The report was true which I heard in my own land …: The word order in Hebrew of this quotation from the queen of Sheba gives prominence to the word true, although this may be difficult to bring out in the receptor language. In English this emphasis may be expressed by saying “True was the report that I heard in my own country….” In other languages the same meaning may be conveyed by the use of an adverb such as “indeed” or “truly.” La Bible du Semeur has “So it is really true what I had heard in my country….”

Report is literally “word.”

Your affairs is literally “your words” (Nouvelle version Segond révisée). Good News Translation understands this to mean simply “you.” But it acknowledges in a footnote that “your deeds” (New American Bible) is also a legitimate translation. It may also be rendered “your accomplishments” (New Revised Standard Version) or “your achievements” (Revised English Bible).

Anchor Bible renders the queen’s quote here as “The report I heard in my country about your wisdom in handling affairs of state is true.” Parole de Vie breaks it into two separate sentences, saying “In my country I heard about you and your wisdom. All that was true!”

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 common conjunction at the beginning of this verse is correctly translated But by Revised Standard Version, Good News Translation, and most other versions to show the contrast between the advice of the elders and the action of Rehoboam, which was based on the recommendation of his younger advisers. It also marks the contrast between the readers’ expectation and what Rehoboam actually did.

He forsook the counsel which the old men gave him: Some versions make the referent for the pronoun he explicit by saying “Rehoboam” (Contemporary English Version, New International Version, Traduction œcuménique de la Bible, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente) or “the king” (Bible en français courant). The basic meaning of the Hebrew verb rendered forsook is “to abandon” or “to leave behind.” But in this context it may be legitimately translated “rejected” (New Revised Standard Version, New Living Translation, New Jerusalem Bible) or “refused” (Contemporary English Version). The counsel which the old men gave him is literally “the counsel of the old men which they counseled him.”

And took counsel with the young men who had grown up with him and stood before him: See the comments on 2Chr 10.6. The pronoun him refers to Rehoboam and not to his father Solomon. The Hebrew verb rendered had grown up comes from a root meaning “to be great,” and it has a wide range of uses. Here the context requires the sense “to grow up.” But it seems probable that more is intended than simply physical growth. Who had grown up with him is better rendered “who had been educated/trained with him” (Peregrino. These young men were approximately the same age as Rehoboam. According to 2 Chr 12.13, Rehoboam was forty-one years old.

And stood before him means the young men were now his loyal subjects and advisers (see verse 6). Translations expressing this idea include “and were now his counselors” (Anchor Bible), “and who served as his advisers” (New Century Version), and “and were now his officials” (Contemporary English Version). An American Translation says “and who were his companions,” but the Hebrew seems to mean something more official.

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 Shemaiah the prophet came to Rehoboam and to the princes of Judah: See 2 Chr 11.2, where Shemaiah is called “the man of God.” In 11.2 his name is spelled “Shemayahou,” but the reference is clearly to the same person. The translation of the verb came will depend on receptor language usage. In some languages it will be more natural to say “went” because the position of the writer is assumed to be some place other than the location of King Rehoboam and the other leaders of Judah. New Living Translation avoids the problem by using the verb “met.”

The Hebrew noun translated princes refers to someone important (see the comments on 1 Chr 19.3). The person may have a position of importance either in civil life, religious life, or military life. In English the word princes usually refers to the sons of a king, which is not the intended meaning in the Hebrew here. New Revised Standard Version wisely uses “officers” (also Bible de Jérusalem). Anchor Bible believes these were military officers, so it says “captains.” Here a general expression may be used, for example, “leaders” (Good News Translation, New International Version), “leading men” (Revised English Bible), “nobility” (Moffatt), or “authorities” (Peregrino.

Who had gathered at Jerusalem because of Shishak: This statement implies that the leaders of Judah did not normally live in Jerusalem. They fled there because of Shishak’s invading army. New Living Translation says “who had all fled to Jerusalem because of Shishak,” Revised English Bible has “who had collected together in Jerusalem in the face of the advance of Shishak” (similarly Bible en français courant, La Bible du Semeur), and New International Version translates “who had assembled in Jerusalem for fear of Shishak.”

Thus says the LORD: See the comments on 1 Chr 17.4.

You abandoned me, so I have abandoned you to the hand of Shishak: Abandoned translates the same Hebrew verb rendered “forsook” in verse 1 (see the comments there). The word hand is often used in the Old Testament to refer to power, which is the sense it has here. So Bible en français courant renders the hand of Shishak as “the power of Shishak.” Good News Translation and Revised English Bible say simply “Shishak.” The personal pronouns in this quotation are emphatic in Hebrew, but neither Revised Standard Version nor Good News Translation reflects this. Bible en français courant is better with “You have abandoned me! So, I too, I abandon you to the power of Shishak.”

The words of the LORD are an embedded quotation in Hebrew, which may be difficult to keep in some languages. If so, the last half of this verse may be translated “He gave them the following message from the LORD: ‘Because you have disobeyed me, I have now abandoned you. I will not help you against Shishak!’” A model that uses only indirect speech is “He gave them a message from the LORD, saying that the LORD would not help them against Shishak because they had disobeyed him; he told them that the LORD had abandoned 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 .

The rest of the acts of Abijah, his ways and his sayings refers to everything else Abijah did and said. His ways refers to the things he did during his life, that is, his activities. In some languages this phrase may be translated “the things that he did,” “his deeds” (New American Bible), or “his conduct” (New Jewish Publication Society’s Tanakh).

The passive verb are written will have to be made active in some languages. A possible model for this is “they [indefinite] have written” or “someone has written.”

The story of the prophet Iddo: This work is unknown today. Story is literally “midrash” (so New Jerusalem Bible, New American Bible, Moffatt, Osty-Trinquet). The Hebrew word for story may also be translated “study” or “commentary.” In later Hebrew this term became a commonly used word for “exegesis.” At this point in the development of the language, the word probably meant “story.” If the word means “commentary” here (so Nouvelle Bible Segond, Traduction œcuménique de la Bible, El libro del Pueblo de Dios), then what Iddo wrote was not simply a history of Abijah’s reign but rather a commentary on his reign. Iddo is also mentioned in 2 Chr 9.29 and 12.15 as a source of information about other kings.

In the Hebrew text chapter 13 contains twenty-three verses; that is, 14.1 in Revised Standard Version and Good News Translation corresponds to 13.23 in the Masoretic Text.

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 high places were not taken out of Israel: But renders the common Hebrew conjunction. Here it marks a contrast between Asa’s actions in the preceding verses which were favorable to the exclusive worship of Yahweh and the failure to act here with regard to the places of worship dedicated to other gods. For high places, see the comments on 1 Chr 16.39 and 2 Chr 1.3. The passive expression the high places were not taken out of Israel does not lay the blame on anyone in particular for the lack of action with regard to the pagan places of worship. So in those languages where an active expression is required, it will be better not to specify Asa as the subject of this negative statement as Good News Translation has done; for example, this clause may be rendered “no one destroyed the pagan places of worship in Israel.” The term Israel in this context could refer to the cities that had earlier belonged to the northern kingdom (verse 8). The words out of Israel are not in the parallel text of 1 Kgs 15.14, so the Chronicler apparently added them in order not to contradict the statement in 2 Chr 14.5 that Asa had removed the high places in Judah.

Nevertheless translates the Hebrew adverb that is often rendered “only.” It introduces an additional contrast, but since the conjunction but was used at the beginning of this verse, good English style requires another term here.

The heart of Asa was blameless all his days: The word heart stands for the whole person in this context. For this reason Revised English Bible translates the heart of Asa as “Asa himself.” New Living Translation, New Century Version, and God’s Word are similar by saying simply “Asa.” The Hebrew word for blameless is literally “complete” or “whole” (Jewish Publication Version). It does not indicate moral perfection, but rather wholehearted commitment to the LORD. The heart of Asa was blameless may be rendered “Asa was fully committed to the LORD” or “Asa remained faithful to the LORD” (similarly Good News Translation). All his days refers to the whole lifetime of King Asa. In some languages this phrase is better translated “all his life” (Good News Translation) or “his entire life” (God’s Word).

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 .

These were in the service of the king: The demonstrative pronoun These refers to the military personnel mentioned in verses 13b-18. In some languages it will better to say “These soldiers” (Good News Translation) or “These were the troops” (New Living Translation). Good News Translation makes it explicit that these soldiers were “in Jerusalem” (see verse 13).

Besides those whom the king had placed in fortified cities throughout all Judah: King Jehoshaphat also had soldiers in all the other fortified cities of Judah.

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 a certain man drew his bow: The soldier who shot the arrow that killed Ahab is identified only as a certain man. On the basis of the information in 2 Kgs 5.1, some interpreters have identified him as Naaman, the commander of the Syrian army, but since this is only speculation, such information should not be introduced into the translation of this verse. However, it is reasonable to specify that this man was “a Syrian soldier” (Good News Translation, Bible en français courant, Parole de Vie, La Bible du Semeur) or at least “a soldier” (New Century Version). For drew his bow, see the comments on 1 Chr 5.18.

At a venture is literally “in his completeness/perfection.” Revised Standard Version renders the same Hebrew noun here as “[in their] simplicity” in 2 Sam 15.11. In this context the noun may be understood two different ways: (a) completeness of strength, that is, “with all his strength” or (b) completeness of integrity, that is, “with all innocence.” Nearly all translations follow the second understanding; the soldier was not shooting at Ahab because he knew it was Ahab. He was innocently shooting at whatever enemy soldier happened to be there. This soldier who shot the king of Israel did so “By chance” (Good News Translation, Traduction œcuménique de la Bible, La Bible Pléiade). Other translations that express the intended meaning include “at random” (Revised English Bible, New American Bible), “randomly” (New Living Translation), and “without any special aim” (New Jerusalem Bible).

And struck the king of Israel between the scale armor and the breastplate: The meaning of the Hebrew noun translated scale armor is uncertain, but it more likely refers to a joint between two parts of the armor. The Hebrew word for breastplate refers to a piece of armor covering the chest (and sometimes the back) to protect it against blows and arrows. The sense here seems to be that the arrow struck Ahab where there was a gap between the pieces of armor he was wearing for protection. Compare the following renderings for between the scale armor and the breastplate: “between the joints of his breastplate” (New American Bible), “between the joints of his armour” (New Jerusalem Bible, Moffatt), “between the plates of the armor” (New Jewish Publication Society’s Tanakh), and “in a joint of the armor” (NASB). A model that may be easier for some languages to translate is “in a place not covered by his armor” or “in a place where he was not protected.”

Therefore he said to the driver of his chariot: The Hebrew word translated therefore is the common Hebrew conjunction, which in this context provides a logical connection between Ahab’s being wounded and his exclamation to his chariot driver.

Turn about is literally “Turn your hand.” The charioteer (driver of the chariot) controlled the horses by pulling on the reins to go left or right. New American Bible says “Rein about.” New International Version expresses this idiomatically as “Wheel around,” and New Living Translation says “Turn the horses.”

And carry me out of the battle: The Hebrew noun translated battle is normally used for the place where soldiers pitched their camp. Either the Masoretic Text incorrectly reads “camp” (machneh in Hebrew) instead of “battle” (milchamah) or the Hebrew noun must be understood here to mean “battlefront.” For this whole clause New Jewish Publication Society’s Tanakh says “and get me behind the lines,” that is, behind the battle lines where the soldiers were lined up to fight against each other.

I am wounded translates a Hebrew verb with a wide range of uses. The general use is for bodily weakness or sickness. The form of the verb here is a causative passive, and it is generally understood to mean “to be seriously wounded.” In some languages the most natural rendering of this clause may be “they have hit 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 .

And when he had taken counsel with the people: The pronoun he refers to Jehoshaphat, which New Century Version makes explicit. Good News Translation refers to him as “the king.” The Hebrew verb rendered had taken counsel is a passive form of the verb meaning “to advise.” The idea here is that the king “was advised” by the people, that is, he acted in accord with the wishes of the people. For this whole clause God’s Word says “After he had advised the people,” but this rendering makes it sound as if he simply announced his decision. New Century Version expresses the meaning more accurately by saying “Jehoshaphat listened to the people’s advice.”

He appointed those who were to sing to the LORD and praise him in holy array: It is not clear whether these people appointed by Jehoshaphat were already musicians or whether they were chosen here for the first time to sing. The Hebrew words translated in holy array may be understood in two different ways as follows (compare 1 Chr 16.29):

(1) They may be understood as referring to God’s holiness. Revised English Bible, for example, renders this whole clause as “he appointed men to sing to the LORD and praise the splendour of his holiness.” New Jewish Publication Society’s Tanakh similarly reads “he stationed singers to the LORD extolling the One majestic in holiness.” Compare also “and appointed musicians to play before the LORD and praise his majestic splendor” ( NET Bible).
(2) They may be understood as referring to the clothing worn by the singers. Both Revised Standard Version and Good News Translation take the Hebrew words to mean that the singers were dressed in sacred clothing (so also Moffatt, Bible en français courant, Nouvelle version Segond révisée, La Bible de Jérusalem: Nouvelle édition revue et corrigée).

As they went before the army, and say may be rendered “and to march ahead of the army, singing” (Good News Translation; similarly Contemporary English Version).

Give thanks to the LORD, for his steadfast love endures for ever: See the comments on 1 Chr 16.34.

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 .