The commanders of the Philistines (see the comments on verse 3) are afraid that David and his troops will turn against the Philistines during the battle. By killing Philistine soldiers (with the heads of the men here), David would be able to win back King Saul’s favor.

Were angry with him: that is, angry with King Achish. If there is any danger that readers may understand the pronoun to refer to David, then the name of Achish should be used here.

The commanders of the Philistines said: the Septuagint says simply “they said.” It may be better to follow the example of the Septuagint, not for textual reasons but for reasons of naturalness in translation, since the immediate repetition of this expression may sound unnatural.

The place to which you have assigned him: that is, to the town of Ziklag (see 27.6). See also the comments on the textual problem in verse 10 below.

The precise meaning of go down [with us to battle] is not clear. In fact verse 9 says “to go up.” The Philistines were going up from the coastal plains to the hills of Samaria. Perhaps the sense is “go down into the valley of Jezreel.” Many modern translations simply do not translate the words go down but rather say something like Good News Translation, “Don’t let him go into battle with us.” Other translations may wish to follow this model.

Adversary: this renders the Hebrew word satan, which later came to be considered the name of the devil. As in 2 Sam 19.22 and also Num 22.22, 32; 1 Kgs 11.14, 23, 25, the term refers here to a human adversary.

How could this fellow reconcile himself to his lord? Translators should make certain that readers understand this fellow to refer to David, and his lord to King Saul.

Would it not be with … the men here? Good News Translation expresses the basic meaning, that the Philistine commanders are afraid that David and his men may turn against the Philistine troops and kill them. But by omitting a reference to the heads of the Philistines, an aspect of ancient warfare is omitted. Victorious soldiers sometimes cut off the heads of defeated enemy troops (for example, 17.46, 51; 31.9; 2 Sam 4.7; 20.22; 2 Kgs 6.32). See the comment on “bodyguard” at 28.2. A translation such as the following will keep this image: “How could this fellow please his king? Wouldn’t it be by turning against us, killing us, and cutting off our heads?” Or, changing the final rhetorical question into a statement, “He could certainly do it by turning against us and cutting off our heads for his master.”

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 question is also a rhetorical question. If the meaning is not clear in this form, it may be reworded in the form of an affirmation, following the Good News Translation model.

They sing: the Hebrew verb is masculine plural, not feminine plural. But in light of the explicit statement in 18.7 that the women sang this song, several translations (Good News Translation, Bible en français courant, Nova Tradução na Linguagem de Hoje) state that “the women sang,” and this model may be followed in other languages. Translators are divided on whether the Hebrew verb translated they sing in Revised Standard Version, New Revised Standard Version, and New American Bible should be understood as a statement of what people regularly do or whether the verb refers to past action, as in Good News Translation, New Jerusalem Bible, and Revised English Bible. Either interpretation is possible.

This song is found earlier in 18.7 and 21.11. Translators are reminded that the transition word (Revised Standard Version, and; Good News Translation, “but”) is crucial, as in the previous citations of this song. It is particularly significant that the Philistine commanders cite this song, since it was sung after David had killed Goliath, a Philistine!

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 .

As the LORD lives: see the comments on 14.39. But note that the oath in the name of Yahweh is taken by a non-Israelite in this case. Achish apparently uses the name of David’s God in order to reassure him that his being set aside is the result of the doubts of the other Philistine kings and not his own.

Honest translates a Hebrew word whose basic meaning is “straight.” Here it is used in a figurative manner, referring to behavior that is in agreement with ethical norms. Revised English Bible says “you are an upright man,” and New Jerusalem Bible says “you are loyal.” Good News Translation makes explicit that David has been loyal to Achish by adding “to me.” In Hebrew, Achish is clearly speaking to David, and for this reason a translation such as “you are some of the finest men I’ve ever met” (New Living Translation) should not be followed.

It seems right that you should march out and in with me in the campaign: literally, “good in my eyes you to go out and you to come in with me.” There are two problems in interpreting this text, which refers to military activity as New Jewish Publication Society’s Tanakh clearly shows: “to have you serve in my forces.” (1) It is not clear whether the Hebrew should be understood as referring to the specific battle about to begin (so Good News Translation) or whether Achish is referring to the future in general, as in New American Bible, “I should be pleased to have you active with me in the camp,” and New International Version, “I would be pleased to have you serve with me in the army.” (2) It is not clear whether the Hebrew infinitives “to go out” and “to come in” refer to the future, as in Good News Translation and New International Version, or whether they refer to the past up to the present, as in Revised English Bible, “your service on my campaigns has well satisfied me,” and New Jerusalem Bible, “I am quite content with all your doings in our campaigning together.” Translators must simply choose between these conflicting interpretations.

The lords: see the comment on verse 2. If the commanders in verses 3 and 4 are understood as distinct from these lords, apparently the concern of these military leaders was communicated to and shared by their superiors, the five Philistine rulers.

The lords do not approve of you: literally “in the eyes of the lords you are not good.” To show that Achish also was one of the five Philistine lords but that he does not concur in their assessment of David, Good News Translation adds the word “other” (also Bible en français courant, Contemporary English Version and La Bible du Semeur). It is probably advisable to do the same in most 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 .

Go back: or “return.” The text does not specify where David is to return, but the context has already spoken of the place that Achish had assigned to him (verse 4), that is, the town of Ziklag. This is undoubtedly what is to be understood here. If the receptor language requires something to complete the sense of the verb “return,” it will probably be a good idea to say “go back home,” as in Good News Translation, Contemporary English Version, Bible en français courant, and La Bible du Semeur.

Go peaceably: the Good News Translation translation of the Hebrew seems to be simply a parting greeting. But in the context, these words most likely mean that David and his men should leave without causing problems among the five lords. New American Bible expresses this meaning clearly, “Withdraw peaceably, now, and do nothing that might displease the Philistine lords.”

That you may not displease the lords of the Philistines: literally “and you do not do wrong [or, evil] in the eyes of the lords of the Philistines.” The wording of Revised Standard Version makes it sound as if the purpose of David’s returning is to avoid provoking the Philistine kings. But it is more likely that this should be understood as an additional command not to do anything at all to annoy them. It is worth noting that New Revised Standard Version drops the word that: “… and go peaceably; do nothing to displease the lords of the Philistines.”

The lords of the Philistines: see the comment on verse 2. Good News Translation substitutes the pronoun “them” for a better style in English.

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 said: it may be more natural in some languages to say that David “answered” or “replied.”

Your servant is a third person reference to David himself and should probably be translated by a first person singular pronoun. But adjustments should be made to ensure that proper regard for the position of Achish is shown in David’s response. Good News Translation does so by adding the term of respect, “sir.”

My lord the king: the Hebrew is ambiguous, and perhaps intentionally so; though Achish believed that David was referring to Achish, David may have been referring to Saul, in which case the enemies of my lord the king would be Achish and the Philistines. It seems unlikely, however, that David’s words referred to Saul, and it may be wise to state explicitly, as in Good News Translation (also New Century Version, Parola Del Signore: La Bibbia in Lingua Corrente), that my lord the king refers to Achish. This is indirect address and is the normal polite way of speaking to a king. And Achish certainly understood David’s words as referring to him. See also comments on verse 10 below. If translators decide to retain the ambiguity of the text, it will probably be a good idea to add a footnote explaining that my lord the king could refer either to Achish or to Saul.

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 answer: as in 26.22, this rendering may be misleading. The Hebrew text says quite literally “answered” and should be so translated.

Achish’s own words begin in this verse and continue through the end of verse 10. Within his words are the words of the commanders: He shall not go up with us to the battle. It may be necessary in some languages to reword the end of this verse to make an indirect quotation, as in Good News Translation.

As an angel of God: Achish compares David to an angel of God, but the precise point of comparison is not certain. Hebrew says literally “you are good in my sight as an angel of God.” In Revised Standard Version the Hebrew word for “good” is rendered as blameless, and in Good News Translation, as “loyal.” Revised English Bible says “as true to me as an angel of God.” New Jerusalem Bible and Contemporary English Version say simply “as good as…,” and New Jewish Publication Society’s Tanakh, “as acceptable to me as….” These various translations show that interpreters are not sure how the Hebrew word, usually translated “good,” should be translated here. The context seems to favor the idea of “loyalty.”

The Septuagint does not have the words as an angel of God. Several translations are based on the Septuagint text here (New American Bible, Anchor Bible, Klein, La Bible Pléiade within parentheses). Anchor Bible translates “in my opinion you are a good man.”

The word translated angel in Revised Standard Version is the same as rendered “messenger(s)” in 6.21; 11.3; 16.19. The term is often taken in the sense of a heavenly messenger, especially when used together with the word for God, as is the case here. Translators will have probably already struggled with the translation of this term both in the Old Testament (Gen 16.7; 21.17) and the New Testament (Matt 1.20; Luke 1.11; Acts 10.3). But in this context it may be reasonable to translate “a messenger from God.”

The commanders of the Philistines: see the comments on verse 3. It is possible that in this context the expression the commanders of the Philistines is simply another way of referring to the “lords [or, kings] of the Philistines” (so Good News Translation), but it is not at all certain. Translators therefore are not encouraged to follow the model of Good News Translation on this point.

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 .

Now then: literally “And now.” Most modern versions, however, take this as a kind of logical transition marker. Traduction œcuménique de la Bible, for example, has “Therefore.”

With the servants of your lord who came with you: the servants … who came with you refers to the other Israelites who fled to Philistine territory with David in order to escape from King Saul (see 27.1-3). Your lord almost certainly refers to King Saul (Good News Translation, Die Bibel im heutigen Deutsch, and see verses 3-4) and not to King Achish (see verse 8 and comments there). One model is “you and all those who had once served Saul” (Die Bibel im heutigen Deutsch). Some versions avoid the problem by saying “you and the men who have come with you” (Bible en français courant) or “you and the men who are with you” (Parola Del Signore: La Bibbia in Lingua Corrente). But it is probably best to follow the model of Good News Translation and Die Bibel im heutigen Deutsch and make explicit that Saul is intended.

New Century Version translates the entire verse in this way: “Early in the morning you and your master’s servants, the Israelites, should go back. Go back to the city I gave you. Leave as soon as the sun comes up.”

Following the words who came with you, the Septuagint has additional words that are translated by Revised English Bible as “and go to the town which I allotted to you; harbour no resentment, for I am well satisfied with you.” New Revised Standard Version likewise follows this longer text, saying “and go to the place that I appointed for you. As for the evil report, do not take it to heart, for you have done well before me. Start early in the morning, and leave as soon as you have light.” A number of other translations also include these words (New American Bible, New Jerusalem Bible, Contemporary English Version, Osty-Trinquet). Critique Textuelle de l’Ancien Testament considers that the shorter Masoretic Text is the result of an error. Critique Textuelle de l’Ancien Testament therefore gives a {D} rating to the text of the Septuagint and recommends that it be followed. Translators are advised to include the longer text of the Septuagint, although it is not found in Revised Standard Version or Good News Translation.

Contemporary English Version has restructured the Septuagint, and this may serve as a good model in other languages:

• You and your troops will have to go back to the town I gave you. Get up and leave tomorrow morning as soon as it’s light. I am pleased with you, so don’t let any of this bother you.

The above words in italics show clearly what the Septuagint additions are.

This verse contains three different expressions that refer to beginning activity early: rise early in the morning, start early in the morning, and as soon as you have light. These may be considered redundant if all three are translated literally. Yet the repetition is probably used intentionally in Hebrew for the sake of emphasis. The following model may be helpful in restructuring some languages:

• Therefore, early tomorrow morning all of you who left Saul and came over to me will have to get up and leave as soon as you see the light of dawn. Go back to the town I gave you, and don’t let any of this bother you, because I am pleased with you.

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 translates the Hebrew conjunction waw. Here it expresses the idea that David left in the manner suggested by Achish in the previous verse.

Jezreel: see the comments on verse 1.

Revised Standard Version faithfully translates the Hebrew verb went up. The Philistines, who lived along the sea coast, went up into the hills and mountains to fight the Israelites. In some languages there may be special verbs that indicate going up into hills. Many translations omit the imagery of “going up” into the hills and “going down” from them. If translators choose not to maintain that imagery here, they may wish to use a technical military word as New Jerusalem Bible has done: “And the Philistines marched on Jezreel.”

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 .