Because of Solomon’s unselfish request (verse 11), God promises that he will bless him beyond what he requested. Since this verse gives the result of the previous verse, it may be helpful to begin it with a logical connector such as “therefore” (New Jerusalem Bible), “So” (Contemporary English Version), or “For this reason.”

Wisdom and knowledge are granted to you: This passive expression will have to be transformed into an active one in many languages. Good News Translation does this by saying “I will give you wisdom and knowledge.” Another possible model is “You will receive wisdom and knowledge.” In some languages it will be more natural to use adjectives rather than abstract nouns here. Contemporary English Version does this by saying “I will make you wise and intelligent.”

I will give you riches, possessions, and honor: In addition to granting Solomon what he requested, God indicates that he will also give Solomon some of the things that he is praised for not having requested in verse 11; that is riches, possessions, and honor. However, God does not offer to destroy Solomon’s enemies.

Such as none of the kings had who were before you, and none after you shall have the like: The Hebrew does not make it clear whether the kings refers to the kings of Israel only or to the kings of all nations, as Good News Translation seems to suggest. Unlike Good News Translation, Berkeley limits the reference to the kings of Israel by saying “such as none of your royal predecessors have had, nor will any successor compare with you.” La Biblia: Traducción en Lenguaje Actual is similar to Good News Translation by rendering the last sentence of this verse as “moreover, I will make you the richest, most powerful and most famous king who has ever lived. Nobody will ever be able to equal you.”

As noted in the comments on verse 11, God’s reply to Solomon in verses 11-12a is a long complex sentence in Hebrew. In many languages it may be better to break it up into two or more sentences. A possible model that does this is:

• 11 All that you asked of me comes only from your heart: You did not ask for things or money or fame or a long life. You did not ask me to cause your enemies to die. But you asked me for wisdom and knowledge so that you might be able to govern my people over whom I made you king. 12 Therefore, I will give you wisdom and knowledge, but I will also add things and money and fame….

Another possible model, based on Parole de Vie, is:

• 11 You did not ask me for abundant riches or for great honor. You did not ask for the death of your enemies or for a long life. But you asked only for the wisdom and knowledge necessary to govern my people over whom I established you as king. Since this is what you desire, 12 you will receive this wisdom and this knowledge. But in addition, I will give you abundant riches and great honor….

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 the Hebrew text of verses 11-13, which Revised Standard Version follows closely, the information regarding the length of the wings of the two cherubim is presented in a way that is repetitious in English style. For this reason several modern versions combine these verses and provide the same information without the repetition (so Good News Translation, Contemporary English Version, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente).

The wings of the cherubim together extended twenty cubits (verse 11): For twenty cubits, see the comments on 2Chr 3.3. The combined wingspan of the two cherubim was about “30 feet” (Good News Translation) or “nine meters” (Nueva Versión Internacional). This information comes only at the end of these verses in Good News Translation, Contemporary English Version, and Bible en français courant.

One wing of the one, of five cubits (verse 11): Each cherub had two wings, which were each five cubits long. Five cubits is equivalent to about “7½ feet” (Good News Translation) or “two meters and twenty-five centimeters” (Nueva Versión Internacional).

The wall of the house (verses 11 and 12) may be expressed as “the temple wall” (New International Version, New Century Version) or “the wall … of the room” (Good News 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 .

So translates the common Hebrew conjunction. According to Revised Standard Version, this conjunction functions here to introduce a summary that brings a conclusion to the preceding events. Other interpreters understand its function here to be temporal, introducing the next step in the events of bringing the ark to the Temple and finally into the Most Holy Place. Good News Translation, for example, translates the conjunction as “Then” (so also New Revised Standard Version, New International Version, Bible en français courant). Others leave it untranslated (so Revised English Bible, New Jerusalem Bible, New American Bible, La Bible du Semeur, La Bible des Communautés Chrétiennes).

The priests brought the ark of the covenant of the LORD …: The Hebrew verb here may be translated brought or “took,” depending on the context. In English brought usually implies that the motion is in the direction of the speaker. But the writer was obviously not in the Most Holy Place. Therefore in a language like English a verb such as “carried” (Good News Translation) is preferable here.

To its place, in the inner sanctuary of the house, in the most holy place: All three of these phrases refer to the same place, yet each phrase focuses more specifically. To its place suggests that God had a specific location intended for the ark. NET Bible makes this clear by saying “to its assigned place.” In the inner sanctuary refers to the location (see the comments on 2 Chr 4.20), and the most holy place refers to the nature of the room (see the comments on 1 Chr 6.49 and 2 Chr 3.8). For these three phrases Bible de Jérusalem says “to its place, in the Debir of the Temple, that is to say, to the Holy of Holies.” Good News Translation has abbreviated the form of the Hebrew and eliminated the apparent repetition, but this simplification is not recommended.

Underneath the wings of the cherubim: See the comments on 1 Chr 13.6 and 2 Chr 3.10-13.

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 .

That they may fear thee …: Verse 31 expresses the purpose for which God should forgive and deal with each person as he deserves. Given the length of the sentence, which begins in verse 28, it may be advisable to begin a new sentence here by saying “Do this so….” Solomon prays for forgiveness for his people in order that they might fear God. Here, as often is true in the Old Testament, the idea is not so much that of cowering fearfully before the Almighty God as it is showing him the respect that is due to him. So Good News Translation says “honor,” La Bible du Semeur uses “revere,” while Bible en français courant and Parole de Vie have “respect.”

And walk in thy ways all the days: See the comments on verses 14, 16, and 27.

That they live in the land which thou gavest to our fathers: See the comments on verse 25. In the land is literally “on the face of the ground.” The land is usually understood as referring to the land of Israel. Most interpreters take the relative clause which thou gavest to our fathers with the land, so that Solomon is referring to the land of Canaan, which God gave to the people of Israel. But it is also possible to take this relative clause with the words thy ways. New Jerusalem Bible, for example, renders this whole verse as “so that they may revere you by following your directions, which you gave to our ancestors, throughout their lives on earth.” If this second interpretation is followed, then in the land is better translated “on earth.”

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 follows in this verse is a response to the question asked by those passing by the Temple at the end of the previous verse. This response corresponds to what Moses had said people from other nations would say (Deut 29.25-28). If the question in verse 21 is translated as indirect discourse, the embedded quotation in this verse might also be made indirect.

Then they will say: The pronoun they refers to other people who respond to the question of those who pass by the Temple. Almost all French versions use the indefinite “one” as the subject. The verb say may be better rendered “answer” in the context of this dialogue. For this whole clause Good News Translation, New International Version, and New Century Version have “People will answer,” while Revised English Bible says “The answer will be.”

Because they forsook the LORD the God of their fathers who brought them out of the land of Egypt …: God punished his people and abandoned the Temple because of their infidelity to him. Because is literally “Upon which.” In some languages it will be necessary to supply the information implied by the use of this construction; for example, New Century Version begins with “This happened because….” The pronouns they, their and them refer to the people of Israel, and if there is any doubt about the referent, it may be necessary in some languages to make it explicit. Fathers in this context clearly refers to “ancestors” (Good News Translation).

And laid hold on other gods: The Hebrew verb rendered laid hold on is a rather strong one, meaning “to grasp” or “to seize.” Here the verb is used in the sense of “embraced” (New International Version) or “clung to” (Revised English Bible) other gods. The people of Israel may have literally taken hold of idols, but the verb should be understood more figuratively here in the sense of “gave their allegiance to” (Good News Translation) or simply “decided to follow” (New Century Version).

And worshiped them and served them: See the comments on verse 19. Revised English Bible says “bowing down before them and serving them,” and Good News Translation has simply “and worshiped them.”

Therefore he has brought all this evil upon them: Therefore introduces the final conclusion with regard to the disobedience of the people of Israel. Both New International Version and Revised English Bible render it “that is why.” This evil refers to the destruction of the Temple and the exile from the land. The Hebrew noun rendered evil is perhaps better translated “adversity” (NASB), “disaster” (New International Version), or “misfortune” (Revised English Bible, Traduction œcuménique de la 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 .

And he made three hundred shields of beaten gold: See the comments on the previous verse. The Hebrew word for shields here is not the same one translated “large shields” in the previous verse. It refers to smaller shields. For a description of these shields, see the comments on 1 Chr 5.18. New Jewish Publication Society’s Tanakh calls them “bucklers” (also Revised English Bible, New American Bible). New Jerusalem Bible is similar to Good News Translation with “small shields.”

Three hundred shekels of gold when into each shield: As in the previous verse, Revised Standard Version supplies the word shekels. The parallel text in 1 Kgs 10.17 says that the smaller shields had three minas of gold in each shield. A mina equaled fifty shekels. New International Version supplies the word “bekas” instead of shekels in order to harmonize the text here in 2 Chronicles with that in 1 Kgs 10. A beka was the equivalent of a half-shekel, so 300 bekas equaled 150 shekels, which was also the equivalent of three minas. The New International Version solution causes the amount of gold in the smaller shields to be the same in both 1 Kings and 2 Chronicles. But normal Hebrew usage does not support the New International Version translation with “bekas” in verses 15-16. Three hundred shekels is equivalent to about “7½ pounds” (God’s Word) or “a little more than three kilos” (Biblia Dios Habla Hoy).

And the king put them in the House of the Forest of Lebanon: It is not likely that Solomon himself put these larger and smaller shields in the building mentioned here. He probably had others place them there (so Good News Translation). These shields were made for display, to show the wealth of the king; they were not intended to be used in battle. They were probably taken out and carried in royal processions. Ancient Hittite, Egyptian, and Assyrian texts refer to heavy gold weapons that were used in ceremonial processions and display only, not in war. The House of the Forest of Lebanon is described in more detail in 1 Kgs 7.2-3. This building was a large ceremonial hall. It probably received this name because it was built with dozens of pillars and beams made of cedar wood and paneled with cedar wood from Lebanon. The text in 1 Kings does not clearly indicate the relationship of this building to the other buildings of the palace complex, but it seems that this was a separate building, not connected to the others. For this reason “the Palace of the Forest of Lebanon” (New International Version, New Living Translation, New Century Version) may be a better translation than “the Hall of the Forest of Lebanon” (Good News Translation). Weapons and precious objects were stored in this building (see verse 20 and 1 Kgs 10.21).

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 King Rehoboam sent Hadoram, who was taskmaster over the forced labor: By sending the man who was in charge of the forced labor, Rehoboam transmitted a clear message to the northern tribes of Israel that he intended to deal harshly with them and was not going to grant their request that he lighten their load. The text does not state why Rehoboam sent Adoniram, but the meaning is clearly “to restore order” (New Living Translation).

In the parallel passage of 1 Kgs 12.18 Hadoram is called “Adoram,” and in 2 Sam 20.24 the man in charge of the forced labor under King David is also called “Adoram.” But the ancient Greek and Syriac translations of these two verses have the name “Adoniram.” In 1 Kgs 4.6 and 5.14 the name of the man holding this position during the reign of Solomon is “Adoniram.” Although some interpreters think it is not probable that the same person held this office for some forty years, it is likely that “Adoram” and Hadoram (so the Masoretic Text here) are simply variants of the name “Adoniram.” Good News Translation and New Living Translation use the name “Adoniram” in all of these passages.

Who was taskmaster over the forced labor is literally “who was over the forced labor.” Revised Standard Version supplies the word taskmaster. Similarly, Revised English Bible adds the word “commander” and New American Bible has “superintendent.” In many languages something will need to be added in order to make the clause complete. New International Version says “who was in charge of forced labor.” The practice of using forced labor existed also in neighboring countries at that time. The people were forced to build buildings and fortified walls around cities and to do other construction projects (see 2 Chr 8.3-8). The function of Adoniram may be expressed in some languages as “captain of those who worked against their will” or “chief of those who compelled other people to work.”

And the people of Israel stoned him to death with stones: And renders the common Hebrew conjunction. Since the reaction of the people here is unexpected, it may be better in many languages to use the connector “but” (New International Version, New Living Translation). As in verse 16, Die Bibel im heutigen Deutsch identifies Israel as “the northern tribes,” which may be a good model for other languages. Stoned him to death with stones is redundant in English since the action of stoning someone implies that it was with stones. For this reason Good News Translation omits the words with stones (so also New Revised Standard Version, Revised English Bible, New Jerusalem Bible, New American Bible). Many languages will say simply “executed him with stones” or “killed him by throwing stones on him.”

And King Rehoboam made haste to mount his chariot, to flee to Jerusalem: The Hebrew does not state that Rehoboam had also gone from Jerusalem into the northern kingdom, but this sentence implies that he must have gone with Adoniram. Made haste is literally “strengthened himself” or “proved to be strong.” Most interpreters understand the form of the Hebrew verb here to mean “with haste” or “hurriedly” (Good News Translation, New Jewish Publication Society’s Tanakh). Others understand it to mean “to persist in something.” For made haste to mount, HALOT suggests the translation “managed to mount” (also New American Bible); that is, Rehoboam persisted (and succeeded) in mounting his chariot. A rendering of the whole sentence that expresses this sense is “and King Rehoboam had to struggle to get up into his chariot in time to flee to Jerusalem.”

Both Revised Standard Version and Good News Translation suggest that Rehoboam got into his chariot to flee after Adoniram had been stoned to death. New Jewish Publication Society’s Tanakh clearly makes the one action follow the other action in time by saying “Thereupon, King Rehoboam hurriedly mounted his chariot and fled to Jerusalem.” However, the form of Hebrew verb for made haste may be understood as expressing simultaneous action; that is, while the people were in the process of stoning Adoniram, Rehoboam hurried to mount his chariot and flee. If this understanding of the Hebrew verbs is correct, then Rehoboam did not wait to flee until after Adoniram had been killed.

For chariot see the comments on 1 Chr 18.4 and 2 Chr 1.14.

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 account of Rehoboam’s reign is concluded by the common formula used to summarize the reign of most of the kings of Israel and Judah. It refers to his death, burial, and successor.

And Rehoboam slept with his fathers, and was buried in the city of David: See the comments on 1 Chr 11.5 and 2 Chr 9.31.

And Abijah his son reigned in his stead: Abijah is called “Abijam” in 1 Kgs 14.31. He is also called “Abijahu” in 2 Chr 13.20-21. But it may be advisable to use one form of the name throughout the Old Testament as Good News Translation and some other modern versions have done in order to avoid confusing the readers. The name Abijah means “Yahweh is my father.” For reigned in his stead, see the comments on 1 Chr 19.1 and 2 Chr 9.31.

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 .