Under cover of the mountain: the noun rendered under cover comes from a root meaning “to conceal” or “to hide.” As a noun it often means “a hiding place.” As the note in New Jewish Publication Society’s Tanakh states, the exact meaning of the words here is not certain. Compare the following translations: “into a mountain ravine” (New International Version), “hidden by the hill” (Revised English Bible), “behind a fold in the mountain” (New Jerusalem Bible), and “going down a trail” (New Jewish Publication Society’s Tanakh).

Behold: many modern versions do not even translate this Hebrew particle (for example, New Revised Standard Version, Revised English Bible, New Jewish Publication Society’s Tanakh, New American Bible, and Traduction œcuménique de la Bible). Good News Translation attempts to express the force of this particle by saying “when suddenly.”

The final statement in Revised Standard Version, and she met them, may have to be shifted forward if it is unnatural to reserve this information until the conclusion of the 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 first part of this verse repeats the statements found in verses 7 and 15 above.

The verb had said is taken by Good News Translation as meaning “had said to himself.” New Jerusalem Bible is similar with “had decided.” But most English versions prefer the interpretation that David was speaking out loud, almost certainly to those traveling with him. The verb form in Hebrew is also significant. It indicates something said or thought at some time before the moment that David encountered Abigail on the trail. Both New International Version and New Century Version translate “had just said,” implying that it was only a matter of a few moments between the time that he uttered these words and the time when he met Abigail. New American Bible and Contemporary English Version similarly say “had just been saying.”

In vain: the root meaning of the word so translated has to do with deception. But the idea is well translated by Moffatt: “it was all for nothing.”

He has returned me evil for good: as the verb tense of Revised Standard Version indicates, Nabal had already done wrong to David by refusing to help his men.

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 .

God do so …: on this curse formula, see the comments at 3.17 and 14.44. But note that there are special textual problems here that have to do with the exact form of the object of the curse.

To David: the Masoretic Text says “May God do thus and more to the enemies of David” (so New Jewish Publication Society’s Tanakh). Both Revised Standard Version and Good News Translation follow the Septuagint here (also New Revised Standard Version, Revised English Bible, New American Bible, and New Jerusalem Bible). David never carried out his threat to kill the men of Nabal’s family, so apparently a scribe changed the Hebrew text to read “God do so to the enemies of David” (see next paragraph). In an oath such as this one, the person making the oath calls down on himself or herself the punishment desired for the victim if the person does not carry out the punishment.

Critique Textuelle de l’Ancien Testament supports the reading to David, giving it a {B} rating. Critique Textuelle de l’Ancien Testament suggests that scribes later added to the Hebrew text the euphemism “the enemies of David” (see 20.16). If the traditional Hebrew text is followed, translators will probably have to say “to my enemies,” since David is speaking. And, for the same reason, if the Critique Textuelle de l’Ancien Testament recommendation is accepted, it will be necessary to translate “to me” in many languages.

One male: literally “one urinating against a wall.” The same idiom occurs in 1 Kgs 14.10; 16.11; 21.21; and 2 Kgs 9.8. Most interpreters understand this to be a reference to males in general, regardless of age. Contemporary English Version, for example, says “there won’t be a man or a boy left….” The note in La Bible Pléiade, however, states that this is a reference to a male child who has not yet been trained to squat down and urinate in a more modest position. The sense, then, will be that even the youngest of males will be killed.

While the interpretation expressed in the footnote in La Bible Pléiade fits well in this verse, it does not seem to fit as well in all of the passages in 1 and 2 Kings cited in the previous paragraph. Many modern translations use a euphemism such as “a single mother’s son” (Revised English Bible) or “a single male” to translate this idiom, since a literal translation will be considered too vulgar by some readers.

All who belong to him: the reference is either to the men who work for Nabal (“those men,” so Good News Translation) or to members of Nabal’s family (so Parola Del Signore: La Bibbia in Lingua Corrente), though the men who work for Nabal may well be members of his household. See the comments on verse 34 below.

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 .

Made haste: see the comments at verse 18 on the possibility of translating this verb as an adverb.

Alighted from the ass: the verb translated alighted is the ordinary verb meaning “come [or, go] down.” In languages that have special terms for getting off an animal used to transport human beings, this would certainly be appropriate here. But others may simply say “got off the donkey.”

Fell … on her face … to the ground: a common expression of respect (see the comment on 20.41). Translators should ensure that readers understand this as an intentional action to honor David and not as an accidental fall after Abigail got down from her donkey.

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 relationship of the words She fell at his feet to the words “she fell before David on her face” in verse 23 is not clear. Verse 24 is literally “and she fell at his feet.” It is possible to understand the action at the beginning of verse 24 as a restatement of Abigail’s action at the end of verse 23. This is the interpretation behind Good News Translation and Revised English Bible, which combine the two phrases into one event. See also New Jewish Publication Society’s Tanakh, “threw herself face down before David, bowing to the ground. Prostrate at his feet, she pleaded.”

Others, however, understand Abigail’s action in verse 24 to be in addition to the first action of bowing down a short distance away from David. See Traduction œcuménique de la Bible and Osty-Trinquet, “Then she fell at his feet.”

Some understand Abigail’s words Upon me alone, my lord, be the guilt to be a standardized way of beginning a conversation with a superior. According to Anchor Bible, the sense is “Let any burden of blame that might arise from our conversation rest upon me and not you!” Most, however, understand her words to mean “Blame me alone and don’t blame my husband.” See the comments also on verse 28.

Abigail refers to herself in the third person (your handmaid) in the second half of this verse. It should be clear in the receptor language that she is referring to herself and not to someone else.

The second half of this verse as translated in Revised Standard Version may be confusing. On initial reading it may appear as if the same person is the subject of the verb speak and the verb hear. In fact she is asking that David hear what she is saying.

The expression speak in your ears may be used in some languages to mean “whisper” or say something privately, but this is apparently not the meaning here. Abigail is merely asking for a hearing. If a literal translation would give the wrong impression, it should be avoided.

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 .

Let not my lord regard: literally “Please let not my lord set his heart on.” The “heart” in Hebrew thought is the center of thinking and decision making. The element of politeness contained in the use of the expression my lord is reflected by the use of the word “please” in Good News Translation. “Please, sir” might be even better.

This ill-natured fellow: literally “this man of Belial.” See the comments on 1.16 and verse 17 above.

The Hebrew contains a play on words between the name Nabal and the word translated “folly.” This play on words may need to be explained in a footnote, if the words for as his name is, so is he are to make sense in the receptor language. The Hebrew word n-b-l means fool, but the word also seems to suggest some lack of moral uprightness. For this reason some versions translate with a term other than “fool.” Compare Revised English Bible (“He is just what his name Nabal means: ‘Churl’ is his name, and churlish his behavior”) and New Jerusalem Bible (“for his nature is like his name; ‘Brute’ is his name and brutal he is”). Fox gives the Hebrew name followed by a slash and the translation of the name, that is, “Naval/Vile-One.” In a footnote Fox states “In some other contexts it [Nabal] means ‘fool, foolish-one.’ A more colloquial translation might use contemporary ‘jerk’ or ‘idiot.’ ”

Did not see the young men: Abigail implies that she had not seen the servants at all, but since she eventually spoke to at least one of them later (verse 14), Good News Translation states this differently, saying only that “I wasn’t there when your servants arrived.” But the purpose of her statement is clearly to get David to put the blame on her.

The young men … whom you sent: that is, David’s servants. See verses 5-11.

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 .

If translators use the same word in the receptor language for lord and LORD as in Revised Standard Version, this verse will sound confusing to one who only hears it read. My lord refers, of course, to David in this verse. And in the context of Abigail speaking directly to David, it may be translated by “you, sir” or something similar.

As the LORD lives: see the comments on 14.39.

As your soul lives: see the comments on 17.55 and 20.3.

Bloodguilt: that is, the guilt of spilling blood by killing an innocent person (see verse 31). See the use of this term in Exo 22.2-3. The expression the LORD has restrained you from bloodguilt may be rendered “the LORD has stopped you from becoming guilty by shedding blood” or “… prevented you from killing people and so becoming guilty.”

Taking vengeance with your own hand: this expression, which occurs also in verse 33, focuses on the personal nature of the revenge that David might have sought. This Hebrew idiom means “to take the law into one’s own hands,” that is, to do by force what should be done by someone else. Some translations that avoid the literal rendering of the word hand are “striking a blow for yourself” (Revised English Bible) or “avenging yourself personally” (New American Bible).

Be as Nabal: at this point in the story, Nabal has not yet been punished. Abigail’s words anticipate the events of verses 36-38. This verse does not state who will punish David’s enemies or who will punish Nabal, but verse 38 says that the LORD struck Nabal. The LORD has also turned against Saul (see 15.26). Translators may find it necessary to say that the enemies of David will “be punished by the LORD just as Nabal will be punished.”

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 .

Present: literally “blessing” (see also 30.26). The sense is probably that the gift is offered with a wish of blessing. In view of the nature and variety of things that Abigail had brought to David (verse 18), this may be more naturally translated as a plural, “these gifts.”

Which your servant has brought to my lord: that is, which Abigail has brought to David. Abigail continues to speak to David in the third person while referring to herself also in the third person as his servant. In many languages both of these indirect references will be translated by pronouns: your servant will become “I” and my lord will be “you.” But it will be good to include appropriate forms of politeness such as “Please, sir” (Good News Translation) to convey the attitude of respect found in the original.

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 .