Translation commentary on 1 Chronicles 11:6

David said …: Verse 6 precedes the last part of verse 5 in time. Some versions use a verb form here to indicate that the writer is now providing greater detail about the events described briefly in the previous verse; for example, New Revised Standard Version, New Century Version, and Revised English Bible begin this verse with a past perfect verb, saying “David had said…” (similarly New American Standard Bible, Bible en français courant). In some languages it will be necessary to specify to whom David is speaking. Contemporary English Version translates “David had told his troops…” (similarly New Living Translation).

Whoever shall smite the Jebusites first shall be chief and commander: The Hebrew word rendered chief is literally “head” but is often used of a military leader. This word is used again at the end of the verse. The terms chief and commander are synonymous in this context and constitute a hendiadys. They may be translated by a single word in those languages where the use of both might be confusing or where synonyms are not available. In languages where direct speech is a problem, the first half of this verse may be rendered “David had told his men that whoever killed the first Jebusite would become the leader of his army.”

And Joab the son of Zeruiah went up first, so he became chief: Zeruiah was the mother of Joab and the sister of King David (1 Chr 2.16), so some translations state here that she was Joab’s mother (so Good News Translation, Bible en français courant). In languages where it would be automatically assumed that the name referred to the father of Joab, it may be a good idea to follow the Good News Translation model. The notion of upward movement in the verb phrase went up first is not essential to the meaning. The main idea is that of leading the attack and being on the front line of the battle in order to be the first to take the life of an enemy soldier.

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 .

Translation commentary on 1 Chronicles 11:39

Naharai of Be-eroth, the armor-bearer of Joab the son of Zeruiah (verse 39): Be-eroth was a town in the territory of Benjamin. The armor-bearer of Joab may be rendered “who carried Joab’s weapons,” as in Contemporary English Version. Zeruiah was the mother of Joab and not his father (see the comments on 1 Chr 11.6).

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 .

Translation commentary on 1 Chronicles 13:5

So David assembled all Israel from the Shihor of Egypt to the entrance of Hamath: So translates the common Hebrew conjunction, which here introduces the logical result of the decision in verse 4. However, some versions take it as a temporal connector, translating “Then” (New American Bible, New Jewish Publication Society’s Tanakh). The author emphasizes throughout 1–2 Chronicles that all Israel was involved in cultic matters (see the comments on 1 Chr 11.1). All Israel participated in the dedication of the Temple (2 Chr 7.8), and all Israel participated in King Hezekiah’s Passover (2 Chr 30.5).

The Shihor of Egypt and the entrance of Hamath refer to the southern and northern borders of the country of Israel (1 Kgs 8.65). Bible en français courant and Die Bibel im heutigen Deutsch have “from the Egyptian border in the south to Lebo-Hamath in the north.” Other common language translations similarly add “in the south” and “in the north” (Good News Translation, Parola Del Signore: La Bibbia in Lingua Corrente, Nova Tradução na Linguagem de Hoje). Shihor is used as a synonym for the Nile River in Isa 23.3 and Jer 2.18. Here in 1 Chronicles and in Josh 13.3, it refers to the eastern arm of the Nile River or Nile Delta as the southern border of Israel. Some scholars identify the Shihor with the Wady-el-Arish; and Moffatt, in fact, translates “the Wady-el-Arish.” But since other scholars do not accept this identification, it is better not to follow the model of Moffatt. Furthermore, the Wady-el-Arish will be unknown to most modern readers.

The entrance of Hamath translates the Hebrew phrase leboʾ hamath. According to Num 34.7-9, leboʾ hamath is one of the places that marks the northern boundary of the land that God promised to Israel. The exact meaning of the Hebrew is not clear. The word leboʾ may be an infinitive meaning “to enter,” and taken with the name Hamath it may indicate the entrance to the city of Hamath (so Revised Standard Version, Traduction œcuménique de la Bible). Some scholars think that this phrase refers to a mountain pass to the south of the city of Hamath. For this reason Good News Translation translates “Hamath Pass,” while New Jerusalem Bible and Parola Del Signore: La Bibbia in Lingua Corrente have “the Pass of Hamath.” Or leboʾ hamath may be taken together as the name of a city located in what is the modern country of Syria. Compare “Lebo-hamath” (New Revised Standard Version, Revised English Bible, Die Bibel im heutigen Deutsch), “Lebo Hamath” (New International Version), and “Labo of Hamath” (New American Bible).

To bring the ark of God from Kiriath-jearim: David and the Israelites intended to bring the Covenant Box “to Jerusalem” as Good News Translation and Nova Tradução na Linguagem de Hoje make explicit. For Kiriath-jearim, see the introductory comments on this section [1 Chr 13.1-14]. Parola Del Signore: La Bibbia in Lingua Corrente says more explicitly “the city of Kiriath-Jearim.”

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 .

Translation commentary on 1 Chronicles 16:19

Verses 19-22 describe the condition of the Hebrews during the patriarchal age, when there were only a few of them and they had no settled residence in Canaan, but wandered from place to place (see Gen 12–35).

When they were few in number is literally “When you [plural] were few in number.” Instead of the pronoun they, some versions read “you” (New Jerusalem Bible, American Bible, Nouvelle version Segond révisée, La Bible du Semeur, Braun). However, rather than understanding “you” as the readers, New Jerusalem Bible and American Bible include this verse as the end of God’s words to the patriarchs begun in the previous verse, which does make better sense of the second person plural pronoun. The parallel text in Psa 105.12 has the pronoun “they,” referring to the patriarchs; and most versions have this pronoun here in 1 Chronicles also. Good News Translation renders this pronoun more dynamically, speaking of “God’s people,” but perhaps a better model in this context is that of Parole de Vie, which says “Our ancestors.”

Of little account means they were “insignificant” because they were few in number. However, Revised Standard Version may express a more negative sense than the Hebrew intends. The Hebrew word for little account is literally “a little,” and here may mean “a short time” or “small in numbers.” Good News Translation does not seem to translate this word. Other translations include “a handful” (New American Bible, New Jewish Publication Society’s Tanakh), “almost as nothing” (Braun), and “a tiny group” (New Living Translation).

And sojourners in it: The Hebrew word for sojourners is better rendered “temporary residents,” “immigrants” (La Bible du Semeur, Traduction œcuménique de la Bible), “foreign residents” ( NET Bible) or “resident aliens” rather than “strangers” (New Revised Standard Version, Good News Translation, Revised English Bible, New Jerusalem Bible, New American Bible). In some language areas there are known groups of nomadic wanderers who may come and go according to the seasons, and terms for such groups may be used to render sojourners.

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 .

Translation commentary on 1 Chronicles 17:11

This verse begins with the Hebrew verbal transition that is literally “And it shall come about” (New American Standard Bible). Because the statement that follows in this verse is a more detailed explanation of what has just been said, some translators render this transition in such a way as to highlight this fact; for example, Osty-Trinquet begins with “Yes” while Parole de Vie has “In effect.” But most versions leave it untranslated and simply begin with the temporal relative clause.

When your days are fulfilled to go to be with your fathers: This is a euphemism referring to the time when David will die. Fathers refers here to “ancestors” (New Revised Standard Version, Good News Translation). The receptor languages may have other equally colorful euphemisms that would be appropriate in such a context. So translators should not abandon the use of a euphemism and follow Good News Translation without first seeking a natural equivalent here. But neither should they translate the Hebrew euphemism literally if the meaning will not be clear in the receptor language. Biblia Dios Habla Hoy says “when your life comes to its end and you die.”

I will raise up your offspring after you, one of your sons: The Hebrew verb translated raise up may not be natural if translated literally in certain languages. It will be important to avoid giving the impression that some kind of resurrection is intended. Alternative verbs that avoid this are “appoint” (New Jerusalem Bible) and “establish” (Complete Jewish Bible). Offspring is literally “seed” (King James Version). Revised English Bible speaks of “one of your family,” while Complete Jewish Bible has “one of your descendants.” One of your own sons indicates that your offspring refers to a male in this context. This phrase is an allusion to Solomon (1 Kgs 2.12, 46). God’s promise here is remembered in Psa 89.3-4 and 132.11, and is interpreted as a prophecy concerning the Messiah in John 7.42 and Acts 2.30.

And I will establish his kingdom means that God will ensure the stability and strength of the kingdom of David’s son. New Jerusalem Bible translates “and I shall make his sovereignty secure.” In verse 14 God refers to the kingdom as his own kingdom, which shows that for the writer, there is little distinction between David’s kingdom and God’s kingdom.

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 .

Translation commentary on 1 Chronicles 18:17

And Benaiah the son of Jehoiada was over the Cherethites and the Pelethites: Benaiah was first mentioned in 1 Chr 11.22-25. Some other passages that refer to him are 2 Sam 8.18; 20.23; and 23.20-23. As indicated by the Good News Translation rendering, the Cherethites and the Pelethites were the bodyguards of King David. Apparently David recruited a private army while he was living in Ziklag (1 Sam 27–30). According to 1 Sam 30.14, he was close to “the Negeb of the Cherethites,” presumably the home of the first named group. Bible en français courant and Parola Del Signore: La Bibbia in Lingua Corrente speak of “Cretans” in place of Cherethites, that is, inhabitants of the island of Crete; and in other languages also, it may be better to use the modern-day name “Cretans.” However, the identification of Cherethites with Cretans is not certain. Some scholars have suggested that the Pelethites is a variant name for the Philistines, but the evidence for this is far from conclusive. Most likely both the Cherethites and the Pelethites were non-Israelites whose origin was probably in the Aegean Sea area. Good News Translation, Contemporary English Version, and New Living Translation translate the meaning of these expressions without providing the form, but some translators may prefer to retain the form along with the sense in this passage by saying “the Cherethites and the Pelethites, who were the king’s bodyguards” or “those who protected the king, that is, the Cherethites and the Pelethites.”

And David’s sons were the chief officials in the service of the king: The parallel passage of 2 Sam 8.18 says that David’s sons were priests; but for the Chronicler, only descendants of Aaron could be priests. This clause is literally “and the sons of David the first [plural] at the hand of the king.” Nearly all translations take the words “the first” as referring to the position of David’s sons in his administration; for example, Good News Translation says “and King David’s sons held high positions in his service,” and Contemporary English Version has “David’s sons were his highest ranking officials.” But it is also possible, and perhaps better, to take the word “first” with the word “sons,” as Revised English Bible does by saying “The eldest sons of David were in attendance on the king.” Compare also “and the first sons of David were at the king’s side” (Knoppers). This second interpretation fits the context of a king with many wives and many sons.

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 .

Translation commentary on 1 Chronicles 21:6

But he did not include Levi and Benjamin in the numbering is literally “And Levi and Benjamin he did not count [or, muster] among them.” But translates the common Hebrew conjunction. Here it introduces a contrast with the previous verse. It should be made clear in translation that the pronoun he refers to Joab. Good News Translation substitutes the name “Joab” for the pronoun he at the beginning of this verse and replaces the name Joab at the end of the verse with the pronoun “he.” The immediate reason for not including the tribes of Levi and Benjamin in the census is stated at the end of this verse. But the text does not indicate why Joab objected so strongly to the census. According to Num 1.49, the tribe of Levi was not to be included in a census, probably because the Levites did not have to serve in the army. Scholars have suggested different possible reasons why Benjamin also was not included, but since the text does not say, translators should not attempt to say why in the translation. Some versions render Levi and Benjamin as “the tribes of Levi and Benjamin” (Good News Translation, Bible en français courant, Biblia Dios Habla Hoy, Nueva Versión Internacional, Parola Del Signore: La Bibbia in Lingua Corrente, Nova Tradução na Linguagem de Hoje), so that readers will not think that two individuals are in view here.

For the king’s command was abhorrent to Joab: The king’s command is literally “the king’s word.” But the Revised Standard Version rendering correctly communicates the sense in this context. Some modern versions refer to “the king’s order” (Revised English Bible, Complete Jewish Bible) or “what the king had made him do” (New Living Translation). The Hebrew verb rendered was abhorrent refers to strong feelings of disgust or loathing that come when a person’s religious or moral order has been offended. For this whole clause Revised English Bible has “so deep was his repugnance against the king’s order” (similarly New American Bible), and American Bible says “because the command of the king was repugnant to Joab” (similarly La Bible du Semeur). The language level of the words “repugnance” and “repugnant” is high, but “repugnance” correctly indicates greater feelings than simply “disapproved” (Good News Translation), which is too weak to translate the Hebrew verb. Biblia Dios Habla Hoy says that Joab “did not like” the king’s order, but “did not like” is also too weak. A stronger expression such as “detested” or “was repulsive” (New International Version) should be used.

The Hebrew text states the reason at the end of the verse for not taking a census of the two tribes. Good News Translation places the reason first. But translators should choose whichever structure is more natural in their own language.

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 .

Translation commentary on 1 Chronicles 22:9

Good News Translation keeps God’s direct quotation in verses 9-10 by beginning these verses with a quote frame.

Behold, a son shall be born to you: Good News Translation does not translate the Hebrew word rendered Behold. This word focuses attention on what follows. Compare “Look” in New Jerusalem Bible. In many English translations this verse begins with a conjunction such as “But” (Contemporary English Version, New International Version, Revised English Bible) or “however” (Good News Translation) because of the contrast between David’s original intention of building the Temple himself and the reality that it would be his son who would actually build it.

He shall be a man of peace is literally “he will be a man of rest” (similarly King James Version, New American Standard Bible, Nouvelle version Segond révisée, Traduction œcuménique de la Bible). In Hebrew the pronoun he is emphatic. Knoppers expresses the emphasis by saying “he, he will be a man of rest.” This clause may be translated “he will have a peaceful reign” (Parola Del Signore: La Bibbia in Lingua Corrente).

I will give him peace from all his enemies round about is literally “and I will give him rest from all his enemies round about.” The idea of “rest” here must be understood in terms of a safe, secure life in the land of Israel. All his enemies round about may refer to enemies within Israel as well as in other countries, but most likely the intended sense is “his enemies in all the surrounding lands” (New Living Translation).

For his name shall be Solomon: The Hebrew contains a play on the word peace and the name Solomon. This wordplay cannot be reproduced in most languages, so translators may explain the reason for the name Solomon in a footnote or in the text itself. If a footnote is used, there are good models in many modern versions (for example, Good News Translation, New International Version, Traduction œcuménique de la Bible, Die Bibel im heutigen Deutsch). Good News Translation states that the name Solomon is formed from the Hebrew word shalom, which means “peace and security.” New Jewish Publication Society’s Tanakh has footnotes indicating that the Hebrew for Solomon is Shelomoh and that the Hebrew for “peace” is shalom. Nueva Versión Internacional states in a footnote “In Hebrew Solomon sounds like the word that means peace.” New International Version similarly states in a footnote “ Solomon sounds like and may be derived from the Hebrew for peace.” However, readers do not always look at footnotes, and those who only hear the text read will not be aware of footnotes. For this reason it may be helpful in the receptor language to indicate the significance of the name within the translation itself. This may be done with the use of parentheses, square brackets, or long dashes. For example, after the name Solomon, La Bible du Semeur and Parola Del Signore: La Bibbia in Lingua Corrente add “the Peaceful One” in parentheses, and God’s Word adds “Peace” in square brackets. For this whole clause Bible en français courant has “He will be called Solomon,–which means ‘the Peaceful One’–,” and Revised English Bible says “his name will be Solomon, ‘Man of Peace.’ ”

And I will give peace and quiet to Israel in his days: In this context the Hebrew word translated quiet refers to political peace. Since quiet is often understood as merely the absence of noise, it may be better to translate peace and quiet as “peace and security” (Good News Translation, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente). In his days may be rendered “during his reign” (Good News Translation, New International Version) or “while he lives” (El libro del Pueblo de Dios). Contemporary English Version translates this whole clause in a slightly different way, saying “because during his rule I will keep Israel safe and peaceful.”

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 .