The dead bodies of the host of the Philistines: literally “the dead body [singular] of the army of the Philistines.” The Septuagint, which is followed here by Revised English Bible, New American Bible, and New Jerusalem Bible, says “your dead body and the dead bodies of the Philistines.” Critique Textuelle de l’Ancien Testament, though, gives a {B} rating to the Masoretic Text and states that the singular noun “dead body” must be understood in the collective sense as “all the dead bodies.” If this text is accepted, the implication is that many Philistine soldiers would be killed in addition to Goliath.

The host of the Philistines: that is, “the army of the Philistines.” See the comments on verse 20.

By using the words to the birds of the air and to the wild beasts of the earth, David is saying that he will do to Goliath what Goliath had threatened to do to him (verse 44). As in the earlier verse, the redundant elements in this expression may be left implicit.

All the earth: many take this to mean “the whole world” (Good News Translation, Revised English Bible, New Jerusalem Bible, and New International Version). As elsewhere in the Old Testament, there is some ambiguity as to whether the Hebrew word in this context means “the earth [or, world],” or whether it refers specifically to the land of Israel. New American Bible, based on the second interpretation, translates these words “thus the whole land shall learn that Israel has a God.” Either interpretation is possible, but the more widely accepted interpretation is “the whole world.”

That there is a God in Israel: the Hebrew text says literally “that there is a God for Israel” (Traduction œcuménique de la Bible). Revised Standard Version follows the Septuagint with “… in Israel.” But it is preferable to follow the Masoretic Text here. Moffatt, Bible en français courant, and others, like Good News Translation, take this to mean “that Israel has a God.” All towns and nations had at least a god, so the sense is most likely that Israel has a God who really does things for his people.

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 this assembly sounds much too formal and official to translate an expression meaning “all those who are gathered here” (Revised English Bible), or more simply “Everybody here” (Contemporary English Version).

The LORD saves not with sword and spear: that is, “… with weapons like swords and spears.” In cases where the verb “save” requires an object, Good News Translation provides a good model by adding “his people.” In many languages it may sound more natural to say something like “the LORD does not use weapons like swords and spears to save his people.”

The battle is the LORD’s: to say that the battle belongs to someone means that that person will undoubtedly conquer his enemy, that is, that he will certainly win the battle. Contemporary English Version says “The LORD always wins his battles.”

Give you into our hand: regarding this Hebrew idiom, see the comments on 4.8.

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 refers to Goliath as the Philistine both at the beginning of the verse and at the end. For reasons of English style Good News Translation says “Goliath” and “him.” Perhaps the Hebrew and Revised Standard Version suggest more strongly than does Good News Translation that Goliath was indeed the enemy.

The use of the verb arose is not intended to suggest that Goliath had sat down at some point previously in the narrative. Rather it indicates that he began to take action. See the comments on this use of the verb “arise” at 9.3 and in the discussion of serial verbs, page 20 and following.

Came and drew near: see the comments at verse 41.

Since there were two sides to the battle line, Good News Translation makes it clear that David was running toward the “Philistine battle line” in order to do battle with Goliath.

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 .

This verse uses the pronouns his and he in reference to both David and Goliath. Translators may need to replace some of the pronouns with proper nouns if the pronoun reference is not clear. This will of course depend on how pronoun reference is handled in the receptor language. But readers must understand that David reached into his own bag for the stone, and that it was Goliath’s forehead that was hit by the stone. Further, it was Goliath who fell down to the ground.

Bag: see the comments on verse 40. A “sling” is also described in verse 40. The verb slung is from the same root in English as the noun “a sling.” In some languages it may be necessary to say something like “took out a stone, put it in the sling and threw it.”

Sank into his forehead is a literal translation and is not a natural English way of expressing what happened. Compare “penetrated his forehead” (New Jerusalem Bible), “embedded itself in his brow” (New American Bible), and “broke his skull” (Good News Translation).

To ensure that the pronoun reference is clearly understood, Good News Translation uses the name “Goliath” in the last sentence of this verse in place of he. Otherwise some readers may think that David prostrated himself in gratitude to God for what had happened.

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 .

So: the common Hebrew conjunction is translated by a number of modern versions as an adverb of manner, “Thus” (New Jewish Publication Society’s Tanakh, New American Bible, New Jerusalem Bible). That is, it was in this way (the way just described in the narrative) that David defeated Goliath.

Prevailed over: or, more literally, “was stronger than.” That is, David won the battle. Modern versions use verbs like “defeated” (Contemporary English Version), “overcame” (New American Bible), and “triumphed over” (New Jerusalem Bible).

This verse, which is a kind of summary statement, is missing in the Septuagint. Moffatt and New American Bible place the entire verse within square brackets, indicating that the translators regard the verse to be a later addition to the Hebrew text.

According to 2 Sam 21.19, Goliath was killed by Elhanan, the son of Jair. Various suggestions have been made to explain the difference, including the following: (1) “Elhanan” and “David” refer to the same person. One is a personal name and the other a title. (2) “Elhanan” is a given name and “David” is a throne name. (3) The two refer to different people, and though Elhanan killed Goliath, the tradition later attributed this conquest to David. But whatever the explanation for this problem, translators are required to translate the text as it stands.

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 … took his sword: if readers may misunderstand and think that David took his own sword and killed Goliath with it, it may be wise to follow the model of Good News Translation and make explicit that he took “Goliath’s sword.” Later, when David is fleeing from Saul, he receives Goliath’s sword from the priest Ahimelech (21.9). Sword here and “javelin” in verse 6 are different Hebrew words, but both probably refer to the same thing. Sword here is a general term, while the word in verse 6 is probably a technical term for a specific kind of sword.

Sheath: the same Hebrew word is used elsewhere for a “razor” (Num 6.5; Psa 52.2), but here, as in 2 Sam 20.8, it refers to the covering or enclosure where a sword is kept when it is not needed for fighting. The sheath was probably made of leather, but ancient sheaths were sometimes made of wood, metal, and ivory. Goliath had apparently not drawn his sword out of its sheath by the time David hit him with the stone.

Here, as in verses 4 and 23 above, Revised Standard Version calls Goliath champion of the Philistines. However, the Hebrew terms are not the same. As noted above on verse 4, the Hebrew there should be rendered “infantryman,” while here in verse 51 the word refers to a man who is vigorous. The same term is rendered “strong” in 14.52.

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 men of Israel and Judah: the distinction between Israel and Judah reflects the later division of the united kingdom into the northern kingdom of Israel and the southern kingdom of Judah following the death of Solomon. But the text must be translated as it stands.

Shout: It is uncertain whether this was a shout of mutual encouragement or was intended to frighten the enemy soldiers. Possibly it served both purposes. But in those languages that have a special word for a battle cry, it will probably be appropriate to use it here.

Rose: see the comments on this verb in 9.3.

Gath (see the comments on verse 4) was located about fifteen kilometers (or about nine miles) southwest of Azekah (see verse 1). The footnotes in Revised Standard Version and Good News Translation are not in disagreement, since the Hebrew word “Gai” means “valley.” The Septuagint reads “Gath,” and that is the basis for most modern translations (Revised Standard Version, Good News Translation, New Revised Standard Version, Revised English Bible, and New International Version). The statement at the end of the verse, that the Philistines fell … as far as Gath and Ekron, seems to support the reading of the Septuagint.

If translators choose to follow the Masoretic Text, they may render “Gai” as a place name, or follow the example of translations that say “all the way to the edge of the valley” (so La Bible du Semeur, Traduction œcuménique de la Bible, Nouvelle version Segond révisée, Reina-Valera revisada, and Parola Del Signore: La Bibbia in Lingua Corrente). Since there is no definite article, it seems more likely that the reference is to a place named Gai. Critique Textuelle de l’Ancien Testament gives a {C} rating to the Masoretic Text and recommends that the Hebrew be translated as the name “Gai.” New Jewish Publication Society’s Tanakh, which so faithfully follows the Masoretic Text, translates “all the way to Gai,” but then states in a footnote that the Septuagint has “Gath” and directs the reader to the end of this verse, where the Masoretic Text has Gath.

The Hebrew says simply that the wounded Philistines fell, and it is not clear whether they “fell wounded” (Good News Translation) or whether they fell dead. New International Version reads “Their dead were strewn along the Shaaraim road to Gath and Ekron,” and Traduction œcuménique de la Bible and Bible en français courant say “their cadavers [meaning, dead bodies].” The second meaning seems more likely in the context, but either is possible.

Ekron was a little more than ten kilometers (more than six miles) northwest of Azekah. The Septuagint has Ashkelon instead of Ekron at the first occurrence of this name in this verse, but the Masoretic Text is generally thought to be correct here. Compare 5.10 and 7.14, where Ekron is also mentioned.

Sha-araim: a city located in the lowlands of Judah, near Socoh and Azekah (verse 1 above; these three cities are mentioned together in Josh 15.35-36). The name occurs three times in the Old Testament and means “double gate.” Nueva Biblia Española translates the meaning of this name as “Dospuertas,” that is, “Two-gates,” and Fox says “Shaarayim/Double-Gate.”

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 infinitive translated chasing comes from a root meaning “to burn” or “to set on fire.” In a few verses in the Old Testament it means “hotly to pursue,” suggesting an intense chase. Fox attempts to keep something of the Hebrew image by saying “returned from dashing-hotly after the Philistines.”

Plundered their camp: that is, the camp of the Philistines, who had run away. On the meaning of the verb plundered, see 14.48, although the Hebrew verb is slightly different at that point.

While the two clauses in this verse are joined by the conjunction and in Revised Standard Version, the plundering of the Philistine camp came after the return of the Israelites. Good News Translation therefore structures the verse differently, making the first part of the verse into a temporal relative clause. This may be a helpful model for certain other languages.

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 .