Shammah: identified as Jesse’s third son in 17.13. Shammah is called “Shimeah” in 2 Sam 13.3, 32 and “Shimea” in 2 Sam 21.21. Many translators establish as a translation principle that variant spellings of the same person’s name will be made uniform by following one spelling throughout the Old Testament.

He said: as in verse 8, this means either “Samuel said” or “Samuel thought.” Again the thought of Samuel may be expressed as indirect discourse: “Samuel said that this was not the person the LORD had chosen either.”

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 .

And Jesse made seven of his sons pass: this should not be understood to mean seven more sons in addition to Eliab, Abinadab, and Shammah. Jesse had a total of eight sons (17.12). By beginning this verse with the words “In this way,” Good News Translation attempts to indicate that these seven are all of his sons, not seven in addition to the three mentioned by name. Another way of handling this ambiguity is to say “Jesse had all seven of his sons go over to Samuel” (Contemporary English Version). But since this may give the mistaken impression that Jesse had only seven sons, it may be better to say “all together Jesse sent seven of his sons to appear before Samuel.” Since three sons have been specifically named, some languages may have to say something like “Jesse presented four more of his sons.”

In contrast with the earlier statements of rejection, which do not indicate to whom Samuel was talking, the text here says that Samuel spoke directly to Jesse, stating that the LORD had not chosen any of the sons that he had seen.

If it is more natural to do so, the second half of this verse may be made into indirect discourse by saying “Samuel told Jesse that the LORD had not chosen any of these [seven sons].”

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 repeats the verb said three times in this verse, but the conversational nature of the text may make it necessary to use different words. For example, the translation may sound more natural if translators use more specific words like “asked,” “replied,” and “responded.” In many cases it will also be necessary to specify “Jesse” as the subject of this verb in the second occurrence, where the Hebrew has only the pronoun.

Send and fetch him: the verb Send will require an object in some languages. So translators may say “send some men” or “send messengers.” The verb fetch is rather old-fashioned American English, meaning to go somewhere to get something and bring it back to the original location. For this reason New Revised Standard Version replaces it with “bring.” In this case the unnamed agents were to go and find Jesse’s youngest son and bring him back to Samuel.

We will not sit down till he comes here: the verb rendered sit down is often translated “turn” or “go around.” The meaning here is most likely “go [or, sit] around the table.” A literal translation of the Hebrew may incorrectly suggest that they will not sit down to rest. It will be necessary in many languages to make explicit the reason for sitting down. Compare New American Bible (“we will not begin the sacrificial banquet until he arrives here”) and New Jerusalem Bible (“for we shall not sit down to eat until he arrives”). See also New Jewish Publication Society’s Tanakh, which is very similar to New Jerusalem Bible: “for we will not sit down to eat until he gets here.”

It is also possible that the intended sense is “we will not go around [parade around] the altar before he comes.” This is the meaning accepted by Good News Translation, which understands this to refer to beginning the rituals of the sacrifice. Klein avoids choosing between the two possible meanings, leaving the translation ambiguous: “for we will not go ahead [meaning, we will not begin] until he comes here.” It will be better, however, to choose one interpretation and make that meaning clear in the text, and then perhaps include the other in a note.

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 .

God’s choice of David to become king is recalled in Psa 78.70-71.

And he sent: that is, “Jesse sent” (so Good News Translation). Since Jesse’s actions are in response to Samuel’s command in verse 12, Good News Translation shows the logical connection between verses 11 and 12 with the word “so.” The verb sent may require an object in certain languages. Translators may say “sent someone” or “sent a messenger.” But if this is done, special care should be taken to show that the description given in the second sentence is of David and not of the person sent to bring him back.

Ruddy: the Hebrew word means “reddish” and probably refers to reddish hair (La Bible du Semeur) or skin (Moffatt). Revised English Bible and New Jerusalem Bible say “with ruddy cheeks,” that is, he was healthy-looking. See also 17.42, where the same term occurs. In languages where healthiness is not described in terms of color, it is possible to translate more generally “healthy” (Contemporary English Version).

And had beautiful eyes: literally “with handsome eyes.” Some interpreters suggest that the preposition “with” should be corrected to read “a youth,” and that proposal seems to have been accepted by New American Bible (“a youth handsome to behold”).

Note also that New American Bible takes the words “handsome of eyes” to mean that David was handsome in the eyes of other people, rather than that David’s eyes were handsome. See also Anchor Bible, “handsome to the eye.” Most, however, do not follow the interpretation found in New American Bible and Anchor Bible. Revised English Bible says that David had “bright eyes,” and New Jerusalem Bible says “with fine eyes.” Translators will perhaps have some idiom in their language that is equivalent to “his eyes sparkled.”

Arise: this does not mean that Samuel had been sitting down. Rather it is a call to action. See the comments on this verb at 9.3.

Anoint: see the comments on 2.10. Parola Del Signore: La Bibbia in Lingua Corrente says “anoint him king.”

This is he: meaning “This is the person God has chosen to be king” or “He’s the one!” (Contemporary English Version). While this element comes last in the Hebrew text, it may be more natural to place it before the instructions to anoint David, as in 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 .

The horn of oil: see the comments on verse 1.

Anointed: see the comments on 2.10. Parola Del Signore: La Bibbia in Lingua Corrente says “and poured it on David’s head in order to anoint him.”

In the midst of his brothers: that is, “in the presence of his brothers” (New Revised Standard Version) or “while his brothers watched” (Contemporary English Version).

The Spirit of the LORD: New Revised Standard Version says “the spirit of the LORD,” avoiding the use of the capital letter to begin the word “spirit.” This is preferable to Revised Standard Version, New International Version, and Contemporary English Version, which use the capital letter. See the comments on 10.6. In some languages it will not be natural to say that a spirit “comes upon someone” (see the comments on 10.6).

From that day forward: although the spirit of God abandoned Saul (see verse 14), God’s spirit remained with David. Parola Del Signore: La Bibbia in Lingua Corrente says “The spirit of the LORD descended on David, and from that day on, was always with him.”

Rose up, and went: see verse 12.

Ramah was the town where Samuel lived (see 8.4). Since Samuel had gone to Bethlehem from Ramah (see 15.34), it may be more accurate to say that Samuel “returned” (Good News Translation and 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 .

The servants referred to here may have been household servants or higher officials in Saul’s service. The latter seems more likely. For this reason Contemporary English Version translates “Saul’s officials.”

Behold now: on the function of these words, see page 18 and following. New Revised Standard Version says “See now.”

An evil spirit from God: see the comments on the expression an evil spirit from the LORD in the previous verse.

Is tormenting: see the comments on this verb in verse 14.

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 servants speak to the king in the third person, Let our lord, and refer to themselves in the third person, your servants. It should be clear in the receptor language that the speakers are addressing the king. At the same time the respectful form of address should be maintained. This may be done by using polite terms of respect, but in most languages a literal rendering of the Revised Standard Version text will be very unnatural. The Hebrew contains a particle of entreaty, which softens the request of the king’s servants. Fox reflects this in his translation: “pray let our lord speak—your servants (stand) before you.”

Who are before you: these words do not express the physical location of the speakers. Rather this Hebrew idiom means “to serve.” New Revised Standard Version better expresses the meaning: “who attend you.” Other useful models are New American Bible (“your servants here in attendance on you”) and New Jerusalem Bible (“your servants who wait on you”). See also verses 21-22 below, where David “stands before Saul.”

Who is skilful in playing: literally “knowing in playing.” But since the verb “to know” as used here implies a deep and thorough familiarity, it is acceptable to supply the word skilful as Revised Standard Version has done. Many other versions also supply this word or a similar one: “cunning” (King James Version), “good at” (Contemporary English Version). The same would be true of the corresponding expression in verse 18 below.

The lyre: see the comments on 10.5, where this same Hebrew word is also translated “lyre.” See also verse 23 below. The Hebrew says that he will play it “with his hand,” and very literal translations include these words (King James Version, Chouraqui, Fox), but most translations omit these words as unnecessary.

You will be well: literally “[it will be] well with you.” New Revised Standard Version and New American Bible say “you will feel better.” But others may say “it will do you good” or possibly “it will calm you down.”

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 .

Good News Translation has replaced the words his servants with the pronoun “them.” This refers back to the servants first mentioned in verse 15. Translators should use a form that is natural in the receptor language.

If indirect speech is more appropriate, this verse may be worded “Saul instructed those servants to find a person who could play the lyre well and to bring that one into his presence.”

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 .