But translates the common Hebrew conjunction. In this context it may be rendered “But” (New International Version, New Living Translation), “Yet” (Good News Translation), or “Nevertheless” (Biblia Dios Habla Hoy) since this verse expresses a thought somewhat contrary to what Solomon has just said in the previous verse.

Who is able to build him a house, since heaven, even highest heaven, cannot contain him?: This question is rhetorical. Solomon is not asking a question to which he expects an answer. Several modern versions turn the question into a statement (so Good News Translation, Contemporary English Version, New Century Version, Moffatt, Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente). This may also be a good model to follow in many other languages if the question form is likely to be misunderstood. Heaven, even the highest heaven (see 1 Kgs 8.27; 2 Chr 6.18) is literally “the heavens and the heavens of the heavens” (New Jerusalem Bible). Ways of expressing the meaning of this Hebrew superlative include “all the vastness of heaven” (Good News Translation) and “heaven in all its vastness” (La Bible du Semeur).

The Hebrew conjunction translated since introduces the clause that states why no one can really build a house for God. In some languages the order of the two clauses will have to be reversed by saying “Not even highest heaven can contain him, so who is able to build him a house?” or “… therefore it is clear that no one can build a house big enough for him.”

Who am I to build a house for him, except as a place to burn incense before him?: This is another rhetorical question. Solomon understands the Temple as a place where God is to be worshiped, not the place where he will live. As with the previous rhetorical question, many languages will probably need to transform it into an affirmation. Contemporary English Version provides a possible model with “All I can do is build a place where we can offer sacrifices to him,” and so does Bible en français courant with “As for me, I do not intend to build him a dwelling, but only a place of worship where sacrifices can be made to him.”

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 .

Its thickness was a handbreadth: The pronoun Its refers to “the tank,” as Good News Translation makes explicit. Contemporary English Version likewise speaks of “the sides of the bowl.” The Hebrew noun rendered handbreadth refers to the width across the four fingers of a person’s hand and not to the thickness of the hand. Many modern versions keep the Hebrew image of measurement, for example, “a handbreadth” (Revised Standard Version/New Revised Standard Version, New International Version, New American Bible, Traduction œcuménique de la Bible, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente) and “a hand’s breadth” (Revised English Bible, New Jerusalem Bible). This may also be converted into approximate local units of measurement, for example, “3 inches” (Good News Translation), “four inches” (Contemporary English Version, An American Translation), or “eight centimeters” (Bible en français courant, La Bible du Semeur, Biblia Dios Habla Hoy).

The rim of the tank was like the flower of a lily in that it curved outward and widened toward the top. A lily is a rather large flower that may be red or white. The sense of this phrase is expressed variously as “being lily-shaped” (New American Bible), “shaped like the calyx of a lily” (Revised English Bible), “like the petals of a lily” (Moffatt), “like a lily blossom” (New International Version), and “shaped like a lily’s bud” (God’s Word). If the lily is unknown, then Good News Translation provides a helpful model with “curving outward like the petals of a flower.”

The Hebrew bath was a measure of volume (see the comments on 2 Chr 2.10). However, the exact size is uncertain, and different translations vary considerably in the amounts given. Some have calculated a bath to be about 22 liters (5.75 gallons), and others consider it to have been as much as 45 liters (12 gallons). For example, the “Table of Weights, Money and Measures” in the Biblia Dios Habla Hoy Study Bible gives the equivalent of a bath as 22 liters. However, the table of weights and measures in Traduction œcuménique de la Bible lists a bath as equivalent to 45 liters. Translations that give modern equivalents either in liters or gallons will sometimes differ considerably because of these differences in calculating the modern equivalents. A footnote should inform the reader that the measurement is uncertain and that other equivalents are likely to be found in different translations.

Transliterations of the Hebrew term bath (so New Revised Standard Version, Revised English Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh) will not indicate a specific size for most readers. If the Hebrew term is kept, translators should give the local equivalent in a footnote or in a chart of weights and measures in an appendix. However, it will be better to convert the measure in the text into terms that will be understood in the local culture. Compare “about 15,000 gallons” (Good News Translation; similarly Contemporary English Version), “about 16,500 gallons” (New Living Translation), “about 17,500 gallons” (New International Version footnote), “18,000 gallons” (God’s Word, NET Bible), “sixty-six thousand liters” (Biblia Dios Habla Hoy), “about 60,000 liters” (Die Bibel im heutigen Deutsch), “about a hundred and twenty thousand liters” (Parola Del Signore: La Bibbia in Lingua Corrente, Peregrino, and “more than a hundred thousand liters” (El libro del Pueblo de Dios).

La Bible du Semeur has “about forty thousand liters,” which harmonizes the amount with that given in 1 Kgs 7.26 (2,000 baths). Some interpreters think that the measurement in 1 Kings is based on a tank in the shape of a half sphere and the measurement in 2 Chronicles is based on a tank in the shape of a cylinder.

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 the LORD said to David my father: But renders the common Hebrew conjunction. Here it functions to mark a contrast between what David wanted to do (verse 7) and what God intended.

Instead of repeating the words David my father, which are in the Hebrew text, Good News Translation substitutes them with the pronoun “him” for reasons of style (also New Living Translation, Revised English Bible, Bible en français courant, Parole de Vie, La Bible du Semeur, Biblia Dios Habla Hoy).

In this context the Hebrew adverb rendered Whereas means simply “because” or “on account of the fact.” But the English word Whereas often introduces a rather complex structure, which is unnecessary in this case. The meaning of the proposition that follows is simply that what David had thought of was in principle a good idea.

It was in your heart to build a house for my name: See the comments on the previous verse.

You did well that it was in your heart may be better translated “your purpose was good” (Revised English Bible), “you had the best of intentions,” or simply “it was good” (New Century 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 .

And now: This verse begins with the same transition word as the previous verse but with the common Hebrew conjunction before it. Some versions leave the conjunction And untranslated (so New Revised Standard Version, Good News Translation, Revised English Bible).

Arise, O LORD God, and go to thy resting place: The Hebrew verb rendered arise is often used to mean “take action,” which is the sense it has here. It should not to be understood literally as implying that God had been seated or lying down. Revised Standard Version has supplied the verb go; it is not in the Hebrew but is only implied. It seems more appropriate to use “come” (Contemporary English Version, New International Version, New Century Version, Revised English Bible, Parole de Vie) or “enter” (Good News Translation, New Living Translation), since Solomon is praying in the Temple. Thy resting place refers to the Temple as God’s permanent place in which to live. Good News Translation renders this phrase as “stay here forever.”

The repetition of O LORD God in this verse may be troublesome in some languages. If so, the second occurrence may be omitted as in Good News Translation.

The ark of thy might refers to the ark of the covenant as a symbol of Yahweh’s power. Seated upon the ark, God led the people of Israel to victory in battles (see Num 10.35; 1 Sam 4.3-8). New Century Version says “the Ark of the Agreement that shows your strength,” and New Living Translation has “the Ark, the symbol of your power” (similarly Good News Translation).

Let thy priests … be clothed with salvation: In addition to the sometimes troublesome passive verb here, this whole expression may be difficult for translators because of the unusual imagery. In many languages it will be impossible to speak of being clothed with salvation. The Hebrew word for salvation may refer to God’s deliverance or blessing in this context. If the passive is transformed to an active expression, God should be considered the agent. God’s Word, for example, translates “Clothe your priests … with salvation.” But if this imagery is problematic, a possible nonfigurative translation is “Let your priests receive your salvation” (New Century Version), “May your priests … experience your deliverance” ( NET Bible), or “Bless your priests in all they do” (Good News Translation). Parole de Vie attempts to keep the imagery, but tries to make it more meaningful by translating “May your salvation cover your priests like a garment!”

And let thy saints rejoice in thy goodness: Thy saints refers to the people who belonged to God, the people of Israel. The Hebrew word for saints means “loyal,” “devoted” or “pious,” so this phrase may be best translated “those who are faithful to you” (Contemporary English Version), “your loyal servants” (Revised English Bible), or “your holy people” (New Century Version). It should be clear in translation that this expression is more inclusive than thy priests in the previous line; it includes the people in general as well as the priests. A possible model for this whole line is “and may your loyal people rejoice because of your goodness to them.”

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 .

Solomon brought Pharaoh’s daughter up from the city of David to the house which he had built for her: The Hebrew verb rendered brought … up is the causative form of the verb meaning “to go up,” which seems to indicate that the house built for Solomon’s Egyptian wife was at a higher elevation than David’s City, where she was previously. But a number of versions say more naturally “moved” (Good News Translation, New Living Translation, La Bible du Semeur).

Pharaoh, which is a transliteration of the Hebrew word here, is the title held by the king of Egypt and is not the personal name of the king (see the comments on 1 Chr 4.17). The pharaoh at this time may have been Pharaoh Siamun. In any case, no name should be made explicit since there is uncertainty concerning which pharaoh is intended. Good News Translation, Parole de Vie, and La Biblia: Traducción en Lenguaje Actual render Pharaoh as “the king of Egypt.”

For the city of David, see the comments on 1 Chr 11.5 and 2 Chr 5.2. New Century Version says “the older part of Jerusalem.”

Since the place that Solomon built for his Egyptian wife was certainly more than a typical house, house may be translated “palace” (New Living Translation, New Century Version, Moffatt, Bible en français courant).

My wife shall not live in the house of David … for the places to which the ark of the LORD has come are holy: In keeping with his idealized view of Solomon, the Chronicler does not tell about Solomon’s many foreign wives, including the daughter of the king of Egypt, and how they influenced the king to worship foreign gods (see 1 Kgs 11.1-13). The events of 1 Kgs 11.1-13 probably explain the statement here in verse 11: this foreign wife was not a true worshiper of God, so she would defile David’s City. Or perhaps the sense is that the presence of any woman would risk making it unclean. Good News Translation moves the information that she was Solomon’s wife to the beginning of the verse so that readers will receive this information in a more natural order.

In the last clause of this verse Revised Standard Version follows the Masoretic Text in reading the plural the places … are. Some scholars think the Masoretic Text originally said “the place … is,” which is the basis for the Revised English Bible rendering “because this place which the Ark of the LORD has entered is holy.” For the ark of the LORD, see the comments on 1 Chr 6.31.

In languages where the direct quotation in this verse is problematic, it may be more appropriate to use indirect discourse. If this is the case, the following model may be considered: “For he thought that his wife should not live in the palace of King David, the ruler of Israel, because the Covenant Box had been kept in David’s City, which made his palace sacred.” Another possible way of doing this is to follow the model of Contemporary English Version, which says “The sacred chest had been kept in David’s City, which made his palace sacred, and so Solomon’s wife could no longer live 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 .

And he ruled over all the kings …: This verse is similar to the first half of 1 Kgs 4.21. According to Gen 15.18, God made a covenant with Abram (Abraham), saying, “To your descendants I give this land, from the river of Egypt to the great river, the river Euphrates.” Here the text refers to borders in three directions starting with the Euphrates to the north and northeast, to the land of the Philistines toward the west, and to the border of Egypt in the south.

The Euphrates is literally “the river” (see the comments on 1 Chr 19.16). Without including the name of the river, some versions capitalize the word “River” to show that a particular well-known river is intended (so New Jerusalem Bible, New American Bible, Traduction œcuménique de la Bible), but it is unwise to rely on capitalization to convey meaning since the hearer will be unaware of this subtle distinction. So in most languages it will be better to state the name, as in Revised Standard Version and Good News Translation.

To the land of the Philistines is a literal rendering of the Hebrew. Good News Translation says simply “to Philistia.” This phrase refers to the plain along the Mediterranean coast, where the constant enemies of the people of Israel lived (see the comments on 1 Chr 1.12).

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 he appointed his own priests …: See 1 Kgs 12.31, which says that Jeroboam appointed as priests people who were not Levites. The common Hebrew conjunction rendered and may be understood as marking a contrast between those who were not allowed to serve as priests and those whom Jeroboam appointed as priests. For this reason God’s Word translates “Instead” and Traduction œcuménique de la Bible has “But.”

High places: See the comments on 1 Chr 16.39 and 2 Chr 1.3.

In classical mythology satyrs were forest gods with goat-like characteristics. The Hebrew noun translated satyrs means “hairy ones,” and probably refers to male goats. Lev 17.7 forbids sacrificing to goat deities, spirits in the form of goats. The context here in 2 Chronicles indicates that the Hebrew noun refers to some kind of goat-like cult object. Like Revised Standard Version, some other versions use the technical term “satyrs” (New American Bible, Moffatt, Bible de Jérusalem), but it will be better to express the meaning with a non-technical term. Possible renderings that do this are “demons” (Good News Translation, Revised English Bible), “goat idols” (English Standard Version; similarly New International Version, New Living Translation), “idols in the form of goats” (La Bible du Semeur; similarly Bible en français courant), “goat-demons” (New Revised Standard Version, New Jewish Publication Society’s Tanakh), and “statues of goat-demons” (Contemporary English Version).

The calves which he had made: See 1 Kgs 12.26-33. Calves refers to “calf-idols” (New Living Translation, New Century Version) that Jeroboam had made and not to literal calves. Since it is not likely that Jeroboam himself made these idols, La Bible du Semeur says that he “had them made.” In some languages it may be appropriate to translate satyrs and calves as “idols that resembled goats and young cows.”

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 as for us, the LORD is our God, and we have not forsaken him: But renders the common Hebrew conjunction. Here it marks the contrast between the false religion of Jeroboam and his people and the true religion of Abijah and his people. God’s Word uses the connector “However.” The fact that the people of Judah had only priests who were descended from Aaron was evidence that they had not forsaken God. The pronouns us, our, and we are exclusive, that is, they do not include the people of Israel. The first occurrence of the first person plural pronoun in Hebrew here is also emphatic. For this reason Revised Standard Version says as for us (also New International Version, New Living Translation, New Century Version, Revised English Bible). In languages that have emphatic pronoun forms, it will be appropriate to use the first person plural form here.

We have priests ministering to the LORD who are sons of Aaron: See 1 Chr 6.1-15. The Hebrew verb translated ministering is elsewhere rendered by the verb “serve” (so New International Version), and this would be an appropriate translation in this context as well.

And Levites for their service is literally “and the Levites in the service/work.” Revised English Bible, which follows the Septuagint, reads “with the Levites, duly discharging their office.” The sense of the Hebrew seems to be “and Levites assist them” (Good News Translation), that is, the Levites assist the priests with their work. NET Bible says “and the Levites assist them with the work.”

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 .