The Hebrew particle at the beginning of this verse is rendered For by Revised Standard Version and a number of other English translations. However, Good News Translation, Contemporary English Version, and New Century Version simply begin a new paragraph here. Naturalness in the receptor language should determine which of these options is chosen.

The pronoun he at the beginning of this verse refers to Solomon, but in view of the long list of supplies which intervenes since he was last mentioned in the text, it will probably be wise to replace the pronoun with the proper name, as Good News Translation and a number of other modern versions do.

Had dominion translates a Hebrew verb that is similar in meaning to the Hebrew verb rendered “ruled” in verse 21. If there is any intended difference in meaning between these two verbs in this context, the verb here in verse 24 may stress the act of force, but there is probably no difference in meaning intended. New International Version and Contemporary English Version translate both as “ruled.”

The region west of the Euphrates is literally “beyond the river” (see the comments on verse 21). During the Persian period, the territory between the Euphrates River and the Mediterranean Sea was officially called “Beyond the River.” The writer appears to be writing from somewhere east of the Euphrates, and for this reason many interpreters consider the rest of this chapter to be a later addition to the text, written after the fall of Jerusalem to the Babylonians. (See also the discussion of this expression in 1 Kgs 14.15, where it is not clear whether the reference is to regions east or west of the Euphrates River.)

Tiphsah was a city located on the Euphrates River at the farthest western point of the River. Gaza was the last city in Palestine before one entered the Sinai Desert. It had also been one of the leading city-states of the Philistines. The words to Gaza are parallel in meaning to the words “to the land of the Philistines” in verse 21. Since Gaza was located near the Mediterranean Sea,Parola Del Signore: La Bibbia in Lingua Corrente translates the first part of this verse as follows: “He ruled over all the region included between the Euphrates and the Sea from Tiphsah to Gaza.”

The words over all the kings west of the Euphrates (literally “over all the kings beyond the river”) are parallel in meaning to the first part of this verse. If translators keep the parallelism of the Hebrew, they should be clear that these words are not referring to additional regions. Contemporary English Version simplifies the repetition in the first half of this verse and says simply “Solomon ruled the whole region west of the Euphrates River, from Tiphsah to Gaza.”

He had peace on all sides round about him: This means that Solomon had peaceful relations with “the neighboring countries” (Good News Translation) that bordered his kingdom.

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 exact location of the windows is not stated. Since the Temple itself was about 15 meters (45 feet) high, and the three-storied annex built around the outside of the Temple was about 7.5 meters (22.5 feet) high, the windows were probably cut into the wall above the annex. The walls of the Temple were apparently thick, and the windows were narrower on the outside than on the inside, so not much light would have entered through these windows. The translation windows may give the incorrect impression that the Temple had panes of glass in it. The windows would have been simply a hole in the wall.

The meaning of the three Hebrew words translated windows with recessed frames is uncertain as the variety of following translations for the whole verse makes clear:
Revised English Bible: “and he fitted the house with embrasures.” (“Embrasures” is a technical term referring to an opening with the sides wider on the outside than on the inside.)
New Jerusalem Bible: “He made windows for the Temple with frames and latticework.” (“Latticework” refers to a structure consisting of pieces of wood placed in a crisscross shape.)
New American Bible: “Splayed windows with trellises were made for the temple.” (“Splayed” means “slanted.”)
New International Version: “He made narrow clerestory windows in the temple.” (“Clerestory” refers to windows that are high up.)
Contemporary English Version: “The windows were narrow on the outside but wide on the inside.”
New Jewish Publication Society’s Tanakh: “He made windows for the House, recessed and latticed.”

Some scholars think that the reference is not to windows at all but rather to some kind of structure standing at the entrance to the Temple. It seems best, however, to understand the first of these three words to mean windows, as elsewhere in the Old Testament. The meaning of the noun rendered frames is likewise uncertain. It seems to have something to do with windows, and may mean “slatted,” “latticed,” or “embrasured [with sides widening in].” The participle rendered recessed comes from a Hebrew root meaning “to stop up [one’s ears].” It may be a technical architectural term referring to a partly closed, barred, or framed window.

The above translations and comments show that there are basically two ways in which the Hebrew rendered windows with recessed frames has been interpreted: (1) these windows (or, “openings”) were cut into the walls at angles so that they were narrower on the outside of the wall than they were on the inside (Contemporary English Version, Good News Translation) or vice versa (Revised English Bible); or (2) these windows had latticework or trellises covering the openings (New Jerusalem Bible, New American Bible, New Jewish Publication Society’s Tanakh; Moffatt says “windows with gratings”). The trellises may have been of wood (so Maredsous) or of metal. It is possible that both (1) and (2) are included in the meaning, as in New American Bible and Anchor Bible (“splayed and latticed”).

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 .

And he made ten lavers of bronze: Since the text begins here speaking of a different set of objects that were made, it may be wise to specify “Huram” (Good News Translation) as the subject once again. It might also be appropriate to include a transition word like “also” (Contemporary English Version, New Century Version) or “then” (New International Version, Revised English Bible).

Lavers translates the same Hebrew term discussed in verse 30.

Each laver held forty baths: See the comments on baths in verse 26. According to Good News Translation, the equivalent of forty baths is “200 gallons.” In the metric system it is “approximately one thousand six hundred liters” according to Bible en français courant, but only “a thousand liters” according to La Bible du Semeur. It must be remembered that different modern translations use different systems in calculating modern equivalents. When translators find such differences, they should follow the same system they have been using, if they know what that system is. If not, they should probably continue to follow the same base or model translation that they have been using for the modern equivalents of weights and measures. The “Table of Weights and Measures” in the New International Version Study Bible states that “Weights and measures differed somewhat at various times and places in the ancient world. There is uncertainty particularly about the ephah and the bath.”

Each laver measured four cubits: Most translations take this as a reference to the diameter of the basin (Good News Translation, New Century Version, New American Bible, Parola Del Signore: La Bibbia in Lingua Corrente), while Bible en français courant and Parole de Vie regard it as its height. Four cubits is the same size as the cart (see verse 27). This would be “two meters” (La Bible du Semeur) or “6 feet” (Good News Translation).

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 .

But will God indeed dwell on the earth?: This expresses the reading in the Masoretic Text. The Septuagint reads “But will God indeed dwell with men on the earth?” The parallel passage in 2 Chr 6.18 also has this longer text. Several modern versions follow the Septuagint (New American Bible and New Jerusalem Bible), but Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text and suggests that the Septuagint text here may be the result of harmonization with the parallel verse in 2 Chronicles.

The Hebrew conjunction at the beginning of this verse is rendered But by most English versions. It marks contrast between the thought of God living on earth in a building made by human beings and the fact that such an idea is beyond comprehension given the fact that God is so much greater than that. This connector may also signal emphasis and may be translated “Indeed.”

Translators must also deal with the fact that in the first part of this verse, Solomon speaks about God rather than to him. In certain languages this will be unnatural in prayer, so it will be better to transform this into a question to God, as Good News Translation has done.

Behold renders the common Hebrew focusing particle, which here draws attention to the statement that follows.

Heaven and the highest heaven cannot contain thee: In his letter to King Hiram of Tyre in 2 Chronicles, Solomon expresses this same praise of God: not even all the vastness of heaven can contain God (2 Chr 2.6). The highest heaven is literally “the heaven of heavens.” The same expression is found in Deut 10.14. Hebrew expresses the superlative in this manner; for example, “the song of songs” means “the greatest song” and “the king of kings” means “the greatest king.” Later Jewish writings express the idea of seven stages or strata of heaven, but such an idea is probably not intended here. Rather, this is probably nothing more than a superlative, meaning “all of heaven” (Good News Translation). New Jewish Publication Society’s Tanakh says “the heavens to their uttermost reaches.”

How much less this house which I have built!: This exclamatory statement is Solomon’s way of expressing his doubt that the God of Israel would stoop to live in the house that his people had built for him. Revised Standard Version punctuates this part of the verse with an exclamation mark (also Revised English Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh, Parola Del Signore: La Bibbia in Lingua Corrente). Good News Translation and Nova Tradução na Linguagem de Hoje use a question mark, but this is a rhetorical question that functions to affirm that indeed this Temple is not large enough to hold God in it. Translators will need to decide whether either of these models is the best way to express this strong affirmation in the receptor language. If not, another possible model is “I cannot believe that you would live in this building that I have made for 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 .

That …: Verse 60 expresses the purpose of the wish in verse 59 that God will “maintain the cause of his people.” The Hebrew conjunction that begins this verse may be rendered in English as “so that” (New Revised Standard Version, New Jerusalem Bible) or “to the end that” (New Jewish Publication Society’s Tanakh). In some languages it may be advisable to begin a new sentence here, saying something like the following: “If he does this, then….”

All the peoples of the earth: See the comments on verses 43 and 53.

Know that the LORD is God: This expression is found in Deut 4.35, 39. It refers to an awareness that Yahweh is the true and only God. Contemporary English Version translates “know that the LORD is the only true God.”

There is no other: This emphatic statement occurs elsewhere in Deut 4.35, 39 and frequently in the prophets, especially Isaiah. It forcefully denies the existence of any other deity. In some languages it may be translated “He is indeed the only true God.”

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 .

With a very great retinue: Retinue translates a Hebrew noun that has a range of meanings, including “power,” “wealth,” “landowner,” “army,” and “upper class [of a city].” In this context most interpreters understand it as referring to the persons who accompany the queen, so it has been rendered as “retinue” (Revised Standard Version, New Revised Standard Version, Revised English Bible), “group of attendants” (Good News Translation, New Living Translation), “caravan” (New International Version), and “armed guard” (De Vries). Osty-Trinquet, however, sees the focus on the wealth itself and not on the persons bringing the gifts. For the whole phrase here he has “with immense riches.”

In some languages camels are completely unknown. One suggestion is to say “hump-backed horse.” Another possibility is transliterate the Hebrew word gamal for camel or the word used in a major language. It can be explained more fully in the glossary.

Spices translates a Hebrew noun meaning “balsam oil,” but it is to be taken here in the more general sense of various sweet-smelling objects. These spices were expensive because they were imported (2 Kgs 20.13). They were ground up and mixed with oil and used as perfumes, incense, or embalming substances. They were not used for cooking.

Very much gold: According to verse 10, the amount of gold was one hundred and twenty talents.

Precious stones: See the comments on this same phrase in 1 Kgs 5.17, where Revised Standard Version translates it “costly stones.” The stones in 5.17 were used for building the Temple, but here the reference is to “precious gems” (De Vries).

The text implies that the various items brought by the queen of Sheba were to be given as gifts to Solomon. This information comes in verse 10. It seems reasonable, however, to make this explicit in the receptor language if there is any danger that readers may think that she has some other purpose in mind. Contemporary English Version adds the word “gifts” to make this clear.

She told him all that was on her mind: This nearly literal translation of the Hebrew in Revised Standard Version may suggest the wrong meaning. In contemporary American English, when you “tell someone what is on your mind,” it means to tell someone what is bothering you or what your concerns are. Mind translates the Hebrew noun for “heart” (see the comments on this noun in 1 Kgs 3.9). Good News Translation renders this clause as “she asked him all the questions that she could think of,” and New American Bible says “[she] questioned him on every subject in which she was interested.” Knox translates this expression as “she told him all the thoughts that exercised her mind.”

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 .