Send me also cedar, cypress, and algum timber from Lebanon: For cedar see the comments on 1 Chr 14.1. It was a hard wood that lasted a long time. It was used for building beams and structural supports.

The Hebrew noun for cypress is a generic term that covers cypress, fir and juniper, that is, any tall cone-bearing evergreen tree. For this reason a variety of translations may be found for the Hebrew word here, including “pine” (Contemporary English Version, New International Version, Revised English Bible, Parola Del Signore: La Bibbia in Lingua Corrente), “evergreens” ( NET Bible), “juniper” (New Jerusalem Bible) and “fir” (King James Version, Peregrino, in addition to cypress. In Lebanon it is more likely to refer to a fir or mountain juniper.

The Hebrew noun for algum is ʾalgummim. In 1 Kgs 10.11-12 the Hebrew noun is ʾalmugim. Either these Hebrew names are variants of the same kind of tree, or a scribe has mistakenly reversed the consonants represented in English as g and m. Many versions simply transliterate the Hebrew noun here as “algum” (Revised Standard Version/New Revised Standard Version, New International Version, Revised English Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh) or “algummim” (Bible de Jérusalem, Osty-Trinquet). The name of this wood is known from a list from the ancient city of Ugarit, but the identity of the wood is uncertain. Some suggest that it was “juniper” (Good News Translation, Contemporary English Version), a kind of fir tree, while others say “sandalwood” (An American Translation, Bible en français courant, La Bible du Semeur, Traduction œcuménique de la Bible, La Bible Pléiade, El libro del Pueblo de Dios, Reina-Valera revisada, La Sainte Bible: La version Etablie par les moines de Maredsous, Peregrino, which came from India. Sandalwood was a reddish-brown wood, so Berkeley says “red sandalwood.” Sandalwood was very heavy, hard, and fine-grained. The tannin from this wood was mixed with other substances to make a rich red dye. The wood was also used to perfume houses and was used to make beautiful furniture when polished. Rather than attempt to name a specific tree, it is acceptable to say simply “other valuable timber” (Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente).

The kinds of trees here may be very difficult to translate in languages where one or more of these kinds of trees are unknown. In fact, some languages are forced to borrow these terms in order to translate the text. If this is done, a glossary entry for each borrowed term will be required in order to give more details to the reader. As in verse 3, Good News Translation clarifies the sense here by adding the word “logs.”

Lebanon refers to a mountain range on the eastern Mediterranean coast north of Palestine. It was famous for its cedar forests (Psa 92.12; 104.16). Lebanon was the homeland of the Phoenicians; and Tyre was the principal city of Phoenicia during Hiram’s rule.

For I know that your servants know how to cut timber in Lebanon: The connector for introduces the reason that Solomon asks the king of Tyre to send timber to him. He knows that King Hiram’s lumbermen will be able to provide the needed timber. Good News Translation and Bible en français courant render your servants as “your lumbermen,” because in this context it is clear that Hiram’s men were working with wood. However, many languages will say simply “your men” (New International Version, Revised English Bible) or “your workers.” Good News Translation has reversed this clause with the previous one. Such a restructured text may be more natural in certain other languages.

And my servants will be with your servants: The men whom Solomon planned to send were alien residents. They did not volunteer for this work. Rather, the work was forced labor. Peregrino renders my servants as “My slaves,” which is an acceptable translation.

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 .

Since the LORD was speaking in verse 9, it may be helpful to make explicit that Solomon continues speaking in this verse; for example, Parole de Vie begins with “Solomon continued.”

Now the LORD has fulfilled his promise which he made: There is a strong emphasis in this passage on the fulfillment of God’s promises. The promise (literally “word”) in view here is the one found in the previous verse, that is, that David’s son should build the Temple. The Hebrew verb rendered fulfilled differs from the one used in verses 4 and 15. It is different in this case because there is a wordplay involved here with the next clause. A more literal rendering of the first half of this verse is “And the LORD raised up his word … for I have risen in the place of David….” Chouraqui preserves this wordplay in his very literal rendering by saying “Yahweh raises his word that he had spoken. I raise myself in the place of David my father.” Such a wordplay probably cannot be maintained in most languages since “to raise up a word” will not mean “to fulfill/keep a promise” in most languages. Some possible models for the first clause are “Yahweh has kept the promise which he made” (New Jerusalem Bible) and “The Eternal has done what he promised” (Moffatt).

The two expressions I have risen in the place of David my father and sit on the throne of Israel refer to one event and not two separate events. But there are two separate ideas: it is not just that Solomon has become king; he has become king and at the same time he has replaced his father. International Children’s Bible uses two separate sentences, saying “I have taken my father David’s place. Now I am Israel’s king.” This may be a helpful model for some other languages. For sit on the throne, see the comments on 1 Chr 28.5.

And I have built the house for the name of the LORD, the God of Israel: See the comments on 2Chr 6.7. This clause should not be understood to mean that Solomon did the construction by himself. Rather, he commissioned the work and supervised it to be sure that it was done correctly.

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 .

When Solomon had ended his prayer: Since this is the beginning of a new section, Good News Translation renders Solomon as “King Solomon.” This may be a helpful model for some other languages. Instead of ended his prayer, it may be more natural to say “stopped praying” or “finished praying” (New Jewish Publication Society’s Tanakh). In order to indicate how quickly the next event followed Solomon’s prayer, Revised English Bible translates this whole clause as “As Solomon finished this prayer,” and Anchor Bible says “As soon as Solomon had concluded his prayer.”

Fire came down from heaven …: Dazzling light and fire from God similarly appeared after Aaron’s sacrifices at the Tabernacle in Lev 9.23-24. The fire … from heaven showed both God’s power and that God approved of the Temple (compare 1 Chr 21.26). In some Old Testament passages this expression suggests lightning (see Exo 9.23; Job 1.16; Psa 148.8). In fact, The Message translates this clause as “a bolt of lightning out of heaven struck.”

And consumed the burnt offering and the sacrifices: The fire from God burned the sacrifices that were offered with the movement of the ark of the covenant (see 2 Chr 5.6). For burnt offering, see the comments on 1 Chr 16.1 and 2 Chr 1.6. Burnt offering has a collective sense here, so it is better rendered in the plural (so New Living Translation). The burnt offering and the sacrifices may be rendered “the burnt offerings and the other sacrifices.”

And the glory of the LORD filled the temple probably reports the same event mentioned in 2 Chr 5.13-14 (see the comments there).

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 12 and 13 are a single long sentence in the Hebrew text, which Revised Standard Version reflects. However, Good News Translation makes a separate sentence of verse 13. A number of modern versions do something similar in order to break up the long sentence in the original text (so Contemporary English Version, New Century Version, Parole de Vie).

As the duty of each day required, offering according to the commandment of Moses: Solomon followed the Law of Moses when he offered sacrifices on the Temple altar. He did what Moses required for each holy day. As the duty of each day required is repeated in the next verse. The beginning of this verse may be rendered “He offered sacrifices in a manner that followed the rules in the Law of Moses for each holy day.”

The sabbaths: See the comments on 1 Chr 9.32. Instructions for offering sacrifices on the Sabbath are found in Num 28.9-10.

The new moons: See the comments on 1 Chr 23.31. Instructions for offering sacrifices on the New Moon Festival are given in Num 28.11-15.

The three annual feasts: See Exo 23.14-17; 34.22-23; Deut 16.16. Using more common language, Good News Translation says “the three annual festivals.” These three festivals are specifically named in the text that follows.

The feast of unleavened bread was held in the Hebrew month called Nisan, from the fifteenth day until the twenty-second day, which is roughly equivalent to early April in the modern Western calendar. This festival took place immediately after Passover, also in commemoration of the deliverance of the Israelites from their slavery in Egypt. Its name came from the practice of not using leaven (yeast) in making bread during that week. Instructions for offering sacrifices during this festival are given in Lev 23.6-14 and Num 28.16-25.

The feast of weeks was celebrated fifty days after Passover, at the end of the wheat harvest. It is mentioned by this name only in Exo 34.22; Num 28.26; and Deut 16.10, 16. It is referred to as “the feast of harvest” in Exo 23.16. Good News Translation translates it here and throughout the Old Testament as “the Harvest Festival.” The Jewish name for this festival is Shavuoth (the Feast of Weeks). Later it became known as Pentecost (2 Maccabees 12.32), and this is the name that was eventually adopted by Christians (Acts 2.1). Instructions for offering sacrifices during this festival are given in Lev 23.15-22 and Num 28.26-31.

The feast of tabernacles: See the comments on 2 Chr 5.3.

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 .

Moses had warned that the king of the Israelites was not to have a large number of horses for his army (Deut 17.16).

And horses were imported for Solomon …: The passive verb were imported will have to be transformed into an active one in some languages. The agent is either Solomon or people acting on his behalf. Good News Translation has “Solomon imported horses,” but others may wish to say “Solomon’s agents imported horses.” In fact, a more literal rendering of the Hebrew text is “And they were bringing horses for Solomon” (NASB). In languages where the indefinite third person plural is used to convey the passive idea, this will no doubt be the best model.

Egypt is the reading in the Masoretic Text. A number of interpreters correct the Hebrew word for Egypt to read “Musri” (Good News Translation, Contemporary English Version, Biblia Dios Habla Hoy). Others prefer to add a footnote saying that the reference is possibly to Muzur, a region in or near Cilicia (so New International Version, New Living Translation). See the comments on 2 Chr 1.16 for the same problem.

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 .

They strengthened the kingdom of Judah: The pronoun They refers to the people from the northern tribes who were intent on worshiping the LORD. Good News Translation changes the focus here somewhat by centering on the fact of their devotion rather than on the people themselves, but the meaning is essentially the same. Bible en français courant says “They thereby contributed to the strength of the kingdom of Judah” (similarly La Bible du Semeur).

And for three years they made Rehoboam the son of Solomon secure means they supported Rehoboam as king for three years.

For they walked for three years in the way of David and Solomon: Instead of they walked, some versions follow the Septuagint, which has “he walked” (so Revised English Bible, Bible de Jérusalem, Traduction œcuménique de la Bible). The singular expression does fit the style of 2 Chronicles in other passages (see 2 Chr 17.3; 20.32; 21.6; 22.3; 28.2; 34.2). However, Critique Textuelle de l’Ancien Testament argues that the singular verb is the result of harmonization to these other passages, which all say “he walked.” So Critique Textuelle de l’Ancien Testament gives a {C} rating to the Masoretic Text and suggests that this last clause of the verse simply expresses the same idea as the preceding verse, that is, that many people from the northern kingdom were faithful to the worship of the LORD in Jerusalem. For the figurative use of the verb walked here, see the comments on 2 Chr 6.14. Walked … in the way of David and Solomon may be expressed as “followed the example of David and Solomon” (Revised English Bible) or “lived by the traditions of David and Solomon” (Moffatt).

The time reference for three years occurs twice in this verse. In some languages such repetition may be considered awkward. If this is the case, the expression may be stated only once but the verse should be structured in such a way as to ensure that the reader understands it to go with the verbs made … secure and walked; for example, New Living Translation renders the last half of this verse as “and for three years they supported Rehoboam son of Solomon, for during those years they faithfully followed in the footsteps of David and Solomon.”

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 .

This verse concludes Abijah’s speech, which began in verse 4.

Behold renders the Hebrew focusing particle, which is often not translated in modern versions (so Good News Translation). New Revised Standard Version and New American Bible express it as “See.” In languages where there exists a natural equivalent drawing attention to what follows, it will be appropriate to use it here.

God is with us at our head means God is in charge of the activities of his people. New Jewish Publication Society’s Tanakh says “God is with us as our chief” (similarly La Bible du Semeur, Traduction œcuménique de la Bible), New Century Version has “God himself is with us as our ruler,” and Good News Translation translates “God himself is our leader” (similarly New International Version).

And his priests with their battle trumpets to sound the call to battle against you: The battle trumpets were made of metal and were long and straight (see the comments on 1 Chr 13.8). According to Num 10.9, at a time of war the priests were to blow short blasts on the trumpets so that God would remember his people and deliver them from their enemies. See also Num 31.6.

O sons of Israel is a literal translation of the Hebrew, except that there is nothing equivalent to the vocative O in the original text. This phrase may be expressed as “People of Israel” (Good News Translation), “Men of Israel” (New International Version), “You Israelites” ( NET Bible), or simply “Israelites” (Bible en français courant).

Do not fight against the LORD, the God of your fathers: In this context fathers is better rendered “ancestors” (Good News Translation).

For you cannot succeed: Abijah tells the Israelites not to fight because they will not be victorious in battle. This clause may be rendered “you cannot win the battle” or “You will not have the victory” (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 .