The woman … said to the king: Said reflects the Hebrew text literally. According to the context, a verb such as “pleaded with” (New Jewish Publication Society’s Tanakh) may be more appropriate.

Her heart yearned is literally “her compassion was made hot [or, agitated].” Nouvelle version Segond révisée states “she was burning with compassion.” New Jewish Publication Society’s Tanakh says “she was overcome with compassion.”

Oh, my lord: See the comments on this expression in verse 17.

Give her the living child, and by no means slay it: The verbs translated give and slay are plural in Hebrew since the woman is addressing the king and his servants, who are mentioned indirectly in verses 24-25. New Jerusalem Bible reflects this by saying “let them give her the live child; on no account let them kill him!”

Child, here and in verse 27, translates a Hebrew participle from the same root as the noun translated “child” in verse 25. But the participle gives a slightly different nuance, which may be expressed as “newborn baby.”

By no means slay it translates an emphatic Hebrew construction that is literally “to kill you [masculine plural] shall not kill him” (see the discussion on reinforcing verbs in “Translating 1–2 Kings,” page 15). Good News Translation “don’t kill the child” does not capture the nuance of the Hebrew. Better translations are “certainly do not kill him!” (New Revised Standard Version), “Whatever you do, do not kill it” (Revised English Bible), and “on no account let them kill him!” (New Jerusalem Bible). Notice that several translations use an exclamation mark to indicate the strong emotion that one would expect. The same expression occurs again in the next verse, except that a different word for no is used.

The other said: As in verse 22, the verb said renders a Hebrew participle, which suggests that this woman was speaking at the same time as the other woman. This may be expressed in English as “But the other woman was saying.”

Divide it: The verb rendered divide is the same one as in verse 25. It is plural in Hebrew like the verbs give and slay, so the NET Bible has “Let them cut him in two!”

The order of the various elements in this verse may have to be changed to make it more natural in the receptor language. The Hebrew text interrupts the clause having to do with the speaking of the first woman with a statement about her reason for speaking as she did. It was because of her love for the child that she spoke as she did. Some languages may require that this reason be placed before or after the woman’s statement itself. Here are two possible models for the first half of the verse:

• Then the mother of the child begged the king, “Please do not kill the baby! Give him to the other woman. But whatever you do, don’t kill him.” She said this because she felt strong love in her heart for the child.

• The mother of the child felt strong love in her heart for her child. For this reason she begged the king, “Please do not kill the baby. Give him to the other woman, but please don’t kill him!”

The second possible model places the statement about the woman’s love for her child at the very beginning of the verse, before any mention is made of her pleading to the king.

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 .

Following the general statement in verse 30, the writer now names individuals known for their great wisdom and says that Solomon was wiser than any of them.

Revised Standard Version explicitly translates the common Hebrew conjunction at the beginning of this verse as For, but this is not really necessary. A wide variety of English translations, including Good News Translation and New Revised Standard Version, leave it untranslated.

He was wiser than all other men: The reference to all other men may be intended to exclude females since only the names of men are mentioned. If the reference includes women also, it will be more accurate in most languages to say “all other people,” “any other person,” or “anyone else” (New Revised Standard Version).

Ethan the Ezrahite: In 1 Chr 2.6, Ethan, along with Heman, Calcol, and Darda (called “Dara” in 1 Chronicles), is said to be the son of Zerah (and grandson of Judah and Tamar). It is not certain whether Ezrahite is the clan name or whether it is another form for “son of Zerah.” Ezrahite has also been explained as meaning “a native,” that is, a native Canaanite. New Jerusalem Bible has a note on the name Ezrahite, stating that it means “the native-born.” Ezrahite does mean “from a place called Ezrah.”

The sons of Mahol: This is difficult to understand, since the four men named are said in 1 Chronicles to be sons of Zerah. Contemporary English Version takes this as a reference only to the last three named and translates the first part of the verse as follows: “He was even wiser than Ethan the Ezrahite, and Mahol’s three sons, Heman, Calcol, and Darda.” This is a possible interpretation of the Hebrew.

Some interpreters suggest that the Hebrew word rendered Mahol is not a proper name, but it is from a root meaning “to dance.” It has been suggested that sons of Mahol means “sons of the choir,” by connecting singing and dancing together, and that these men were Temple musicians. Following this interpretation, New American Bible says “the musicians” instead of the sons of Mahol. Not many interpreters agree with this suggestion, however.

His fame was in all the nations round about: This is referred to again in 1 Kgs 10.1 and 10.23-25. Fame is literally “name” (compare 1 Kgs 1.47). But in many languages it will be translated by a word like “reputation” or “honor.” And in some cases this part of the verse will be restructured to say something like “All the surrounding nations heard about his great honor.”

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 .

This verse begins in Hebrew with the words traditionally rendered in English as “And it came to pass.” A more literal translation of this verse reads “And there was the word of the LORD to Solomon saying.”

The expression the word of the LORD came to is common in the Old Testament, especially in Jeremiah and Ezekiel. But it is not natural English to say that a word “comes” to someone. For this reason Good News Translation says simply that “The LORD said to Solomon.” International Children’s Bible is only slightly different with “The Lord spoke his word to Solomon,” which sounds more solemn.

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 .

All these are all the buildings mentioned in verses 1-8. Many modern versions make this clear in translation.

Costly stones: As in 1 Kgs 5.17, costly renders a Hebrew adjective that often refers to something rare, expensive, or valuable. In this context, however, the meaning is not that these were some special kind of rare stone. Rather, these stones required the work of many men to dig them from the ground and shape them. In this sense they were costly. New Jerusalem Bible calls them “special stones,” Anchor Bible says “quality stone,” and New Jewish Publication Society’s Tanakh has “choice stones.” Since these stones were limestone and not precious gemstones, translators should avoid a rendering that will suggest that these were costly stones such as diamonds, rubies, or some other valuable gemstones.

Hewn according to measure means that the stones were cut into the necessary sizes. Some other renderings of this phrase are “carefully cut” (New Century Version) and “cut to exact shape and measure” (Knox).

Sawed with saws, back and forth: Even though the sides of the stones inside the building were going to be covered with cedar panels, these stones were cut and shaped on all sides. This phrase is rendered by New Jewish Publication Society’s Tanakh as “smooth on all sides.” Anchor Bible provides another helpful model as follows: “smoothed with a smoothing tool, inside and out.” The difficulty here is that the exact nature of the tool translated saws is not certain.

The English word coping is a technical term of architecture that refers to the covering over a wall, usually with a sloping top. This translates a Hebrew technical term whose exact meaning is not known. The context, however, suggests something at the top of the buildings like “coping” (Revised Standard Version/New Revised Standard Version, New Jewish Publication Society’s Tanakh) or “eaves” (Good News Translation, Gray). However, not all scholars accept this understanding; and on the basis of similarities with an ancient non-Hebrew text, they claim that this Hebrew noun refers to wooden beams on top of the stone foundation, on which the building was then constructed. This is the basis for the translations “bonding course” (New American Bible) and “framework” (De Vries).

And from the court of the house of the LORD to the great court: The Revised Standard Version translation is based on a correction of the Hebrew text on the basis of verse 12. The Revised English Bible rendering “and from the court of the house as far as the great court” is also a proposed correction of the Hebrew. New American Bible and New Jerusalem Bible omit these words altogether, considering them to be a later addition taken from the end of verse 12.

Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text, which reads “and from outside to the great court” (so New Revised Standard Version, Anchor Bible). It is not clear, however, exactly what the Masoretic Text means. Perhaps the meaning is correctly expressed by New Jewish Publication Society’s Tanakh, which reads “and all the way out to the great courtyard.” Or perhaps the intended sense is that the stones mentioned here were also used to construct the wall around the great court (so Good News Translation; see verse 12). For the last half of this verse, Bible en français courant says “They were used from the foundation to the roof, and in the exterior constructions, for the walls of the great court” (similarly Parole de Vie).

The great court refers to the palace court. A wall surrounded the entire palace complex of buildings (see the comments on 1 Kgs 6.36).

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 .

King Toi of Hamath had sent David presents made of gold, silver, and bronze; and David had dedicated them to God, along with booty from other conquered nations, for use in worship (2 Sam 8.9-12; 1 Chr 18.9-11).

The things which David his father had dedicated is literally “the holy things of David his father.” The Hebrew noun rendered things … dedicated is translated “votive gifts” in 1 Kgs 15.15. A votive offering or gift was something given to a god in agreement with a vow that the person had made. If someone asked a god for help, that person would offer a gift out of gratitude when the god granted the person’s request. The whole phrase here is expressed in various ways in English, for example, “the things that his father David had dedicated to the LORD” (Good News Translation), “the gifts which his father David had consecrated” (New Jerusalem Bible), “the sacred treasures of his father David” (Revised English Bible), and “the sacred donations of his father David” (New Jewish Publication Society’s Tanakh). Moffatt renders this as “the votive offerings of his father David.”

Vessels renders a Hebrew noun that may cover a wide range of items, including weapons. A general term should be used in the receptor language here. Compare “utensils” (New Jerusalem Bible, An American Translation), “other articles” (New American Bible), and “various articles” (Moffatt). See also the use of this same noun in 1 Kgs 19.21, where Revised Standard Version renders it “yokes.”

The treasuries of the house of the LORD refers to rooms in the Temple that were used for keeping safe the gold, the silver, and the valuable vessels. Treasuries may be rendered “storage rooms” (Contemporary English Version) or “treasure room” (Bible en français courant).

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 .

Then hear thou in heaven: See the comments at verses 30 and 32.

Forgive the sin of thy people Israel: Sin is singular in Hebrew as in Revised Standard Version, but it is used in the collective sense and should probably be translated as a plural in many languages.

Bring them again to the land which thou gavest to their fathers: These words imply that the enemy who defeated them has forced them out of the Promised Land into exile. In order to avoid the problem that the people cannot pray in the Temple before they have returned, Moffatt says “letting them remain within the land…,” but the Hebrew verb rendered bring … again means “to restore” (so New Jewish Publication Society’s Tanakh) or “to bring back” (so Good News Translation).

The land may be translated “the country” in some languages (so New Jerusalem Bible). Since this is a reference to the land in which Solomon and the people of Israel were living at the time of this prayer, it may be better to say “this land” (New Living Translation).

Their fathers are not their biological fathers but rather their ancestors (Josh 11.23; Jdg 2.1). Although Solomon says their fathers, this should not be understood to mean that they were not also his ancestors. In some languages it may be necessary to say “our fathers [or, ancestors].”

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 LORD appeared to Solomon a second time: The first appearance, at Gibeon, is mentioned in 1 Kgs 3.5 and 2 Chr 1.7.

As he had appeared to him at Gibeon means that the LORD appeared to Solomon in a dream as he did at Gibeon. Bible en français courant says “in the same way that he had appeared to him in Gibeon.” Regarding the city of Gibeon, see the comments on 1 Kgs 3.4. The text does not say where the second appearance occurred. It may have been at Gibeon also, but more likely was in Jerusalem.

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 .

Blessed be the LORD: See the comments on 1 Kgs 1.48 and 5.7.

Revised Standard Version translates the words has delighted in you and set you on the throne of Israel as two separate actions. But the Hebrew is better rendered “who has delighted in you by placing you on the throne of Israel” (so Good News Translation; similarly New Jerusalem Bible, Osty-Trinquet). Compare the similar renderings in Traduction œcuménique de la Bible (“who has indeed wished to place you on the throne of Israel”) and New American Bible (“whom it has pleased to place you on the throne of Israel”). The idea of placing someone on the throne of Israel means making the person king or ruler over the people of Israel. Bible en français courant translates this meaning as “has chosen you to reign over Israel.”

Because the LORD loved Israel for ever is literally “in the love of the LORD for Israel forever.” The Hebrew should not be understood to mean that God used to love (or, loved) Israel in the past but does not love Israel anymore. Good News Translation correctly indicates that God’s love for his people Israel continues. Compare New Jewish Publication Society’s Tanakh, which uses the noun “love” as in the Hebrew rather than a verb as in Revised Standard Version: “because of the LORD’s everlasting love for Israel.”

He has made you king, that you may execute justice and righteousness: For execute justice, see the comments on this same Hebrew phrase in 1 Kgs 3.28, where Revised Standard Version translates “render justice.” For righteousness, see the comments on this noun in 1 Kgs 3.6.

The purpose of Solomon being made king over Israel is to perform these functions. In some languages this element may be better expressed as a separate sentence, such as “He has made you king in order that you might administer justice and rule fairly” or “… judge people fairly and rule over them honestly.”

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 .