It will sound redundant in many languages to repeat the Ammonite so soon after this information is given (verse 1).

In the context of this conversation, the verb said may be more naturally rendered “responded” (Bible en français courant) or something similar.

On this condition: literally “For this.” In some languages it may be difficult to express the idea of a conditional agreement. Another way of saying this is “I will agree with you if you will accept this one thing.”

I will make a treaty with you: see the comments on verse 1. The Hebrew is elliptical in verse 2, omitting the noun “covenant” and saying only “I will cut with you” (the same elliptical expression occurs again in 22.8). The meaning may be expressed here by saying simply “I will agree with you.”

No reason is given for wanting to gouge out the right eyes. Since most soldiers held their shield in their left hand, blocking the view of the left eye, they would not be able to see the enemy well in a fight if their right eye was blinded.

Thus translates the common Hebrew conjunction. Here it shows the relationship between blinding the right eyes of the Israelite population and the disgrace that followed. In some languages the order of the two main elements may be reversed by saying something like “bring disgrace on all the people of Israel by putting out the right eye of every person.”

The Hebrew noun translated disgrace comes from a root that means “to taunt,” “to mock,” “to shame.” As a result of Nahash’s actions, people of other nations will have contempt for the people of Israel. New Jerusalem Bible says “I will make it a taunt to the whole of Israel.” Some African languages will render this by a causative verb form meaning “I will cause all the people of Israel to see shame.”

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 elders: see the comment on 4.3.

Give us seven days respite: the meaning of the verb “give respite” is “relax” or “withdraw.” Some may prefer to translate “Leave us alone for seven days.” Knox provides a good model using indirect speech in place of the direct quotation of the text: “asked for a truce of seven days.”

We will give ourselves up to you: the Hebrew verb has the basic meaning of “to come out” or “to come forth.” It is sometimes used as a military term, meaning “to march out [to fight].” In this context, however, the sense clearly seems to be not that they will come out to fight, but that they will come forth to surrender. Knox translates “they would open the gates to him.” See also verse 10 below.

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 of Saul: some translators may prefer to say “the town of Saul which is called Gibeah” or “Saul’s town, Gibeah.”

In the ears of the people is a literal translation of the Hebrew. In many European languages such an expression is not natural and is therefore put into more idiomatic language as in Good News Translation. Compare in the ears of the LORD in 8.21.

And all the people wept aloud: literally “and all the people lifted their voice and wept.” The same expression occurs in 24.17 and 2 Sam 13.36. Good News Translation emphasizes the emotion that accompanied the crying by adding “in despair.” The context indicates that the crying continued at least until Saul arrived. For this reason certain modern versions find it necessary to say here that the inhabitants of Gibeah “started crying” (Good News Translation; La Bible du Semeur is similar). The same is implied by the Revised English Bible rendering, “broke into lamentation and weeping.”

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 .

Now translates the Hebrew word that is often rendered “Behold.” It focuses attention on the entry of Saul into the scene.

Was coming from the field behind the oxen: the word order in Hebrew is “was coming behind the oxen from the field.” The word order in Revised Standard Version may incorrectly suggest that the writer is indicating the location of the field (behind the oxen) rather than the location of Saul, who was behind the oxen. In some languages it will be more natural to say “Saul was driving his oxen home from the field.”

What ails the people: literally “What to the people?” New International Version provides a possible model: “What is wrong with the people?”

In those languages that are reluctant to use direct quotations, it will be possible to translate the middle part of this verse as “Saul asked what was troubling the people and causing them to weep” or “Saul asked what the people were crying about.”Translation commentary on 1 Samuel 11:5

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 .

Saul’s action of cutting up the two oxen (literally a yoke of oxen) and sending the pieces throughout the territory of Israel reminded the original readers of events in Judges 19.29. On the word yoke, see 6.7, but note that here it is not the instrument that is important. Rather it is the fact that there are two animals. In some languages the most natural way to refer to these animals will be to speak of “a pair of oxen” (La Bible du Semeur).

By the hand of messengers: literally “by the hand of the messengers.” The Hebrew idiom by the hand of is often used to express agency, that is, to indicate the agent by whom a particular action is carried out.

The presence of the Hebrew definite article before messengers seems to suggest that these messengers are the same messengers from Jabesh mentioned in verses 3 and 9. But since the messengers in verse 7 appear to be different from the messengers from Jabesh, many translations follow one important Greek manuscript that says “the hand of messengers” (so Revised Standard Version, New Revised Standard Version, Revised English Bible, New International Version, New Jewish Publication Society’s Tanakh). It seems best here to follow the model of Revised Standard Version, though receptor languages will each have their own way of indicating that these messengers are not the same as those mentioned in verse 3. Some may say “some other messengers.”

After Saul and Samuel: some interpreters think that the words “and after Samuel” are a later addition to the text. Some translations (New Jerusalem Bible) omit and Samuel, and others place the words and Samuel within parentheses to indicate doubt about whether these words are original (so New American Bible, Anchor Bible). The preliminary report of Hebrew Old Testament Text Project gives an {A} rating to the Masoretic Text here. It seems best, therefore, to include these words, following the principles of Hebrew Old Testament Text Project to translate the earliest attested text and not some hypothetical “original” text, one that has never been discovered.

The dread of the LORD fell upon the people: this expression sometimes refers to the great fear that God sends upon Israel’s enemies so that they fear to fight against Israel (see, for example, 2 Chr 17.10). Some understand the words of the LORD to express the source of the fear. Compare New Jerusalem Bible, which says “a panic from Yahweh swept on the people,” and New Jewish Publication Society’s Tanakh, which states “Terror from the LORD fell upon the people.” In this interpretation God is the source of the fear, and Saul is the unstated object of the fear. Others, however, understand of the LORD as expressing the object of the fear. Compare New American Bible, “In dread of the LORD” (so also Good News Translation). Either interpretation is possible, though the first seems preferable.

As one man: this expression occurs often in the Old Testament to indicate that the people acted together in complete unity (for example, Judges 6.16; 20.1, 8, 11; 2 Sam 19.14). Some translate this “to a man” (Revised English Bible, New American Bible), meaning that every single man came out; but more likely the sense is that the people acted in a united manner. This meaning may be translated “they all came together as if they were one person” (New Century Version), or simply “they came together in absolute oneness.”

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 .

If the antecedent of the pronoun he will not be clearly understood, it will be necessary to use the name “Saul.”

The English word mustered is a technical military term, meaning to gather together the military or enroll people in the army in order to go fight. The same Hebrew verb occurs with this same sense in 2 Sam 18.1, and a different Hebrew verb has this same meaning in 13.5, 11. In the present context it may mean “gathered” or, after having brought the troops together, “reviewed” (New American Bible) or “inspected” (New Jerusalem Bible).

Bezek, a town on the west side of the Jordan River about nineteen kilometers (twelve miles) northeast of Shechem and about seventy kilometers (forty-four miles) north of Jerusalem, is mentioned elsewhere in the Old Testament only at Judges 1.4-5.

Three hundred thousand … thirty thousand: the Septuagint has even larger numbers: 600,000 and 70,000. New Revised Standard Version and New American Bible follow the Greek in stating that the number from Judah was 70,000, since this is also supported by a manuscript from Qumran. Hebrew Old Testament Text Project has no discussion of this textual problem. The Masoretic Text, as reflected in Revised Standard Version and Good News Translation, should be followed.

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 .