To the Gershomites according to their families were allotted thirteen cities: The Gershomites were the descendants of Levi’s son Gershom (verse 1). For the spelling of Gershom, see the comments on 1 Chr 6.1. The passive verb were allotted (which is not actually in the Hebrew text) may be made active by using the verb “received” (compare the previous verse). This same kind of restructuring may be necessary in verses 63, 71, and 77.

Out of the tribes of Issachar, Asher, Naphtali, and Manasseh in Bashan: The cities from the tribe of Issachar are listed in verses 72-73; those from the tribe of Asher are listed in verses 74-75; those from Naphtali, in verse 76; and those from Manasseh in Bashan, in verse 71. For Bashan see 1 Chr 5.11. Manasseh in Bashan refers to the half-tribe known as East Manasseh, as Good News Translation and Contemporary English Version make explicit. Others may prefer to follow the model of New Century Version, which says “the part of Manasseh living in Bashan.”

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 Maacah the wife of Machir bore a son, and she called his name Peresh; and the name of his brother was Sheresh: According to one interpretation of verse 15, Maacah was the name of Machir’s sister and not of his wife, as she is clearly called here. Some scholars eliminate the difficulty by correcting the Hebrew of verse 16 to read “Maacah the wife of Gilead” instead of Maacah the wife of Machir. As noted in the comments on the previous verse, Moffatt corrects the Masoretic Text of verse 15 to read that Maacah was the wife of Gilead, so Moffatt here in verse 16 has “Maakah the wife of Gilead.”

In this context the words “two sons” in Good News Translation may be understood in some languages as referring to twins. But this meaning should be avoided since Peresh and Sheresh were probably not twins. Neither the sons listed here nor at the beginning of the next verse are named elsewhere in the Old Testament. Peresh and Sheresh were brothers of Gilead (verse 14). But verse 17 seems to include them among the sons of Gilead.

And his sons were Ulam and Rakem: It is not clear whether the pronoun his refers to Peresh or Sheresh. Either interpretation is possible. Most likely the reference is to Peresh (so clearly Good News Translation, New Living Translation), the first son named, just as verse 17 gives the son of the first son named at the end of verse 16. However, Bible en français courant says “Sheresh was the father of Ulam and Rakem,” and Parola Del Signore: La Bibbia in Lingua Corrente has “The sons of Sheresh were Ulam and Rakem” (similarly New Century Version, La Bible Pléiade, Die Bibel im heutigen Deutsch). For the last two clauses of this verse Biblia Dios Habla Hoy has “The brother of Peresh was Sheresh, and his sons were Ulam and Rakem.”

In the Masoretic Text the name Rakem is spelled with an a because of the Hebrew accent on the name, which marks that the name occurs at the end of the sentence. In its non-accented form, the name is “Rekem” (so New Revised Standard Version, Contemporary English Version, and New Jewish Publication Society’s Tanakh as well as most French and Spanish versions).

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 .

He also had sons by Hushim: Abitub and Elpaal: The pronoun He refers to Shaharaim (verse 8). In some languages it may be wise to use the proper name again at this point, as in New Living Translation. For Hushim see 1 Chr 8.8. Shaharaim had already divorced Hushim before he had seven children by Hodesh. For this reason some versions correctly use the past perfect tense. New Living Translation, for example, has “Shaharaim’s wife Hushim had already given birth to Abitub and Elpaal” (similarly Traduction œcuménique de la Bible, El libro del Pueblo de Dios). Compare also “Earlier Shaharaim had had two sons by his wife Hushim, Abitub and Elpaal” (Bible en français courant).

Translators should be aware of how someone only hearing the text read may understand it since translations are not intended for readers only. When a literal translation of this verse such as Revised Standard Version is heard in public reading, it may sound as if Shaharaim had sons by three women: Hushim, Abitub, and Elpaal. Good News Translation, which adds the word “two,” will be understood more easily (so also Parola Del Signore: La Bibbia in Lingua Corrente). Another possible model that does this is “Shaharaim also had two sons named Abitub and Elpaal by Hushim.” The sons of Elpaal are listed in the following verse, but nothing is said regarding the descendants of Abitub.

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 Phinehas the son of Eleazar was the ruler over them in time past: Phinehas served as priest when the people of Israel crossed the Jordan River into the land of Canaan (Num 25.6-13). The use of the definite article in the phrase the son of Eleazar may imply that Eleazar had only one son. Since this was probably not the case, it may be better to say “one of the sons of Eleazar.” The Hebrew may be understood as meaning “a son of Eleazar” or “the son of Eleazar.” Many English versions simply omit the definite article (so Good News Translation). In time past refers, of course, to the incident recorded in the book of Numbers. In some languages the verb form alone will be sufficient to convey this meaning. Contemporary English Version does this by rendering the whole clause as “Phinehas son of Eleazar had supervised their work.”

The LORD was with him: Good News Translation, New Jerusalem Bible, and New American Bible take this clause as a prayer that Yahweh might be with Phinehas. However, most other versions understand it to be a statement of fact or an affirmation of faith about the past, as in Revised Standard Version. Since the Hebrew lacks a verb here, either interpretation is possible. If there is any danger that the pronoun him might be misunderstood, translators may wish to follow the model of New Century Version, which translates this clause as “and the LORD was with Phinehas.”

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 they put his armor in the temple of their gods: The pronoun they may be translated “The Philistines” (so New Century Version) if there is any danger of misunderstanding. His armor clearly includes the weapons of Saul. The Hebrew noun for armor is the same one used in the previous verse. It is a very general term that is often rendered “utensils.” But in the context of this battle and the ensuing events, it refers to articles used in warfare and is legitimately translated “weapons” (Good News Translation). The Hebrew noun translated gods is plural in form but it may be singular in meaning (so Revised English Bible). Since the next part of this verse indicates that there was a separate temple for the god Dagon, it is not likely that more than one god was worshiped in a single temple. For this reason Bible en français courant and Die Bibel im heutigen Deutsch render the temple of their gods as “the temple of one of their gods.” The parallel passage in 1 Sam 31.10 specifies “the temple of Ashtaroth.” While this may be mentioned here in a footnote, the text of 1 Chronicles should not be harmonized with that of 1 Samuel.

And fastened his head in the temple of Dagon: Fastened translates a Hebrew verb that is often used elsewhere of driving tent pegs into the ground. Some translations attempt to show this sense of the verb by saying “nailed” (Revised English Bible, New Jerusalem Bible, Moffatt, Bible en français courant, Traduction œcuménique de la Bible, Parola Del Signore: La Bibbia in Lingua Corrente). But the verb “nailed” probably does not capture the action as well as the verb “impaled” (New American Bible, New Jewish Publication Society’s Tanakh, An American Translation). Some languages will have specific verbs for attaching something to a wall or tree by means of large sticks or stakes. Such a verb would be appropriate here. Head is literally “skull” (Revised English Bible, New American Bible, Bible en français courant, La Bible du Semeur, Parola Del Signore: La Bibbia in Lingua Corrente). But if the word “skull” implies a completely dried and very old skeleton of the head, then the word “head” may be preferable here.

The temple of Dagon is literally “the house of Dagon” (New American Standard Bible). It may be necessary to make explicit that the “house” is a temple or “shrine” and that Dagon is a Philistine god. Jdg 16.23 refers to Dagon as the god of the Philistines (see also 1 Sam 5.1-5). Archaeological evidence shows that Dagon was worshiped also in Mesopotamia and Syria. The Philistines apparently began to worship Dagon when they arrived in the land of Palestine. Nearly all versions say in the temple of Dagon. However, New American Bible has “on the temple of Dagon.” The Hebrew text does not have a preposition before “the house of Dagon.”

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 .

Sibbecai the Hushathite (verse 29) is mentioned again in 1 Chr 20.4. According to 2 Sam 23.27, Sibbecai was called “Mebunnai.” The difference in names is due to a scribe’s confusing the Hebrew letters equivalent to “s” and “c” (Sibbecai) with “m” and “n” (Mebunnai). Hushah was a town in Judah, about 6 kilometers (3.5 miles) southwest of Bethlehem.

Ilai the Ahohite (verse 29): Ilai is called “Zalmon” in 2 Sam 23.28. But the two names are sufficiently different to be retained in translation. However, the differences between Ilai and “Zalmon” are not as great in Hebrew as in English. Perhaps the text originally had the name “Zilai,” which is a diminutive form of “Zalmon.” Then a scribe may have misread the initial letter and mistakenly wrote Ilai instead of “Zilai.”

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 .

Seven military leaders from the tribe of Manasseh joined David’s growing army, but the Old Testament says nothing more about any of them.

As he went to Ziklag these men of Manasseh deserted to him …: If the pronoun he is ambiguous, the name “David” may be used instead (so NET Bible). Since David had already settled in Ziklag, Good News Translation uses the verb “was returning” rather than went. Regarding Ziklag, see 1 Chr 12.1. For the Hebrew verb rendered deserted, see the comments on the previous verse.

The name Jozabad occurs twice in this verse, referring to two different men. In some languages it will be important to say “another Jozabad” the second time the name appears.

Chiefs of thousands in Manasseh: The Hebrew word translated thousands sometimes has the meaning “clans.” So one interpretation of this whole phrase is “chiefs of the families of Manasseh” (American Bible) or “chiefs of the clans of Manasseh” (New Jewish Publication Society’s Tanakh). However, most translations understand the Hebrew to mean that these men had commanded military units consisting of a thousand soldiers.

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 on that day David first appointed that thanksgiving be sung to the LORD by Asaph and his brethren: On that day may be translated “That same day” (Contemporary English Version; similarly New American Bible) or “It was on that day” (Nouvelle version Segond révisée, Traduction œcuménique de la Bible). This phrase is omitted by God’s Word, but there is no reason to do so. The word first may be rendered “for the first time” (Bible en français courant, Nouvelle version Segond révisée).

The passive expression that thanksgiving be sung translates an active verb in Hebrew and will have to be made active in certain other languages. Since Asaph and his fellow Levites are clearly shown to be the agents of this activity, they should be the subject of the verb sung. David … appointed that thanksgiving be sung to the LORD by Asaph and his brethren may be rendered “David charged Asaph and his colleagues to praise the Lord” (Bible en français courant) or “David ordered that Asaph and his associates sing songs of thanksgiving to the LORD.”

By Asaph and his brethren is literally “by the hand of Asaph and his brothers.” Asaph is mentioned in the titles of Psa 73–83. The pronoun his refers to Asaph and not to David. Brethren does not refer to biological brothers here but to other members in the tribe of Levi. Since Asaph was himself a Levite, Good News Translation and Parole de Vie render his brethren as “the other Levites.” Some other renderings are “his kinsmen” (Revised English Bible) and “his colleagues” (Bible en français courant).

Interpreters disagree on the relationship of this verse and the verses that follow. Some regard the song of praise that follows as a general song of praise that is not to be connected closely to verse 7. However, New International Version renders verse 7 as “That day David first committed to Asaph and his associates this psalm of thanks to the LORD:…” (similarly NET Bible, Parola Del Signore: La Bibbia in Lingua Corrente), and New American Bible reads “Then, on that same day, David appointed Asaph and his brethren to sing for the first time these praises of the LORD:….” But the Hebrew does not have the word “this” or “these.” Revised English Bible and New Jerusalem Bible also place a colon () at the end of verse 7 to indicate that verses 8-36 consist of the song that David appointed to be sung. Either interpretation is possible.

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 .