A keeper: since David was the usual keeper of the sheep, Bible en français courant (1991 edition) translates “another guardian.” The term used here is not the specific word for shepherd but is rather a very general term for a person who keeps watch over or guards anything. The same root word is used in verse 22 of the “keeper of the baggage.”

Took the provisions: the Hebrew has only the verb meaning “to carry,” with no object. The word provisions is supplied by Revised Standard Version. But the verb seems to imply that David carried the grain, bread, and cheese mentioned in verse 17 and 18.

In languages where the verb went requires an indirect object, translators may say something like “to the camp.”

As Jesse had commanded him: this element may fit more naturally at the beginning of this verse in some languages and may possibly become a separate clause introducing what he did; for example, “David did as Jesse had commanded him:….”

Encampment: this renders a Hebrew word whose meaning is not certain. The same noun occurs in 26.5, 7, and most interpreters understand it to mean the “circle of a camp.” La Bible Pléiade understands the word to mean the center of the military camp and renders this clause as “he arrived at the center.” New Jewish Publication Society’s Tanakh and New American Bible say that “he reached the barricade [of the camp].” A general word such as encampment or “camp” seems preferable.

As the host was going forth: the word host is not common in contemporary English, and New Revised Standard Version replaces host with the word “army.” Most other modern versions also avoid the archaic word. New Jerusalem Bible, for example, has “troops.”

Shouting the war cry: literally “and they shouted in the battle.”

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 .

Drew up for battle: see the comments at verses 2 and 8.

Army against army: literally “battleline facing battleline.” A more natural way of saying this in some languages may be “face to face” (Bible en français courant), “opposite each other” (Revised English Bible, New American Bible), or “looking at each other.”

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 things: the Hebrew term is general and may refer to tools, gear, vessels of pottery, weapons, and clothes. Here it seems to refer to the same items as “the provisions” in verse 20, that is, the grain, bread, and cheese mentioned in verses 17 and 18.

Baggage is probably too limited in meaning to be used in an English translation here. The idea is rather “supplies” (New International Version, Contemporary English Version). Revised English Bible translates the whole expression keeper of the baggage by the somewhat technical term “the quartermaster.”

The ranks: see verse 8 above.

Greeted: see the comments on 10.4.

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 .

Behold: on the function and translation of the Hebrew term, see page 18 and following. Here it focuses attention on the menacing enemy warrior. Some may translate it in this context as “suddenly.”

Goliath is again introduced as the champion and as the Philistine of Gath, as in verse 4 above. As in verse 4, Good News Translation does not translate the Hebrew term rendered champion here. Also as in verse 4, this term is more accurately rendered as “the infantryman.”

Spoke the same words as before: see his challenge in verses 8-10 above. New Jerusalem Bible translates “made his usual speech,” while Bible en français courant says “repeated his habitual challenge.”

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 .

All the men of Israel: see the comments at verse 19.

The man refers to Goliath, and if there is any doubt about this, perhaps the name should be used in translation.

The conjunction and, which joins the idea of running away and the notion of great fear, may not be the best way to join these two parts of the sentence. These are not two separate events. Rather they are causally related; it was because of their great fear that the Israelite soldiers ran away. So it may be better to show this relationship by translating “they ran away because they were very much afraid” or “they fled in terror” (New Jewish Publication Society’s Tanakh).

Were much afraid: the same two Hebrew words are translated as “greatly afraid” at the end of verse 11.

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 .

1Sam 17.:25

The men of Israel said: literally “and he said a man of Israel.” These words may be understood several different ways.

(1) It is possible that the subject of the verb “said” is “a man of Israel.” But does the writer intend the words “a man of Israel” to refer to only one Israelite soldier? Such is the understanding of Osty-Trinquet: “A man of Israel said.” It is also possible that the writer uses the singular in a collective sense, in which case the meaning is that these men spoke “to each other” (so Revised English Bible, Good News Translation). New Jewish Publication Society’s Tanakh adds the words “among themselves” in square brackets.

(2) It is also possible, though less probable, that the subject of the verb “said” is indefinite and that the words “man of Israel” are the indirect object rather than the subject of the verb. Klein says “Someone had said, ‘Men of Israel, do you see this man who has come up?’ ” (so also Anchor Bible).

Come up: some versions say “come out,” but the Hebrew says “come up.” Having descended into the valley from the ranks of the Philistines, Goliath has begun to go up the other side toward the Israelite army (see the comments on verse 8).

Enrich with great riches: this is a rather emphatic expression repeating the same root. Such repetition, however, may not be natural in other languages. Some may say something like “rewarded … with great riches” (New Jewish Publication Society’s Tanakh).

Give him his daughter: this expression clearly implies marriage, as Good News Translation and several other modern versions translate it. In some languages it will be translated by a causative form of the verb to marry: “he will cause him to marry his daughter.” If necessary, translators may say “one of his daughters,” since Saul had more than one. Others may translate more dynamically, something like “he will make him his son-in-law.”

In some languages the king may have to be translated “our king” or even “King Saul” (Good News Translation), since it may otherwise be understood as a reference to some Philistine king.

Make his father’s house free in Israel: that is, free his father’s family from paying taxes or from being required to serve the king of Israel. New Jerusalem Bible (and similarly New International Version and Good News Translation) says “will exempt his father’s family from all taxes in Israel,” and Revised English Bible says “and will exempt his family from service due in Israel.” Rather than choose between these two different interpretations, translators may follow the model of Parola Del Signore: La Bibbia in Lingua Corrente and Bible en français courant, which say more generally “and will grant preferential claims to his family.”

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 .

David’s first question in this verse seems strange, since the Israelite soldiers had just described what would be done for the person who could kill Goliath. This section of 1 Samuel contains considerable repetition in the dialogue, and such repetition is simply part of the writer’s style. Here David’s questions underline the fact that Goliath is an uncircumcised Philistine who is defying the living God of Israel, and that David is truly a pious man. David’s questions do not mean that he is asking for more specific information about the riches promised. Nor do they suggest that he is asking why a reward should be given at all to an Israelite who does his duty by killing this enemy, or that David did not hear what is recorded in the previous verse. The theological and literary aspect of the text is missed here by New Living Translation, which begins this verse with the words “David talked to some others standing there to verify the report.” A literal translation of this verse is acceptable, but translators should probably not add “to verify the report” as New Living Translation does.

Takes away the reproach from Israel: these words are in apposition to the words kills this Philistine. That is, taking away the reproach from Israel will be done by killing Goliath. Compare Revised English Bible, “… who kills this Philistine and wipes out this disgrace?” See also Bible en français courant, “… who will kill this Philistine and who will thereby avenge the insult inflicted on Israel?”

Uncircumcised Philistine: see the comment on this expression in 14.6.

The living God: here and in verse 36 God is called a living God in contrast to the idols of other nations, which were considered lifeless, and who were even described in their own Canaanite myths as gods who would die.

The second question asked by David is not for the purpose of learning the name of the Philistine enemy. It is more like the question “Who does he think he is?” (Compare New Century Version, “Goliath is a Philistine. He is not circumcised. Why does he think he can speak against the armies of the living God?”) In some languages it may be better translated as a statement rather than as a question: “This pagan Philistine is nothing before God. He has no right to make fun of the army of the Living God.” A possible model retaining the question format is provided by Contemporary English Version, “Who does that worthless Philistine think he is? He’s making fun of the army of the living God!”

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 soldiers of Israel are often called the people in 1 and 2 Samuel (see the comments on 4.4).

Answered him in the same way: that is, they gave the same answer as in verse 25.

Several modern versions (including New Jewish Publication Society’s Tanakh, New Century Version, Contemporary English Version, Moffatt, and Knox), like Good News Translation, have justifiably turned the direct quotation of the Hebrew into an indirect quotation, since the words within quotation marks in Revised Standard Version are undoubtedly not precisely what the soldiers said. La Bible du Semeur translates this verse “They repeated to David what had been promised as a reward to the one who would kill the giant.”

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 .

David’s oldest brother Eliab was introduced in verse 13 above. He becomes upset with his younger brother for getting involved in the business of the older men.

Anger was kindled: see the comments on 11.6.

Few sheep: for some unknown reason Good News Translation has omitted the word few, which is clearly present in the Hebrew and should be retained in translation.

The wilderness: this word, often translated “desert” (New International Version, New American Bible, and New Jerusalem Bible), may refer to dry, barren country, but it may also refer to land used for pasture rather than for farming, as in Psa 65.13.

I know your presumption: the word translated presumption is elsewhere translated “pride” (Pro 11.2; Jer 49.16) and “insolence” (Pro 13.10). Languages have a wide variety of ways of expressing this idea. There is even a difference between British and American English in the translation of this verse. The British edition of Good News Translation has “you cheeky brat” where the American edition says “you smart aleck.” Contemporary English Version has “You spoiled brat,” while New International Version says “I know how conceited you are.” Translators should feel free to use whatever wording they would commonly use to express the insolence of a young person in the presence of his elders.

Several translations combine the expression your presumption and the evil of your heart into a single phrase. Good News Translation says “You smart aleck” (or, in the British edition of Good News Translation, “you cheeky brat”), and Revised English Bible reads “you impudent young rascal.” If translators keep both expressions, other ways of expressing the second include “your evil intentions” (Traduction œcuménique de la Bible) or “what wicked things you have in mind.”

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 .