This is a straightforward statement indicating the normal succession of a Syrian king. It does not follow the standard formula used for the kings of Judah and Israel although there are some similarities. Regarding Ben-hadad, see the comments on verse 3; for in his stead, see 1 Kgs 11.43.

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 .

Did what was right in the eyes of the LORD: Compare the same statement about Joash in 2 Kgs 12.2. This positive evaluation of Uzziah’s reign is also given of David and Asa in 1 Kgs 15.5 and 11.

According to all that his father Amaziah had done: While the assessment of Uzziah is positive overall, he is compared only with his father Amaziah, rather than with the higher standard of his ancestor David (compare 2 Kgs 18.3; 22.2). Amaziah had also been given a positive evaluation, but was specifically said to be “not like David” (2 Kgs 14.3) and was also described as having allowed the local shrines to remain in Judah (2 Kgs 14.4). Since verse 1 states that Amaziah was the father of Uzziah, Good News Translation omits the name here for reasons of English style.

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 .

Walked in the way of: For this expression meaning “imitate,” see 2 Kgs 8.18. Here it may be rendered “followed the example of” (Good News Translation, New Jerusalem Bible). Revised English Bible prefers the English idiom “followed in the footsteps of,” while New American Bible has “conducted himself like.”

Two things should be clear to the readers of this verse: (1) The expression the kings of Israel does not refer to kings of both Israel and Judah but only to the kings of the northern kingdom. For this reason Parola Del Signore: La Bibbia in Lingua Corrente says “the kings of the kingdom of Israel.” (2) The kings of the northern kingdom are regarded as evil by the writer of this account. For this reason the first edition of Die Bibel im heutigen Deutsch translates verses 2b-3a as “He did not follow the will of the Lord, his God, as his ancestor David did, but the evil example of the kings of Israel.”

He even burned his son as an offering is literally “and indeed his son he caused to pass through the fire.” The Hebrew adverb translated even or “indeed” indicates the addition of a very significant bit of information. The practice of child sacrifice is strictly and specifically forbidden in Deut 12.31 and 18.10. The fact that Ahaz went so far as to disobey this rule and follow the pagan custom of child sacrifice shows just how corrupt he was.

The Hebrew text does not say how or where Ahaz burned his son, but other passages in the Old Testament reveal that children were burned in the worship of the god Molech, a god of the Ammonites, in Hinnom Valley, a deep valley just south of Jerusalem (see 2 Kgs 17.17; 23.10). This practice was specifically forbidden to the people of Israel (Lev. 18.21; 20.2-5).

Abominable practices: This expression in common in the book of Deuteronomy (18.9, 12; 20.18; 32.16). In 1 Kgs 14.24 it is translated simply “abominations.” The Hebrew term here refers to something that is felt to be disgusting or unusually offensive. Behind this idea is the notion of ritual and/or ethical impurity. Anything in shameless violation of what is considered ritually pure or ethically wholesome could be labeled an abomination. Some modern translations are “detestable ways” (New International Version), “disgusting practice[s]” (Good News Translation, New Jerusalem Bible), and “hateful sins” (New Century Version).

The nations whom the LORD drove out before the people of Israel: Compare 1 Kgs 14.24 for this expression also.

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 .

They forsook all the commandments of the LORD their God: The Hebrew verb rendered forsook is the ordinary one meaning “to leave,” as when one person leaves another (for example, Ruth 1.16). The people of Israel and Judah had left God’s commandments. Some possible model translations for this verb are “rejected” (New Revised Standard Version, New Jewish Publication Society’s Tanakh, New Jerusalem Bible), “disregarded” (New American Bible), and “abandoned” (American Bible, Traduction œcuménique de la Bible).

Made for themselves molten images of two calves: The rest of this verse and the next verse give a list of specific examples of how the people disregarded the straightforward laws of Yahweh. In this case they made idols for themselves in the likeness of calves. Regarding the meaning of molten images, see the comments on 1 Kgs 14.9; see also 1 Kgs 12.28. The mere mention of these images would have brought to the minds of the original readers and hearers the story of Jeroboam. He was the first king of the northern kingdom of Israel and he made two golden calves (1 Kgs 12). It may have also reminded them of Aaron and the people of Israel who gave up on Moses and contributed their gold for the building of an idol in the form of a calf (Exo 32). But that story speaks of only a single “molten calf.”

An Asherah: See verse 10 and the comments on 1 Kgs 16.33.

The host of heaven: Most commentators agree that this is a reference to the sun, the moon, and the stars in the heavens. And this is the interpretation that is made quite clear in the translations of Good News Translation, New International Version, and New Century Version. Although the biblical writers recognized the fact that the stars were created by God, they were also aware of the danger of human beings worshiping created things rather than the Creator. Worship of the host of heaven is forbidden in Deut 4.19 and 17.2-5.

Served Baal: The verb served has the same meaning as in verse 12 and is often better translated “honored.” In some languages it will be preferable to translate the two verbs worshiped and served by a single verb in the receptor language since the meanings are so similar. For the god Baal, see the comments at 1 Kgs 16.31.

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 .

Since the Assyrian king Sargon II (722-705 B.C.) had conquered the Philistines about twenty year earlier, Hezekiah’s attack on the Philistines was equal to rebellion against the Assyrians.

He smote the Philistines: The Hebrew verb rendered by the archaic verb smote in this context means “defeated” (Good News Translation, New International Version) or “attacked” (New Revised Standard Version). The subject of the verb is Hezekiah and this is made explicit by New Century Version. Another way of handling this verse is to take the Hebrew word translated the Philistines as referring to the country in which the Philistines lived (see the comments at 1 Kgs 4.21). This would result in a translation like “he overran Philistia” (New Jewish Publication Society’s Tanakh). Such an understanding has the advantage of fitting better with the words that follow.

As far as Gaza and its territory: The name Gaza refers to a settlement near the Mediterranean Sea in the southernmost part of Canaan (see the comments on 1 Kgs 4.24). But the whole expression suggests that the surrounding territory was also included in the area conquered.

From watchtower to fortified city: See the comments at 2 Kgs 17.9, where the same expression is used. New Living Translation says “from their smallest outpost to their largest walled city.”

In some languages it will be important to restructure this verse and break it down into shorter sentences in order to make it flow more naturally. A possible model is as follows:

• Hezekiah defeated the people of Philistia completely. He extended his control as far as Gaza and the area around it. His army took over even the smallest villages as well as the large, well-fortified towns.

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 this context servants refers to Hezekiah’s court officials mentioned in verse 2. New International Version and New Living Translation translate “officials” while La Bible du Semeur speaks of “ministers.”

Came to Isaiah: The context of this verse makes it quite clear that there is more implied in the verb came to than simply arriving at the place where Isaiah was. They obviously also relayed the message from King Hezekiah before the prophet spoke. This becomes obvious when reading verse 6 where Isaiah responds to that message. For this reason it is legitimate to make the implied information explicit by saying “came to Isaiah and told him what the king had said.”

Since verses 3-4 already tell us what Hezekiah’s officials said to Isaiah, this verse retells that they went and spoke to Isaiah, so Good News Translation provides a helpful model with “When Isaiah received King Hezekiah’s message.” This avoids the impression that the messengers spoke to Isaiah (verses 3-4) before they actually came to him (verse 5).

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 .

Then: The common Hebrew conjunction here is omitted in many modern versions, including Good News Translation, Revised English Bible, New American Bible and others. But if the receptor language requires a connecting word in this context, it may certainly be translated. New Jewish Publication Society’s Tanakh has “Thereupon” and American Bible says “Whereupon.”

Hezekiah: The Hebrew text has only the pronoun “he” at this point (so New American Bible). But the parallel text in Isa 38.2 has the proper name and it is clearly implied in the use of the pronoun here. Translators should feel free to use whichever is more natural as long as it is clear that Hezekiah is in view here and not Isaiah.

Turned his face to the wall: In order to have some degree of privacy in his communion with Yahweh, Hezekiah turned away from those present in the room where he was. The Targum (ancient Aramaic translation) on this verse says that Hezekiah was in the Temple, but the Hebrew simply does not state where he was (see the comments on verse 4). Ahab is said to have “turned away his face” in a somewhat different situation in 1 Kgs 21.4.

Prayed to the LORD: Good News Translation leaves implicit the fact that the pious king was praying to the LORD, but in many languages it will be essential to include this information explicitly. This is especially the case where the same word is used for “pray,” “beg,” and “ask.”

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 .

Moreover is literally “And also.” New American Bible begins this verse with “In addition to…” and reverses the order of the clauses, speaking of the sin that Manasseh caused the people of Judah to commit before mentioning the killing of innocent people.

Manasseh shed very much innocent blood: Since blood in this context indicates death, this expression refers to the killing of innocent people. In certain languages it will be much more natural to say “Manasseh killed very many people who had done nothing wrong.” The expression innocent blood is also found in 1 Kgs 2.5 (see also 1 Sam 19.5; Psa 106.38). The text does not state who the people were whom Manasseh killed. Probably the reference is to political murders, that is, he put to death those who opposed his rule.

He had filled Jerusalem from one end to another: What is implied here is that the city of Jerusalem was filled with blood or with dead bodies. This is intended to stress the widespread nature of the killing. From one end to another is literally “mouth to mouth,” as in 2 Kgs 10.21.

The sin which he made Judah to sin is a reference to the worship of idols mentioned in verse 11. It may be helpful to readers to make this clear in translation as Good News Translation has done.

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 .