God answered Solomon: The verb answered is literally “said” (New International Version, Revised English Bible, New Jerusalem Bible); but in this context of dialogue Revised Standard Version renders it well, and so does Good News Translation with “replied.”

Because this was in your heart …: Revised Standard Version‘s rendering of God’s response to Solomon follows the Hebrew closely, beginning with the adverb meaning Because or “On account of.” This word is followed by a long and complex sentence continuing through the beginning of verse 12. But this sentence will require restructuring in many languages. Possible models are given at the end of the discussion on the next verse. The demonstrative pronoun this refers to the “choice” (Good News Translation) or desire of Solomon for wisdom and understanding. The heart in Hebrew is the seat of the intellect, will and conscience, and is not to be understood primarily as a reference to emotions. NASB and Anchor Bible correctly express the meaning of this whole clause by saying “Because you had this in mind.” New Jewish Publication Society’s Tanakh translates “Because you want this,” highlighting the decision-making process. Revised English Bible is similar with “Because this is what you desire,” and so is New Jerusalem Bible with “Since that is what you want.”

And you have not asked possessions, wealth, honor, or the life of those who hate you, and have not even asked long life: Solomon did not ask for things that someone would expect him to request. The Hebrew terms for possessions and wealth are closely related and may have to be translated by a single term in some languages. The life of those who hate you refers to killing Solomon’s enemies. According to the account in 1 Kings, Solomon had already taken the lives of some of his enemies (1 Kgs 2.5-46), but there were doubtless others in his kingdom who disliked him intensely and would have wanted to see him dead. It would not have been unusual for someone in Old Testament times to ask that his enemies be destroyed (see, for example, Psa 3.7; 54.5; 143.12). But this was one of the things that Solomon did not request. Although the Hebrew says the life of those who hate you, in many languages the meaning will be more naturally expressed as “the death of those who hate you.” Another way of saying the same thing is “that I take away the life of your adversaries” or “that your enemies might die.”

But have asked wisdom and knowledge for yourself that you may rule my people over whom I have made you king: See the comments on the previous 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 .

The wording of this verse may require some restructuring in other languages. The prepositional phrase In the most holy place at the beginning of the verse may be placed more naturally at the end as in Good News Translation and some other modern versions.

He made two cherubim of wood: As above, Solomon himself did not make these things. In some languages it will be necessary to render made as “had his workers make” (Good News Translation) or to use a causative verb form. For the two cherubim, see the comments on 1 Chr 13.6. There is a textual problem in this clause. In the Hebrew text after two cherubim, there is a Hebrew word that occurs only here in the Old Testament, and its meaning is not clear. Die Bibel im heutigen Deutsch has a footnote on this verse stating that the meaning of the Hebrew word translated “molded” in Die Bibel im heutigen Deutsch is uncertain; and Einheitsübersetzung has a note that states “Hebrew is partially incomprehensible.” In fact, Einheitsübersetzung simply places an ellipsis in the verse rather than attempting to translate the Hebrew word as follows: “In the most holy place he had two cherubim made up … and covered with gold.” So what should translators do here?

• (1) According to Revised Standard Version, the cherubim were made of wood (also Moffatt, Reina-Valera revisada, Osty-Trinquet), but this translation is based on a correction of the Hebrew text to make the text agree with the Septuagint and the parallel in 1 Kgs 6.23. Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text here and says that the Septuagint translation is the result of harmonizing this verse with the parallel in 1 Kgs 6.23.

• (2) Assuming that the Masoretic Text is correct here, some interpreters think that this rare Hebrew word means “to fashion by smelting” and refers to molten images. This understanding is the basis for translations that say the cherubim were made “out of metal” (Good News Translation), “out of molten metal” (Bible en français courant, Bible de Jérusalem, Traduction œcuménique de la Bible, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente), or “of wrought metal work” (New Jerusalem Bible). For the whole clause Anchor Bible says “He made two molten cherubs.” Other interpreters think that the Hebrew word means “to fashion” or “to model.” This understanding seems to be the basis for An American Translation, which says that he made the two cherubim “of image work.” La Bible Pléiade similarly says they were a “work of sculpture.”

And overlaid them with gold: The Hebrew verb rendered overlaid is third person plural. Most translations change the verb to third person singular, referring to Solomon. But the Hebrew plural verb may be translated as in New American Bible, which says “which were then overlaid with gold.” In languages that use the third person plural as a kind of substitute for a passive form, a literal rendering may be quite appropriate here.

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 King Solomon and all the congregation of Israel, who had assembled before him, were before the ark: Solomon and the people of Israel were at the Temple in front of the ark of the covenant. The ark had not yet been carried inside the Temple into the Most Holy Place, where it would remain. The Hebrew noun rendered congregation refers to a gathering. The purpose of the gathering must be determined by the context. Here the purpose is for worship.

Sacrificing so many sheep and oxen that they could not be counted or numbered: Solomon and his people sacrificed many animals before the ark was carried inside the Temple. For oxen see the comments on 1 Chr 12.40. Revised Standard Version follows the form of the Hebrew here by saying that the number of animals sacrificed were so numerous that they could not be counted or numbered. The Hebrew is literally “they were not counted or numbered for multitude.” Compare “in numbers past counting or reckoning” (Revised English Bible). The use of two synonyms in Hebrew gives emphasis, but there is no distinction in meaning between the two verbs. It is legitimate to merge the two verbs into a single expression in the receptor language. Good News Translation, for example, says “too many to count,” and Contemporary English Version has “more sheep and cattle than could be counted.” This passive expression will have to be made active in a number of languages. The implied agent is clearly “no one.” So it may be perfectly natural to say “no one could count them exactly” (Parole de Vie).

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 hear thou from heaven thy dwelling place: See the comments on verses 21 and 23.

And forgive: See the comments on verse 21. Some languages may require an object for the verb forgive. If so, Good News Translation provides a good model by saying “forgive them.” Others may find it more natural to say “forgive their sins.”

And render to each whose heart thou knowest, according to all his ways: God knows the motives behind the behavior or deeds of each person, so Solomon prays that God will consider the motives and reward each person according to what each person has done. The Hebrew verb translated render is literally “give” and may be so translated in some languages. Revised English Bible translates it “reward.” According to all his ways may be rendered “according to all he does” (New International Version). For this whole clause New Century Version has “and treat each person as he should be treated because you know what is in a person’s heart.”

For thou, thou only, knowest the hearts of the children of men: Revised Standard Version uses parentheses here (similarly New Jerusalem Bible with long dashes) because these words interrupt the flow of the argument in which Solomon asks God to forgive the people (verse 30a) so that they may revere God (verse 31). In other languages translators may decide to render these parenthetical words as a separate sentence. The pronoun thou is emphatic in Hebrew and this should be reflected in translation where possible. The children of men is a Hebrew idiom referring to all human beings. It also occurs in 1 Kgs 8.39, and often in the Psalms (11.4; 14.2; 36.7; 90.3). The reference is not to children and a literal translation of the expression is ill-advised. Although some versions say “men” (Bible en français courant, La Bible de Jérusalem: Nouvelle édition revue et corrigée, Biblia Dios Habla Hoy), it is better translated “all humans” (Parole de Vie) or simply “humans” (Nouvelle Bible Segond, Traduction œcuménique de la Bible). The whole parenthetical comment may be rendered “Only you know what people are really thinking.”

The structure of the last half of this verse is complex and may have to be simplified in some languages. Good News Translation breaks it into two separate sentences, the first dealing with the fact that God alone knows what human beings are thinking. This translates the parenthetical statement and moves it forward. It is then followed by the petition asking God to deal with each individual according to his or her own merit.

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 at this house, which is exalted: At the time God made this statement the Temple was exalted or considered very valuable and honored by people. Good News Translation expresses this sense by saying “The Temple is now greatly honored.” It is possible to understand the Hebrew to mean “And at this once-exalted Temple” (New Jerusalem Bible). The meaning is basically the same, whether the reference is the present time, when the Temple is honored (so Revised Standard Version, Good News Translation), or whether the reference is the future when people will look back at what the Temple once was (so New Jerusalem Bible, Bible en français courant, La Bible du Semeur, Traduction œcuménique de la Bible). The ancient Syriac, followed by Revised English Bible, says “This house will become a ruin.” However, Critique Textuelle de l’Ancien Testament gives a {B} rating to the reading in the Masoretic Text.

Every one passing by will be astonished may be rendered “everyone who passes by it will be shocked” ( NET Bible).

And say: Since a question follows this quote frame, the verb say may be rendered “ask” (Good News Translation).

Why has the LORD done thus to this land…?: This is the same question that Moses said people from other nations would ask (Deut 29.24). But the writer here goes on to add and to this house. Not only would the land of Israel be treated badly by the LORD, but also the Temple in which the Israelites worshiped him would suffer disgrace. This question is a quotation within a quotation. Here Good News Translation maintains the form of the Hebrew, but in some languages it may be better to use an indirect quotation by saying “and they will ask why I, the LORD, did such a terrible thing to this land and to this 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 .

King Solomon made two hundred large shields of beaten gold: In some languages it will be more fitting to say that Solomon had these shields made (so Bible en français courant) or that he caused workmen to make them. The verb made is not to be taken in its most literal sense.

The Hebrew noun rendered large shields refers to rectangular shields that protected the whole body of the warrior (see the comments on 1 Chr 12.8). It differs from the Hebrew noun for “shields” in verse 16, which Good News Translation renders “smaller shields” (similarly La Bible Pléiade). It is possible that the shields were made of gold, but more likely they were made of wood or some kind of metal and “covered” with gold (so Good News Translation, Die Bibel im heutigen Deutsch).

The adjective beaten translates a Hebrew participle from the verb usually meaning “to slaughter.” In this context it is usually understood to mean “to beat”; that is, the gold was beaten or hammered into very thin sheets that covered the shields made of wood. Most modern versions are based on this understanding of the Hebrew verb and say “beaten gold” (Revised Standard Version, Traduction œcuménique de la Bible, Biblia Dios Habla Hoy) or “covered with gold.” However, according to Holladay, the Hebrew verb should be understood in light of a similar verb in Arabic which means to mix wine with water. In this case the Hebrew verb will mean “mixed” or “alloyed,” that is, the gold was mixed with some other kind of metal. This understanding is followed in Bible en français courant, which says “gold alloy.”

Six hundred shekels of beaten gold went into each shield is literally “six hundred beaten gold….” The noun shekels is understood and is supplied in the Revised Standard Version translation here, as also in the next verse. When a unit of weight is left unnamed in Old Testament texts, it is normally the shekel. For shekels see the comments on 2 Chr 1.17. In pounds the equivalent of six hundred shekels is “about fifteen pounds” (Good News Translation). In kilograms the equivalent is about “six kilos” (Bible en français courant, Biblia Dios Habla Hoy) or “seven kilos” (Die Bibel im heutigen Deutsch). Instead of adding the word shekels here, New International Version adds the word “bekas” (see the comments on the next verse for an explanation).

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 .

But renders the common Hebrew conjunction as a contrastive connector. Many versions render it in the same way as Revised Standard Version. However, Good News Translation continues the sentence begun in verse 16. Translators must simply decide which structure is more appropriate in their own language. See the comments on verse 15 for the relationships in verses 15-19.

Rehoboam reigned over the people of Israel …: The name Rehoboam means “the people [or, nation] expands [or, enlarges].” The original readers would have noted the irony that under King Rehoboam the nation became smaller rather than larger. In verse 16 “Israel” clearly refers to the people of the northern kingdom and does not include the people of Judah. The words the people of Israel (literally “the sons/children of Israel”) most logically have the same reference here in verse 17. That is, Rehoboam ruled over the people originally from the northern tribes who now lived in the southern kingdom. In addition, he ruled over all the people of the tribe of Judah, but this is only implied here. The translation in Good News Translation appears to refer only to members of the tribe of Judah, but that is probably not the intended meaning of the Hebrew. Translators should make clear the meaning of Israel in this verse (see the model below).

Who dwelt in the cities of Judah: This clause is not intended to limit the rule of Rehoboam to the large population centers of Judah. Rather, the countryside, including the smaller towns and villages in the territory, was also included. Revised English Bible translates “who lived in the cities and towns of Judah.” But it is probably better to say “who lived in the territory of Judah” (Good News Translation; similarly Bible en français courant).

A model for this verse is:

• Only the families from the northern tribes who lived in the territory of Judah recognized Rehoboam as king.

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 .

Now the acts of Rehoboam, from first to last, are they not written in…?: See the comments on 2 Chr 9.29. This is a rhetorical question in Hebrew. In some languages it may be better to restate this information as a statement (so Good News Translation, Revised English Bible, Bible en français courant, Die Bibel im heutigen Deutsch).

The chronicles of Shemaiah the prophet and of Iddo the seer: The Hebrew here may be understood as referring to one written source or two distinct sources (so Good News Translation). Whether one or two, the source or sources no longer exist. Since the names of the sources here are probably titles, Good News Translation uses italic font, and so does New Living Translation with “The Record of Shemaiah the Prophet and The Record of Iddo the Seer.” Some translations place these names in quotation marks and/or use capital letters in an attempt to show that specific written sources are intended. For Shemaiah the prophet, see 2 Chr 11.2; for Iddo the seer, see 2 Chr 9.29. Regarding the meaning and translation of the terms prophet and seer, see the comments on 1 Chr 9.22.

Following the words Iddo the seer, the Masoretic Text contains a Hebrew word that is not translated in Revised Standard Version. This word means “to be enrolled by genealogy” (see the comments on 1 Chr 4.33, where it is used for the first time by the Chronicler). It seems to make little or no sense here. Following some ancient versions, La Sainte Bible: La version Etablie par les moines de Maredsous corrects the text here to read “recorded accurately.” Moreover, the Septuagint reads “and his deeds” instead of “to be enrolled by genealogy.” Therefore some scholars think the Hebrew word meaning “to be enrolled by genealogy” was added to the text later, so Revised Standard Version, Revised English Bible, and Peregrino omit it.

Critique Textuelle de l’Ancien Testament suggests that the reading in the Septuagint shows that for the Greek translator the meaning of the Hebrew was not clear and that the translator substituted the words “and his deeds,” which are found in summaries of other kings’ reigns in 2 Chr 13.22; 27.7; and 28.26. Critique Textuelle de l’Ancien Testament gives the Masoretic Text a {B} rating here. Perhaps the Hebrew word meaning “to be enrolled by genealogy” refers to another historical source. In any case, unlike Revised Standard Version, New Revised Standard Version follows the Masoretic Text by saying “recorded by genealogy.”

Other versions attempt to make sense of this word by rendering the last half of the rhetorical question as “the book entitled History of the prophet Shemaiah and the seer Iddo, where the genealogical lists appear” (Bible en français courant; similarly La Bible du Semeur, Die Bibel im heutigen Deutsch), “and his family records are found in The History of Shemaiah the Prophet and The History of Iddo the Prophet” (Good News Translation), or “the records of Shemaiah the prophet and of Iddo the seer that deal with genealogies.” According to the Anchor Bible translation, the official genealogy was also written in these histories. For the whole question it has “As for the history of Rehoboam from beginning to end, is it not written down in the records of Shemaiah the prophet and Iddo the seer; so also is the official genealogy?”

There were continual wars between Rehoboam and Jeroboam is literally “And wars Rehoboam and Jeroboam continually.” Revised English Bible says “There was continual fighting between Rehoboam and Jeroboam.” If a rather literal translation would suggest that these two individuals were fighting, then this sentence should be rendered to state that during Rehoboam’s rule of the southern kingdom, there was constant war with the northern kingdom of Israel, ruled by Jeroboam. Rather than actual fighting, some interpreters think it is more likely that there was an armed truce between Jeroboam and Rehoboam, with each side building fortresses to protect its border against the other side. That is, there was a constant state of war between the two kingdoms, even though there may have been little or no actual fighting.

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 .