Then Amaziah discharged the army that had come to him from Ephraim, to go home again: The common Hebrew conjunction at the beginning of this verse may be rendered Then or “So” (Good News Translation). Either interpretation is possible. Revised Standard Version focuses on the time relationship, that is, the events of verse 10 follow those of verse 9. However, Good News Translation focuses on the result that is stated in verse 10. Discharged is literally “divided” or “separated” (An American Translation). For Ephraim see the comments on 2Chr 25.7. Bible en français courant says “the kingdom of the North.” A possible rendering for this whole sentence is “Then Amaziah told the troops from the northern kingdom to return to their homes” or “So Amaziah sent the Israelite troops back to their homes.”

And they became very angry with Judah, and returned home in fierce anger: The expressions they became very angry and in fierce anger refer to the same emotion of anger, but the first one has to do with its beginning while the second one underlines its continuation. They became very angry is literally “their nose/anger burned greatly” (see the comments on 1 Chr 13.10 for this idiomatic expression), and in fierce anger is literally “in the burning of anger.” Bible en français courant translates Judah as “the kingdom of Judah.” Home is literally “to their own place.” A possible model for this whole sentence is “So they started being angry with the people of Judah, and they continued to be very angry when they returned home.”

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 .

In Jerusalem he made engines, invented by skilful men: The initial prepositional phrase In Jerusalem may be shifted to a different position in the sentence if it is more natural to do so. In fact, in Hebrew the verb for made comes first. The rendering of Revised Standard Version makes it sound as if Uzziah did the actual work of building the war equipment in view here after the inventors provided the plans. But this was almost certainly not the case. The inventors of this equipment were also the ones who built it. Engines invented by skilful men is literally “thought/invention of inventing by an inventor.” The Hebrew may be understood as referring to war equipment made by a single individual or by several individuals. Both Revised Standard Version and Good News Translation refer to several inventors. Other versions mention only one inventor; for example, Bible en français courant says “the engines invented by an engineer” (similarly Moffatt), and Parola Del Signore: La Bibbia in Lingua Corrente has “machines … invented by an expert.”

To be on the towers and the corners: The war equipment was placed in the towers and on the corners of Jerusalem’s walls (see verse 9). Good News Translation add the words “of the city wall” (similarly Bible en français courant).

To shoot arrows and great stones: This clause describes how the war equipment worked. According to Revised Standard Version and Good News Translation, it refers to catapults, which were offensive weapons used to hurl arrows and stones. However, catapults were probably not invented until several centuries later. The detailed palace reliefs that depict Assyrian conquests of various cities of Judah in this period do not show catapults. So this war equipment was probably defensive structures built on the city walls to shield the defenders on the walls as they shot arrows and threw down large stones on the attackers below. New Living Translation expresses this sense well by rendering the first sentence of the verse as “And he built structures on the walls of Jerusalem, designed by experts to protect those who shot arrows and hurled large stones from the towers and corners of the wall.”

And his fame spread far is literally “And his name went out far.” The Hebrew word for “name” has the sense of reputation in this context. New Century Version says “So Uzziah became famous in faraway places.”

For he was marvelously helped is literally “for he was marvelously to be helped.” The Hebrew verb rendered was marvelously is sometimes used in reference to doing miraculous acts. New Jerusalem Bible renders this clause as “for he was miraculously helped.” The implied agent of the passive verb was … helped is most likely God as some modern versions make explicit (so Good News Translation, New Living Translation, Bible en français courant). But is it also possible to understand the implied agent to be other human beings (so the alternative translation in Bible en français courant).

Till he was strong hints at the fact that Uzziah was no longer helped by God after he became powerful, and the following section makes this abundantly clear. Ironically, as noted in the comments on 2Chr 26.1, his name means “Yahweh is my strength.” For the idea of strong here, see the comments on 2Chr 26.8.

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 begins with the Hebrew transition word translated For. What follows provides the explanation of how Tilgath-pilneser caused suffering to Ahaz.

Ahaz took from the house of the LORD … is literally “Ahaz divided the house of the LORD….” There are two translation problems here: (1) the meaning of the Hebrew verb, and (2) what object is to be supplied for the verb.

As for the first problem, the Hebrew verb here is chalaq, which means “divided.” However, in this context it seems to mean “plundered.” Some interpreters think that the Masoretic Text contains an error here in the final consonant and that the verb originally was chillets, which means “plundered” or “robbed.” But Critique Textuelle de l’Ancien Testament does not even deal with this as a textual problem, indicating that there is little doubt about the Hebrew text. Several modern versions understand the text to mean that Ahaz “took some of the things” (New International Version; similarly English Standard Version, Bible en français courant, Bible de Jérusalem).

As for the second problem, in some languages it may be necessary to indicate what was taken or plundered from the Temple and the homes of the king and the leaders. The meaning is that he took valuable items. NET Bible says “riches.” Good News Translation is perhaps too free in saying that he took “gold,” although gold was surely among the things taken.

The Hebrew word translated princes may also be rendered “leaders” (Good News Translation). Either interpretation is possible here.

And gave tribute to the king of Assyria is literally “and gave to the king of Assyria.” Many languages will require an object for the verb. Revised Standard Version adds tribute. Other acceptable objects are “it” (Good News Translation) and “the proceeds” (Anchor Bible).

But it did not help him is literally “and not for help for him.” The meaning is that even though Ahaz gave tribute to the Assyrian king, the Assyrian king did not help him. Anchor Bible translates “he received no support from him.” Some languages will require a connector such as but or “in spite of this” in order to make this clause fit naturally in the discourse.

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 Hezekiah said is literally “And Hezekiah answered and said” (similarly King James Version, NASB, Dillard). Since the king spoke last to the Levites in verse 30, it may be helpful to clarify that he is addressing the people of Judah here by adding “to the people” (Good News Translation, Bible en français courant, Biblia Dios Habla Hoy) or “to the crowd” (Contemporary English Version). For this whole clause Bible en français courant provides a helpful model with “Hezekiah spoke again and said to the people.”

You have now consecrated yourselves to the LORD is literally “Now you have filled your hand to the LORD.” See the discussion of this idiom at 1 Chr 29.5. Here Hezekiah is acknowledging that the people had been made ritually clean by the sin offering (see verse 24) and were therefore considered worthy to offer their sacrifices. Good News Translation says “Now that you are ritually clean.”

Come near: Good News Translation leaves this clause implied, which may be helpful in other languages.

Bring sacrifices and thank offerings to the house of the LORD: The Hebrew noun translated sacrifices refers to offerings of sheep, goats, or cattle in order to create communion between God and the people offering the sacrifices. The Hebrew noun rendered thank offerings refers to offerings in thanks to God for answered prayer. The Hebrew for bring sacrifices and thank offerings could be understood to mean “bring sacrifices, especially thank offerings.” This interpretation is probably the basis for the Good News Translation rendering “bring sacrifices as offerings of thanksgiving.”

In those languages where it would be more natural, the direct quotation of what Hezekiah said to the people may be transformed into indirect discourse according to the following model: “Hezekiah then told the people that since they had become ritually clean they should bring their sacrifices of thanksgiving to the LORD at the Temple.”

And the assembly brought sacrifices and thank offerings: The people followed Hezekiah’s orders, so Good News Translation says simply “They obeyed.”

And all who were of a willing heart brought burnt offerings: The sacrifices and thank offerings required that only part of the meat be burned. What was not burned was eaten by the people making the offerings. But the burnt offerings indicated a special generosity since all of the meat was burned on the altar (see the comments on 1 Chr 16.1). Offerings made with a willing heart refer to voluntary sacrifices (see, for example, Exo 35.5, 22). Good News Translation says that some people “voluntarily” made burnt offerings, but this rendering does not quite express the sense of the Hebrew that these people were particularly generous. Better models for this clause are “and those who were generous brought burnt offerings” (New Jerusalem Bible) and “those who were very generous brought burnt offerings also” (Bible en français courant).

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 therefore do not let Hezekiah deceive you or mislead you in this fashion, and do not believe him: This verse concludes Sennacherib’s speech against the people of Judah and moves toward an appeal. The words Now therefore (literally “And now”) and the imperatives here indicate this quite clearly. The verbs deceive and mislead (see the comments on verse 11) have very similar meanings. The first verb focuses strongly on the idea of deception, but the two together make the entreaty stronger.

For no god of any nation or kingdom has been able to deliver his people from my hand or from the hand of my people: See the comments on the previous two verses.

How much less will your God deliver you out of my hand!: This sentence is a rhetorical question in Hebrew. It strongly affirms the inability of the God of Judah to rescue his people. (The same kind of question is asked in 2 Chr 6.18.) The Hebrew word translated God is plural, although the ancient versions and some Hebrew manuscripts have the singular “God.” Some modern versions say “gods” (Revised English Bible, An American Translation, Bible en français courant). Nearly all the people in the ancient Near Eastern world worshiped several gods. A possible model for this sentence is “There is absolutely no way that your God can rescue you from me!”

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 .

Moffatt places this whole verse in double square brackets, indicating that he thinks the verse is a later addition to the text.

And his prayer: This is the second mention of Manasseh’s prayer and may account for his reputation as a person of prayer in spite of the overall negative evaluation of him. But more likely, this phrase refers to his specific prayer in his distress in Babylon recorded in verse 13.

And how God received his entreaty may be translated “and how God granted his requests” or “and how God answered his prayer.”

And all his sin and his faithlessness: The Hebrew noun for faithlessness refers to a failure to keep a commitment (see the comments on 1 Chr 10.13, where it is rendered “unfaithfulness”). This noun and the noun for sin refer to the same basic rebellious attitude and behavior of Manasseh. So in some languages these two nouns may be translated by a single term, such as “sins” (Good News Translation).

And the sites on which he built high places and set up the Asherim and the images: See verse 3. The Hebrew word for images most likely refers to idols that were carved out of wood or cut out of stone.

Before he humbled himself: See verse 12.

Behold, they are written in the Chronicles of the Seers: The writer again uses the Hebrew focusing particle rendered behold to direct the readers’ attention to another written source. The passive verb are written may be transformed to an active form by rendering this whole clause as “The Chronicles of the Seers tells about all these things.” The translation seers requires a slight correction of the Masoretic Text that follows the Septuagint (also Good News Translation, Revised English Bible). The Hebrew noun here in the Masoretic Text is most naturally read as the proper name “Hozai” (so Contemporary English Version, NASB, New Jerusalem Bible, New Jewish Publication Society’s Tanakh, Nouvelle Bible Segond, Traduction œcuménique de la Bible, Die Bibel im heutigen Deutsch, Vulgate). New American Bible says “his seers,” which supplies the third person singular pronoun in order to correct the Masoretic Text. Anchor Bible and Biblia Dios Habla Hoy also adopt this reading. Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text, and argues that the proper translation is “Hozai.” For a more detailed discussion of the textual problem here, see Ellington’s article entitled “When Footnotes Aren’t Enough: The Case of 2 Chronicles 33.19.”

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 the king went up to the house of the LORD …: According to a common structure in Hebrew, the verb went up is singular with only the king as subject. But this is followed by a list of the other groups that joined him in going to the Temple. It is also implied that “the elders” mentioned in the previous verse went along with the king and all the other people. A literal rendering of Revised Standard Version here may prove to be unnatural in certain languages. Good News Translation provides a more natural model in English, saying “and together they went to the Temple….” Even though going to the Temple involved moving up in elevation, it may be more natural in many languages to say simply “went” (Good News Translation, Contemporary English Version) instead of went up.

All the men of Judah may be taken in a very general sense as referring to all people of Judah, or it may have a more restricted military sense. But given the context the broader, more general meaning is probably intended. New Revised Standard Version translates “all the people of Judah.” Since other members of the people of Judah are mentioned in this context, Good News Translation places this phrase toward the end of the sentence and translates more precisely “all the rest of the people.”

Both small and great: The list of those accompanying the king to the Temple is all-inclusive. Versions express this phrase in various ways: (1) all social classes (for example, “rich and poor alike” in Good News Translation; “high and low” in Revised English Bible; “from the most important to the least important” in New Century Version) and (2) all ages (for example, “young and old” in New Jewish Publication Society’s Tanakh and Moffatt). Bible en français courant speaks of “people of all conditions.” Compare 1 Chr 25.8 and 26.13, where a similar expression is used.

And he read in their hearing all the words …: The Hebrew text makes it quite clear that in this case the book of the Law was read out loud so that all the people could hear (in their hearing [literally “in their ears”]) and that the book was read in its entirety (all the words).

The book of the covenant: This book was previously referred to as “the book of the law” in verses 14 and 15 (see also 2 Chr 17.9). But there is little doubt that the same book is intended. If readers are likely to understand that a completely different book is meant, then translators must ensure that this mistaken notion is avoided. This may be done either through a footnote or by translating the same way here as in verses 14 and 15. For covenant see the comments on 1 Chr 11.3.

Which had been found in the house of the LORD: The passive construction here may be translated more naturally with a verb in the active voice in many languages by saying “which Hilkiah had found…” (see verses 14-15).

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 .