Verses 20 and 21 speak about Abishai. A comparison of ancient as well as modern translations will reveal a confusing variety of translations of these two verses. A literal rendering of the Masoretic Text of verses 20-21 reads as follows:

20 And Abishai the brother of Joab was chief of the Three. And he wielded his spear against three hundred men killed [by him], and [to him there was] not a name among the Three. 21 From [or, More than] the Three in the two [or, by twofold] he was honored, and he became their commander, and [or, but] unto the Three he did not come.

The difficulties with the Masoretic Text are the following:

• (1) According to the end of verse 21, Abishai was not one of the Three. But verse 20 seems to indicate that he was one of the Three since he was their leader.

• (2) The Masoretic Text of verse 20 says that Abishai did not (loʾ) have a name among the Three. However, the margin of the Masoretic Text has a note that corrects the Hebrew word loʾ to lo (“to him”). According to the marginal note, the sense of the last clause of verse 20 is “and there was a name to him among the Three.”

• (3) The words “in the two” in verse 21 are difficult to make sense of, and they are not translated in the ancient Syriac.

The following list shows the various ways that these two verses have been understood and translated:

• (1) Abishai was the leader of the Three but he had no prestige among the Three. Among the Three he was more honored than the other two, so he became their leader, but he did not become one of the Three (so Masoretic Text).

• (2) Abishai was the leader of the Three and he became as famous as the Three. He was more honored than the Three. He became their commander even though he was not one of them (so New Century Version).

• (3) Abishai was chief of the Thirty and won prestige among the Three. He was the most famous of the Thirty and became their leader, but he was not as famous as the Three (so Revised Standard Version/New Revised Standard Version).

• (4) Abishai was chief of the Thirty and became famous among the Thirty. He was the most famous of the Thirty and became their leader, but he was not as famous as the Three (so Good News Translation, Revised English Bible, New Jerusalem Bible, Syriac).

• (5) Abishai was chief of the Thirty and won prestige among the Three. He was honored more than twice as much as the Thirty and became their leader, but he was not as famous as the Three (so Parola Del Signore: La Bibbia in Lingua Corrente).

• (6) Abishai was chief of the Thirty and had a reputation like that of the Three. He was twice as famous as the Thirty and became their commander, but he did not become one of the Three (so New American Bible).

As the above translations clearly show, it is impossible to decide with certainty what the text originally said or meant. Translators may follow any of the above translations.

The common Hebrew conjunction rendered Now marks the beginning of a new story, which is indicated in Good News Translation and most other versions by a new paragraph.

Abishai, the brother of Joab, was chief of the thirty: Like Joab, Abishai was a son of Zeruiah (see verse 6). Instead of chief of the thirty, the Masoretic Text has “chief of the three” (see the comments above). In the parallel text of 2 Sam 23.18, the Masoretic Text has rosh ha-sheloshi (“chief of the three”). Critique Textuelle de l’Ancien Testament recommends that the vowels be changed here in 1 Chronicles to read rosh ha-shalishi (“chief of the elite group of warriors”) as in 2 Sam 23.8. According to the corrected Masoretic Text in 2 Samuel, Abishai belonged to the special group of warriors who served directly under the king’s command, just as Josheb-basshebeth did. Critique Textuelle de l’Ancien Testament suggests that the original text here in 1 Chr 11.20 also said that Abishai, like Jashobeam (verse 11), was a member of the Rosh-ha-Shalish. But since the author of 1 Chronicles had already changed the Hebrew in verse 11 to say that Jashobeam was “chief of the elite guards,” he could not change the Hebrew text here to say that Abishai also was “chief of the elite guards.” So the author of 1 Chronicles changed shalishi (“elite group of warriors”) here to sheloshah (“three”), making Abishai “chief of the Three.” Critique Textuelle de l’Ancien Testament gives a {C} rating to the Masoretic Text here.

And he wielded his spear against three hundred men and slew them: See the comments on verse 11. He wielded his spear may be rendered “He used his spear” or “He fought with his spear” (Good News Translation).

And won a name beside the three follows the marginal reading in the Masoretic Text, which is literally “and to him [there was] a name among the three.” The text itself says “and [to him there was] not a name among the three.” Both at the beginning and end of the verse, the Masoretic Text has “the three.” Revised Standard Version follows the Masoretic Text in reading the three at the end of the verse, and Critique Textuelle de l’Ancien Testament gives an {A} rating to the reading “the three.” However, Good News Translation follows the Syriac in reading “The Thirty” both at the beginning and end of this verse. If the marginal reading in the Masoretic Text for this clause is followed, there are two possible interpretations. New Century Version gives one possible meaning with “He became as famous as the Three” (similarly Contemporary English Version, New International Version). Other models that follow this sense are “Many people knew his name just as they knew the names of the Three” and “Other people praised him just as greatly as they praised the Three.” The other possible meaning for this clause is “He became famous in the eyes of the Three” (similarly Parola Del Signore: La Bibbia in Lingua Corrente). American Bible follows the reading of the Masoretic Text by saying “but he was not reckoned among the three.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .

Then shall the trees of the wood sing for joy: The trees of the wood refers to individual trees in an area where many trees are found. In many languages the most natural equivalent will be “the trees in the forest.” Sing for joy translates a Hebrew verb that means “to cry out for joy.” This verb is translated “shout for joy” in Good News Translation and Revised English Bible. New Jerusalem Bible and Traduction œcuménique de la Bible are similar with “cry out for joy.” This Hebrew verb is translated “shout for joy” by Revised Standard Version in other contexts (for example, Psa 35.27). It is probably better not to make the focus on singing here, as Revised Standard Version and New Revised Standard Version do. New Living Translation uses a verb that goes naturally with the subject here, saying “Let the trees of the forest rustle with praise.”

Before the LORD, for he comes to judge the earth: The Hebrew word translated for may express cause, as in Revised Standard Version, or it may express a time relationship and be translated “when” (Good News Translation). The Hebrew verb rendered judge sometimes includes the meaning “to rule” or “to govern.” While the more narrow sense of judging is a part of its meaning, in this context the broader sense of ruling over something or someone is probably more appropriate (so Good News Translation, New American Bible, New Jewish Publication Society’s Tanakh, Traduction œcuménique de la Bible).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .

For thou, my God, hast revealed to thy servant that thou wilt build a house for him: The Hebrew particle rendered For shows the logical relationship between this verse and the previous one. It may also indicate emphasis and be translated “Indeed” (Knoppers). This particle is sometimes omitted in translation, but it should be rendered. Revealed to thy servant is literally “uncovered [or, opened] the ear of your servant.” Thou wilt build a house for him may be rendered “you will establish my dynasty” (Biblia Dios Habla Hoy) or “you will make my descendants kings” (Good News Translation). For this whole sentence New Century Version has “My God, you have told me that you would make my family great.”

Therefore thy servant has found courage to pray before thee: The fact that David is not an equal with God but is only God’s servant means that he must summon courage to pray to God. Revised Standard Version has added the word courage as the context requires, even though there is no corresponding object of the verb found in the Hebrew. Biblia Dios Habla Hoy expresses this sentence as “therefore, even though I am your servant, I am going to pray to you.” This rendering clearly demonstrates David’s subservience to the LORD to whom he is praying and adequately reflects the meaning conveyed by the use of thy servant, the third person self-reference to David.

Good News Translation (also Moffatt) reverses the order of the clauses in this verse, stating first what David has done and then stating the reason. As in previous verses, Good News Translation also changes the third person references to David to first person singular (also Biblia Dios Habla Hoy). Contemporary English Version offers a possible model for the whole verse:

• because you are my God, and you have promised that my descendants will be kings. That’s why I have the courage to pray to you like this, even though I am only your servant.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .

Be of good courage: The root meaning of the Hebrew verb used here has to do with being strong. Although this verb is a simple imperative, Joab is not just telling Abishai to be strong, but he is wishing it for both of them. For this reason it is probably better to translate “Let us be strong” (New Jewish Publication Society’s Tanakh) rather than simply “You be strong.” The form of the following exhortation does focus more on the fact that the two men were joined in a common endeavor. Compare the parallel text of 2 Sam 10.12, where the same expression is used.

And let us play the man for our people, and for the cities of our God: The wording let us play the man actually comes from a significant moment in English church history, but it is definitely not a literal rendering of the Hebrew here and should not be imitated in other languages. The Hebrew verb here is actually another form of the verb translated Be of good courage. This form probably means simply “to show oneself courageous” (so American Bible) or “to prove oneself brave.” However, some commentators argue that it should be translated “we’ll exert ourselves” or “we are bound to prevail.” Translators are strongly advised against imitating Revised Standard Version. New Revised Standard Version has reworded this as “let us be courageous,” and New International Version says “let us fight bravely.” The cities of our God probably refers to cities located to the south on the east side of the Jordan River where the God of the Israelites was worshiped. It is possible, but less likely, that the reference is to Israelite cities in general. A footnote in Revised English Bible indicates that the Hebrew word translated cities might be translated “altars,” which would place even more emphasis on the idea of worship. However, this interpretation is rarely followed in modern versions and is not recommended.

And may the LORD do what seems good to him is literally “and may the LORD do what is good in his eyes.” This same expression is used in the story of Eli and Samuel (1 Sam 3.18). As in that case, it shows a willingness to accept whatever turns out to be the will of God. In some languages it will have to be put in the form of a prayer by saying “I ask that the LORD will do whatever he wants to do” or “I pray that what the LORD wants will actually happen.” The form of the Hebrew verb translated may … do sometimes expresses a statement of fact, and sometimes it expresses the desire of the speaker. A number of modern versions take the Hebrew verb here as a statement of fact rather than as a prayer; for example, New International Version says “The LORD will do what is good in his sight” (similarly New Century Version, God’s Word). Either interpretation is possible.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .

So David went up …: So translates the common Hebrew conjunction. Since David’s action came as a result of the instructions of Gad in the previous verse, the connector So is appropriate here. But receptor language considerations will determine whether or not a transition word is required here. For the verb went up, see the comments on “go up” in the previous verse. See also the comments there regarding the parenthetical nature of verses 18 and 19, where it is suggested that went up should be translated “had gone up.”

The translation of this short verse is complicated by the fact that David’s action is said to be in accordance with both Gad’s word and which he had spoken in the name of the LORD. To keep these two elements in proper perspective it may be good to adopt one of the following models for the verse as a whole: “So David went there in obedience to the instructions of the LORD which had come to him through the words of Gad” or “David did what Gad had told him to do according to the instructions of the LORD.” Good News Translation provides another helpful model for restructuring the content of this verse.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .