Brought … near: literally “caused to approach.” A literal rendering of Revised Standard Version may seem to place too much of a burden on Samuel—he did not literally bring the tribes into his presence. The same is true of the beginning of the following verse.

Was taken by lot: literally “was taken [or, chosen].” The Hebrew does not state explicitly that the method of selection was by casting lots. Casting of lots, however, was considered to be a way to discover God’s will (see Josh 7.16-18 and Acts 1.26). The Hebrew verb is passive, without mention of the agent. That the people are to “present themselves before the LORD” (verse 19) clearly implies that God is the agent who “takes,” or “chooses,” as Good News Translation makes explicit. This also avoids the passive construction, which may be impossible or unnatural in certain languages.

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 .

Families, and the family of the Matrites is better translated “clans, and the clan of the Matrites” (New Jewish Publication Society’s Tanakh). Compare New American Bible, “Next he had the tribe of Benjamin come forward in clans, and the clan of Matri was chosen.” See the comments on 2.28 and 18.18.

As the notes in Revised Standard Version and Good News Translation indicate, the Septuagint, which is longer than the Masoretic Text, is followed by Revised Standard Version and Good News Translation (also New Revised Standard Version, Revised English Bible, and New Jerusalem Bible). Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text, suggesting that the longer text of the Septuagint reflects the influence of Josh 7, which details the drawing of lots by tribes, then by families and by households, and finally man by man.

The Matrites are not mentioned elsewhere in the Bible. The name seems to have been derived from the word for “rain” and may mean “born during the rainy season.” This clan was a part of the tribe of Benjamin and was the clan to which Saul belonged.

As in the previous verse, the passive expression was taken by lot may have to be rendered actively, with Yahweh as the agent, in languages that do not use the passive in this context.

The pronoun they in the expression they sought him seems to refer to an undetermined company of people rather than to any specific group. Here and in verses 22 and 23, most French versions (Nouvelle version Segond révisée, Bible en français courant, Traduction œcuménique de la Bible, and Osty-Trinquet) use the indefinite pronoun on (“one”). This same sense may be communicated in other languages by translating the first of these pronouns by an expression like “some people,” showing that their precise identity is unknown.

Similarly the final passive clause, he could not be found, may be rendered as active by saying “they could not find him” or “no one was able to find him.”

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 pronoun they refers back to the unknown group of people who had gone to look for Saul without being able to find him. See the comments at verse 21.

Inquired … of the LORD: probably by casting lots again (see verse 20).

Did the man come hither? Revised Standard Version is based on the Septuagint, which has a definite article before the word man. This reading does fit well with the end of the verse, in which the LORD speaks about someone definite in response to the people’s question. Revised Standard Version is also based on a correction of the Hebrew text, in which the adverb “yet” is changed to the preposition “as far as” or “up to” and is then left untranslated.

Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text, which reflects the fact that the people do not yet personally know Saul. Critique Textuelle de l’Ancien Testament also recommends that the Hebrew adverb “yet” be translated “moreover,” or “in addition.” Possible translations include “Is there still another man to come here?” or “Has anyone else come here?” (New Jewish Publication Society’s Tanakh and Traduction œcuménique de la Bible).

Behold: on the function and translation of this particle, see page 18 and following. Here the particle serves to highlight the pronoun he. In some languages it may be possible to capture the force of this particle by placing the pronoun in italics as follows: “The LORD said, ‘He has hidden himself….’ ” But normally such punctuation devices are not to be relied on to communicate meaning. Perhaps the emphasis can be better shown by transforming the pronoun to the noun “Saul,” as Good News Translation has done. Or some may say “There he is, hiding….”

Baggage: this word is a translation of a very general Hebrew term that may be rendered in a wide variety of ways from “utensils” to “armor.” In this context it doubtful that it means “baggage” in the sense of suitcases prepared for travel. Rather it is more likely to be a reference to some sort of military equipment. Anchor Bible translates “the gear,” while Knox has Saul “hiding in his tent.”

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 .

Then: the common Hebrew conjunction may be taken either as a temporal transition marker (Revised Standard Version, New Revised Standard Version) or as a logical connector (Good News Translation, Revised English Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh). Probably the latter is the intended meaning. But in some translations the conjunction is left untranslated altogether (New International Version, Contemporary English Version, New American Bible).

The pronoun they still seems to refer to the same group that started out in search of Saul in verse 21.

When he stood among the people is left implicit by Good News Translation, but it may be better in some languages to indicate that the people “brought him into the middle of the crowd” (Contemporary English Version).

Taller … from his shoulders upward: see the similar description of Saul in 9.2. Some translations preserve the Hebrew imagery while using idiomatic English, “head and shoulders above the crowd” (New American Bible, and similarly 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 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The question asked by Samuel should not be translated as a question if readers are likely to understand it literally. There can be no doubt that the people saw Saul. The focus is rather on the fact that he was the chosen one of Yahweh. So it may be best to translate it as an emphatic statement. It may be either imperative (Revised English Bible “Look at the man whom the LORD has chosen”) or declarative (New Jerusalem Bible “You have seen the man whom Yahweh has chosen”).

Among all the people: since the people refers to the people of Israel, and since Samuel is one of them, it may seem more natural in a number of languages to have him say “among us,” as Good News Translation has done.

Shouted: literally “shouted and said.” But in most languages the use of the two verbs would be considered redundant.

Long live the king! See the same acclamation regarding Absalom (2 Sam 16.16), Solomon (1 Kgs 1.34), and Joash (2 Kgs 11.12). This expression is so well known that virtually all English versions translate exactly as in Revised Standard Version and Good News Translation. Some languages, however, may have different ways of expressing best wishes to a ruler. In French, for example, the equivalent expression does not contain the word long. It is literally “Live, the king,” which is closer to the form of the Hebrew. Others may prefer to say “May the king live on!”

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 verb told is a good literal translation of the Hebrew, but in certain languages the context may require something like “explained” (New International Version, Revised English Bible, New American Bible, New Jerusalem Bible), “described” (An American Translation), or “expounded” (New Jewish Publication Society’s Tanakh).

The rights and duties of the kingship: see 8.11-18 for a list of demands the king will make on the people. Rights and duties translate a single Hebrew noun that has several different meanings depending on the context. It is sometimes translated “command,” “[legal] case,” and “judgment.” Here it refers to the obligations and rights of the king, the regulations by which the king will rule. Other renderings here include “the Law of the Kingdom” (Anchor Bible), “the nature of a king” (Revised English Bible), “the law of royalty” (New American Bible), “the regulations of the kingship” (New International Version), and “the king’s constitutional position” (New Jerusalem Bible). The abstract noun kingship will have to be translated more concretely in languages where it is much more natural to speak of “the king.”

A book: Revised English Bible and New International Version say “a scroll,” which is the most likely form used. Writings in the form of books as we know them today did not yet exist in the time of Samuel. Fox says that he wrote it “in a document,” without specifying what form the document took.

Laid it up before the LORD: a translation such as “a holy place” (Good News Translation, Parola Del Signore: La Bibbia in Lingua Corrente) is too general. Samuel placed the scroll in the sanctuary near the ark of the covenant. The Contemporary English Version translation “in a temple building” may incorrectly suggest to the reader that the reference is to the Temple in Jerusalem, which was not yet built. Samuel placed the scroll in the sanctuary near the ark of the covenant. Compare Deut 31.26; Josh 24.26; and 2 Kgs 22.8. Regarding the meaning of before the LORD in this sense, see also 15.33.

Apparently the people of Israel were not allowed to go home until after the list of royal rights and responsibilities were written down and deposited in the sacred place.

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 .

Gibe-ah: see the comments on verse 5.

Men of valor: this translates a single Hebrew word whose basic meaning is “power” or “strength.” It is often used with the specific meaning “the army.” Good News Translation follows the Septuagint in reading “powerful men” instead of “the army.” New Revised Standard Version says “warriors,” and Revised English Bible, following the Septuagint, says “fighting men.” The meaning is basically the same, whether one follows the Masoretic Text or the Septuagint.

Whose hearts God had touched: some languages may require a separate sentence for this relative clause. There may also be a question as to the meaning of the clause. Does it mean that God had inspired them to accompany Saul to his home (so Knox)? Or is it a more general statement about God’s having stirred them emotionally by the consecration of their new king? Most English versions leave the meaning rather vague, but in those languages that are forced to choose, perhaps it will be best to indicate that these men were inspired by God to accompany Saul, no doubt to protect him and to serve him.

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 .

Worthless fellows: literally “sons of Belial.” See the comments on 1.16 and on 2.12. In the context of 1 Samuel, the question that these men ask may be translated “How can this man save us from our enemies?” or “How can this man save us from other nations?” The answer comes in chapter 11 in Saul’s defeat of the Ammonites. See also 11.12.

In those languages where an indirect quotation is preferred over the direct quotation of the text, Knox provides an interesting model for the first part of this verse: “there were others, graceless folks, who asked contemptuously whether such a man as this could bring them victory.”

Brought him no present: presents were given to express reverence or respect. Compare 2 Kgs 8.8. In some contexts the Hebrew noun means “tribute” brought to a king by those people who are under the king’s rule (see 2 Sam 8.2, 6).

But he held his peace: that is, “But Saul kept silent.” In place of these words the Septuagint reads “and it came to pass about a month later.” Some interpreters have suggested that the Septuagint reading can be explained by making a slight change in the Masoretic Text. The Septuagint is the basis for the translations found in New Revised Standard Version, Revised English Bible, New American Bible, New Jerusalem Bible, and Good News Translation (all at the beginning of chapter 11). Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text and recommends that translators follow it (so Revised Standard Version, New Revised Standard Version, and New International Version).

At the end of this verse, an additional textual problem is encountered. A manuscript from Qumran contains a paragraph that provides background information on the reason for Nahash’s cruel requirement in 11.1-2. The first-century A.D. Jewish historian Josephus knew this account, but until the discovery of the manuscript at Qumran, it was not known that this story had ever been part of the biblical text.

New Revised Standard Version follows this text from Qumran and adds the following paragraph:
Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.

After nearly four pages of discussion, Critique Textuelle de l’Ancien Testament recommends that translators follow the Masoretic Text and not include this longer addition. But in those translations where footnotes are used, readers may find it very helpful if this information is included at the bottom of the page, as Contemporary English Version has done.

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 .