ecstasy.” Gordon suggests the meaning “ecstasizing in the manner of the ‘prophets.’ ”

According to Good News Translation, the prophets were playing these musical instruments. The Hebrew text, however, says that these instruments will be “before them.” Compare Fox‘s translation: “and ahead of them (will be) lyre and timbrel, flute and harp, and they will be ranting-in-prophecy.” That is, the Hebrew seems to mean that other people, who will be walking in front of the prophets, will be playing the musical instruments. See also “a band of prophets coming down from the shrine with harp, tambourine, flute, and lyre playing in front of them” (New Revised Standard Version), and “a company of prophets coming down from the shrine, led by lute…” (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 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The spirit of the LORD: similar expressions occur in 11.6; 16.13, 14; 2 Sam 23.2. Some translations capitalize the word spirit (so New International Version and La Bible du Semeur), but others use lower case letters (so Revised Standard Version, Good News Translation, Revised English Bible, New American Bible, and New Jerusalem Bible). Use of the capitalized “Spirit” will suggest the third person of the Trinity to many readers. Since the Trinity is related to Christian theology rather than to Hebrew theology, it is better here to follow the model of Revised Standard Version. Translators will observe, however, that Revised Standard Version is inconsistent, sometimes saying “spirit” and sometimes “Spirit” (see, for example, 16.13).

Come mightily upon: this common expression suggests that God takes complete control of a person and that God’s actions cannot be resisted (see verse 10, 11.6; 16.13; 18.10). New Jewish Publication Society’s Tanakh says “The spirit of the LORD will grip you.” Other renderings include “will possess you” (New Revised Standard Version) and “will take possession of you” (Revised English Bible).

The conjunction and, which joins the clause about the coming of the spirit of the LORD and the action of prophesying, may be better rendered as a causal relationship. The prophetic state predicted is a direct result of the coming of the spirit and not just another event in a series. So it is possible to translate the conjunction as “therefore” or something similar.

You shall prophesy: see the comments on verse 5, since the same meaning is intended here. New American Bible says “you will join them in their prophetic state.”

You shall … be turned into another man: the inspiration of God’s spirit will so completely take control of Saul that he will be like a different person. In languages where the passive construction is not possible, translators may have to say “the spirit of the LORD will change you into a different person.”

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 .

In this verse, as in the preceding verses, the pronouns “you” and “your” are singular.

These signs: see the comments on verse 1.

It may be quite unnatural in many languages to translate literally when these signs meet you. The meaning is “once these signs have happened to you” (New Jewish Publication Society’s Tanakh) or “when these signs have occurred” (New Jerusalem Bible). Some may even have to translate “when you have seen these signs.”

The words do whatever your hand finds to do may be a specific allusion to the threat of the Philistines (verse 5) and an implicit command that Saul is to attack and defeat them. Others see an allusion to the events of 11.5-15. New Jewish Publication Society’s Tanakh renders these words “act when the occasion arises,” and Revised English Bible says “do whatever the occasion demands.” It is almost certainly inadvisable to translate the Revised Standard Version text literally. Not even New Revised Standard Version, which has “do whatever you see fit to do,” has followed Revised Standard Version in its literal rendering.

For God is with you: this means that God protects him and assures that Saul will be successful in what he does (the same expression occurs in 16.18; 18.12, 14, 28; 20.13). The connecting word for is also important, since it shows the relationship between Saul’s doing what he sees fit and the fact of God’s presence with him. It is because God is with him that he can be assured of success in what he does.

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’s instructions that Saul should go ahead of him to Gilgal anticipate the events of 13.8-14.

Gilgal: see the comment on 7.16.

The particle translated behold serves to focus attention on the words that follow, that is, on the eventual coming of Samuel. The pronoun, I, that follows is also emphatic. Samuel is making a definite promise that he will appear in Gilgal later.

Burnt offerings … peace offerings: these two types of offering are explained in detail in Lev 1.2-17 and 3.1-17. Regarding burnt offerings see the comments on 6.14. The purpose of peace offerings (see also Lev 7.11-38) was to establish or maintain good relations with God. The translation of these two kinds of sacrifices varies in English translations. Peace offerings are also called “fellowship offerings” (Good News Translation and New International Version), “sacrifices of well-being” (New Revised Standard Version), “shared-offerings” (Revised English Bible), and “communion sacrifices” (New Jerusalem Bible). Translators should ensure that their use of such terms is consistent throughout the Bible.

Seven days you shall wait: the future tense has an imperative meaning, and the word order may be considered unnatural in many languages. It may be more natural to say “but you must wait seven days” (New Century Version).

Show you what you shall do: the verb show should not be taken to mean that Samuel plans to put on a demonstration of some kind. Rather it is to be understood as meaning something like “I shall then reveal to you what you must do” (New Jerusalem Bible) or “… instruct you what you are to do next” (New Jewish Publication Society’s Tanakh). The Hebrew is literally “cause you to know what you shall do.”

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 .

Turned his back: literally “at his turning his shoulder.” Since the expression “turned his back” may have very negative connotations in some languages, a literal rendering of Revised Standard Version should be avoided in those cases. The meaning is simply “As he turned away to leave” (New Revised Standard Version).

Gave him another heart: literally “turned another heart to him.” In Hebrew thought the heart was the innermost part of a person, the center of decision making and the place for moral choice (see the comments on 1.8). Since it may not be entirely clear in some languages who receives the new heart, translators may wish to follow the model of Good News Translation and others in stating clearly that “God gave Saul a new nature.” New Century Version words it differently but gives the same meaning, “God changed Saul’s heart.” La Bible du Semeur says “operated a transformation in his inner being.”

All these signs refers to the things that Samuel had said would occur that day (see verses 2-7).

Came to pass: literally “came” or “entered.” A number of modern versions have the passive form “were fulfilled” (New Jewish Publication Society’s Tanakh, New International Version, New Revised Standard Version). New Century Version uses the English idiom “came true.” But the most natural equivalent in many languages may be more like “occurred” (Moffatt, New Jerusalem Bible) or “happened” (Contemporary English Version).

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 .

They: the reference is to Saul and his servant, who has been traveling with him (see verse 14 below). If there is any danger that the meaning will be misunderstood, translators may wish to follow the Good News Translation model.

Gibe-ah: see the comment on verse 5. The Masoretic Text says “And they came there to Gibeah [or, the hill].” The Septuagint, however, says “When they [Saul and his servant] were going from there to the hill.” The Septuagint is the basis for the translations found in New Revised Standard Version (“When they were going from there to Gibeah”) and New American Bible. According to the Septuagint Saul does not arrive home in Gibeah until the end of verse 13 (see the comments on verse 13 below). If translators follow the Masoretic Text in verse 13, as Hebrew Old Testament Text Project recommends, then they should also follow the Masoretic Text here in verse 10.

A band of prophets: see the comments on verse 5.

The spirit of God: see the comments on verse 6.

Prophesied: see the comments on verse 5.

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 .