Afterward: this Revised Standard Version rendering risks giving the impression that considerable time elapsed between Saul’s departure and David’s going out after him. But the idea is rather of one action following almost immediately on the other. Revised English Bible translates “whereupon.” And Contemporary English Version has “Soon.” The context shows that enough time had passed for Saul to be some distance away when David shouted to him, but he was still in the immediate vicinity.

Called after Saul: literally “called after Saul, saying.” The idea is that of crying out over some distance to another person. New Century Version uses the verb “shouted.”

Bowing with one’s face to the earth was a sign of great respect (see the comment on 20.41). Did obeisance translates a verb meaning “to bow down deeply,” as in prostrating oneself before someone in an attitude of humility or worship. Bowing and doing obeisance are not intended to indicate two separate actions. Rather, the purpose of David’s bowing to the ground was to show his great respect for Saul. Instead of the coordinating conjunction and, it will be better in many languages to say something like Good News Translation, “bowed down to the ground in respect.”

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 contains a quotation within a quotation. Good News Translation turns the second quotation, the words of Saul’s soldiers, into indirect discourse once again, providing a helpful model for other languages.

The word translated men is very likely intended to refer to human beings in general and not just to males. So it is better to translate “people” as in Good News Translation and Contemporary English Version. Others may say less definitely “those who…” (La Bible du Semeur).

Seeks your hurt: that is, “seeks to do you harm” (New Revised Standard Version). Some other possible models are “[David] intends your ruin” (New Jerusalem Bible) and “[David] is your enemy” (Knox).

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 .

Lo translates the word more commonly rendered “Behold” and focuses attention on what is about to be said.

Your eyes have seen: while a literal translation will be natural in some languages, others will say “You can see for yourself” (Revised English Bible, New American Bible, and New Jerusalem Bible). Still others may say “you have seen with your own eyes” or “you yourself have seen.”

Into my hand: see the comments on 4.8.

Some bade me: literally “and he said.” New Jewish Publication Society’s Tanakh states in a footnote that the meaning of the Hebrew here is uncertain. New Jewish Publication Society’s Tanakh solves the difficulty by saying “I was urged.” Various changes of the Hebrew verb have been suggested. One proposal is that the verb should be changed to read “and I refused.” Compare New Jerusalem Bible, “You have seen for yourself how Yahweh put you in my power in the cave and how, refusing to kill you, I spared you.”

Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text and states that the subject of the verb “he said” is either God (see verse 4) or an impersonal subject, that is, “they said.” The latter seems more likely.

As the note in Revised Standard Version shows, there appears to be a textual problem in the middle of this verse. The verb rendered I spared in Revised Standard Version is either (1) third person singular feminine or (2) second person singular masculine in the Masoretic Text. The footnote in Revised Standard Version suggests that this verb is second person. If so, the translation will be “but you spared you.” Obviously such a translation makes no sense.

Much more probable is that this verb is in the third person, and the feminine subject (“my eye”) is not explicitly stated. See Deut 7.16, “your eye shall not pity them.” The Hebrew therefore presents a translation problem and not a textual problem. A literal translation of the Hebrew reads “but it [my eye] spared you.” This will need to be changed to but I spared you in most receptor languages.

The embedded quotation (I said, ‘I will not put forth my hand against my lord…’) may be translated indirectly by saying something like “I refused to lay a hand on you because you are my master and [you are] the one the LORD has chosen to be king.”

As in verses 6 and 8, my lord is a respectful reference to Saul, showing David’s esteem for him. Translators should ensure that there is no confusion with the term for Yahweh, which is represented by LORD in Revised Standard Version and Good News Translation.

The LORD’s anointed: see the comments on 2.10.

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 .

My father: Jesse, not Saul, was David’s biological father. But David’s words to Saul show his respect for the king. Elisha calls Elijah “my father” (2 Kgs 2.12), the king of Israel calls Elisha “my father” (2 Kgs 6.21; 13.14), and Naaman’s servants call him “my father” (2 Kgs 5.13). New Jewish Publication Society’s Tanakh renders these words here as “sir,” and Revised English Bible says “my dear lord.” Later Saul addresses David as his “son” (see verse 16). See also 3.6, where Eli calls Samuel “my son.” Some languages may be compelled to translate “you are like my father” in order to avoid misunderstanding. If a literal translation is preferred, a footnote may be necessary to avoid confusion.

The skirt of your robe: see the comments on verse 4.

Know and see: see the comments on 12.17.

Wrong or treason: the first word means “evil” (New Jewish Publication Society’s Tanakh), “wickedness,” or “harm” (New American Bible). Revised English Bible says “violence.” The translation of this term as “mischief” (New Jerusalem Bible) seems rather weak. The second noun means “rebellion” (New American Bible) or “revolt.” Instead of literally translating the clause, there is no wrong or treason in my hands, in which these two nouns are the implied subject of the verb “to be,” some languages may prefer to make David the subject, using the first person singular pronoun, “I am not guilty of wrongdoing or rebellion” (New International Version) or “I’m not trying to harm you or to rebel” (Contemporary English Version).

Hunt my life: literally “lie in wait for my soul [nefesh].” On the word nefesh, see the comments at 1.10. The Hebrew verb used here is relatively rare and seems to imply “ambush” (Contemporary English Version). But most versions are content with a more general word like “hunt down” or “pursue.”

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 .

May the LORD judge between me and you: in some languages it will be necessary to say something like “May the LORD settle the question of whether you are right or I am right” or “I’ll let the LORD decide which one of us has done right” (Contemporary English Version).

May the LORD avenge me upon you: a literal translation may be difficult to understand. Good News Translation expresses the meaning clearly. David has already determined in his own mind what the LORD would decide about who is right and who is wrong. So his second wish is that the one who is in the wrong (Saul) should be punished. A possible model translation is “and may he [the LORD] make you pay for the wrong that you have done to me” (La Bible du Semeur). Others may say something like “The LORD will be the one who makes you pay for the wrong you did; I will not be the one.”

But: this translation of the common Hebrew conjunction takes it as marking contrast between what Yahweh would do and what David would not do. Most modern versions understand it in this way, so the Good News Translation model is not recommended at this point.

My hand shall not be against you: that is, “but I won’t do anything to you” (Contemporary English Version). See the same expression in 18.17. And compare also the following verse.

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 proverb of the ancients: the Hebrew term rendered here as proverb covers a wide range of meanings, including “taunt,” “discourse,” and “instruction.” In this verse the English words “proverb” or “saying” capture the correct meaning. The Revised Standard Version translation of this phrase reflects the form of the Hebrew, but many versions say simply “the old proverb” (Revised English Bible, New American Bible, and New Jerusalem Bible). A more natural rendering in certain languages may be something like “the ancestors used to say….”

The meaning of this proverb, which consists of three words in Hebrew, seems clear, and most translate in a manner similar to either Revised Standard Version or Good News Translation. New Jewish Publication Society’s Tanakh says “Wicked deeds come from wicked men!” Revised English Bible, however, says “One wrong begets another.” It is possible that David intends the proverb to describe the kind of person that Saul is for hunting down David. More likely, however, David uses this proverb in order to make his own claim that he is not wicked, since he did not do evil against Saul.

My hand shall not be against you: as in verse 12.

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 is speaking directly to Saul, who is the king of Israel. But he refers to him indirectly, perhaps in order to show his respect, but possibly also to focus on Saul’s high position. For the sake of clarity some may have to translate “Why should you, the king of Israel, be out tracking me down?”

David refers to himself indirectly in terms by which he gives low value to himself. But in some languages it will have to be made clear that he is indeed referring to himself directly when he uses these terms.

A dead dog: as seen in 17.43 dogs were not viewed as favorably as in certain cultures today. An Israelite called himself or herself a dog to show extreme humility. The addition of the adjective “dead” simply adds to the degradation. In some languages it will be more meaningful to say something like “I’m as worthless as a dead dog” (Contemporary English Version). Compare also 2 Sam 16.9.

A flea symbolized insignificance. By using the image of this insect, David further humbles himself before Saul. A similar image is used in 26.20.

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 word therefore reflects only the common conjunction in Hebrew. And since the content of this verse is essentially a repetition of what is said at the beginning of verse 12, this logical connector seems out of place.

The wish expressed by David (May the LORD …) is followed by five different verbs, but the sense may be summarized by two main ideas: (1) a favorable decision toward David and (2) David’s deliverance from Saul. Contemporary English Version condenses the meaning of this verse as follows: “I pray that the LORD will help me escape and show that I am in the right.” But the cumulative effect of the multiple verbs is significant and should be reproduced in translation insofar as it is possible to do so naturally.

From your hand: that is, “from your power.” See the comments on 4.8.

New Jerusalem Bible expresses the meaning clearly and may provide a helpful model for translating this verse: “May Yahweh be the judge and decide between me and you; may he examine and defend my cause and give judgement for me by rescuing me from your clutches!”

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 .