The language of this verse is similar to that in Psa 75.7. It continues the series of stark contrasts started in verse 4 above.

Makes poor: the parallelism and larger context of this verse suggest that those whom God makes poor were formerly rich, not simply that the poor have always been poor. Unfortunately Good News Translation gives a different impression. It should not be taken as a model in this case. Rather translators should consider saying “causes people who were rich to be poor and those who were poor to become rich.”

Brings low is the opposite of exalts. The vocabulary used here is very similar to certain New Testament passages (Matt 23.12; Luke 14.11). But the difference is that here it is stated clearly that it is the LORD who does both the humbling and the exalting.

The verb exalts may be translated in some languages as “causes to be respected” or “causes people to honor.”

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 .

He raises up the poor … to make them sit with princes: see the parallel statement in Psa 113.7-8. The poor and the needy refer to the same people. But the parallelism should be retained unless it is unnatural in the receptor language. The words dust and ash heap are also parallel. The second Hebrew noun may also refer to a “refuse heap” (Revised English Bible) of garbage or to a “dunghill” (New Jerusalem Bible, Fox), that is, to a pile of manure. They are used in a figurative sense of miserable conditions. In certain languages the images may have to be replaced by more meaningful translations according to the following model:

• He lifts poor people out of their poverty;
those who are in need he raises from their unfortunate conditions.

The Hebrew verb translated inherit in Revised Standard Version does not mean primarily receiving something from one who has died. It means that God “causes them to sit in [or, be put in] the places of honor.”

The Septuagint does not have the words For the pillars of the earth are the LORD’s, and on them he has set the world in verse 8, nor does it have the words in the first two lines of verse 9. The Septuagint instead has the words “He grants the vow of the one who vows, and blesses the years of the just.” New Revised Standard Version includes this addition in a footnote. New American Bible translates the full Masoretic Text here but also includes the words of the Septuagint in the text itself, following and inherit a seat of honor. New American Bible translates these words “He gives to the vower his vow, and blesses the sleep of the just.” A Qumran manuscript has another addition, the text of which is poorly preserved. Critique Textuelle de l’Ancien Testament discusses the textual problems here and suggests that the text in the Qumran manuscript should not be followed. Critique Textuelle de l’Ancien Testament does not, however, indicate whether translators should follow the Masoretic Text or the Greek text at this point.

For: this conjunction, which is not translated in Good News Translation, introduces the reason that God has the right to make the poor rich and the rich poor (verses 7 and 8a). Since he created the world, he has the right to intervene as he wishes.

The pillars of the earth: the Israelites, like other people in the ancient world, believed that the earth was flat and was supported by pillars (see 2 Sam 22.16; Job 9.6; Psa 75.3). Since the words pillars and earth are connected by the preposition “of” in English, the relationship between the two words may be ambiguous. In view of the beliefs of the people of the Old Testament, it is reasonable to translate “The LORD is the owner of the foundations on which the world sits” or, as Contemporary English Version has translated the last two lines together, “You set the world on foundations and they belong to you.” Regarding the words on them he has set the world, compare also Psa 24.1-2.

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 thought of this verse finds numerous parallels in the Psalms (see, for example, 31.23b; 37.28b).

He will guard the feet: the future tense in Revised Standard Version may be misleading if translated literally. This is not something that Yahweh will do at some future time. Rather it is his habitual behavior. New Jerusalem Bible rightly translates “He safeguards the steps of his faithful.” The word feet is here an example of a figure of speech called synecdoche, in which a part is substituted for the whole. Compare Psa 56.13. Translators may translate the Hebrew literally as in Revised Standard Version, or they may use the word “footsteps” (Revised English Bible, New American Bible) or “the steps” (New Jerusalem Bible). Others may choose not to maintain the figurative language, as in Good News Translation.

His faithful ones is singular in Hebrew. Traduction œcuménique de la Bible says “He will guard the steps of his faithful one” and indicates in a note that the “faithful one” may be a reference to the king, who is mentioned in the next verse. Most interpreters, however, understand the singular noun to be a collective noun meaning faithful ones (plural).

Be cut off: the Hebrew verb means “to be made silent,” which is a euphemism for death. In those languages that do not naturally use a passive verb form in this context, it will be necessary to say who performs this action. The context shows clearly that it is God: “he cuts off” or “he causes to perish.” In other languages it will be possible to translate simply “will die” (Contemporary English Version) or, as New American Bible says, “shall perish.”

In darkness refers to death in Sheol (see Job 10.21-22; 15.22; 17.13).

For not by might shall a man prevail: the Hebrew clause so rendered in Revised Standard Version is introduced by a word that is sometimes rendered “because.” Here it seems to introduce a kind of parenthetical statement. In fact New Jerusalem Bible places this clause in parentheses: “for human strength can win no victories.” Some other possible translations are “power is not the key to success” (New Century Version) and “We cannot win a victory by our own strength” (Contemporary English Version). See the similar thought in Psa 20.7-8a; 33.16; 147.10; and Zech 4.6.

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 adversaries of the LORD shall be broken to pieces: these ten English words translate three Hebrew words. The Hebrew text is literally “Yahweh, they shall be broken into pieces, his adversaries.” Translators are not agreed on how to connect the name Yahweh (the LORD) to the words that follow. Revised Standard Version and Good News Translation seem to preserve the general sense, but perhaps New Revised Standard Version captures more precisely the central focus on God: “The LORD! His adversaries shall be shattered.” New Jerusalem Bible is similar: “Yahweh, his enemies are shattered.” In languages where the passive verb form is not an option, the sentence will have to be restructured to make Yahweh the subject of the verb. One possible model is “The LORD destroys his enemies” (New Century Version).

Against them: there is some question about the meaning of the Hebrew word rendered against them. Two interpretations are possible: (1) The Hebrew word consists of a preposition (against) and the third person singular masculine suffix (“him”). Those translations (such as Revised Standard Version, Revised English Bible, and New Jewish Publication Society’s Tanakh) that follow this interpretation usually translate this singular pronoun with a plural meaning (them), according to the sense of the passage. (2) According to the second interpretation the Hebrew word is an ancient divine name that should be translated “the Most High.” This second interpretation is followed by New Revised Standard Version: “the Most High will thunder in heaven” (so also New American Bible and New Jerusalem Bible). Hebrew Old Testament Text Project recommends the first interpretation as the most likely.

The ends of the earth: a literal translation may suggest incorrectly that it is only the ends of the earth that God will judge. In the Old Testament “the ends of the earth” stands for “the extremities of the earth,” that is, as far as one can go (see Deut 33.17). God’s judgment includes everyone from one end of the earth to the other end. Revised English Bible accurately expresses the sense: “even to the ends of the earth.” However, the most natural rendering may be simply “the whole world” (Good News Translation) or “all the earth” (New Century Version).

His king … his anointed: these nouns are parallel and synonymous in their reference; his king is his anointed. For this reason it may be inappropriate to join these two parts of the verse with the conjunction and as Revised Standard Version does. In many languages no connecting word at all will be needed. And in other cases the two will be joined by “that is to say….” Anointing consisted of pouring oil or rubbing ointment on a person’s head; it symbolized the coming of God’s spirit on the person who was considered to have been chosen by God. Throughout the Old Testament kings are often called “God’s anointed” (for example, 24.6, 10; 26.9, 11, 16, 23; 2 Sam 1.14, 16). The expression “the LORD’s anointed” is used more than ten times in the books of Samuel to refer to different kings of Israel. Some languages may have to translate it “the person chosen by the LORD to be the king of his people.”

The power is literally “horn” (see the comment on verse 1). To “exalt the horn” is to “raise up the power” or “to give power to.”

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 this verse resumes the story that was interrupted by Hannah’s hymn of praise (verses 1-10), Good News Translation makes a number of things explicit in this verse. The boy is identified as “Samuel,” the place where the boy remained is identified as “Shiloh,” and the implied information that he actually stayed there is added. This will probably be a good model for translators to follow. Regarding Ramah see 1.1 and 19.

In addition to the information supplied by Good News Translation, Contemporary English Version also adds the name of Hannah to avoid giving the impression that she might have stayed in Shiloh with Samuel or stopped off somewhere else along the way. In other languages it may be wise to begin “Elkanah and Hannah went back,” as in Contemporary English Version.

And: the conjunction joining the two main parts of this verse will be better translated “but,” as in many modern versions, since it may normally be expected that a child of the age of Samuel would stay with his parents. In addition to Good News Translation, several other modern versions correctly use the contrasting conjunction “but” (Revised English Bible, New Jerusalem Bible, Contemporary English Version, Bible en français courant, Biblia Dios Habla Hoy).

The verb rendered ministered is the word commonly used in the Old Testament for the cultic service of priests. New Jewish Publication Society’s Tanakh says “and the boy entered the service of the LORD under the priest Eli.” Given the context, it is possible to translate the last part of this verse as in Contemporary English Version, “stayed to help Eli serve the LORD.” The Hebrew verb translated ministered sometimes has the meaning “to attend” or “take care of.” If that is the sense here and in 3.1, the sense is that Samuel was serving the LORD by attending to the care of the ark. On the word for priest see the comments at 1.9.

Regarding the Septuagint text of this verse, see the comments on 1.28. The Hebrew Old Testament Text Project preliminary report gives an {A} rating to the Masoretic Text.

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 .

There is one major difficulty of interpretation that must be resolved before this verse and the following can be translated. Which parts of verses 13-15 describe unacceptable conduct? (1) Do all of verses 13-15 describe the wrong behavior of Eli’s sons? (2) Or does only verse 15 describe the corrupt practice of Eli’s two sons, while verses 13-14 describe what the correct practice was supposed to be? The second interpretation is followed in Revised English Bible, New Jewish Publication Society’s Tanakh, and Klein. But the first is clearly expressed in Good News Translation, Traduction œcuménique de la Bible, and La Bible du Semeur. It also seems to be the sense of the translation found in Revised Standard Version, New Revised Standard Version, New American Bible, and New Jerusalem Bible.

If the priests refers to priests in general, then this verse and the next verse seem to be describing the accepted pattern of behavior (so Revised English Bible and New Jewish Publication Society’s Tanakh). If, on the other hand, the priests refers specifically to Eli’s sons, then the practice described in verses 13-14 is being condemned (so Good News Translation). To make clear the two different ways of rendering these verses, compare the following Revised English Bible rendering of verses 13-15 with that of Good News Translation (see also Klein’s translation, quoted at the end of verse 15).

Revised English Bible (similarly the New English Bible [New English Bible]) says:
The custom of the priests in their dealings with the people was this: when anyone offered a sacrifice, the priest’s servant would come while the flesh was stewing and would thrust a three-pronged fork into the cauldron or pan or kettle or pot; and the priest would take whatever the fork brought out. This should have been their practice whenever the Israelites came to sacrifice at Shiloh; but now, even before the fat was burnt, the priest’s servant would come and say to the person who was sacrificing, “Give me meat to roast for the priest; he will not accept what has been already stewed, only raw meat.”

Notice that Good News Translation inserts the word “Instead” in the middle of verse 13 to show that the practice described was not the accepted practice. La Bible du Semeur, which follows the same interpretation as Good News Translation, begins verse 13 as follows: “Indeed here is how they [the sons of Eli] acted toward the people.” Traduction œcuménique de la Bible also identifies the priests in verse 13 with the sons of Eli in verse 12 by saying “In their relationship to the people, these priests acted in the following way.” See also Bible en français courant: “Even though they [sons of Eli] were priests, here is how they conducted themselves in regard to the people.”

Revised English Bible clearly expresses the opposite interpretation by rendering the beginning of verse 13 as “The custom of the priests in their dealings with the people was this,” and the end of verse 14 as “This should have been their practice…; but now….”

Similar to Revised English Bible is New Jewish Publication Society’s Tanakh, which begins verse 13 “This is how the priests used to deal with the people” and translates 14b-15a as “This was the practice at Shiloh with all the Israelites who came there. [But now] even before….” While the interpretation of Revised English Bible and New Jewish Publication Society’s Tanakh is clearly a possible way of understanding the text, the majority of modern versions seem to adopt the interpretation followed by Good News Translation, and this is the interpretation recommended to translators.

The identity of the priest’s servant is not entirely clear. The Hebrew is literally “the young man of the priest,” and the plural form of the word rendered servant here is rendered “young men” in verse 17. It is usually assumed that the servant is different from the priests, and nearly all translations reflect this understanding. It is possible, however, that Eli’s sons are referred to in both cases, and that the Hebrew should be rendered “son” rather than servant. New Jewish Publication Society’s Tanakh says “the priest’s boy.” In other words, Eli’s two sons may be “the young men [= sons] of the priest [= Eli]” and they are also themselves priests. This is the interpretation favored in Klein and in the notes in La Bible Pléiade, but neither translation reflects this interpretation.

In addition to the above problems of interpretation and translation, the first words of verse 13, The custom of the priests with the people, may be connected to the end of verse 12. Compare New Revised Standard Version: “they had no regard for the LORD or for the duties of the priests to the people” (so also Good News Translation, New American Bible, and New Jerusalem Bible). Either interpretation is acceptable.

Three-pronged fork: in some languages this will have to be translated “a fork with three teeth” or “a fork with three fingers.” Others may have a special term for a fork with three prongs.

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 .

Moreover: this single Hebrew adverb seems to support the interpretation found in Good News Translation. That is, in addition to (Moreover) the corrupt practice of Eli’s sons in verses 13-14, they also took the meat before the fat was burned. The transition word is extremely important. In other translations it has been rendered “In fact” (New American Bible and Moffatt). Others are content with the use of “Even,” and Traduction œcuménique de la Bible has “Even more,” which may be understood in the sense of “Even worse.”

Revised English Bible and New Jewish Publication Society’s Tanakh, however, render this same Hebrew adverb “But now.” As already indicated, these translations suggest that what follows is not the continuation of wrong bhehavior but is rather the beginning of the description of wrong behavior by Eli’s sons.

Before the fat was burned: all of the fat belonged to God and was not to be eaten by the priests (see Lev 3.16-17; Num 18.17). For the sake of clarity some languages may have to say something like “before the fat was burned as an offering to God.”

Revised English Bible has been quoted above as an example of the interpretation that sees verses 13-14 as a statement of what the priestly practice should have been at Shiloh. This same interpretation is favored by Klein, whose translation of verses 13-15 is given here:
This is what was due the priest from the people: whenever someone was making a sacrifice, an attendant of the priest would come, while the meat was boiling, with a three-pronged fork in his hand, and he would thrust it into the caldron or cooking pot. Whatever the fork brought up, the priest would get for himself, but this is what they did to all Israel who came there, at Shiloh: Before they had burned the fat, the attendant of the priest would come and say to the person sacrificing….

It is difficult to know which interpretation of verses 13-15 is correct. Both make good sense, and both are possible readings of the Hebrew text. But it is very important that translators not mix the two interpretations; that is, verses 13-15 should be taken as a unit. If translators find it difficult to make a decision on this matter, it may be best to follow the model of the majority of modern versions, which includes Good News Translation.

The man who was sacrificing: since there is no special emphasis on the maleness of the person offering the sacrifice, it will be better in most cases to translate “the person who was sacrificing” (Revised English Bible) or “the one who was sacrificing” (New 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 .