Good News Translation justifiably decides to make the two-level direct quotation in this verse into an indirect statement. Its wording provides a much simpler model for many languages than the literal rendering of Revised Standard Version.

She said to them: As noted at the end of verse 14, in some languages the third person masculine and feminine pronouns have the same form. If use of the pronoun she may result in ambiguity here, it will be better to use the name “Huldah.”

Thus says the LORD: For this introductory formula, see 1 Kgs 11.31. It is repeated again in the following verse.

Since the words the man who sent you to me refer to the king, Good News Translation translates the meaning directly instead of imitating the indirect expression of the Hebrew text. However, it may be appropriate to retain the emphasis on the fact that this delegation had been sent by the king. The wording is fairly common in prophetic utterances. It is used by the prophet Elijah to the delegation from King Ahaziah of Israel (2 Kgs 1.6). Jeremiah also uses this kind of expression to send a message to King Zedekiah of Judah (Jer 37.7). Perhaps the prophetess says the man who sent you rather than “the king who sent you” because she is speaking on behalf of God, for whom the king is merely a man. In any case, verse 18 explicitly identifies the king as the one who sent these men.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

His servants: In all likelihood, this expression refers to the officials who had been serving under King Josiah (so Good News Translation) and probably not to lowly servants.

Carried him dead in a chariot from Megiddo …: Instead of saying carried him dead, it may be more natural in certain languages to say “carried his body” or “… his corpse” (Parola Del Signore: La Bibbia in Lingua Corrente). Similarly, the pronoun him in the expressions brought him to Jerusalem and buried him may be translated “it,” referring to the corpse. Some commentators, however, think that Josiah was not yet dead at this point, but only severely wounded. Gray, for example, translates “drove him dying from Megiddo….” But since the previous verse already says that he was killed, this seems unlikely.

In his own tomb: As noted at 2 Kgs 21.18, the kings of Judah that came after Hezekiah were no longer entombed where the previous kings had been buried. This was probably because there was no longer any space there. In the case of Manasseh and Amon, it could be argued that they were refused burial with their ancestors because they were bad kings, but this argument will certainly not apply to Josiah, who is said to be the best of all the kings of Judah (verse 25).

The people of the land: This expression has been discussed in detail in chapter 11 (verses 14, 18-20). It also occurs in 2 Kgs 15.5; 16.15 and 21.24.

Jehoahaz: Bible readers are often confused by the fact that two different kings had this name. The king of Israel who ruled 814–798 B.C. was called “Jehoahaz.” The king of Judah, in this passage, is referred to by the same name. Good News Translation consistently uses the shortened form of the name, “Joahaz,” for the king of Judah and the longer form for the earlier king of Israel. A similar situation exists with the names Jehoram/Joram and Joash/Jehoash (see Appendix B, “Who’s Who among the Kings?”).

To complicate matters further, the king of Judah, called “Joahaz” in Good News Translation, is elsewhere called “Shallum” (1 Chr 3.15). Joahaz was the youngest of Josiah’s four sons. Normally, the oldest son would become the new king following the death of his father.

Anointed him: Regarding the verb anointed, see the comments on 1 Kgs 1.34. According to some scholars, anointing would not have been required if Johanan, the oldest of the sons of Josiah (1 Chr 3.15), had succeeded his father. Because the succession was abnormal, it was necessary to pour oil on the head of Joahaz to show that he was indeed the new ruler.

As Osty-Trinquet points out in a note on his translation, even though the Hebrew literally says “they anointed him,” it is most likely that one single person actually did the anointing. For this reason it will be acceptable to say something like the following for the last half of this verse: “the people of the land took Josiah’s son Joahaz and one of them anointed him as they made him king.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

All the army of the Chaldeans refers, of course, to all of Nebuchadnezzar’s soldiers or “troops” (New American Bible). For the translation of Chaldeans as “Babylonians,” see verse 4 and 2 Kgs 24.2.

The captain of the guard: See the comments at verse 8.

Broke down the walls: Regarding the wall of Jerusalem, see 1 Kgs 3.1. The Hebrew verb translated broke down is rendered “demolished” in 2 Kgs 10.27 and “pulled down” in 2 Kgs 23.12. The city walls were destroyed so that Jerusalem was no longer protected.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

But: As in verse 8, the common Hebrew conjunction at the beginning of this verse should be translated in such a way as to mark contrast. The names listed in this verse are those who were not included in the festivities. They stand in contrast with those in the previous verse who had been invited to the celebration. Almost all English versions use the conjunction “but,” as in Revised Standard Version and Good News Translation.

Regarding Nathan, Benaiah, and the mighty men, see the comments on verse 8. Since Solomon and Adonijah had different mothers, Good News Translation and the Brazilian common language version (Nova Tradução na Linguagem de Hoje) are more precise than the Hebrew in stating that Solomon was his “half brother.” Some languages may have a special word for the relationship between people who have the same father but not the same mother. If so, it will be appropriate to use that term here.

It will also be noted that Good News Translation changes the order of the persons in the list of those not invited. It may be more natural in other languages to list the named individuals before the unnamed mighty men. Keep in mind that Solomon is the most prominent person in the story.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

The word No translates a Hebrew adverb that marks a reversal of expectations or beliefs. The meaning is something like “I am sorry to disappoint you, but….” Compare the following translations: “Far from it” (Revised English Bible), “On the contrary” (New American Bible, Anchor Bible), “Alas no” (Bible en français courant), and “No, it’s not good news” (Mandinka).

Our lord King David: This way of speaking shows that Jonathan still respects the authority of David, but what follows indicates that David had exercised his authority in naming Solomon to rule in his place. As in verses 33 and 47, the Hebrew word translated lord is plural, showing respect for authority.

The Hebrew verb for made … king is a causative form, meaning more literally “caused to rule.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

Sent Benaiah is literally “sent by the hand of Benaiah.” The meaning may be expressed as “gave orders to Benaiah” (Good News Translation, Nouvelle Bible Segond).

The son of Jehoiada: Good News Translation omits these words since the constant repetition of full names is not considered good style in English. The same words occur six times in the previous chapter and four more times in this chapter.

He struck him down: If there is any ambiguity in the use of pronouns, the name “Adonijah” may be used in place of the pronoun him. The verb translated struck down has a wide range of meanings, but the basic meaning is “to meet [someone].” Here, as in verse 29, it means “to meet someone [in order to harm the person].” In this context it may be translated “he attacked him” or simply “he killed him.”

It may be noted that Contemporary English Version attempts to make the account more lively by translating indirect discourse directly in this verse:

• “Benaiah,” Solomon shouted, “go kill Adonijah.” So Adonijah died.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

The first word in the Hebrew of this verse is the one translated also. In some cases it may be better translated “In addition to this…” or “What is more…” (Revised English Bible). It introduces other gifts that God decided to give to Solomon in addition to the wisdom that he had requested.

Riches: See the comment on this noun in verse 11.

Honor renders a Hebrew noun that may be translated “respect,” “honor,” “glory” (Revised English Bible, New American Bible, New Jerusalem Bible), or “distinction.” In this context, of course, the English word “glory” does not mean something shiny but rather “receiving respect and honor from other people.”

No other king shall compare with you is literally “there shall not be like you a man among kings.” In a number of languages it will be necessary to specify the basis of comparison or lack of comparison. The context makes it clear that the comparison involves wealth and honor. Some other ways of saying this are “no king on earth will have as much wealth and esteem as you will have” and “you will be richer and more respected than any other king.”

The words all your days are not in the Septuagint, which is followed by New American Bible and New Jerusalem Bible. Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the longer reading of the Masoretic Text. Critique Textuelle de l’Ancien Testament notes that it is strange to find the words all your days at the very end of the verse. We would expect the last half of the verse to say “both riches and honor all your days, so that no other king shall compare with you”; and this is, indeed, the text that New Revised Standard Version follows. Critique Textuelle de l’Ancien Testament suggests, however, that the words all your days come at the end so that no other king may be understood to refer to all kings who have come before Solomon, as well as those who rule other kingdoms at the same time that he does. The Hebrew verb here supports this understanding. Compare Contemporary English Version: “You’ll be rich and respected as long as you live, and you’ll be greater than any other king.” This leaves open the possibility that kings of all times are included.

The interpretation of Critique Textuelle de l’Ancien Testament is most likely correct, but it is also possible that the comparison is intended to refer only to other kings ruling at the same time as Solomon. For the whole verse compare “What is more, I give you those things for which you did not ask, such wealth and glory as no king of your time can match” (Revised English Bible) and “… I give you both riches and honor, that there will not be any king like you during your lifetime” (Anchor Bible). See also New Century Version, which has “I will also give you what you did not ask for: riches and honor. During your life no other king will be as great as you.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .