Thus the men of Israel were subdued at that time: Thus translates the common Hebrew conjunction, which serves here as a logical connector and may be legitimately translated in this way. In many languages it may be more natural to render the men of Israel (literally “the sons/children of Israel”) as “the Israelites” (New Revised Standard Version, Revised English Bible, New Jerusalem Bible, New American Bible). Were subdued may be translated “were crushed” (New Jewish Publication Society’s Tanakh). This passive form may easily be made active in languages where passives are a problem. The agent is God, as stated in verses 15 and 16, so a possible model for the men of Israel were subdued is “God subdued the army of Israel.” At that time may be rendered “That day” ( NET Bible) or “on that occasion” (New International Version, Revised English Bible). Good News Translation leaves this phrase implied, but it should be kept.

And the men of Judah prevailed: The army of Judah was victorious over the Israelite army. The men of Judah (literally “the sons/children of Judah”) is better rendered “Judah’s army” (Contemporary English Version).

Because they relied upon the LORD, the God of their fathers: The soldiers of Judah were victorious because of their reliance on God. The cause and effect relationship is important. See Solomon’s prayer in 2 Chr 6.34-35; see also 2 Chr 16.7-8; 20.12-24; 24.24; 32.20-21. Fathers refers to “ancestors,” as in verse 12.

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 .

And that …: This verse continues the terms of the agreement started in the previous verse. In some languages it will be better to begin a new sentence here by saying “They agreed that…” (New Living Translation) or “This covenant stipulated that…” (La Bible du Semeur).

Whoever would not seek the LORD: See the comments on the previous verse. The God of Israel: Good News Translation omits this phrase, but it should be kept.

Should be put to death renders a passive verb in Hebrew, which will have to be made active in some languages. But it is difficult to decide who the agent is here. It is probably the people who made the agreement, so a possible model for the beginning of this verse that uses an active verb is “They agreed that they would put to death anyone who did not worship the LORD, the God of Israel….” Such drastic action appears to assume that anyone who did not worship God was worshiping idols and causing other people to do so (see Deut 13.6-10; 17.2-7).

Whether young or old, man or woman: These contrasting categories are used here to show that the punishment would be all-inclusive. The Hebrew words translated young or old are literally “small or great” (New International Version, King James Version, New American Bible, New Jewish Publication Society’s Tanakh), but a literal rendering should be avoided in some languages because it is likely to be misunderstood as referring to physical size rather than to age.

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 .

And next to him Jehohanan the commander, with two hundred and eighty thousand: Next to him (that is, next to Adnah) is literally “by his hand.” This phrase may be misunderstood as referring to physical position if translated literally into some languages. However, it should be taken here and in the following verses as an indication of rank. Since Adnah was the commander, Jehohanan was “Second in rank” (Good News Translation) or “Next in command” (New Living Translation).

The figure of two hundred and eighty thousand refers to the number of fighting men under Jehohanan. The reader is expected to understand “mighty men of valor” from the previous verse. For this reason Good News Translation and Bible en français courant supply the word “soldiers,” while New Living Translation adds “troops.”

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 .

While Ahab did not believe what the prophet Micaiah had told him, he nevertheless took certain precautions. He attempted to hide his true identity so that his enemies would not recognize him.

And the king of Israel said to Jehoshaphat: Depending on the receptor language, in this context it may be more natural to refer to the king of Israel as “Ahab” (Good News Translation, Contemporary English Version, La Bible du Semeur) or “King Ahab” (New Century Version).

I will disguise myself and go into battle: The Hebrew verbs rendered disguise myself and go may be read as either infinitives or second person singular imperatives. If they are read as imperatives, then the Masoretic Text for this sentence may be translated “Disguise yourself and go into the battle.” New Jewish Publication Society’s Tanakh translates the parallel text in 1 Kgs 22.30 this way. But such a translation makes no sense with the rest of this verse. New Jewish Publication Society’s Tanakh states in a footnote to 1 Kgs 22.30 that the Targum and Septuagint read “I will disguise myself and go.” Walsh attempts to make sense of the Masoretic Text of 1 Kgs 22 by arguing that these verbs should be read as infinitives and that Ahab is thinking through his plans. Walsh translates as follows: “To disguise oneself and to go into battle.” In his commentary on 1 Kings, De Vries also reads these verbs as infinitives and translates “With respect to girding for combat and entering into battle.” The best solution seems to be that these two verbs should be read as infinitives, which are sometimes used in exclamatory and excited speech when the action in itself is vividly expressed. They may be rendered “Let me disguise myself and enter the battle!”

The Hebrew verb translated disguise myself may present problems in some languages. The basic meaning of the verb is “to change.” The idea here is that of changing one’s appearance to deceive other people about one’s identity. Possible translation models are “change my clothes” (Parole de Vie) and “make myself look like someone else.”

But you wear your robes: You renders an independent pronoun that is emphatic in Hebrew. It serves to highlight the contrast between the actions of Ahab and Jehoshaphat. However, translating the common Hebrew conjunction that precedes it as but may serve the same purpose in some languages. The robes that Jehoshaphat is to wear are his “royal garments” (Good News Translation), mentioned earlier in verse 9.

And they went into battle: The parallel text in 1 Kgs 22.30 says “and he went into battle,” referring only to King Ahab. Some of the ancient and modern versions have the singular here in 2 Chronicles also (so Good News Translation, Contemporary English Version, La Bible Pléiade). However, there is no reason to change the plural here in the Masoretic Text.

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 .

You will not need to fight in this battle is literally “[It is] not to you to fight in this [battle]” (similarly New Jewish Publication Society’s Tanakh). Revised English Bible captures the meaning well with “It is not you who will fight this battle.” God will defeat the enemy as he did the Egyptians at the time of the Exodus (see Exo 14.13-14).

Take your position, stand still: Good News Translation provides a helpful model here with “Just take up your positions and wait.”

And see the victory of the LORD on your behalf: If this clause is still a part of the quotation in which the LORD is speaking, then it will be more natural in many languages to avoid using the third person. Parole de Vie, for example, translates “and look at how I, the LORD, will deliver you.”

O Judah and Jerusalem will be better translated in some languages as “you people of Jerusalem and the rest of Judah.”

Fear not and be not dismayed: See the comments on verse 15 where the same wording is used, except that verse 15 has an emphatic second person plural pronoun. Good News Translation translates be not dismayed differently here, but there is no reason to do so.

Tomorrow go out against them may be rendered “Tomorrow march out toward them” ( NET Bible).

And the LORD will be with you: Jahaziel tells the people of Judah that the LORD will help them as promised in Deut 20.1-4. As noted above, there is some question about where the embedded quotation of the LORD ends. If it ends here, then it will be unnatural in most languages to have the LORD refer to himself in the third person and some adjustment will have to be made to this clause; for example, Parole de Vie says “and I, the LORD, I will be with you.”

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 .

Behold translates a Hebrew word that calls attention to what follows, which is the consequence of Jehoram’s wrongdoing. New Jewish Publication Society’s Tanakh begins this verse with the connector “therefore.” Good News Translation is similar with “As a result.” Contemporary English Version begins with “Because you have done these terrible things.”

The LORD will bring a great plague on your people … and on all your possessions: For the Hebrew word rendered plague, see the comments on 1 Chr 21.22. Will bring a great plague is literally “the one striking a big strike/plague.” Good News Translation says “will severely punish,” which is not as specific as the Hebrew. But the Good News Translation rendering is acceptable in the larger context since verse 17 indicates how the plague here is to be understood. Although the Hebrew uses just one verb here, Good News Translation has two different verbs (“punish” and “destroy”) since it is not natural in English to speak of punishing possessions. Your people refers to the people of Judah and not simply to Jehoram’s family, so Moffatt says “your nation.” Good News Translation omits the word all, but this is unfortunate since there seems to be an emphasis on “everything you own” (Contemporary English Version).

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 all the people went to the house of Baal, and tore it down: Then correctly renders the common Hebrew conjunction as a temporal connector here. All the people includes Jehoiada and Joash as well as the other people of Judah. The house of Baal refers to the temple where the pagan god Baal was worshiped. This temple may have been in Jerusalem, perhaps near the LORD’s Temple itself or the royal palace. Or it may have been outside of Jerusalem in the nearby countryside. For the pagan god Baal, see the comments on 2 Chr 17.3.

His altars and his images they broke in pieces: The pronoun his refers to Baal. The first half of this verse may be rendered “Then all the people went to the place where they worshiped Baal and they destroyed it, demolishing the altars and idols.”

And they slew Mattan the priest of Baal before the altars: The archaic verb slew has been appropriately replaced by “killed” in New Revised Standard Version. Mattan is described as the priest of Baal. But the definite article may be misleading since there were many priests of Baal. Some interpreters think that Mattan may have been Baal’s chief priest.

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 .

And he did what was right in the eyes of the LORD: See the comments on 2 Chr 14.2. New Century Version says “Amaziah did what the LORD said was right.”

Yet not with a blameless heart: This clause indicates that Amaziah had some mental reservations about doing what was pleasing to the LORD. More literally the Hebrew says “yet not with a complete heart [or, an undivided heart]” (see the comments on 2 Chr 15.17). In Hebrew thought the heart was the center of thought and decisions, not of emotions and feelings. Moffatt correctly translates the Hebrew as “but not with an undivided mind.” Other possible renderings are “But he did not really want to obey the Lord” (International Children’s Bible), “but not with full obedience” (Knox), and “but without great enthusiasm” (Bible en français courant). New International Version attempts to retain some of the imagery by translating “but not wholeheartedly.”

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 .