The king of Assyria: As in 2 Kgs 17.6, this most likely refers to Sargon II, who followed Shalmaneser.

For the Hebrew verb translated carried … away, see the comments at 2 Kgs 15.29 and 17.6.

The Israelites is literally “Israel.” But the reference is clearly to “the inhabitants of the kingdom of Israel” (Parole de Vie).

The references to the geographical place names in this verse are virtually identical with the wording in 2 Kgs 17.6. Translators should consult that verse for details about these names and should ensure that their translation corresponds in the two verses.

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 .

The king heard is literally “he heard.” The vast majority of modern English versions translate the pronoun “he” with a noun phrase like “the king” or the proper name of the king. Bible en français courant has “the king of Assyria was informed,” while New International Version translates “Sennacherib received a report.”

Tirhakah king of Ethiopia: Ethiopia is literally “Cush” (so Revised English Bible, New Jerusalem Bible). Early editions of Good News Translation had “Sudan.” As the Good News Translation footnote indicates, the Hebrew term on which these translations are based is “Cush.” This was an area to the south of Egypt which covered parts of both modern states known as Ethiopia and Sudan. “Cush” should probably not be translated Sudan or Ethiopia since neither modern state corresponds precisely to the geography of the Old Testament. Many modern versions transliterate the term “Cush.” New Jewish Publication Society’s Tanakh and Traduction œcuménique de la Bible have “Nubia.” Either of these solutions has the advantage of avoiding the controversy over choosing one of the two modern African nations and will also probably be more accurate.

The problem here is further complicated by the fact that Tirhakah is known to be the name of a king of Egypt who ruled about 690–664 B.C., during the so-called “Ethiopian dynasty.” Non-biblical sources tell of King Sennacherib’s encounter with Egyptian forces on the Plain of Eltekeh, and many scholars believe that this confirms the biblical account. In any case, the meaning seems to be that the ruler in question was of Cushite (“Ethiopian”) origin, but was actually ruler over Egypt. This explains why New International Version and New Century Version translate “Tirhakah, the Cushite king of Egypt” and why Good News Translation speaks of “the Egyptian army, led by King Tirhakah of Ethiopia.”

Behold, he has set out to fight against you: Once again the Hebrew focusing particle rendered Behold serves to call special attention to the words that follow. See the comments on verse 7. In certain languages it will be much more natural to make the direct quotation here indirect as in Good News Translation.

He sent messengers again to Hezekiah: The words he sent … again are literally “he returned and he sent.” This Hebrew idiom means “he sent again.” It is also possible, but not likely, that each verb has its own meaning, that is, the king returned to his own land (in fulfillment of verse 7) and then he sent a message.

The Assyrian king sent messengers with a letter or a written note of some kind. This becomes evident in verse 14 where the text speaks of “the letter.” In some languages it may be necessary at this point to introduce the notion that a written message was involved. Contemporary English Version does this by translating the last part of this verse as follows: “Then the king of Assyria sent some messengers with this note for Hezekiah.” The actual content of the note then follows in verses 10-13.

There is a slight difference in the wording between this verse and the parallel account in Isa 37.9, where the words Behold and again do not appear. Isaiah also has two separate sentences, but the writer of 2 Kings has a temporal clause and a main clause.

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 .

In some languages the content of the first part of this verse may be better rendered as an indirect statement rather than as a direct quotation, following the model of Good News Translation. The text actually contains three levels of quotation that are somewhat circular. According to the original Hebrew, which is followed by Revised Standard Version, the LORD tells Isaiah to tell Hezekiah what the LORD wants Hezekiah to know. If the first part is made into indirect discourse, the translation will read much more smoothly in most languages.

Turn back: While this renders the same Hebrew word that may be translated in other contexts as “repent” (for example, 1 Kgs 8.47-48), the present setting makes it quite clear that the intended meaning is that of physical movement and may be translated “return.”

The prince of my people: The Hebrew word for prince may be rendered “leader” (New American Bible, New International Version), “ruler” (Good News Translation), or “chief” (Bible en français courant, La Bible Pléiade). See the comments on this term at 1 Kgs 1.35. If the direct quotation here is transformed into indirect speech, the pronoun my may be rendered as “God’s” or “the LORD’s.” The latter rendering is probably better suited to this context.

The God of David your father: David was not literally the father of Hezekiah, but rather his ancestor. There were, in fact, about a dozen generations between David and Hezekiah.

I have seen your tears: In some languages it may be better to say “I have heard your crying” or “I have noticed that you are sad.”

Behold renders the Hebrew focusing particle. See the comments at 1 Kgs 1.18 and 2 Kgs 2.11. See also the discussion on Hebrew focusing particles in “Translating 1–2 Kings,” pages 13-14.

On the third day: In other languages it may be more natural to say “two days from now” or “two days later.” Bible en français courant translates “from the day after tomorrow,” and this is a correct rendering since the Hebrew includes the present day as day number one. It is possible that the words on the third day are not intended literally, but rather as in Hos 6.1-2, they may simply indicate a short period of time.

You shall go up to the house of the LORD: Both the Temple and the royal palace were located on the eastern hill of Jerusalem. The Temple was located north of the palace, which was located on the lower south end of the eastern hill. So when someone went from the palace to the Temple, the person literally went “up.” The Hebrew here says that the king shall go up to the Temple. Some translations say simply “will go” (Good News Translation; similarly New Living Translation), but this information should be included in the translation unless it will cause confusion in the receptor language.

If the phrase to the house of the LORD is a part of a direct quotation where the LORD is speaking, it will be more natural in many languages to say “to my house.” But others may prefer to follow the Good News Translation model by saying “to the Temple.”

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 .

It will be noted that Good News Translation reverses the order of the two clauses in this verse. While this may be natural in English, other languages may find it more natural to retain the order of Revised Standard Version.

He did what was evil in the sight of the LORD: See the comments at 1 Kgs 11.6 and 2 Kgs 3.2. Certain modern translations make explicit the fact that the pronoun he refers to “Amon” (Contemporary English Version, Bible en français courant). If there is a danger of misunderstanding, other languages may do the same.

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 .

Broke down: In many languages this expression may be better translated “tore down” (New Jewish Publication Society’s Tanakh, New American Bible, New International Version, New Century Version), “demolished” (Hobbs), or perhaps more accurately, “caused to be demolished” (Bible en français courant, La Bible du Semeur).

Houses: This is a rather literal rendering of the Hebrew, but since these living places were inside the Temple, it may be better to translate “cubicles” (New Jewish Publication Society’s Tanakh), “apartments” (New American Bible), or “rooms.”

Male cult prostitutes: The Hebrew term rendered here is translated “sodomites” by King James Version and Jewish Publication Version. Since the English word “prostitute” is generally taken to refer to women when it is not further qualified, Good News Translation and La Bible du Semeur lose sight of the fact that this group included men, although Good News Translation reveals this in a footnote. A number of versions and commentators follow Revised Standard Version in indicating that the prostitutes of the shrine were exclusively male (New Jewish Publication Society’s Tanakh, New Revised Standard Version, Revised English Bible, New Jerusalem Bible, New International Version, Contemporary English Version, American Bible, Hobbs). A related noun in Ugaritic texts refers to males only, but it is not clear whether the Hebrew is limited to males only. See the comments on this expression at 1 Kgs 14.24.

Where the women wove hangings for the Asherah: This clause is rightly taken as a parenthetical expression by Good News Translation since it merely adds precision regarding the apartments within the Temple where the prostitutes lived. The Hebrew has the definite article with the noun women, but since the text does not seem to be referring to women mentioned earlier, it will be more natural in some languages to simply say “women” instead of “the women.”

The Hebrew word rendered hangings may be a form of the word meaning “house” or “dwelling.” Some interpreters, however, assume that this Hebrew noun is related to a similar Arabic noun that means “a [coarse] garment.” Other interpreters, on the basis of various translations in the Septuagint manuscripts, propose that the Hebrew word be corrected to read “tunics” or “robes” (so Gray). Its meaning in this context is uncertain. Possibly it refers to “vestments” (Revised English Bible), “garments” (New American Bible), or “robes” (Good News Translation, Traduction œcuménique de la Bible, Osty-Trinquet, Peregrino, Biblia Dios Habla Hoy) that were placed on the idol of Asherah itself or that were somehow used in the worship of this goddess. American Bible and New Jewish Publication Society’s Tanakh translate the Hebrew noun as “coverings,” as the context seems to require. There is evidence that statues of gods in Mesopotamia were sometimes covered with woven garments. But it is also possible that what is intended is material that was woven to be used as curtains or panels in order to conceal the immoral acts practiced by the temple prostitutes. Possibly it may be translated “tent shrines” or “tent coverings” (Hobbs). There is simply no way of knowing what the correct meaning of the Hebrew is here, so translators may simply choose among the various suggestions listed above.

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 .

In 605 B.C. the Babylonian army under Nebuchadnezzar decisively defeated the Egyptian army at the battle of Carchemish (Jer 46.1-12). See the introductory comments on this section.

The king of Egypt did not come again out of his land: What is implied in this statement is that the king of Egypt did not leave his territory for the purpose of military conquest.

The king of Babylon; that is, the king of Babylonia. See the comments at verse 1.

Had taken may be rendered “had taken control of” or “had taken over” (New Revised Standard Version).

All that belonged to the king of Egypt …: This seems to refer primarily to territory (mainly Syria and Palestine), but would have included everything that was on the land, including the people as well as the animals and crops.

The Brook of Egypt: As in 1 Kgs 8.65, this wadi formed the northern boundary marker of Egypt. This same expression is used in Num 34.5; Josh 15.4, 47; Isa 27.12; Ezek 47.19; 48.28.

The river Euphrates: See 1 Kgs 4.21 and 2 Kgs 23.29.

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 .

Gedaliah swore …: The verb swore accurately reflects the idea of taking an oath, which is found in the Hebrew. Good News Translation drops this notion in the introductory words, but includes the idea in the direct quotation itself using the words “I give you my word” (similarly Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente). New Jewish Publication Society’s Tanakh renders this “Gedaliah reassured….”

Them and their men refers to the Judean military leaders and to those who were loyal to them.

Do not be afraid because of the Chaldean officials; that is, have no fear of the Babylonian officials. The remaining Judeans are encouraged to submit to the Babylonian officials in order to have peace.

Chaldean officials is literally “Chaldean servants.” But this undoubtedly refers to rather high-level officials. As in previous references to the Chaldeans, this will probably be translated “Babylonian officials.” Regarding the name Chaldean, see the comments on 2 Kgs 24.2.

A number of interpreters think the word “servants” makes little sense here. So they propose that the vowels in the Hebrew noun should be slightly changed to read “to serve.” This change is also suggested in the notes of Biblia Hebraica Stuttgartensia. Compare American Bible: “Do not be afraid to serve the Chaldeans” (similarly Moffatt, Peregrino, em>Parola Del Signore: La Bibbia in Lingua Corrente, La Bible Pléiade).

Since the ancient Syriac and some of the Septuagint manuscripts omit the word “servants,” some modern translations follow this shorter text and read “Do not be afraid of the Chaldaeans” (New Jerusalem Bible; similarly Die Bibel im heutigen Deutsch, Stuttgarter Erklärungsbibel). The words at the end of verse 26 (“for they were afraid of the Chaldeans”) give some support to this reading.

Dwell is better translated “live” as in New Revised Standard Version and most other modern versions.

It shall be well with you is literally “it will be good for you.”

In some languages it will be more natural to transform the words of Gedaliah into indirect discourse according to the following model, which is similar to the translation in Biblia Dios Habla Hoy:

• Gedaliah promised them that there was no need for them to be afraid of the Babylonian officials. He told them that if they would settle in the land and serve the king of Babylonia, everything would go well for them.

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 .

If Adonijah succeeded in becoming king, he would almost certainly kill Solomon and Solomon’s mother in order to make himself secure as the new king. Such a practice was common (see 1 Kgs 15.29 and 16.11, for example).

Now therefore come: This transition, which includes an imperative verb, is neglected by Good News Translation, but it is important. It is a way of urging Bathsheba to take immediate action. Knox captures the idea in ordinary language: “Act quickly.” New Century Version tries to include the meaning by the use of the adverb “strongly” in the expression “I strongly advise you.”

Let me give you counsel: In Hebrew this clause contains a particle of entreaty, which is often translated “I pray” or “please.” In certain languages the most natural equivalent of this will be “I beg you.”

The Hebrew word translated life twice in this verse is the word nephesh. Though it is often translated “soul” in traditional translations, the meaning is clearly “life” in this context.

Contemporary English Version provides a possible model for the entire verse:

• You and your son Solomon will be killed, unless you do what I tell 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 .