Translation commentary on 1 Samuel 20:42

This verse contains a quotation within a quotation. In many languages it will be necessary to restructure as Good News Translation has done, making the embedded quotation indirect.

Go in peace: see the comments on Eli’s response to Hannah in 1.17, where the same words are used.

Forasmuch as: this wording is somewhat archaic and is not used in modern English. It has been replaced by “since” in New Revised Standard Version and is translated “for” by New Jewish Publication Society’s Tanakh. This transition word seems to establish a relationship between Jonathan’s wishing David well and the fact that they had made promises to each other in the sight of Yahweh. Other versions leave this relationship implicit.

We have sworn: see 18.3.

Be between me and you: as in verse 23, the Septuagint says “be a witness between me and you.” Osty-Trinquet and New Jerusalem Bible both include the word “witness,” and translators in other languages may do so also for reasons of translation, even if this is not justified on the basis of textual considerations.

And he rose and departed: the Septuagint names David as the subject of these two verbs. Critique Textuelle de l’Ancien Testament gives an {A} rating to the Masoretic Text, which has only third person verbs without a noun; but for reasons of translation, translators may follow the example of the Septuagint and use the noun “David” instead of the pronoun “he” in order to avoid ambiguity.

Into the city: this involved a return to the same city mentioned in verse 40.

As indicated in the Revised Standard Version footnote, the last sentence of this verse (following the direct quotation) is taken as the first verse of chapter 21 in the Hebrew text. This division of the text is followed by several modern versions, including New American Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh, and Traduction œcuménique de la Bible. There is then a one-verse difference in the verse numbers in chapter 21 between these versions and those following the traditional English verse-numbering system (Revised Standard Version, New Revised Standard Version, Good News Translation, Revised English Bible, New International Version, and others).

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 21:1

As the footnote in Revised Standard Version indicates, this is the second verse in chapter 21 in the Masoretic Text and in those translations such as Traduction œcuménique de la Bible, New American Bible, and New Jewish Publication Society’s Tanakh that follow the verse numbers of the Hebrew. Chapter 21 begins in Hebrew in the middle of what is 20.42 in Revised Standard Version. Throughout the remainder of chapter 21, verse numbers in Revised Standard Version and Good News Translation, which are used in this Handbook, differ by one from the Hebrew numbers. In the running text the Hebrew verse numbers will be included in square brackets for those translators who need to follow them.

On the use of the verbs came (Revised Standard Version) and “went” (Good News Translation), see the comments at 8.4.

Nob was a very short distance north of Jerusalem (see Isa 10.32) and about eight kilometers (or five miles) southwest of Gibeah.

Ahimelech, son of Ahitub (22.20), appears here for the first time in the Old Testament. He was a great-grandson of the priest Eli (see 14.3).

Trembling: see the comments on 13.7. Some suggest that the notion of terror is better understood here and in 16.4 in the sense of “awe,” and that the translation should say that “Ahimelech came to meet David in reverence.” Such an interpretation is not widely accepted and should probably be rejected. It is equally unlikely that this word indicates simply that Ahimelech “hurried out to meet” David, as Revised English Bible indicates. The most likely meaning is that he was afraid of something. Contemporary English Version indicates that Ahimelech was “trembling with fear.”

Ahimelech’s question to David is in two parts, but there is a single thrust. Translators should refrain from giving the impression that being alone and having no one with you constitute two different things. In some cases this may be done by simply avoiding the conjunction and between the two. In other cases translators may prefer to ask a single, more emphatic question.

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 21:2

Verses 2-3 include a quotation within a quotation. David first responds to Ahimelech; and then within his reply, David reports the words that he claims came from King Saul. Good News Translation changes the direct quotation of the king’s words into an indirect quotation introduced by the words “He told me.” This may be a very helpful model in many other languages.

And David said to Ahimelech the priest: for reasons of English style, Good News Translation says simply “David answered.”

The king has charged me with a matter suggests that the king had given David a specific command. Although this was not true, David tells it as if it were the truth. He goes on to quote words that he claims came from Saul but which in fact were from his own imagination. The fact that David was being deceptive may make a difference in some languages in the verb chosen to introduce his words. For example, some may have to say something like “David lied saying ‘The king gave me a job to do.’ ”

I have made an appointment: Revised Standard Version follows a Hebrew manuscript from Qumran, in which two consonants are reversed from the form of the verb found in the Masoretic Text. The Hebrew verb in the Qumran manuscript means “to arrange a meeting or an appointment.” The verb found in the Masoretic Text is an unusual form of the verb “to know,” and the meaning is not certain. Critique Textuelle de l’Ancien Testament gives a {B} evaluation to the text followed by Revised Standard Version.

The young men are the companions of David (see 22.6). There is no particular emphasis on the youth of these men. For this reason several versions say simply “my men” (New International Version, Revised English Bible, New American Bible, New Century Version). New Jerusalem Bible says “the guards.” Others may prefer to translate “my soldiers.”

Such and such a place: these words may be part of what David said to Ahimelech. If so, then David is trying to keep the hiding place a secret from him. These words may then be rendered “I have stationed my men somewhere around here” (Klein). But it is also possible that these words are a “pseudo-quotation” (see the comments on 18.24) or a summary substitute by the author of a longer conversation. Good News Translation, unlike Revised Standard Version, does not suggest that David is deliberately hiding the place from the priest. Other possible translations are “I told my men where to meet me” or “I have arranged a place for the guards to meet me.”

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 21:3

Now then: literally “And now.” New Jerusalem Bible translates “Meanwhile.” This expression shifts the conversation from one topic to a more important topic that David wishes to deal with.

At hand: literally “under your hand.” The expression simply means “available” or “with you” (New Century Version). Another possible way of translating this is to follow the Contemporary English Version model, “Do you have any food you can give me?”

Give me: literally “give in my hand.” But a literal rendering will probably not be natural in most languages.

New Jerusalem Bible avoids the use of the question format and translates “Meanwhile, if you have five loaves of bread to hand, give them to me, or whatever there is.”

Whatever is here: literally, “what is found.” David is prepared to accept any food that is convenient if the five loaves of bread are not available. New American Bible “whatever you can find” is close to the form of the original and is meaningful English. Others may prefer to say “whatever you have.”

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 21:4

Answered David: literally “answered David and said.” For reasons of English style, Good News Translation omits the name David as well as one of the two verbs in the Hebrew text.

As in the previous verse the words at hand mean simply “available” or “conveniently accessible.”

Holy bread refers to the loaves of bread that were offered to God every Sabbath (see also verse 6, “the bread of the Presence”). This bread was to be eaten only by the priests (see Lev 24.5-9). Common bread refers to all other bread. In some cases holy bread may have to be translated “the bread offered to God.”

If only … from women: sexual abstinence was required of those who took part in public worship (see Exo 19.15), and also of men engaged in holy war (see Deut 23.9-14; 2 Sam 11.8-13), who were required to be ritually pure (Josh 3.5; see also Isa 13.3). The expression kept themselves from women may have to be expressed as “have not slept with a woman.” But what is implied is that this refers to recent days and is not a matter of permanent abstinence from sexual relations. Good News Translation and La Bible du Semeur make this clear by adding the adverb “recently.” And Contemporary English Version is even more specific: “last night.”

In the Masoretic Text this clause is part of a conditional sentence, the complete form of which would read “if only the young men have kept themselves from women, they may eat the holy bread.” A manuscript from Qumran has this longer text, but Critique Textuelle de l’Ancien Testament gives a {B} rating to the MT. The manuscript from Qumran is followed by New American Bible “if the men have abstained from women, you may eat some of that.” It is not clear whether Good News Translation is following the manuscript from Qumran or is simply adding the words “you can have it” as the sense requires. Even though Critique Textuelle de l’Ancien Testament gives a {B} rating to the MT, for purposes of translation many languages will add the words that are left implicit in the MT.

Each of the Synoptic Gospels records that Jesus referred to this incident (Matt 12.3-4; Mark 2.25-26; Luke 6.3).

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 21:5

Answered the priest: literally “answered the priest and said to him.”

Of a truth: this Revised Standard Version rendering does not translate the same expression translated in this way in Josh 7.20, 1 Kgs 19.17, and Job 34.12. But the combination of the conjunction plus hypothetical particle seems to be used to introduce something, the truth of which the speaker wishes to assure the hearer. Both New Revised Standard Version and New American Bible begin the quotation with the word “indeed.” Some other possible translations are “certainly” (Revised English Bible, Fox), “of course” (Klein), and “I assure you” (New Jewish Publication Society’s Tanakh).

Women have been kept from us: it is not that the men have had no social contact with women, but specifically that they have had no sexual relations with them (see verse 4). This sense is more clearly expressed in Revised English Bible (“women have been denied us”) and New Jerusalem Bible (“have been forbidden to us”; so also Traduction œcuménique de la Bible). In languages where such passive formulations are impossible or unnatural, the Good News Translation model may prove helpful.

As always: literally “as yesterday and the day-before-yesterday” (see 14.21; 19.7, where this idiom is translated in Revised Standard Version as “before that time” and “as before”).

When I go on an expedition: literally “when I go out.” The context provides the reason for specifying the nature of the going out as a “campaign” (Revised English Bible) or “journey” (New American Bible). Instead of the singular pronoun I, some languages may require the plural “we,” since it is clearly implied that David would be accompanied by his men.

The vessels of the young men are holy: the Hebrew word vessels is used for a wide variety of objects, from articles used for eating and drinking, to musical instruments, weapons, and household objects. It is uncertain whether the word here refers to the body or more specifically to the penis. La Bible Pléiade says “the genitals of the young men are in a state of holiness.” Some translations use the general word “vessels” (Revised Standard Version, New Revised Standard Version, New Jewish Publication Society’s Tanakh, Fox), which is strange-sounding English. While most readers would probably understand this as a euphemism for the penis because of the context, it is not a normal English euphemism. New Jerusalem Bible says “the men’s things,” which is ambiguous but which would probably be understood as a euphemism in the context. Better models are Revised English Bible (“the young men’s bodies have remained holy”) and New American Bible (“all the young men are consecrated”). It is also possible, though not likely in light of the preceding verse, that the Hebrew word here refers to the “equipment” (La Bible du Semeur) or “weapons” (Bible en français courant) that the men were carrying with them.

The Septuagint and a Hebrew manuscript from Qumran say “all the young men are holy.” The word the vessels of and “all” are very similar in Hebrew. Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text and suggests that vessels is a euphemism for the penis.

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 21:6

So: the common Hebrew conjunction is correctly translated as a logical connector in this context.

Holy bread: see the comment on verse 4. This bread is also called the bread of the Presence, literally “the bread of the face,” that is, bread placed before the face of God. Fresh bread was placed on the table each Sabbath (see Lev 24.5-9). In English translations this is often translated this as “bread of the Presence” (Revised Standard Version, New Revised Standard Version, Revised English Bible, New International Version) or “shewbread” (King James Version, New American Bible). Other translations include “the bread of display” (New Jewish Publication Society’s Tanakh), “the loaves of permanent display” (New Jerusalem Bible), and “the bread of offering” (Traduction œcuménique de la Bible). Unless it would be considered something different from the holy bread, the same term should be used here that is used to translate this expression in its other occurrences in the Hebrew text (for example, Exo 25.30; 35.13; Num 4.7; 1 Kgs 7.48) and in the New Testament (Mark 2.26).

Which is removed … on the day it is taken away: though the wording of the Hebrew is somewhat ambiguous, it seems probable that the bread given to David was not the bread on the table at that time, as Revised Standard Version may suggest, but was rather the bread that had recently been removed and replaced by fresh bread, as the law required (so Good News Translation; Revised English Bible and New American Bible are similar to Good News Translation). The passive formulation is removed (Good News Translation “had been removed”) may be rendered actively by saying “which the priests had removed” or something similar. The participle in the Masoretic Text that is translated which is removed is plural. This participle is, however, singular in a Hebrew manuscript from Qumran, and the singular seems to agree better grammatically with the word bread, which is singular in Hebrew. Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to plural of the MT, noting that the word bread is plural in meaning.

Hot bread may be translated as “fresh loaves” (Contemporary English Version) or “freshly baked bread” (Revised English Bible).

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 21:7

This entire verse is taken as parenthetical by Good News Translation and Nueva Biblia Española, but this does not seem to be necessary, since it does continue the story. It may, however, be wise to restructure the content of the verse following the Good News Translation model, because it may be more natural to reorder the information presented. In many translations this verse stands alone as a paragraph (New Revised Standard Version, New Jerusalem Bible, Traduction œcuménique de la Bible).

The word servants is translated “officials” in New Jewish Publication Society’s Tanakh. Good News Translation transposes the idea of “chief herdsman” to the beginning of the verse, thus avoiding the need to translate the more general term.

Mention of Doeg the Edomite prepares the reader for the incident in 22.9-19. The people of Edom were long-time adversaries of the Israelites (Num 20.14-21).

Detained before the LORD: many versions in English translate the Hebrew verb as “detained,” in agreement with Revised Standard Version (New Revised Standard Version, Revised English Bible, New American Bible, New Jerusalem Bible). What such a translation will mean to most readers is not clear. In fact, the sense of these words in Hebrew is not clear; the meaning may be negative or it may be positive. New Jewish Publication Society’s Tanakh explains in a footnote that the Hebrew may mean “excluded from the shrine, perhaps because of ritual impurity.” Others, however, understand the words in a more positive sense as in Good News Translation (Nova Tradução na Linguagem de Hoje, Parola Del Signore: La Bibbia in Lingua Corrente).

The adjective translated the chief of means “strong,” “powerful.” While it may be understood figuratively to mean “chief” (New Revised Standard Version, Revised English Bible, New American Bible, Traduction œcuménique de la Bible) or “head” (New International Version), it is equally possible to understand literally that Doeg was the “strongest” (New Jerusalem Bible) or “the bravest” (Parola Del Signore: La Bibbia in Lingua Corrente).

Herdsman: this translates a participle from the root meaning “to tend [or, keep] flocks of sheep.” Because some interpreters think Doeg is included among Saul’s guards in 22.17-18, they would change one consonant in the Hebrew word herdsman to harmonize verse 7 with 22.17. Osty-Trinquet, for example, follows this conjecture in reading “wanderer” (French coureur); and New American Bible says “henchman.” The preliminary report of Critique Textuelle de l’Ancien Testament, however, 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 .