Translation commentary on 1 Samuel 2:16

The man: that is, the person who was sacrificing (verse 15).

Let them burn the fat first: it is not clear to whom the pronoun them refers. Good News Translation assumes that the two parties are both responsible to see that the requirement of the law is followed, and therefore translates “Let us….” In languages where a passive verb would be naturally used in this context, the problem may be solved by saying something like “Let the fat be burned up first” (New International Version and New Century Version). But where the passive is not an option, it may be necessary to use a vague reference like “Let someone burn the fat first.” According to Lev 7.31, the priest is the person who is supposed to burn the fat on the altar. Therefore it is acceptable to say “Let the priests burn the fat first.”

It may also be important to supply the implied information that what the person is suggesting is only normal and according to the standard rules. Good News Translation does this by adding “do what is right,” and New Century Version accomplishes the same purpose by including the words “as usual.”

First is the usual translation of the Hebrew idiom “as the day,” which in this context seems to have this meaning. King James Version, however, translates “presently.” And both Klein and Anchor Bible take the same expression to mean “as usual.” This translation is also adopted by New Century Version.

No: the Masoretic Text says “to him.” The marginal note in the Masoretic Text, however, says that the text should read No. This is just the reverse of the text and the marginal reading in verse 3 above. Almost all modern versions accept the marginal reading and translate “No.” Other translators would be wise to do the same.

I will take it by force: or, “I will make you give it to me by force.”

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 .

Translation commentary on 1 Samuel 2:17

Thus: the Hebrew has only the common conjunction at this point, and it is left untranslated by Good News Translation, Revised English Bible, and New Jerusalem Bible. But since what follows is a kind of summary statement about the behavior of Eli’s sons, some languages will require a transition word like “So.” Naturalness in the receptor language should be the determining factor in deciding how to express this transition.

The young men … the men: various interpretations are possible regarding whom these two nouns refer to. (1) The two nouns refer to different people, that is, the young men are the priests’ servants who came to get the meat (verses 13 and 15), and the men are Eli’s sons. (2) Both nouns refer to the servants (Nueva Biblia Española). (3) Both nouns refer to Eli’s sons (Good News Translation, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente, Nova Tradução na Linguagem de Hoje). In support of the first interpretation is the fact that the Hebrew word translated as young men is the same word translated as servant in verses 13 and 15. Also, because the Hebrew then says men and not “they,” two separate groups seem to be in view.

However, the Septuagint and a manuscript from Qumran omit the word the men. These texts may be the basis for the New Revised Standard Version translation, “for they treated the offerings of the LORD with contempt” (so also Revised English Bible, New American Bible, New Jerusalem Bible). Critique Textuelle de l’Ancien Testament gives a {B} rating to the Septuagint text. Translators are encouraged therefore to follow the models found in New Revised Standard Version and Revised English Bible, in which the subject of the verb treated … with contempt is the young men.

The offering of the LORD, that is, “the offerings to the LORD” (New American Bible) or “the offering made to Yahweh” (New Jerusalem Bible).

Treated … with contempt may prove difficult to translate in some languages. The verb is often translated elsewhere as “despised” (Num 14.11; Deut 31.20), “spurned” (Deut 32.19), or “scorned” (2 Sam 12.14). One possible way of communicating the idea in this context is “did not show respect for” (New Century Version). It is not clear why Revised English Bible translates in such a way as to suggest that other people had contempt for the offerings because of the priest’s behavior: “for they caused what was offered to him [the LORD] to be brought into general contempt.” Thus the Revised English Bible is not recommended as a model for 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 .

Translation commentary on 1 Samuel 2:19

A robe was a long outer garment.

Each year: literally “from days to day” (see the comment on this same expression in 1.3). In many languages it will be wise to shift this expression to the beginning of the sentence so that it clearly qualifies both Hannah’s making of the robe and her taking it to her son in Shiloh. Habitual verb forms should be used in languages that have them, since this activity was repeated year after year.

On the verb went up see the comments at 1.3.

The yearly sacrifice: the Hebrew does not state in this verse where Hannah and Elkanah went each year to offer the sacrifice, but this information may be made explicit, since it is given in 1.3. Compare Parola Del Signore: La Bibbia in Lingua Corrente: “when she went to Shiloh with her husband to offer the annual sacrifice.”

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 .

Translation commentary on 1 Samuel 2:20

Then: the common conjunction is here rightly translated as a temporal transition.

Would bless: the context suggests repeated action and describes something that happened each year. The word bless presents special problems in certain languages, because in some cases it can only have God as subject. So here it will have to be rendered “would ask God to bless….”

The LORD give you: the pronoun you is masculine singular. So the actual words of the benediction are directed to Elkanah, even though his wife is also mentioned in the introductory statement. This explains why Good News Translation has judged it necessary to add the words “to Elkanah” after the verb say.

Which she lent to the LORD: There are textual difficulties in this part of the verse. The Masoretic Text says “that he asked of the LORD.” That is, the Masoretic Text has “he” but Revised Standard Version says she. The major difficulty with the Hebrew reading is the shift from the second person singular masculine pronoun you (referring to Elkanah) to the third person singular masculine “he.” Hebrew Old Testament Text Project suggests that the pronoun “he” refers to Elkanah and that this change in pronouns is simply a stylistic device that is commonly found in the Old Testament.

Hebrew Old Testament Text Project gives the Masoretic Text reading a {B} rating and suggests two possible translations:

(1) “May the LORD give you a child from this woman, in exchange for [the child of] the request which you [literally, he] requested for the LORD.” La Bible Pléiade follows the first interpretation: “May Yahweh give you a descendant from this woman, in exchange for the request which he requested for Yahweh.”
(2) “May the LORD give you a child from this woman, in exchange for the loan which you [literally, he] lent to the LORD.” Revised English Bible follows this interpretation: “The LORD grant you children by this woman in place of the one whom you made over to the LORD” (also Good News Translation).

According to both translations, the pronoun “he” refers to Elkanah. But Critique Textuelle de l’Ancien Testament gives a different interpretation to the Hebrew text, suggesting that the third person singular masculine verb refers to the priest officiating at the offering ceremony. It was the priest Eli who requested the child for the LORD.

The Septuagint and a manuscript from Qumran are the basis for the translation found in Revised Standard Version. See also New Revised Standard Version (“for the gift that she made to the LORD”), New American Bible, and New Jerusalem Bible. See also the comments on 1.27 regarding the words translated loan and lent in Revised Standard Version.

To their home: literally “to his place.” The sense seems to be “each one to his place.” The question that translators must answer before translating this expression is whether the meaning is “Elkanah and Hannah would return home” (Contemporary English Version) or “everyone [including Eli] would go home.” The translation in Contemporary English Version seems most likely to be correct, since Elkanah and Hannah are the ones who have traveled (verse 19).

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 .

Translation commentary on 1 Samuel 2:21

The first word in this verse in the Masoretic Text is “when” or “for.” New Revised Standard Version and New American Bible follow a Qumran manuscript that has the word “And” as the opening word of this verse. Since the conjunction “for” makes little sense here, translators may follow the reading in the Qumran manuscript.

Visited: often in the Old Testament God is said to become actively involved in the life of individuals or groups of people. This involvement may be for the purpose of blessing or for punishing. It is often expressed with the Hebrew verb “to visit,” but a literal translation of this verb is not recommended. In the case of Hannah, God’s “visit” was clearly for the purpose of blessing. Modern versions provide some helpful models: “showed his care for Hannah” (Revised English Bible) and “intervened in favor of Hannah” (Bible en français courant).

Conceived and bore: since the bearing of children necessarily implies conception, some modern versions reduce these two verbs to one. If a literal translation of the two verbs is made, translators will have to take special care to prevent the misunderstanding that Hannah got pregnant one time and had quintuplets. This is almost certainly not the intended meaning of the text. In some languages the danger of this possible misunderstanding may be so great as to require the addition of words like “over a long period of time,” or “in future years,” or something similar.

Three sons: since these three sons do not include Samuel, translators may wish to state clearly that these were in addition to Samuel, that is, “three more sons” (Good News Translation, New American Bible).

The transition word here translated as and may also be rendered “while” (New American Bible) or “Meanwhile” (New International Version, Revised English Bible, New Jerusalem Bible), to show that Samuel’s growth was taking place at the same time that his mother was having more children. The Hebrew conjunction may also be translated “but” (Fox), suggesting that Samuel did not grow up in the home with his three brothers and two sisters.

Grew in the presence of the LORD: the preposition rendered in the presence of is often translated “with” in the Old Testament. The Septuagint and a manuscript from Qumran say “in the presence of.” It is possible to understand these words to mean only that Samuel grew physically “in Yahweh’s presence” (New Jerusalem Bible). But the sense seems to be more that Samuel grew up while “serving” God or “in the service of” God (so New American Bible, New Jewish Publication Society’s Tanakh).

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 .

Translation commentary on 1 Samuel 2:23

Such things refers to the kinds of things that have already been mentioned in verse 22. In some languages it will be much more natural to move the second half of this verse to a position before the question. This will give the question much more sense and make the referent of such things clearer.

From all the people: some versions are based on proposed reconstructions of the original Hebrew text on the basis of various readings in the Septuagint tradition. New Jerusalem Bible, for example, says “Why are you behaving as all the people say you are?” (similarly Anchor Bible). Translators should, however, follow the Masoretic Text.

The final sentence in this verse is omitted in New American Bible, since the translators thought that a Hebrew scribe had accidentally repeated here the words from the beginning of verse 24. Translators should, however, follow the Masoretic Text and not omit this sentence, unless they do so for reasons of translation as Contemporary English Version does.

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 .

Translation commentary on 1 Samuel 2:24

No, my sons is a literal translation of the Hebrew. The sense may be more clearly expressed by substituting a command for the “No,” as in “Do stop it now, my sons” (Revised English Bible).

The second half of this verse repeats the same idea as contained in the last part of verse 23. For this reason Contemporary English Version translates the idea only once and combines verses 23 and 24 as follows:
“Why are you doing these awful things?” he asked them. “I’ve been hearing nothing but complaints about you from all of the LORD’s 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 .

Translation commentary on 1 Samuel 2:25

The word man appears three times in the first part of this verse. But it is not meant in the strict sense of the word as being limited to male human beings. Rather the meaning is “If one person sins against another…” (New Revised Standard Version).

This is the first use of the verb sins in Samuel—a word that carries the figure of “missing the mark.” In this context it clearly refers to the violation of a proper relationship or the failure to do what is normally expected within society. It presupposes a set of normal expeCritique Textuelle de l’Ancien Testamentions in human relationships, so that “missing the mark” means being out of harmony with what is normally required and anticipated. It results in the breaking of a relationship, in the first case with a fellow human being, and in the second case with God.

The verbs mediate and intercede translate the same Hebrew root, so translators should not be concerned about finding different terms unless the context requires it in the receptor language. However, it may be difficult to find even a single verb that correctly translates the idea. Translators should avoid giving the impression that God “defends” people when they commit sin. But he does “help make things right” (Contemporary English Version). Traduction œcuménique de la Bible provides another possible model by using a verb that means “to referee” or “to act as referee.” If Yahweh is one of the parties involved in the problem, then there is no one left to step in and help to straighten things out.

God will mediate for him: it is not clear from the Masoretic Text in what way God will intervene on behalf of the person who sins (but see Exo 22.7-9). The Septuagint says “they will pray for him to the LORD.” New Revised Standard Version follows the Septuagint, saying “someone can intercede for the sinner with the LORD.” New American Bible also follows the Septuagint, “one can intercede for him with the LORD.” However, translators should follow the Masoretic Text. New Jewish Publication Society’s Tanakh renders this clause “the LORD may pardon him” and states in a footnote that the meaning of the Hebrew is uncertain.

In some languages it will be natural to signal the end of Eli’s words by saying something like “that is what he said.” If possible, translators should not rely on punctuation alone to signal the end of the quotation, since listeners will not hear quotation marks. It may be helpful, for example, to say “Eli’s sons” instead of they. Compare New Century Version: “But Eli’s sons would not listen to him.”

Would not listen to the voice really means “would not listen to the person.” And in this context there is a clear implication of disobedience. In some languages the best translation here will be simply “refused to obey.”

For introduces an explanation from the point of view of the writer as to why Eli’s sons refused to heed his warnings. It was because Yahweh had already decided that he would kill the rebel priests. The transition word introducing the last part of this verse is therefore crucial and may be rendered “because” (New Century Version) or “since” (New American Bible). In some languages it will be considered more natural to reverse the order of the elements in this last sentence and say something like “But the LORD had decided to kill them, so they would not listen to their father.”

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 .