Who had come: that is, to Gibeah (verse 4). Certain modern versions add the implied information that these messengers had come “from Jabesh” (La Bible du Semeur, Good News Translation).

By the time the sun is hot: this simple way of telling time is translated in many common language versions as “before noon” (Good News Translation, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente). See verse 11 below.

If the two levels of direct quotation in this verse are awkward in the receptor language, one or both of these levels may be made indirect. Good News Translation turns the second level quotation into an indirect statement but retains the direct quote of what the people of Gibeah said to the messengers from Jabesh. If translators wish to do away with the direct quotation altogether, the following model may prove helpful:

• They instructed the messengers from Jabesh to tell the people of their city that they would be rescued before noon the next day.

When the messengers came: that is, when they had returned to Jabesh.

They were glad: in modern English this may seem to be a rather weak reaction to the good news brought by the messengers. The translation “they rejoiced” (New Jewish Publication Society’s Tanakh) is at least equally valid. Compare also the renderings of New International Version (“they were elated”) and New Century Version (“they were very happy”).

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 .

Therefore: this represents the common Hebrew conjunction, which is handled in a wide variety of ways by modern English versions. Revised Standard Version and New Revised Standard Version (“So”) take it as a logical connector. Others translate it “and” (Good News Translation, New American Bible) or leave it untranslated (New Jerusalem Bible). New Jewish Publication Society’s Tanakh makes it a temporal connector, translating “Then.” And Revised English Bible takes it as a contrasting conjunction, “But,” indicating that the deceptive message of the people of Jabesh is contrary to expeCritique Textuelle de l’Ancien Testamention. Receptor language considerations may determine which kind of transition word is used here.

On the men of Jabesh, see the comments at verse 1.

The Hebrew text has no expressed indirect object for the verb said. Good News Translation and Revised English Bible add the name “Nahash,” but the pronouns you and the verbs are plural in Hebrew. In verse 3 the pronoun “you” in the phrase “we will give ourselves up to you” is singular. It will be better to say here in verse 10 “said to Nahash and his troops, ‘Tomorrow we will surrender to you [plural] and you [plural] ….’ ” La Bible du Semeur says “The people of Jabesh sent this message to the Ammonites:….”

We will give ourselves up to you: literally “we shall come out to you” (see the comments on verse 3 above).

Whatever seems good to you: literally “whatever is good in your eyes” (Chouraqui, Fox). That is, “anything you want” (New Century Version) or “as you think fit” (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 .

In Hebrew this verse begins with the verb that is often translated “And it came to pass” but is literally “And it was, [that … ].” It serves as a discourse marker in the original, but it is difficult to reproduce naturally in many other languages.

On the morrow: for the Israelites the day began and ended at sundown. So the “next day” (New Revised Standard Version, Revised English Bible, New Jerusalem Bible) for them would be what is called “That night” (Good News Translation) in modern English. This may also be the case in a number of other languages. The fact that the attack occurred at daybreak is a further indication that Saul’s preparation of his army must have been done at night.

The people: in this context, as often in 1 Samuel, this may be translated “his troops” (New American Bible) or “the army” (New Jerusalem Bible).

Companies translates a noun that often means “head.” Here, as in 13.17-18, it refers to military units or formations.

They came into the midst of the camp: that is, they “invaded the camp” (New American Bible) of the Ammonites, during the morning watch (Exo 14.24 also refers to the morning watch). The night was divided into three periods, and the morning watch was the third and final period, lasting from about two o’clock in the morning until dawn. Attacking at this time would provide the maximum advantage for Saul’s army due to the element of surprise.

Cut down: the same verb is elsewhere rendered “slew” (4.2) or “smote” (4.8). Using more modern language in this context, it may be translated “killed” (Klein), “massacred” (Revised English Bible), or “slaughtered” (New International Version).

Until the heat of the day: that is, “until high noon” (New Jerusalem Bible).

Those who survived refers to the surviving Ammonites, not to the Israelites.

No two of them were left together is another way of saying that they were scattered, that is, that each of the survivors was alone. This emphasizes both the sparseness and the disarray of the remaining Ammonite soldiers. It may also be translated as “every person that escaped was alone.”

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 .

As in verse 9 above, this verse contains a quotation within a quotation. In some languages it may be more natural to change the second quotation into an indirect quotation. The problem is further complicated by the fact that the embedded quotation is a question. The overall sense of the whole quotation may be captured by saying something like “asked Samuel who were the people who had [earlier] questioned Saul’s ability to rule. They insisted that those men come forward so that they could kill them.”

Who is it that said, ‘Shall Saul reign over us?’ This almost certainly is an allusion to the people mentioned in 10.27.

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 .

Since Saul rejects the proposal that his detractors be put to death, it is appropriate to begin this verse with a contrasting conjunction like But or “However.”

The words Not a man are not intended to permit the killing of women. For this reason it will be better to say “No person” or “No one.”

The passive construction shall be put to death may be made active by saying something like “We will not kill anyone today.”

Has wrought deliverance in Israel: wrought translates a verb with a wide range of uses. This verb is often rendered “to do” or “to make.” Klein says “has won a victory in Israel.” Revised Standard Version preserves the prepositional phrase in Israel, but the preposition in is not natural in English in this context. New Revised Standard Version says in more natural English “has brought deliverance to Israel.” It may be more natural in some languages to say that the LORD “has saved Israel” (New American Bible, Parola Del Signore: La Bibbia in Lingua Corrente) or “rescued Israel” (Good News Translation, 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 .

Come, let us go represents two different forms of the same verb in Hebrew. The first is imperative in form and serves as a kind of general exhortation. The second is literally “and we go.” But the overall sense of the two together is to urge the listeners, “Let’s go.”

Renew the kingdom: Saul has already been proclaimed as king at Mizpah (see 10.20-24). Now the people will “once more” proclaim that Saul is their king. Parola Del Signore: La Bibbia in Lingua Corrente says “in order to confirm our king.” Others may say “we will show that we accept Saul as our king.”

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 .

Here in Gilgal (see verse 14) at the “holy place” (literally before the LORD), the Israelites proclaim Saul as their king (literally, they “kinged Saul”).

Peace offerings: see the comments on 10.8.

Saul and all the men of Israel: women should not be excluded, so it will be better to say “people” in place of men. Also, since Saul is one of the people of Israel, some languages will have to say “Saul and all the other people of Israel.”

The word there is repeated three times in this verse. The repetition seems to be intentional, but it may be unnatural to try to imitate the text on this point. However, others may seek to preserve the emphasis by adopting the following model:

• So all the people went to Gilgal. It was there that they accepted Saul as their king. It was there that they offered fellowship sacrifices. And it was there that Saul and all the rest of the people of Israel had a great celebration of joy.

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 .