The rest of his men he put in charge of Abishai his brother: While it is not specifically stated, the text implies that Joab would go with the first group. This is why it was necessary for him to choose someone else to be in command of the troops that would stay to fight the Ammonites. Instead of beginning this clause with the direct object the rest of his men, it will be more natural in many languages to turn the clause around and say “he made his brother, Abishai, commander of the remaining forces” or “he appointed Abishai, his brother, to take control of the troops that he left behind.” He put in the charge of is literally “he put in the hand of.” Bible en français courant and Traduction œcuménique de la Bible use the verb “confided” to translate this idea. Abishai (literally “Abshai” in Hebrew) was last mentioned in 1 Chr 18.12. In some languages it is necessary to specify whether Abishai was the younger brother or the older brother. Unfortunately, the Hebrew text never states clearly whether Joab or Abishai is older, but perhaps it may be assumed that Joab was the older brother since he was the commander of David’s troops. Additionally, Joab is usually mentioned first where the two names occur together in lists.

And they were arrayed against the Ammonites: The pronoun they refers to Abishai and his troops. As in verse 9, the Hebrew verb rendered were arrayed involves the arrangement of a military force for battle against an enemy. While the verb form is the same here as in verse 9, Revised Standard Version translates it as a passive in this case. However, they were arrayed is more accurately translated “they arrayed themselves” (New American Standard Bible) or, in a more dynamic rendering, “They organized for combat” (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 .

And David said to God: Good News Translation and Nova Tradução na Linguagem de Hoje render said as “prayed,” and make the name of God the first element in the prayer itself within the quotation marks. This may be a helpful model for other languages.

Was it not I who gave command to number the people?: David’s first question is rhetorical and may be turned into a statement (so Good News Translation, Revised English Bible, Biblia Dios Habla Hoy, Parola Del Signore: La Bibbia in Lingua Corrente, Nova Tradução na Linguagem de Hoje). The Hebrew word translated gave command is literally “said.” But its sense in this context is certainly “gave the order” (New Century Version, Revised English Bible) or “called for” (New Living Translation). As in earlier verses in this chapter, the people may be translated “the army” ( NET Bible).

It is I who have sinned and done very wickedly: Done very wickedly is literally “to do evil I did evil.” In Hebrew an infinitive is followed by a finite form of the same verb here. This is done to intensify or reinforce what is said. Revised Standard Version uses the adverb very to express the emphasis. The Hebrew verb in this expression is the same one rendered “was displeased” in verse 7 (see the comments there). Following the Septuagint and a Qumran manuscript of the parallel text in 2 Sam 24.17, Revised English Bible corrects this whole sentence to read “It is I who have sinned, I, the shepherd, who have committed the wrong.” Parola Del Signore: La Bibbia in Lingua Corrente also follows this reading, saying “I alone have done wrong: the shepherd has sinned.” The Hebrew words for “the shepherd” and “the evildoer” are quite similar in spelling. Biblia Hebraica Stuttgartensia suggests that the Hebrew text here should be corrected to read “the shepherd,” but Critique Textuelle de l’Ancien Testament gives an {A} rating to the Masoretic Text.

But these sheep, what have they done?: The Old Testament often compares leaders and their people to shepherds and flocks of sheep (see 1 Chr 11.2). In referring to these sheep, David is comparing the people of Israel to sheep rather than talking about literal sheep. In some languages it will be more acceptable to say “these people who are like my sheep.” Some translations do not keep the imagery, saying instead “these poor people” (Good News Translation, Nova Tradução na Linguagem de Hoje) or “these innocent people” (Biblia Dios Habla Hoy). The rhetorical question what have they done? is really a way of saying “they have done nothing to deserve this punishment.” In some languages it will be better to translate it in this way or, retaining the question form, to say “they have done nothing wrong, have they?”

Let thy hand, I pray thee, O LORD my God, be against me and against my father’s house: Revised Standard Version uses the archaic pronouns thy and thee in keeping with its custom in prayers to God. But these forms do not reflect any difference in the Hebrew and are dropped by New Revised Standard Version and other modern versions. Again the word hand refers to the exercise of power. Perhaps a more meaningful way of translating Let thy hand … be against me … is “use your power to punish me…” (similarly Good News Translation, Bible en français courant) or simply “strike me…” (New American Bible). I pray thee renders the Hebrew particle of entreaty, which is sometimes translated “please” or “I pray.” Good News Translation omits this particle, but translators should express it. However, the position of this expression in the sentence will vary from language to language. My father’s house is a way of referring to David’s immediate family. Several modern versions say simply “my family” (Good News Translation, Contemporary English Version, New International Version, New Century Version, Revised English Bible, New Jerusalem Bible, Bible en français courant, Biblia Dios Habla Hoy). New American Bible has “my father’s family.”

But let not the plague be upon thy people is the reading of the Masoretic Text. Some scholars suggest that the words in the Hebrew text should be divided differently, as in the ancient Syriac. This different word division is the basis for the Revised English Bible rendering “but check this plague on the people.” Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text, but the meaning is nearly the same regardless of which reading is followed.

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 Obed-edom had sons …: Verses 4-8, which deal with the family of Obed-edom, interrupt the account regarding the descendants of Meshelemiah in verses 1-3 and 9. The writer makes no connection of Obed-edom to the Levites. Obed-edom here is perhaps the same Obed Edom mentioned in 2 Sam 6.10-11 and 1 Chr 13.13-14. He had looked after the Covenant Box when it was kept at his house before it was brought to Jerusalem. But even in those passages, he is not linked to the Levites. Even if there is reason to question whether Obed-edom was ever a Levite, it is hard to avoid the conclusion that the writer of 1 Chronicles intended that Obed Edom be linked to the Levites, and more specifically as a descendant of Korah, as was Meshelemiah. God’s Word begins verse 4 with “[Also for Korah’s descendants] there were Obed Edom’s sons….” God’s Word places within square brackets what it understands to be implicit information.

The name Obed-edom means “servant of Edom,” and for this reason it is often written as a hyphenated name (so also New International Version) or a double name (so Good News Translation). Translators may feel free to write it either way as long as they are consistent with spellings used in other passages where the name is found.

As in verses 2 and 3, Good News Translation eliminates the ordinal numerals with each name in verses 4 and 5 by saying “listed in order of age” (similarly Bible en français courant, Nova Tradução na Linguagem de Hoje).

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 .

Ira, the son of Ikkesh the Tekoite (verse 9): See 1 Chr 11.28. For the Tekoite, New Century Version, Biblia Dios Habla Hoy, and Parola Del Signore: La Bibbia in Lingua Corrente say “from the town/village of Tekoa,” and Nova Tradução na Linguagem de Hoje has “from the city of Tekoa.”

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 David the king said to all the assembly: Having spoken to his son Solomon (recorded in chapter 28), David now turns to speak to the whole assembly of Israel. The common Hebrew conjunction rendered And may be translated “Then” (New International Version, Braun) in this context. The writer refers to David specifically as the king since he speaks here with royal authority.

Solomon my son, whom alone God has chosen, is young and inexperienced: The Hebrew says only that God has chosen Solomon, without stating the purpose. Die Bibel im heutigen Deutsch says “God has chosen for this work.” However, New Living Translation has “God has chosen to be the next king of Israel.” Both of these additions fit the context and theology of the writer (see 1 Chr 28.5-6). But in this context the Die Bibel im heutigen Deutsch rendering more accurately expresses the intended meaning. By using the word alone (literally “one”), David emphasizes that it is Solomon and no one else whom God has chosen. This emphasis is brought out by Revised English Bible, which translates “My son Solomon is the one chosen by God, Solomon alone….” Others say “My son Solomon, the only one whom God has chosen…” (Nouvelle version Segond révisée, Traduction œcuménique de la Bible). It is also possible to translate the Hebrew as “Solomon, my only son, whom God has chosen…,” but this understanding of the Hebrew grammar is less likely the intended meaning.

For is young and inexperienced, see the comments on 1 Chr 22.5. Nueva Versión Internacional says “still lacks experience,” and New Century Version has “is young and hasn’t yet learned what he needs to know.” This phrase certainly includes Solomon’s lack of experience in political matters but is not necessarily limited to that.

For the palace will not be for man but for the LORD God: Palace translates a Hebrew noun that usually refers to a palace, a citadel, or a fortress (see Est 1.2, where it is rendered “capital”). Here and in verse 19, this noun is apparently used in the sense of “temple,” but with a suggestion of the huge nature of the building project. Perhaps this word was chosen in order to suggest that God is Israel’s real king. New International Version translates “palatial structure” in both verses. Another translation is “castle” (New American Bible). On the basis of similar words in languages related to Hebrew, some interpreters think that the Hebrew noun refers to a complex of buildings, including the Temple, so they say “citadel” (Knoppers), that is, a fortified town. The phrase not for man means “not for people” or “not for human beings.” New Revised Standard Version focuses on the contrast between humans and God, translating “not … for mortals.” For this whole clause New Living Translation has “for the Temple he will build is not just another building–it is for the LORD God himself!” Similarly, Peregrino says “for it is not a matter of building an ordinary house, but a temple for the Lord God.” Nova Tradução na Linguagem de Hoje also provides a good model, saying “because it is not a matter of building a palace where people are going to live, but of a temple for the LORD God.”

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 that night God appeared to Solomon: In that night refers to the night following the day on which Solomon offered the sacrifices. This phrase is more commonly expressed in English as simply “That night” (New Revised Standard Version, Good News Translation, New Jerusalem Bible, New American Bible), but some languages may say “During that night” or “In the night that followed.” In some languages this phrase will come at the end of the clause rather than at the beginning; for example, Revised English Bible says “God appeared to Solomon that night.” The parallel text in 1 Kgs 3.5 says that God appeared in a dream to Solomon. Scholars disagree on whether or not the author of 2 Chronicles deliberately omitted the reference to a dream for theological reasons. If he did, then translators should not add “in a dream” here as Contemporary English Version has done. However, most likely, the omission was not for theological reasons.

And said to him: The verb said will be more naturally rendered “asked” or “inquired” if the direct quotation that follows is in the form of a question as in Good News Translation. However, like Revised Standard Version, a majority of modern versions follow the Hebrew text by rendering the quotation as an imperative.

Ask what I shall give you: These words of God imply that he intends to give Solomon whatever he requests. Some translations make this explicit by saying “Ask me what you want, I will give it to you” (Parole de Vie; similarly Die Bibel im heutigen Deutsch). New Living Translation is similar with “What do you want? Ask, and I will give it to you!”

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 .