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 .