The introduction of Ahijah here in the chapter prepares the reader for the events of verses 18-19. Good News Translation restructures by beginning a new sentence in verse 3 and by placing the first part of this verse within parentheses, indicating its parenthetical nature.

A literal translation of the names in this verse, following the order of the Hebrew, may be confusing. Four generations are named, and the relationships of the persons named are as follows: Ahijah, the priest, was the great-grandson of Eli. Ahijah’s father was Ahitub. Ahitub and Ichabod (see 4.21) were brothers, and their father was Phinehas. Eli was the father of Phinehas.

Ephod: in this context the term seems to refer to an object used to learn the will of God rather than to an article of priestly clothing. The accompanying verb wearing (Revised Standard Version and New American Bible) is therefore perhaps better rendered “carrying” (New Revised Standard Version, Revised English Bible, New Jerusalem Bible, Good News Translation). See the comments on 2.18 and 28.

The people, that is, “the soldiers” (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 .

In the pass: literally “between the passes.” Jonathan and his armorbearer cross the deep ravine separating the Israelites and the Philistines by going through Michmash Pass (see 13.23). Though the Hebrew does not mention here the name of the pass, such information may be made explicit (see Good News Translation).

Garrison: as in verse 1.

A rocky crag refers to a steep rugged rock or cliff. The Hebrew is more literally “a tooth cliff” (see the comments on the Hebrew word shen at 7.12). While this expression is repeated in this verse, it is quite possible to speak of “two rocky cliffs” in the first instance.

The names of the large rocks on each side of the pass were called Bozez, which means “Shining,” and Seneh, which means “Thorny.” Most translations simply transliterate these two Hebrew names. Revised English Bible explains the meanings of the names in a footnote. According to its usual practice, Nueva Biblia Española translates the names in the text rather than transliterating the Hebrew names: El Brillante (Shining) and La Espina (Thorn). Similarly Contemporary English Version translates “Shiny Cliff … and Thornbush Cliff.” Since there is no doubt about the meaning of these names, it is certainly legitimate to translate rather than transliterate.

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 front of: translators may have difficulty determining what is intended by the front of Michmash and Geba. Some other renderings are “towards” (Revised English Bible) or “toward” (New International Version, New American Bible, New Century Version); “facing” (Good News Translation, New Jerusalem Bible, La Bible du Semeur). The most reasonable approach is perhaps to translate “near,” as in New Jewish Publication Society’s Tanakh: “One crag was located on the north, near Michmash, and the other on the south, near Geba.”

Die Bibel im heutigen Deutsch and Contemporary English Version combine verses 4 and 5, since they deal with the same geographical information and there is some repetition. Other languages may find it appropriate to do the same. Contemporary English Version reads “Jonathan decided to get to the Philistine camp by going through the pass that led between Shiny Cliff and Michmash to the north and Thornbush Cliff and Geba to the south.”

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 .

Verse 6 picks up the narrative again from verse 1.

The young man who bore his armor: since the young soldier who accompanies Jonathan has already been identified in verse 1 as one “who bore his [Jonathan’s] armor,” Good News Translation does not repeat that information here or in verses 7 and 12-14, for reasons of English style.

Garrison: as in verse 1.

The word uncircumcised occurs several times in 1 and 2 Samuel in reference to the Philistines (see 17.26, 36; 31.4; 2 Sam 1.20; also Judges 14.3; 15.18). Since circumcision was a sign of God’s covenant with Israel (Gen 17.11), to be uncircumcised was to be “heathen” or, as Contemporary English Version has it, “those godless men.” Some may prefer to retain the form and add something of the meaning at the same time: “these uncircumcised heathen” or “these godless people who are not circumcised.” Instead of saying these uncircumcised, Fox says “these foreskinned-ones.”

It may be that the LORD will work for us: some other ways of wording this are “Perhaps the LORD will act in our behalf” (New Jewish Publication Society’s Tanakh, New International Version) or “It is possible that the LORD will do something to help us.” The point is that if Yahweh decides to intervene, nothing can stop him from winning the victory, whether he uses a large military force or a very small one.

From saving by many or by few: the Hebrew leaves implicit the object of the infinitive “to save” and does not state to whom the words many and few refer. It may be best to make this explicit, as Good News Translation does. New American Bible restates this part of the verse as follows: “because it is no more difficult for the LORD to grant victory through a few than through many.” The few in this case would apparently be only two men, Jonathan and his armorbearer.

If the direct quotation of this verse must be made indirect, the following model may prove helpful:

• Jonathan encouraged the young man to cross over with him to the camp of the unbelieving Philistines. He said that nothing could keep the LORD from giving victory to a very small group any more than to a large army. So he proposed that they could win if the LORD would help them.

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 .

Armor-bearer: unlike the expression in verses 1 and 6, the word for “young man” does not appear here. The same term occurs in verses 12-17; 16.21; 31.4-6; 2 Sam 23.37.

There are two textual problems in this verse: one in the first half and one in the second half.

(1) The Masoretic Text says “Do all that [is] in your heart. Turn for yourself.” Critique Textuelle de l’Ancien Testament gives this reading a {B} rating and suggests a translation such as that in Revised English Bible: “Do what you will, go ahead” (so also Stuttgarter Erklärungsbibel). New Jewish Publication Society’s Tanakh says “Do whatever you like. You go first.”

Other interpreters, however, think that the words “turn for yourself” make no sense. They therefore make a slight change in the Hebrew text on the basis of the Septuagint. This interpretation is the basis for the translations in Revised Standard Version and Good News Translation.

(2) In the last part of this verse, the Masoretic Text says “Behold, I am with you like your heart.” Critique Textuelle de l’Ancien Testament gives this text a {B} rating and suggests that the sense is “Behold, I am with you in full agreement.” Compare Revised English Bible: “I am with you whatever you do.”

Other interpreters, however, follow the Septuagint and suggest a slight change in the Hebrew to read “Behold I am with you, my heart [is] as your heart.” This is the basis for the Revised Standard Version translation. Though Revised Standard Version and Revised English Bible are based on different texts, the meaning is the same. Since Revised English Bible represents the recommendations of Critique Textuelle de l’Ancien Testament, translators may follow it as a model: “Do what you will, go ahead; I am with you whatever you do.”

Behold: the focusing particle is used here to draw attention to the following insistence that Jonathan’s armorbearer is completely supportive of what Jonathan wants to do.

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 .

Behold: most modern versions leave this particle untranslated in this context. But it seems to be used to focus attention on the proposal that follows. Contemporary English Version begins this verse with “This is what we will do.” See the comments on page 18 and following.

Cross over: that is, cross over the valley. See the comments on verse 1.

The men: that is, the Philistine soldiers. Revised Standard Version translates the Hebrew literally. New Revised Standard Version says “those men.”

Show ourselves: that is, “allow the Philistines to know where we are,” or simply “let them see us” (New International Version as well as Good News Translation).

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 .

For what the Philistines may say, Revised Standard Version preserves the embedded direct quotation form of the Hebrew, while Good News Translation changes this into an indirect quotation to avoid a quotation within the words of Jonathan in verses 8-10. Some languages may have their own style for expressing something that is hypothetical. It is never reported in the text as actually having been spoken by the Philistines.

The verb translated go up in this verse and Come up in verse 10 show that the Philistines were camped on top of a hill, probably in order to see any approaching enemy forces. This setting may need to be made clear from the outset, as Contemporary English Version has done by saying “If they agree to come down the hill….”

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, Good News Translation changes the embedded direct quotation into an indirect quotation. Contemporary English Version has “if they tell us to come up the hill.”

We will go up: in this context (see verse 13) one may say “we will climb up” (New Century Version).

For: the Hebrew conjunction may also be translated “because” (New American Bible as well as Good News Translation). The clause that follows explains the reason why the two men would have the courage to follow through on their plan.

On the metaphorical use of hand as “power” or “control,” see 4.8.

The sign: that is, the sign that God has assured Jonathan and his armorbearer of victory. The sign itself will be the response of the Philistines, telling them to Come up.

The Hebrew text contains a play on words here and in verse 12 that probably cannot be preserved in translation. The name “Jonathan” means “the LORD has given.”

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 .