And from Tibhath and from Cun, cities of Hadadezer: The city of Tibhath is sometimes called “Tebah” (so here in New International Version) and, perhaps by transposing the consonants, “Betah” (2 Sam 8.8). The relationship between the noun cities and the name Hadadezer should be clearly expressed. This may be done in various ways; for example, Good News Translation says “cities ruled by Hadadezer,” and Bible en français courant has “two cities of Hadadezer’s kingdom.”

David took very much bronze: Since David took items made of gold in the previous verse, the sense of this verse is that he “also” (Good News Translation, Bible en français courant) took bronze. For bronze see the comments on 1 Chr 15.19.

With it Solomon made the bronze sea and the pillars and the vessels of bronze: Because this information is not an essential part of the story of David, it will be appropriate in some languages to enclose it in parentheses or otherwise set it off as an aside. Since Solomon did not immediately make the Temple items listed here, some versions say that he “later” used the bronze to make them (so Good News Translation, Contemporary English Version, Bible en français courant, Parole de Vie). They also add that he made them “for the Temple.” The bronze sea was a huge basin made of bronze and supported by twelve statues of bulls (see 1 Kgs 7.23-26; 2 Chr 4.2-5). It was placed in the southeast corner of the Temple courtyard. The priests used water from the bronze tank for ritual washings. For a good description of this tank, see WTH, pages 243-244|fig:WTH.4.3.2.Temple – Sea, tank.243-244.html. A literal translation of the bronze sea will be meaningless in some languages. New Century Version says “the large bronze bowl, which was called the Sea.” Others may prefer to say “the large bronze basin.” The pillars were two bronze columns that stood at the entrance to the Temple (see 1 Kgs 7.15-22; 2 Chr 3.15-17). For a good description of these columns, see WTH, pages 152-156|fig:WTH.column, pillar, capital.152-155.html. The vessels of bronze refers to the bronze instruments used in the Temple (see 1 Kgs 7.45; 2 Chr 4.16).

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 there was again war with the Philistines: This clause marks yet another episode in the list of battles against the giants. In some languages it may be important to indicate clearly that this event took place “Later” (New Century Version); that is, some time after the events described in verse 4. Bible en français courant takes a different approach, beginning this verse with the words “In the course of another battle against the Philistines.”

And Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite: Jair is called “Jaareoregim” in the parallel passage of 2 Sam 21.19. Many modern versions change the name in 2 Samuel to agree with the name here. According to 2 Sam 21.19, Elhanan killed Goliath himself and not the brother of Goliath as here in 1 Chronicles. And to add to the confusion, according to 1 Sam 17, David is presented as the killer of Goliath. Some interpreters explain the obvious contradiction in the traditional Hebrew text by maintaining that it is defective in 2 Sam 21.19 because copyists made two or three crucial errors. They contend that the original text of 2 Sam 21.19 read as the parallel here in 1 Chronicles. However, such a text has never been discovered and translators are obliged to translate the texts as they exist today. This means translating something that is contrary to the other passages mentioned. An explanatory footnote is acceptable, but there is no sufficient evidence for translators to change and harmonize the text at this point.

According to 2 Sam 21.19, the father of Elhanan was a “Bethlehemite” (beth hallachmi in Hebrew), that is, from Bethlehem. Some interpreters think that the Masoretic Text contains a mistake here in 1 Chronicles in which beth hallachmi was read incorrectly as ʾeth lachmi (= sign of the direct object plus the name Lahmi). Therefore La Bible Pléiade and La Sainte Bible: La version Etablie par les moines de Maredsous change the text to read “and Elhanan, son of Jair, of Bethlehem, killed the brother of Goliath of Gath” (similarly NET Bible).

The Gittites were inhabitants of the Philistine city of Gath (see the comments on 1 Chr 7.21). The meaning of Goliath the Gittite will be more clearly expressed as “Goliath of Gath” (Revised English Bible, New Jerusalem Bible, New American Bible, Bible en français courant, Biblia Dios Habla Hoy, El libro del Pueblo de Dios) or “Goliath, who was from the town of Gath” (New Century Version).

The shaft of whose spear was like a weaver’s beam: Compare 1 Sam 17.7. For spear see the comments on 1 Chr 11.11. In the parallel text of 2 Sam 21.19, Goliath’s spear is in view. The Hebrew is ambiguous here, as are most literal translations; but the reference here seems to be to “Lahmi’s spear” (New Living Translation, International Children’s Bible, Nova Tradução na Linguagem de Hoje) and not to that of Goliath. For weaver’s beam, see the comments on 1 Chr 11.23. Most interpreters think the size of Lahmi’s spear is being compared to the thickness of a weaver’s beam (so Good News Translation with “whose spear had a shaft as thick as the bar on a weaver’s loom”). However, a different interpretation is possible. Archaeological evidence indicates that some spears, or javelins, had a loop of cord attached to the end of them to help the soldier throw the spear farther and with more accuracy. This loop of cord resembled the loop of cord tied to the piece of wood (a heddle-rod) used to lift alternate threads on a loom while weaving. The New American Bible translation is based on this second interpretation: “whose spear shaft was like a weaver’s heddle-bar.”

The first interpretation understands the comparison of the spear and the weaver’s beam to be that of size, that is, “as thick as” (Good News Translation). The second interpretation, which is more probable, understands the comparison to be the loops of cord, which allowed the spear to be thrown with greater accuracy. If the second interpretation is followed, it may be necessary to explain the basis of the comparison by saying “the shaft of his spear had a loop of cord around it, like that on a weaver’s beam, in order to throw it further and more accurately.”

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 (also New Revised Standard Version, New Jewish Publication Society’s Tanakh) translates the common Hebrew conjunction. In this context For is an appropriate translation since verses 29 and 30 explain why David offered sacrifices at the threshing floor of Ornan rather than at Gibeon. Apparently, David had planned to go to Gibeon to offer sacrifices, but the presence of the LORD’s angel caused him to offer sacrifices at the place that God chose for the building of the Temple.

The tabernacle of the LORD … and the altar of burnt offering were at that time in the high place at Gibeon: See the comments on 1 Chr 6.49 and 16.39. Other translations for the high place include “the place of worship” (Good News Translation, Nova Tradução na Linguagem de Hoje) and “the worship center” ( NET 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 .

Verses 15-17 list descendants of Moses.

The sons of Moses: Gershom and Eliezer: Having dealt with Aaron, Amram’s first son, the writer now turns to Amram’s second son, Moses, who in turn had two sons. Gershom and Eliezer were born to Moses by his wife Zipporah, and the meanings of their names are presented in Exo 18.3-4.

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 .

Shelomoth is called “Shelomith” in 1 Chr 23.18. Some versions use the same spelling here in order to avoid confusion for the reader (so Good News Translation, New Living Translation, Die Bibel im heutigen Deutsch).

Good News Translation‘s rendering for this verse may be misleading since the focus is changed as in verse 20. A better model is “Among the descendants of Izhar, there was Shelomoth, and among those of Shelomoth, Jahath” (Bible en français courant).

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 .

On the east there were six each day is literally “On the east the Levites six.” The Septuagint reads “each day” instead of “the Levites.” The spelling of “each day” (layom) and “the Levites” (halewiyim) is similar in Hebrew, but probably the change in the Septuagint was deliberate to agree with the rest of the verse. Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text (“the Levites”). But surely the words “each day” are implied here in the Masoretic Text and may be made explicit in translation as in Traduction œcuménique de la Bible, which says “on the east, six Levites each day” (similarly New Revised Standard Version, Bible en français courant, La Bible du Semeur, Parola Del Signore: La Bibbia in Lingua Corrente). Revised Standard Version and New Jerusalem Bible follow the Septuagint by adding each day and by omitting “the Levites” (also Good News Translation, Die Bibel im heutigen Deutsch). Good News Translation substitutes the word “guards” for “Levites.” The east gate was also known as “the king’s gate” (1 Chr 9.18), and it was the most important gate.

Two and two at the storehouse: The meaning of this phrase in Hebrew is not certain. It may be understood in the following ways:

• (1) Two guards were on each side of the storehouse.

• (2) There were two doors in the storehouse and two Levites guarded each door.

• (3) There were two storehouses, each guarded by two guards (so Good News Translation, Contemporary English Version, Bible en français courant, Nouvelle Bible Segond, Parola Del Signore: La Bibbia in Lingua Corrente, Nova Tradução na Linguagem de Hoje). Good News Translation has added the words “four guards were stationed,” which is implied in the Good News Translation interpretation that there were two storerooms guarded by two guards each day. Contemporary English Version says “Two guards were stationed at each of the two storerooms” (similarly Parola Del Signore: La Bibbia in Lingua Corrente), and Bible en français courant has “at the storehouses, two teams of two.” The Nouvelle Bible Segond rendering, “and four at the storehouses in two different places,” seems to follow this interpretation also.

• (4) New International Version gives a fourth possible meaning: “two at a time at the storehouse.”

• (5) Biblia Dios Habla Hoy presents a fifth possible meaning: “and two for every one of the storehouses.”

Since the meaning of this phrase in Hebrew is so uncertain, translators should chose one of the possible meanings and perhaps indicate in a footnote a few of the other possible meanings.

For storehouse see the comments on verse 15. The Hebrew noun here is plural, referring to “storehouses,” but the exact number of such buildings is not stated.

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 King David rose to his feet and said: Instead of King David, Good News Translation uses only the proper name “David” since it has “King David” in the previous verse. Revised Standard Version follows the Hebrew literally in saying that David rose to his feet. Nouvelle version Segond révisée is similar with “stood up on his legs.” Because such a rendering is considered redundant and unnatural in English, most modern versions leave out any explicit reference to feet or legs, saying simply that he “stood up” (Revised English Bible) or “stood before them” (Good News Translation).

Hear me, my brethren and my people: David may be addressing two different groups: (1) my brethren, referring only to members of his own tribe, and (2) my people, referring to all of the other tribes of Israel. The Targum understood my brethren as the Israelite people and my people as proselytes. However, it is more likely that the two expressions refer to the same group. God had chosen David as king, so the Israelites are his subjects, and he addresses them as my people. But David was also chosen from among them (verse 4) and feels a sense of tribal solidarity with them, so he addresses them as my brethren. Die Bibel im heutigen Deutsch says “Men of my people, my brothers,” and God’s Word has “my relatives and subjects.” Good News Translation combines the two expressions, saying “My friends.” By using the word “friends,” Good News Translation apparently attempts to avoid the impression of excluding women. Contemporary English Version similarly says “my people.” However, in this context women probably were not included.

I had it in my heart is literally “As for me, with my heart.” It is possible that the first person pronoun for “me” in the Hebrew text gives a stronger contrast than in Revised Standard Version and Good News Translation between what David wanted to do and what God wanted (verse 3). The sense may be “As for me, I wanted … 3 but God….” Compare “I wanted, I … 3 but God…” (La Bible de Jérusalem: Nouvelle édition revue et corrigée). In some languages the use of the independent first person singular pronoun before the verb will convey this emphasis. But an expression of emphasis here is probably an overtranslation of the Hebrew grammar.

To build a house of rest for the ark of the covenant of the LORD and for the footstool of our God: The Covenant Box had been moved from place to place: in the desert, to Gilgal, to Shiloh, among the Philistines, to Kiriath Jearim, and finally to Jerusalem. David wanted to build a house of rest for it in Jerusalem. This phrase may be rendered “a permanent home” (Good News Translation, Biblia Dios Habla Hoy; similarly New Living Translation). For the ark of the covenant of LORD, see the comments on 1 Chr 6.31.

Many interpreters consider the footstool of our God to be in apposition to the ark of the covenant of the LORD even though these two phrases are connected by the conjunction and in the Hebrew text (so Good News Translation, New Living Translation, New Century Version, Revised English Bible, New Jewish Publication Society’s Tanakh, Die Bibel im heutigen Deutsch, Nueva Versión Internacional, Nova Tradução na Linguagem de Hoje, Braun). For this whole clause Revised English Bible has “to build a house as a resting-place for the Ark of the Covenant of the LORD which might serve as a footstool for our God” (similarly Nueva Versión Internacional), and New Century Version says “to build a place to keep the Ark of the Agreement with the LORD. I wanted it to be God’s footstool.” God’s Word has “building the temple where the ark of the LORD’s promise could be placed. This temple would be a stool for our God’s feet.” This translation is not correct. It was the ark that was to become the footstool, not the Temple itself. The image is that of God seated on a throne created by the wings of the cherubim, with his feet resting on the ark itself.

But it is also possible to understand the footstool as referring to the cover of the ark (see verse 11), as the footnote in La Bible du Semeur indicates. If this interpretation is followed, then the ark and the footstool are two separate items.

And I made preparations for building: The common Hebrew conjunction rendered and may be better translated “So” (New Century Version) or “therefore” (Bible en français courant, Parole de Vie). Because of his intention to build a permanent place for the ark, David began to make the necessary preparations for this important work. An alternative model for this clause is “So I started preparing to build a temple.”

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 we are strangers before thee, and sojourners, as all our fathers were: The Hebrew conjunction rendered For functions as an emphatic particle here, so it may be rendered “Indeed.” The Hebrew words translated strangers and sojourners are synonyms here. They are used of the patriarchs in Gen 15.13 and 23.4. Such persons lived in a land without owning property and without most rights of the people who were citizens (see the comments on 1 Chr 22.2, where the Hebrew word for strangers is rendered “aliens”). Other translations of these synonyms include “guests … passing visitors” (New Jerusalem Bible) and “aliens … transients” (New Revised Standard Version). In some languages it may be necessary to state at this point where David and his people were temporary guests. Some may have to add “in this world” or “in this life” (similarly Good News Translation). This is merely a matter of shifting forward a little the phrase on the earth. Since the Israelite people were not literally strangers and sojourners, Good News Translation changes these metaphors into similes, saying “like exiles and strangers.” Good News Translation renders before thee as “You know,” which is a helpful model. As is often the case, fathers in this context refers to “ancestors” (Good News Translation, New Jerusalem Bible).

Our days on the earth are like a shadow: The comparison of life to a shadow that is not lasting is common in the Psalms (102.11; 109.23; 144.4).

And there is no abiding is literally “and there is no hope.” This means that people do not have hope of continuing to live indefinitely. Good News Translation and Nova Tradução na Linguagem de Hoje express this clause as “and we cannot escape death.” Other translations include “without hope” (New International Version, Nueva Versión Internacional, Peregrino and “without hope and longevity” (Die Bibel im heutigen Deutsch). Some interpreters understand the Hebrew word translated abiding to mean “security.” This is the basis for the American Bible translation “without security” (also NET Bible, Bible en français courant).

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 .