And David was angry: This clause describing David’s anger is not exactly the same as the expression used of the LORD’s angry reaction to Uzzah’s action. The previous verse says literally that “the LORD’s nose burned,” while here the text says simply that “David burned” without mentioning his “nose.” However, it may not be possible or natural to try to make this fine distinction in the receptor language. The Hebrew does not say at whom David was angry, but the context clearly indicates that he was angry at God.

Because the LORD had broken forth upon Uzzah is literally “because the LORD had breached a breach [gap] against Uzzah.” The basic meaning of the Hebrew verb rendered had broken forth is “to break through [a wall in an attack on a city].” The verb is used by extension to mean “to punish,” which is how Good News Translation translates the verb. The Old Testament does not hesitate to speak about the anger and punishment of God. God is consistently portrayed as a holy God who rejects everything that is not holy. To modern readers God’s anger and punishment sometimes seem extreme for the offence committed, but the Old Testament also shows God as slow to anger, merciful, and gracious (Num 14.18; Neh 9.17; Psa 86.15; 103.8; Nah 1.3). However, the point of this story is the sacred character of the Covenant Box; it must not be touched by anyone who is not authorized to do so no matter what the reason may be. See also Num 4.15 and 1 Sam 6.19.

And that place is called Perez-uzza to this day is literally “and he called that place Perez Uzzah to this day.” Some interpreters think the subject of the verb called is David; for example, Revised English Bible says “and he called the place Perez-uzza, the name it still bears” (similarly Contemporary English Version, Moffatt). However, others think the Hebrew verb here is an indefinite third person singular verb. This second interpretation is the basis for the passive verb in Revised Standard Version. The passive expression is called will have to be translated actively in those languages where the passive is unnatural or non-existent. In such cases translators may consider the following models: “they [indefinite] call the place…” and “the name of that place is….”

The Hebrew name Perez-uzza means “punishment of Uzzah” or more literally “breaking out against Uzzah.” The meaning of the name is crucial in this passage, and the reader should somehow be made aware of this meaning and its relationship to what happened to Uzzah in that place. This may be done in one of the following ways:

• (1) A footnote may be used to give the meaning of the Hebrew name as in Good News Translation, Bible en français courant, and Nova Tradução na Linguagem de Hoje.

• (2) The meaning of the name may be given in square brackets (so An American Translation, Osty-Trinquet) or parentheses (so Nouvelle Bible Segond, La Bible du Semeur, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente) after a transliteration of the name; for example, An American Translation has “Perez-uzza [Breach of Uzza],” and Parola Del Signore: La Bibbia in Lingua Corrente says “Perez-Uzza (Punishment of Uzza).”

• (3) A direct translation of the name’s meaning may be given in the text. Knox captures the meaning of the whole verse well by saying “Great grief it was to David, this ruin the Lord had brought on Oza, and he called the place by the name it bears still, Oza’s Ruin.”

• (4) Translators may also transliterate the name in the text and then give the meaning also; for example, Moffatt says “Perez-Uzza or ‘Breaking of Uzza’ ” (similarly El libro del Pueblo de Dios).

To this day: See the comments on 1 Chr 4.41.

Good News Translation has reversed the sentences in this verse to follow a more logical pattern in which David’s anger is mentioned after the naming of the place. This may be a good model to follow in other languages.

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 .

Good News Translation has a stanza break here, but not Revised Standard Version. Since this verse is closely connected with the previous verses, there should not be a break here.

For great is the LORD, and greatly to be praised …: This verse explains why all peoples should praise the LORD and proclaim his marvelous works. For translates a Hebrew conjunction that introduces the grounds for the exhortations. This Hebrew conjunction is left implicit by Good News Translation, but in many languages an explicit connector will be required. The passive expression greatly to be praised will have to be made active in some languages. If so, some possible models are “[he] deserves our greatest praise” (Contemporary English Version) and “people should praise him very, very much.”

And he is to be held in awe above all gods: Nearly all versions take the Hebrew of this line to mean that people should hold God in awe more than they hold other gods in awe. But New Jewish Publication Society’s Tanakh says “He is held in awe by all divine beings.” To be held in awe translates a Hebrew verb that is often rendered “to be feared.” English makes a distinction between God, with a capital “G,” and god, with a small “g.” The word gods refers to supernatural powers that are recognized as existing, but inferior to Yahweh. Therefore translators should not render gods by a term meaning “evil spirits” or “demons.” Nor should they use the term for “angels” or “God’s messengers.” In some languages gods may be called “strong spirits,” “little gods,” or “spirits that are not the great spirit.” Berkeley translates “so-called gods” (see the next verse, which says that “all the gods of the peoples are idols”). Possible models that render this line as an active expression are “we should honor and respect him more than all the gods,” “[he is] more awesome than any of the gods” (New Jerusalem Bible), and “and awesome is he, beyond all gods” (New American 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 .

What more can David say to thee for honoring thy servant? is literally “What can David add to you for honoring your servant?” With this rhetorical question David says there is nothing more he can say about the way God has honored him. David refers to himself in the third person as David and thy servant. Good News Translation changes these third person references to first person as also does Nouvelle Bible Segond and several other modern versions. The purpose of such indirect references is to show respect for the person addressed, in this case God. It will not be possible to keep the indirect reference in some languages, but it may be possible to convey the idea of great respect in some other way. Contemporary English Version attempts to do so by beginning this verse with “I am your servant….” Contrary to nearly all other translations, Braun understands the object for the verb honoring to be God rather than David, so he translates this question as “How can David give you more honor” (similarly Knoppers).

For thou knowest thy servant: The force of this clause in connection with the question may be understood in two different ways: (1) Good News Translation understands the verse to mean that even though God knows David well, he has nevertheless honored David, and so David can say nothing more to express his gratitude to God. (2) Perhaps more likely the sense is that even though David is very grateful to God for his promises, David can find no more words to express his gratitude, but God knows the degree of David’s gratitude even if David does not express it in words. In this context the Hebrew word rendered knowest means “to choose” or “to love” as it does also in other Old Testament passages (see, for example, Gen 18.19; Amos 3.2).

As elsewhere in Revised Standard Version, the use of the archaic forms such as thee, thou, and knowest in this prayer do not reflect anything in the Hebrew and should not be reflected in other translations.

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 the Ammonites saw: The Ammonites no doubt includes their king also, so Good News Translation says “King Hanun and the Ammonites” (similarly Bible en français courant). The verb saw is not to be taken literally as referring to physical seeing, but rather to becoming aware of something. A number of modern versions use the verb “realized” (Good News Translation, New International Version, New Jerusalem Bible, New American Bible, New Jewish Publication Society’s Tanakh, Bible en français courant).

That they had made themselves odious to David: The root of the Hebrew word translated odious has to do with emitting an unpleasant odor or smelling bad. New International Version reflects this by translating this clause as “that they had become a stench in David’s nostrils.” But here the expression is used figuratively for being offensive. New Jewish Publication Society’s Tanakh renders it nonfiguratively by saying “that they had incurred the wrath of David.” It may be better to say “that they had antagonised David” (New Jerusalem Bible) or “that they had given offence to David” (Revised English Bible) in order to show the responsibility of the Ammonites more clearly.

Hanun and the Ammonites sent a thousand talents of silver: A “talent” was the approximate equivalent of 34 kilograms or 75 pounds. However, the weight of a talent differed over time and in different places, so it is not possible to be certain of the exact amount of a thousand talents of silver in modern terms. Good News Translation says “nearly forty tons of silver,” and New Century Version has “about seventy-four thousand pounds of silver”; but according to other calculations, it is closer to “thirty tons of silver” (Bible en français courant, Parole de Vie). Whatever the exact equivalence, this was clearly a very large amount of silver and represented a great deal of money. The translation should somehow communicate this fact.

To hire chariots and horsemen: The Masoretic Text says “to hire for themselves chariots and horsemen.” The parallel text in 2 Sam 10.6 and a manuscript from Qumran do not have the words “for themselves.” It is not clear whether Revised Standard Version has followed a different text here from the Masoretic Text or has simply left this information implicit. The latter seems more likely since most English versions do not include these words. For chariots and horsemen, see the comments on 1 Chr 18.4.

From Mesopotamia, from Aram-maacah, and from Zobah: Mesopotamia is literally “Aram-naharaim” (so New American Bible, New Jewish Publication Society’s Tanakh, Complete Jewish Bible). This name occurs also in Gen 24.10; Deut 23.4, Jdg 3.8; and the title of Psa 60. Naharaim is the dual form of the Hebrew word for “river,” so Traduction œcuménique de la Bible translates “Aram-of-two-Rivers.” The name refers to an area between the Tigris and Euphrates Rivers in upper Mesopotamia, located around the bend of the Euphrates River in northern Syria. Some versions call this “Upper Mesopotamia” (Good News Translation, New Jerusalem Bible, Bible en français courant), and others refer to it as “Northwest Mesopotamia” (New Century Version). Aram-maacah was a small Syrian kingdom east of the Jordan River, south of Mount Hermon, and southwest of Damascus. The tribes of Reuben, Gad, and the half-tribe of Manasseh had failed to conquer Maacah (see Josh 13.8-13). Zobah was a small Syrian kingdom north of Mount Hermon (see the comments on 1 Chr 18.3). Since the soldiers from Upper Mesopotamia were also Syrians, Bible en français courant translates this last part of the verse as “Syrians from Upper Mesopotamia, Maacah and Zobah.”

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 three punishments decrease in length of time from three years, to three months, to three days. But each one also increases in intensity, going from famine to pestilence upon the land.

Either three years of famine: The word famine is translated in some languages as “great hunger time” or “empty stomach period.” Others may speak of “big lack of food.”

Or three months of devastation by your foes, while the sword of your enemies overtakes you: These two clauses are parallel in meaning, the second clause intensifying the first one. The Masoretic Text is literally “or three months of being swept away from before your foes, and the sword of your enemies to overtake [you].” Compare “or that you be swept away three months before your adversaries with the sword of your enemies overtaking you” (New Jewish Publication Society’s Tanakh), “three months of being swept away before your enemies, with their swords overtaking you” (New International Version), and “Or will your enemies constantly defeat you for three months?” (Contemporary English Version). The parallel passage in the Masoretic Text at 2 Sam 24.13 and the Septuagint here in 1 Chronicles both read “fleeing” rather than “being swept away.” This is the basis for translations such as “Or three months of running away from the armies of your enemies” (Good News Translation; similarly Nova Tradução na Linguagem de Hoje), “or three months of fleeing your enemies, with the sword of your foes ever at your back” (New American Bible; similarly Einheitsübersetzung, Klein), “or three months of flight from the presence of your enemies while their sword overtakes you” (American Bible), and “or three months during which your enemies will chase you away when their swords catch up to you” (God’s Word). In Hebrew the third consonants in the words for “being swept away” (nispeh) and “fleeing” (nuskah) are nearly the same and were often confused by scribes.

Or else three days of the sword of the LORD, pestilence upon the land, and the angel of the LORD destroying throughout all the territory of Israel: The relationship between the sword of the LORD, pestilence upon the land and the angel of the LORD destroying should be clear. These three phrases are parallel in meaning. A literal translation such as that in Revised Standard Version (also New Revised Standard Version) suggests that three separate events are in mind. Good News Translation seems to indicate there are two separate events by using the connector “and.” But it is most likely that only one event is in view here. The destroying angel with a sword causes the pestilence. Bible en français courant expresses this sense by saying “or three days during which time the Lord will strike the country with his sword by sending his destroying angel to spread the pestilence in all the territory of Israel.” Another way of showing that only one event is intended is “or three days of the LORD’s sword–a plague in the land with the Messenger of the LORD destroying the whole country of Israel” (God’s Word). New Living Translation represents this punishment as one item as well, saying “or three days of severe plague as the angel of the LORD brings devastation throughout the land of Israel.”

The Hebrew word rendered pestilence is translated “plague” in Exo 9.3 (compare also Lev 26.25). This term refers to a contagious disease that is very deadly and destructive. Pestilence may be rendered “epidemic” (Good News Translation, New Jerusalem Bible, American Bible) or “severe plague” (New Living Translation). Another possible model is “terrible sickness that kills many people.” The Hebrew word translated angel here is sometimes rendered “messenger.” The term is often taken in the sense of a heavenly messenger. Translators will probably have struggled already with the translation of this term both in the Old Testament (Gen 16.7; 21.17) and the New Testament (Matt 1.20; Luke 1.11; Acts 10.3). The land here is the land of Israel. The parallel text in 2 Sam 24.13 says “your land.” The Good News Translation rendering “your land” is probably a translation of the Masoretic Text here in 1 Chronicles. It has simply made explicit that this is the land ruled over by King David.

Now decide what answer I shall return to him who sent me: What answer I shall return may be rendered “how I am to answer” (New Jerusalem Bible) or “what reply I shall take back” (New Jewish Publication Society’s Tanakh). The pronoun him clearly refers to Yahweh, and in some languages it will be better to avoid any uncertainty by rendering him who sent me as “the Lord who sent me” (Parola Del Signore: La Bibbia in Lingua Corrente) or simply “the LORD” (Good News Translation) or “God” (Nova Tradução na Linguagem de Hoje).

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 .

You have an abundance of workmen: stonecutters, masons, carpenters …: The Hebrew expression for workmen is a general one. Here it is broken down into more specific categories. For stonecutters see 1 Chr 22.2. If technical terms for masons and carpenters do not exist in the receptor language, expressions such as “workers in stone” and “workers in wood” may be used (so New Jewish Publication Society’s Tanakh, Parola Del Signore: La Bibbia in Lingua Corrente).

And all kinds of craftsmen without number, skilled in working: It is not clear in the Hebrew text whether the words without number refer (1) to the craftsmen in this verse or (2) to the metals listed in the next verse. According to Revised Standard Version, it is the craftsmen who are without number (so also New Revised Standard Version, New International Version). Following this interpretation, not only were the materials to be used in building the Temple “beyond weighing,” the number of craftsmen was so large that they could not be counted. But the Masoretic Text is more naturally read with the words without number referring to the quantities of gold, silver, bronze, and iron in the next verse (so Bible en français courant, Parole de Vie, Nouvelle Bible Segond). A translation based on this interpretation for the last half of this verse and the first half of the next verse is “and all kinds of craftsmen, skilled in working. 16 They will have an inexhaustible supply of gold, silver, bronze, and iron.”

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 shall stand every morning: The Levites were to be at the Temple every morning. The verb stand may be rendered “be present” (New American Bible, New Jewish Publication Society’s Tanakh) or “be on duty” (Revised English Bible).

Thanking and praising the LORD refers to the role of the Levites as musicians.

And likewise at evening is literally “and thus/so in the evening.” New Century Version renders this phrase as a separate sentence, saying “They also did this every evening.” Some versions combine the reference to evening with the one for morning (Good News Translation, New Living Translation, Revised English Bible, Parole de Vie, La Bible du Semeur). This eliminates the need to translate the word likewise.

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 number of them along with their brethren …: Good News Translation takes the pronouns them and their to refer to the twenty-four men previously mentioned in verses 2-4 and makes this explicit. The Hebrew word for brethren is to be taken in its broader sense and translated “relatives” (New International Version, New Century Version), “kinsmen” (Revised English Bible), or “fellow Levites” (Good News Translation).

All who were skilful may be rendered “all expert” (New Jerusalem Bible) or “all masters” (American Bible).

Two hundred and eighty-eight: Verse 2 lists four sons of Asaph, verse 3 lists six sons of Jeduthun, and verse 4 lists fourteen sons of Heman, making a total of twenty-four, as Good News Translation makes explicit. The number 288 (24 x 12; see verses 9-31) includes these twenty-four men.

The Good News Translation translation may give the impression that the twenty-four men listed in the preceding verses were not themselves “trained musicians.” The meaning of this verse is stated clearly in International Children’s Bible, which reads “These men and their relatives from the Levites were trained in music. They were skilled in making music for the Lord. There were 288 of them.”

This Handbook recommends that verses 6-7 form a separate paragraph, with verse 6 referring to all of the sons and fathers mentioned in verses 2-5, and the beginning of verse 7 referring to the same twenty-four people named in verses 2-4. The following NET Bible rendering is recommended as a model:

• 6 All of these were under the supervision of their fathers; they were musicians in the LORD’s temple, playing cymbals and stringed instruments as they served in God’s temple. Asaph, Jeduthun, and Heman were under the supervision of the king. 7 They and their relatives, all of them skilled and trained to make music to the LORD, numbered two hundred eighty-eight.

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 .