They cried to the LORD: see Judges 10.10-15. Compare also verse 8 above as well as 1 Sam 7.9, where the same expression is used of Samuel’s appeal to the LORD on behalf of Israel.

The prayer of the people of Israel is inconsistent in that it uses a third person reference we have forsaken the LORD in the beginning but concludes with a second person reference we will serve thee. In most languages it will be more natural to make both of these second person references and use ordinary pronouns rather than the archaic one found in Revised Standard Version (New Revised Standard Version has “you”). The second clause of the prayer will then read “we have abandoned you.”

Because: the Hebrew word may express the cause as in rev and Good News Translation, or the content of the sin as in New American Bible and Revised English Bible, “We have sinned in forsaking the LORD.” There is no real difference in meaning.

The Baals and the Ashtaroth: see the comments on 7.3, 4.

The hand of our enemies: for the metaphorical use of hand, see 4.8.

Serve thee: see the comments on 7.4.

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 .

Jerubbaal: that is, Gideon (see Judges 7.1, where Jerubbaal is identified as Gideon). On the giving of this name to Gideon and its meaning, see Judges 6.25-32. If “Gideon” is the better known name, translators may substitute that name here, as Good News Translation has done (so also Bible en français courant and Nova Tradução na Linguagem de Hoje). If not, a footnote should be provided so that readers will be aware that the two names refer to the same person.

Barak was an Israelite hero and judge who fought with Deborah against Jabin, king of the Canaanite city of Hazor (Judges 4). The Masoretic Text has the name “Bedan,” who is not otherwise known in the Old Testament. One twelfth-century interpreter suggested that Bedan was an abbreviation for the Hebrew ben Dan (son of Dan), a reference to Samson, who was from the tribe of Dan (Judges 13–16). One of the judges in the Book of Judges is named Abdon (see Judges 12.13, 15). Since the consonants in the names “Bedan” and “Abdon” are the same in Hebrew, some versions read “Abdon” here in place of “Bedan” (so La Bible Pléiade). Critique Textuelle de l’Ancien Testament gives the Masoretic Text a {B} rating and recommends that the name Bedan be preserved in translation. Some translations (Traduction œcuménique de la Bible, New Jewish Publication Society’s Tanakh, Fox, Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente, andParola Del Signore: La Bibbia in Lingua Corrente) follow the Masoretic Text with regard to this proper noun, and that is the recommendation of this Handbook, since it is not certain that “Bedan” is another name for any other known person in the Bible. Many modern translations, however, follow the Septuagint and the Syriac version in reading Barak (New Revised Standard Version, Revised English Bible, New International Version, New American Bible, and New Jerusalem Bible). If translators follow the Masoretic Text in reading “Bedan,” they may wish to follow the example of Die Bibel im heutigen Deutsch and include a footnote stating that possibly Barak is meant.

The story of Jephthah is told in Judges 10.6–12.7. See especially 11.29.

Samuel: Samuel is the speaker (verse 6). In ordinary English style a speaker does not normally refer to himself by name, so Good News Translation changes the proper noun to the pronoun “me” (so also Parola Del Signore: La Bibbia in Lingua Corrente). Bible en français courant and La Bible du Semeur have “me, Samuel.” Instead of Samuel some Greek manuscripts have the name “Samson” here (so also New Revised Standard Version, Revised English Bible, and New American Bible). Critique Textuelle de l’Ancien Testament, however, gives the Masoretic Text an {A} rating. So the name Samuel should be retained in translation, or the pronoun “me” should be used.

The subject of the verb delivered is singular, referring back to the LORD. Good News Translation makes the judges themselves the subject of the verb: “Each of us rescued you.” But it is probably better to retain the third person singular subject referring back to Yahweh. Since Samuel is speaking, some may prefer to say “he used us to deliver you.”

The hand of your enemies: see verse 10.

You dwelt in safety: this expression means “you lived securely” (New International Version) or “you had no reason to fear.” Contemporary English Version attempts to convey the meaning with “you didn’t have to worry about being attacked.”

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 .

Regarding Nahash the king of the Ammonites, see 11.1.

The common Hebrew conjunction which is rendered And by Revised Standard Version is translated “but” to show contrast in Good News Translation, New International Version, New Revised Standard Version and New Jerusalem Bible. New American Bible has “yet.” The context clearly indicates that there is a contrast between the previous condition of living without fear and the new situation involving King Nahash and his planned attack.

Came against is a literal translation. A more specific verb such as “was about to attack” (Good News Translation) or “marching on you” (New Jerusalem Bible) may be used.

You said to me, ‘No … over us’: this is a reference to the people’s words in 8.19 and 10.19. The direct quotation may be made indirect here by saying “you refused to have Yahweh as your ruler and insisted on having a [human] king to lead you.”

When the LORD your God was your king: an echo of 8.7.

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 focusing particle behold is used twice in this verse. The first merely directs attention to the human king that had been requested by the people. The second seems to highlight the fact that it was the LORD who established this king.

For whom you have asked: these words are not in the Septuagint, which is followed by New American Bible, New Jerusalem Bible, and Osty-Trinquet. But translators are encouraged to translate the full Hebrew text at this point as it is in Revised Standard 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 .

Samuel’s words are similar to those that Moses spoke to the Israelite people in Deut 13.4. The language in this verse echoes themes common in Deuteronomy: hearken to his voice (for example, Deut 1.45; 3.26); rebel against the commandment of the LORD (for example, Deut 1.26, 43; 9.23).

Fear the LORD: the Hebrew verb covers a range of meanings, including “to be afraid,” “to tremble,” “to stand in awe,” and “to have reverence for.” The context here suggests that the sense is not so much “be afraid of” as “revere” (Revised English Bible) or “honor” (Good News Translation).

On the translation of hearken to his voice, see the comments at verse 1.

The negative expression not rebel against may be rendered “not flout” (New Jewish Publication Society’s Tanakh) or “instead of defying” (Knox). Or the same idea may be stated positively as “accept” or “obey” (Good News Translation).

The commandment of the LORD is singular in form but collective in meaning. So it will be wise to translate it as a plural, as several modern versions have done (Revised English Bible, New Jerusalem Bible). This Hebrew word rendered commandment here is the same word translated “mouth” in some contexts, but used here as a figure for commands that come from his mouth.

The Hebrew text does not have the words it will be well, which Revised Standard Version has supplied to complete the sense. Words supplied in other translations include “well and good” (Revised English Bible and New American Bible) and “all will be well” (New Jerusalem Bible). In some languages this information will fit better at the beginning of the verse (Good News Translation) rather than at the end. Something like this is required in most languages, since the Hebrew text contains an “if” clause with five conditions, but without a “then” clause.

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 wording in this verse is very similar to the previous one, but the negation is placed in such a way as to give the opposite meaning. Because of this contrast, the initial conjunction is properly translated but, marking the contrast between obedience and disobedience.

The hand of the LORD: on the metaphorical use of hand as punishment, see the comments on 4.8 and 5.6.

Your king: the Hebrew reads “your fathers [meaning ancestors].” Both Revised Standard Version and Good News Translation, as well as most modern translations, follow the Septuagint your king, which agrees with the statements in verses 14 and 25.

Thus the Masoretic Text says that the hand of the LORD will be against both the Israelites and against their ancestors. It is not immediately clear how God could punish their ancestors. Even so, Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text. The traditional Hebrew text may be explained in several ways: (1) God’s hand will be against the Israelites “as it was against your fathers” (New International Version, New Jewish Publication Society’s Tanakh, Fox, Maredsous, and Parola Del Signore: La Bibbia in Lingua Corrente); (2) God would act “against the memory of your ancestors” or “your race” (so Knox); or (3) God would act “against the graves of your ancestors to defile them” (see 2 Kgs 23.16; Amos 2.1). The first of these possibilities seems the most likely and is, in fact, the understanding of the ancient Aramaic and Syriac versions.

La Bible du Semeur seems to follow both the Masoretic Text and the Septuagint: “the Eternal will punish you severely, as well as your king, as he severely punished your ancestors.” Such a harmonizing solution to this textual problem is not recommended.

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 Hebrew text begins with two adverbs rendered Now therefore in Revised Standard Version. A more literal rendering would be “Also now.” But the two seem to have the force of a logical transition marker.

Stand still: see the comments at verse 7.

This great thing, which the LORD will do is explained in verse 17.

Before your eyes means “in your presence.” This may seem redundant in some languages because it follows the verb see. So it may be omitted in translation if it is unnatural. The repetition of this idea, however, serves to make the statement more emphatic. Some translators may be able to say “you will see with your own eyes….”

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 .

Is it not wheat harvest today? This is a rhetorical question, which may be reworded in the form of a statement: “It is now wheat harvest” (Revised English Bible). The wheat harvest took place in late spring or early summer, during the dry season, when thunder and rain were not common (see the comments on 6.13). Since modern English readers are unlikely to know the relationship between the harvesting of wheat and the likelihood of thunder and rain, Good News Translation has attempted to clarify the meaning by translating “It’s the dry season, isn’t it?” But it is not advisable to leave out any mention of the wheat harvest. Some translators have attempted to add this meaning rather than merely replacing the form of the original: “It is the time of gathering wheat. Normally there is no rain at this time. Is that not so?”

The relationship between Samuel’s prayer (I will call upon the LORD) and God’s sending rain should be made clear. The purpose of his prayer was that God would send rain. Some may wish to translate “I will pray to the LORD asking him to send thunder and rain.” The purpose of this demonstration of God’s power was to cause the people of Israel to realize that they had done wrong in seeking a human king to rule over them.

The expression “to know and to see” occurs several times in the books of Samuel and Kings in the sense of “to know something by observation and reflection.” Revised Standard Version and New Revised Standard Version give literal translations, but other versions express the meaning as “you will realize” (Good News Translation), “that you may clearly understand” (New Jerusalem Bible), and “you will see and understand” (New American 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 .