And he gathered the priests and the Levites, and said to them may be rendered “So he assembled the priests and Levites and ordered them” (similarly NET Bible).

Go out to the cities of Judah, and gather from all Israel money to repair the house of your God from year to year: Good News Translation takes the names Judah and Israel as referring to the same people. As noted earlier, the Chronicler often uses Israel when referring to the people of the southern kingdom. Since the priests and Levites were sent to the cities of Judah, the reference here is to the people of Judah, and not to the people of the northern kingdom. The words your God serve to emphasize the responsibility of the priests and Levites. The Temple at which they served was the Temple of the God whom they worshiped. By saying your God, Joash does not imply that he served a different God.

Gather … money to repair the house of your God from year to year may be understood in the following two different ways, and either interpretation is acceptable:

(1) There was to be a special one-time collection of money that would be sufficient to keep the Temple repaired year after year. This interpretation seems to lie behind the following renderings: “collect … enough money to make the annual repairs on the Temple” (Good News Translation), “collect money … that you may repair the house of your God over the years” (New American Bible), and “collect money … for annual repairs to the Temple of Yahweh” (New Jerusalem Bible).
(2) There was to be an annual collection that would provide money each year for repairs. This is the interpretation behind translations such as “collect … the annual tax … for the restoration of the house of your God” (Revised English Bible), “collect the money due annually … to repair the temple of your God” (New International Version), and “collect the annual quota of silver … for the repairs on the temple of your God” ( NET Bible). Every Jewish male counted in the census was obliged by law (Exo 30.11-16) to give a half shekel as an offering to Yahweh. In the post-exilic period this was an annual tax. This tax is mentioned in the New Testament story of Peter and the payment of the Temple tax (see Matt 17.24).

And see that you hasten the matter: The verb hasten, used twice in this verse, is somewhat archaic and is replaced by “act quickly” in New Revised Standard Version. For this whole clause New Living Translation says “Do not delay!”

But the Levites did not hasten it may be rendered “But the Levites did not act immediately” (New Living Translation). The writer gives no reason why the Levites did not act immediately as King Joash ordered.

Good News Translation provides a good model of this verse for those languages where indirect discourse is preferred over the direct quotation of the Hebrew and Revised Standard Version.

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 men of Judah captured another ten thousand alive: The men of Judah (literally “the sons of Judah”) may be rendered “The army of Judah” (New International Version, New Century Version) or “The soldiers of Judah” (Parole de Vie). Since the verb captured in English implies that the Edomite soldiers were not dead, it is redundant to say captured … alive. This may also be the case in many other languages.

And took them to the top of a rock and threw them down from the top of the rock: An American Translation renders to the top of a rock as “to the top of a crag,” and other versions similarly say “to the top of a [high] cliff” (Contemporary English Version, New International Version, Revised English Bible, Bible en français courant). The Hebrew word for rock is selaʿ. Several versions use the capitalized word “Rock” to indicate that it is a proper name (so New Jerusalem Bible, New American Bible, Complete Jewish Bible, La Bible des Communautés Chrétiennes, Osty-Trinquet). It probably refers to the fortified Edomite city named “Sela” (New Revised Standard Version, Good News Translation, New Jewish Publication Society’s Tanakh). The exact location of this city within Edom is uncertain. It may be the same as the modern-day city Essela, which lies about 30 kilometers (19 miles) south of the Dead Sea.

And they were all dashed to pieces: The pronoun they refers to the captured Edomite soldiers. This clause may be rendered “they split open” (New Century Version), “every one of them was burst open” (New Jewish Publication Society’s Tanakh), or “their bones were broken” (La Bible du Semeur). Another possible model is “when they hit the rocks below, their bodies broke into pieces.”

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 withstood King Uzziah: Withstood is literally “stood against.” Other possible renderings are “confronted” (New International Version, Revised English Bible, NET Bible) and “opposed” (God’s Word, La Bible du Semeur). For this whole clause New Century Version has “They told him he was wrong.”

It is not for you, Uzziah, to burn incense to the LORD: Contemporary English Version says “Your Majesty, this isn’t right! You are not allowed to burn incense to the LORD.” Contemporary English Version begins with a term of respect, which may be helpful in other languages. Although the priests were confronting the king, they did so with respect.

But for the priests the sons of Aaron, who are consecrated to burn incense: See the comments on verse 16. In this context the sons of Aaron refers to “the descendants of Aaron” (Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente). The Hebrew verb rendered are consecrated comes from the same root as the adjective that is usually translated “holy” and means “cause to be holy” or “set aside for a special [holy] purpose.” The priests were set aside to serve God in the Temple (see the comments on 1 Chr 23.13). New Living Translation says “are set apart.”

Go out of the sanctuary: For the Hebrew word rendered sanctuary, see the comments on 1 Chr 22.19. Here it may be rendered “holy place” (Good News Translation).

For you have done wrong: The Hebrew verb here is the same one rendered “was false” in verse 16 (see the comments there).

And it will bring you no honor from the LORD God: The translation of this clause is uncertain. The meaning may be (a) what Uzziah has done will not bring honor to him from God, or (b) because of what Uzziah has done, God will not reveal himself in his glory to Uzziah. The Hebrew noun kavod is usually translated “honor” in this context, but it may also be rendered “glory,” “splendor,” or “reputation.” For this whole clause Parola Del Signore: La Bibbia in Lingua Corrente has “and it will deprive you of the protection of God, the Lord.” However, the following alternative rendering in Parola Del Signore: La Bibbia in Lingua Corrente seems to be the more widely accepted translation: “and it will not give you honor in the eyes of the Lord God.” A slightly different interpretation is expressed in New American Bible with “and [you] no longer have a part in the glory that comes from the LORD God.”

The direct quotation here may be made into indirect discourse by rendering the whole verse as follows:

• They respectfully told him that he had no right to burn incense as an offering to the LORD. They said that right belonged only to the priests, Aaron’s descendants. Then they told him that the LORD God would not honor him for what he had done and asked him to leave the holy place because he had done wrong.

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 Ahaz gathered together the vessels of the house of God and cut in pieces the vessels of the house of God: Since this verse describes additional wrongdoing on the part of King Ahaz, the common Hebrew conjunction rendered And may be translated in such a way as to show the cumulative effect of his actions. Good News Translation attempts to do so with “In addition,” but many versions leave this transition word untranslated (so New International Version, New Living Translation, New Century Version).

The Hebrew noun translated vessels refers to various items used in the Temple (see the comments on 1 Chr 28.13). A general word such as “equipment” (Good News Translation, New Jerusalem Bible, Anchor Bible), which covers a wide range of items, may be used here. See the parallel text of 2 Kgs 16.17. The Hebrew text, followed by Revised Standard Version, repeats the words the vessels of the house of God, but such repetition may be seen as too redundant in the receptor language (so Good News Translation). The text does not explain why Ahaz cut in pieces all the Temple equipment, but presumably he did so in an effort to prevent the worship of Yahweh, just as that was the purpose of closing the doors to the Temple.

And he shut up the doors of the house of the LORD means more than simply closing the Temple doors. This clause may be rendered “then he locked the doors of the temple” (Parole de Vie; similarly Contemporary English Version) or “then he kept people out of the Temple.” Doors translates a Hebrew noun that refers to something that covers an entrance. Depending on the context, it may refer to a gate or a door. Since this verse has no parallel in 2 Kings, it is not possible to know which is intended here, that is, whether it refers to the doors of the Temple building or the gates of the wall around the Temple. Most versions refer to the doors of the Temple here. The house of the LORD refers to the same building as the house of God, so translators should avoid giving the impression that two different structures are intended. Good News Translation renders both phrases as “the Temple.”

And he made himself altars in every corner of Jerusalem: The altars in view here were for other gods. Contemporary English Version makes this clear by saying “altars to foreign gods.” In every corner of Jerusalem is probably not to be taken literally, but is a way of saying that the construction of altars was widespread in Jerusalem. In some languages it may be better to say “all over Jerusalem” or “everywhere in Jerusalem.” However, Contemporary English Version and New Century Version take the Hebrew words here literally by saying “on every street corner in Jerusalem.”

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 consecrated offerings were …: The consecrated offerings is literally “the holy things.” Only parts of these offerings were burned. The people sacrificing them ate the rest. Other renderings of this phrase include “The sacred offerings” (New Jewish Publication Society’s Tanakh) and “The animals consecrated as sacrifices” (New International Version).

Six hundred bulls and three thousand sheep: Sheep translates a Hebrew noun that sometimes refers to sheep only, sometimes to goats only, and sometimes to both sheep and goats. The Hebrew nouns for bulls and sheep are frequently used together to refer to large livestock and small livestock. For this reason New Jewish Publication Society’s Tanakh says “600 large cattle and 3,000 small cattle.” However, the English word “cattle” does not refer to sheep or goats, so a better rendering is “600 cattle and 3,000 sheep and goats” (New Living Translation).

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 .

As soon as the command was spread abroad is literally “And as to spread around [or, increase] the word/matter.” Revised English Bible gives the meaning clearly by saying “As soon as the king’s order was issued to the Israelites.” Two possible translations that use active expressions are “After the proclamation of these words” (Traduction œcuménique de la Bible) and “As soon as the word spread” (New Revised Standard Version). Another model is “As soon as messengers made known the king’s order.”

The people of Israel gave in abundance the first fruits of grain, wine, oil, honey, and of all the produce of the field: See Num 18.12-13, which indicates that the first fruits were for the priests. The Hebrew word rendered first fruits does not refer primarily to fruit in the strict sense of the word, but to the first of any produce. The first produce, as well as the firstborn animal or child, was thought to belong to the LORD in a special way. The first items produced were also thought to be the best or finest, and that is why they belonged to the LORD.

The Hebrew noun rendered grain occurs frequently in the Old Testament. It has a wide range of meaning and may include beans and peas as well as crops like wheat and barley. The English word grain expresses the general, broad meaning of this Hebrew term.

Wine is translated “new wine” in New International Version, New Century Version, NASB, and Revised English Bible. The Hebrew term used here is not the same one rendered “wine” earlier in 1-2 Chronicles (1 Chr 9.29; 12.40; 27.27; 2 Chr 2.10, 15; 11.11). The Hebrew noun here refers to freshly produced wine.

Oil refers to “olive oil” (Good News Translation, New Jerusalem Bible). See the comments on 1 Chr 9.29 and 2 Chr 2.10.

The Hebrew word translated honey most likely refers to a syrup made from dates and not to bees’ honey. But most English versions have the word “honey.”

Since the items already mentioned are produced in the fields, it will be more logical in some languages to render all the produce of the field as “all the other things that the fields produce.”

And they brought in abundantly the tithe of everything: The tithe refers to that part of what the soil produced (one tenth of the total) that the Israelites dedicated to the LORD as a sign of their gratitude to him for allowing the earth to produce. It provided the basic revenue for the Levites serving God in the Temple (see Num 18.21). In some languages the idea of tithe may have to be translated “one part for every ten parts harvested.”

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 he wrote letters: The pronoun he refers to King Sennacherib. Translators should use the proper name if the pronoun risks being misunderstood in the receptor language. The Masoretic Text has the plural word letters, but Good News Translation says “The letter,” which seems to understand the text as referring to another part of the Assyrian king’s message just cited. It is better to keep the plural idea of letters.

To cast contempt on the LORD the God of Israel and to speak against him: The basic meaning of the Hebrew verb rendered cast contempt is “to put to shame” (see the comments on 1 Chr 20.7, where it is translated “taunted”). However, when God is the object of this verb, it is best understood as meaning “insult” (Anchor Bible) or “deride” (New American Bible). Knox says that the letters were “full of blasphemy.”

Like the gods of the nations of the lands who have not delivered their people from my hands, so the God of Hezekiah will not deliver his people from my hand: See the comments on verses 13-15. In the first half of this quotation, the text has the plural word hands instead of the usual singular word hand, which occurs at the end of the quotation, but the meaning is still “power” in both cases. Some languages may find it helpful to restructure the words of Sennacherib as follows: “The god of Hezekiah will not save you from my power any more than the gods of other nations have protected those nations from me.” If the receptor language prefers this quotation in indirect discourse, one possible model is “He concluded that the God of Hezekiah was no more likely to save the people of Judah than the gods of so many other nations had saved those nations from the power of Assyria.”

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 .

Amon is compared with his father, Manasseh, and receives the same overall negative evaluation. He is specifically condemned for making sacrifices to the idols that his father had made.

He did what was evil in the sight of the LORD: See the comments on 2 Chr 21.6.

As Manasseh his father had done: See 2Chr 33.2.

Amon sacrificed to all the images that Manasseh … had made: The Hebrew word for images is the same one use in verse 19 (see the comments there). Since Manasseh probably did not make the images himself, had made is better rendered “had had made” or “had caused to be made.”

And served them: As in 2 Chr 7.19, the Hebrew verb translated served is better rendered “worshiped” (New International Version, New Living Translation) in this context.

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 .