Translation commentary on 1 Samuel 12:2

Behold: the focusing particle is used twice in this verse. It emphasizes the transfer of power from Samuel to the king, attesting that Samuel is no longer in charge. The second occurrence introduces proof of Samuel’s old age, the fact that he has grown sons active in the community.

Walks before you: both here and at the end of this verse, this expression means “to lead and to serve the people openly.” Some possible model translations are “it is the king who leads you now” (New Revised Standard Version) and “it is he [the king] who will direct you” (Bible en français courant).

The emphatic first person singular pronoun (simply I in Revised Standard Version) is highlighted in Good News Translation, New International Version, New American Bible, New Jerusalem Bible, and La Bible du Semeur by translating “As for me.”

The words my sons are with you express not so much the location of Samuel’s sons but rather the idea that his sons belong to the same generation of people as those to whom he speaks, and that the sons are capable of replacing him. New Jerusalem Bible provides a good model: “As for me, I am old and grey, and in any case you have my sons.” Parola Del Signore: La Bibbia in Lingua Corrente also captures the idea that Samuel’s sons are able to replace him: “and my sons are adults.” And Contemporary English Version is similar with “my own sons are grown.”

From my youth until this day: in some languages the most natural rendering of the meaning here may be “all my life [until now].”

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 .

Translation commentary on 1 Samuel 12:3

Here I am: this declaration is normally used in response to a call from another person, as in 1 Sam 3. But in contexts like this it indicates the person’s availability and unwillingness to hide from the consequences of his own actions (compare 2 Sam 15.26).

These words of Samuel in verse 3 are recalled in Sirach 46.19, one of the oldest deuterocanonical books of the Old Testament. In the form of rhetorical questions, Samuel declares that he has not broken the law against taking someone else’s animals (see the law in Exo 20.17), and that he has been a just judge, as the law of Deut 16.18-20 demands. In some languages this series of questions may be better translated as strong negative statements: “I have never taken an ox from anyone….”

His anointed: that is, the king (see the comments on 2.10). Samuel is making his statement in the presence of Yahweh but also in the presence of the newly appointed civil authority, the king.

On the words ox and ass, see the comments at 8.16.

Defrauded … oppressed: these two verbs occur together also in Deut 28.33; Amos 4.1; and Hos 5.11, where Revised Standard Version renders them with the verbs “to oppress” and “to crush.” Revised English Bible translates with the general verbs “wronged” and “oppressed.” New American Bible and New International Version say “cheated” and “oppressed.” Others give a more specific meaning in this context: “Whom have I defrauded or whom have I robbed?” (New Jewish Publication Society’s Tanakh), though the Hebrew verbs are rather general.

Taken a bribe: while graft and bribery are very common throughout the world, languages have quite different and sometimes unusual ways of referring to the act of giving money or other gifts to influence judges or other government officials. The Hebrew word for bribe has as its root the verb meaning “to hide, conceal, or cover up.”

To blind my eyes with it: this Hebrew expression means “to cause me to look away from the wrong that the person has done,” in violation of the law of Exo 23.8 and Deut 16.19. Compare the English idiom “to turn a blind eye” (Revised English Bible). New Jerusalem Bible says “Have I taken a consideration from anyone for looking the other way?”

Some interpreters change the text on the basis of the Septuagint and the reading in Sirach 46.19 to read as follows: “From whose hand have I accepted a bribe or a pair of sandals?” (so Osty-Trinquet and Anchor Bible). Those who follow this interpretation argue that Samuel is referring to an ancient practice in which someone could turn over property by giving his or her shoe to the person who received rights to the property (compare Ruth 4.7-8). If this reading is accepted, the sense is that Samuel had never violated the law by using technical means to avoid doing what the Law demands. Hebrew Old Testament Text Project does not discuss this textual problem. The Masoretic Text should be followed here, as Revised Standard Version and Good News Translation have done.

Testify against me: the second occurrence of these words is lacking in the Masoretic Text, but the words are found in the Septuagint, which is followed by Revised Standard Version and New Revised Standard Version. Hebrew Old Testament Text Project does not discuss this textual problem. The Masoretic Text should be followed. But it may be possible to repeat the words based on their earlier occurrence. This would be done for translation reasons and not because of textual considerations.

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 .

Translation commentary on 1 Samuel 12:4

The pronoun They refers to the people of Israel present at the time. In some languages it may be appropriate to make this clearer in translation, as in Good News Translation.

Defrauded … oppressed: see verse 3.

Taken anything from any man’s hand: in light of verse 3, the sense is “you have not taken a bribe from anyone” (Parola Del Signore: La Bibbia in Lingua Corrente). Since a literal translation may be misleading, the model of Parola Del Signore: La Bibbia in Lingua Corrente may be helpful in many languages. Others may prefer to follow New Century Version, which reads “taken anything unfairly from anyone.”

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 .

Translation commentary on 1 Samuel 12:5

His anointed: the king, as in verse 3.

You have not found anything in my hand: see the comments on verses 3 and 4. New Jewish Publication Society’s Tanakh says “you have found nothing in my possession.” The meaning is that the people have not been able to find Samuel guilty of taking bribes or committing any wrongdoing in order to benefit himself. The Hebrew is elliptical, the complete sentence being “you have not found anything in my hand that would permit you to accuse me.” But it may be unnatural to retain the mention of the hand in some languages. The idea may be expressed in one of the following ways: “you know that I am innocent of taking anything from anyone” or “you have not found me guilty of doing anything wrong.”

And they said, “He is witness” is literally “And he said, ‘witness.’ ” Perhaps the singular pronoun “he” refers to the people collectively. The Septuagint reads “And they said, ‘Witness.’ ” The sense surely requires a plural verb here.

In the expression He is witness, the pronoun refers to Yahweh. If there would be any doubt about this in the minds of the reader or hearer, then the pronoun should be changed to the divine name as in Good News Translation. Certain modern versions take a different approach in giving the response of the people to Samuel. Since Samuel has already stated that The LORD is witness at the beginning of this verse, Contemporary English Version and Bible en français courant have the people respond simply “That’s true” or “That’s right.” Good News Translation, on the other hand, repeats the full phrase for the sake of emphasis.

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 .

Translation commentary on 1 Samuel 12:6

In view of the ongoing conversation between Samuel and the rest of the people of Israel, the verb said may be translated by a different verb (“proceeded”) or a different form of the verb (“went on to say”).

Hebrew lacks the words is witness, who. Many translations follow the Septuagint by including these words (Revised Standard Version, New Revised Standard Version, Revised English Bible, New American Bible, and New Jerusalem Bible). Whether original or not, these additional words make explicit what is implicit in the sense of the Hebrew, and translators may therefore include these words.

The verb appointed translates a Hebrew verb that often means “to do” or “to make.” Fox says “It is YHWH who wrought-deeds with Moshe and with Aharon.” But in some contexts this verb means “to appoint [someone to be something].” According to Exo 6.26 the LORD appointed Moses and Aaron to bring the Israelites out of Egypt.

Your fathers: the word fathers here is not to be taken literally but refers to forefathers going back many generations. Modern versions are therefore correct in translating “ancestors.” Samuel speaks to the people of Israel as one standing apart from them when he says your fathers. If the use of the pronoun your will lead the reader to believe that the ancestors in question were not the ancestors of Samuel but only those of the other Israelites, then it should be translated “our ancestors” (La Bible du Semeur).

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 .

Translation commentary on 1 Samuel 12:7

The words stand still should not be taken to mean that the people were hindering communication by moving about. The verb seems to be used as a technical term implying appearance before a judge. Anchor Bible renders it “Present yourselves.” Others say “take your stand” (New Revised Standard Version, New American Bible).

Plead with: this Hebrew verb may be rendered plead with in some contexts. But in this context the sense seems to be “accuse you” (Good News Translation), “confront you with evidence” (New International Version), or “put the case against you” (Revised English Bible). New Revised Standard Version says “so that I may enter into judgment with you.”

The Septuagint adds the words “and I will proclaim to you” before the words concerning all the saving deeds. This longer text is the basis for the translation found in New Revised Standard Version, “so that I may enter into judgment with you before the LORD, and I will declare to you all the saving deeds of the LORD” (also Good News Translation, Revised English Bible, New American Bible, and New Jerusalem Bible).

Critique Textuelle de l’Ancien Testament, however, gives an {A} rating to the Masoretic Text, which is followed by Revised Standard Version, New International Version, New Jewish Publication Society’s Tanakh, and Traduction œcuménique de la Bible.

The Hebrew noun translated saving deeds has a wide range of meanings. Sometimes it refers to the abstract quality of justice or righteousness. Here, as in some other contexts (for example, Judges 5.11), it has the more dynamic meaning of “deliverance,” “victories” (Revised English Bible), “saving acts” (New Jerusalem Bible), or “righteous acts” (New International Version).

Performed for you and for your fathers: a literal translation of the Hebrew may suggest to the reader that the Israelite people were speCritique Textuelle de l’Ancien Testamentors who watched God do something that did not involve them. Good News Translation correctly shows that the saving deeds were actions by God to save the Israelite people.

As in verse 6 fathers refers to “ancestors.”

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 .

Translation commentary on 1 Samuel 12:8

Jacob: the Masoretic Text says Jacob, while the Septuagint says “Jacob and his sons.” It is not clear whether Good News Translation is following the Septuagint here, as Revised English Bible and New American Bible do, or whether for translation purposes the sense of the name Jacob has here been rendered “Jacob and his family.” Though Critique Textuelle de l’Ancien Testament recommends that the Masoretic Text be accepted here, it may be best for translation purposes to follow the example of the Septuagint. A literal translation such as Revised Standard Version and New International Version (“After Jacob entered Egypt, they cried to the LORD for help”) may incorrectly suggest to some readers that “Jacob” and the third person plural pronoun “they” refer to different persons.

And the Egyptians oppressed them: these words are not in the Hebrew text but have been added in both Revised Standard Version and Good News Translation on the basis of the Septuagint. The Hebrew text, followed in New International Version, Traduction œcuménique de la Bible, and Fox, is given a {B} rating by Critique Textuelle de l’Ancien Testament. But for translation purposes it may be best to make explicit what all of the original readers knew very well, namely that the Egyptians oppressed the Israelites, following the models of Revised Standard Version and Good News Translation. See also Revised English Bible: “After Jacob and his sons had gone down to Egypt and suffered at the hands of the Egyptians.”

Made them dwell: the verb in Hebrew is plural, and Moses and Aaron are the subject. The Septuagint, however, has a verb in third person singular, with God as the subject. New American Bible is based on the text of the Septuagint: “and he gave them this place to live in.” Critique Textuelle de l’Ancien Testament does not discuss this textual problem. The Masoretic Text, with the plural subject, is rightly followed here by most versions.

Your fathers: the “ancestors.”

In this place: that is, in the Promised Land. If the word place has a very restricted meaning in the receptor language, then it will be better to translate “in this land” (Contemporary English Version and Good News Translation). Some may prefer to say more specifically “in the land where we are” (La Bible du Semeur).

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 .

Translation commentary on 1 Samuel 12:9

Verses 9-11 refer to various events recorded in the Book of Judges. For the historical references regarding Sisera, see Judges 4.2; regarding the Philistines, see Judges 13.1; and regarding the king of Moab, see Judges 3.12.

But: the common Hebrew conjunction at the beginning of this verse marks the contrast between God’s gracious deliverance of his people from Egypt (verse 8) and their neglectful response. Most modern versions retain the contrasting conjunction.

They forgot the LORD: the verb “to forget” with God as the object is found often in the Old Testament (for example, Deut 32.18; Psa 106.21; Jer 23.27). In these verses the Hebrew verb does not express primarily a loss of memory but rather the idea of “overlooking” or “neglecting” God. According to Deut 8.11, one “forgets” God by failing to obey his laws.

The second occurrence of the common conjunction in this verse is rendered and in Revised Standard Version, but since what follows is the consequence of Israel’s forgetting God, it is better translated “so” (New International Version, New Century Version).

Sold: the Hebrew verb is often used in the Book of Judges to mean that God has “handed over” or “surrendered” his people to their enemies (for example, Judges 2.14; 3.8; 4.2, 9; 10.7). If a literal translation will suggest the exchange of money, then a verb such as “abandoned” (Revised English Bible) or a phrase such as “allowed them to fall into the clutches of” (New American Bible) may be better.

Into the hand of Sisera: for the metaphorical use of hand as “power” or “control,” see 4.8.

Jabin king of Hazor: as the Revised Standard Version footnote indicates, the Hebrew text does not include the name of this king. This information is found only in the ancient Greek version of the Old Testament (the Septuagint). While this text is also followed by Revised English Bible and New American Bible, it is not recommended. Hebrew Old Testament Text Project does not even mention the problem.

Hazor was a fortified city located strategically along the main trade routes to the north of the Sea of Galilee. It was large enough to have its own king, army, and military commander (Sisera). In most translations it will probably be a good idea to include the classifier term “city,” as Good News Translation has done. Otherwise it is likely that readers and hearers will think that it is a larger region.

Moab: the plateau of Moab rose a thousand meters (three thousand feet) above sea level east of the Dead Sea. The Moabites and the Israelites were often in conflict, and at various times in its history, Israel ruled over the territory of Moab.

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 .