David went out to meet them …: This verse is a complex sentence in Hebrew, as the Revised Standard Version translation shows. It will probably be necessary to break this verse up into several sentences with careful attention to the relationships between the various parts. It begins with the common Hebrew conjunction, which Revised Standard Version leaves untranslated. But it is possible to translate it in this context as a logical connector such as “So,” although New Jerusalem Bible and American Bible make the first clause of this verse a temporal one, saying “When David came forward to meet them….”

And said to them is literally “and he answered and he said to them.” This kind of redundancy is perfectly natural in certain languages while in others it is extremely awkward. Naturalness should be the determining factor in deciding whether to use one verb or two.

If you have come to me in friendship to help me: In friendship is literally “for peace.” American Bible translates “with peaceful intent,” and Parole de Vie has “in a spirit of peace.” Others may prefer to use an adverb such as “peacefully” (New Century Version). The Hebrew words translated to help me are not found in the Septuagint, but this idea would certainly be implicit in the words of David even if they were not found in the text.

My heart will be knit to you: American Bible says “I am eager for an alliance with you.” Some other possible models are “my heart will be one with you” (Braun), “I am ready to have you unite with me” (New International Version), and “I welcome you. Join me” (New Century Version).

But if to betray me: The verb phrase you have come found in the first proposition of this verse is implied here. Some modern translations repeat it (so New International Version, Revised English Bible, and Braun in parentheses), but others supply another similar verb or leave the reader to understand what is implied.

Although there is no wrong in my hands: In most languages a literal rendering of this expression is likely to be misunderstood. Its meaning is “innocent though I am of any crime of violence” (Revised English Bible) or “even though I have done nothing wrong” (New Century Version).

Then may the God of our fathers see and rebuke you: As is usually the case, the plural word fathers refers to “ancestors” (Good News Translation, Contemporary English Version, New Living Translation, New Jerusalem Bible) and not to literal fathers. The pronoun our is inclusive here. The verb see may be rendered “see that you are deceiving me” or “see what is in your hearts.” The Hebrew verb translated rebuke is sometimes used to mean “decide” (New American Standard Bible). But it is also used with the stronger meaning of “rebuke” or “punish.” Among the acceptable translations are “judge” (Revised English Bible, Parole de Vie, Braun), “punish” (Good News Translation, New Living Translation, New Century Version, Bible en français courant), and “condemn” (American Bible). Revised Standard Version and several other modern versions have added the pronoun you as the context requires in English.

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 .

Asaph was the chief, and second to him were Zechariah … is literally “Asaph was the chief and his second was Zechariah….” The Septuagint, followed by Klein, says “Asaph was the leader and those second to him were Zechariah….” The words chief and second may be better translated as verbs in some languages. Parole de Vie, for example, translates “Asaph directed them and Zechariah helped him.” To be a chief in this context means to lead in worship.

The people named here are mostly the same as in 1 Chr 15.17-18, with some omissions and some changes in spelling. The Revised Standard Version punctuation is ambiguous as to whether the nine individuals named after Asaph were all his assistants or whether Zechariah (Hebrew “Zecharya”) alone was his assistant (so Good News Translation, Parola Del Signore: La Bibbia in Lingua Corrente). The punctuation of the Masoretic Text favors the interpretation in Good News Translation, so Zechariah should not be included among those who play harps and lyres.

The name Je-iel occurs twice. The first time it should probably be spelled “Jaaziel” (New Century Version, New English Bible/Revised English Bible, Klein) as in 1 Chr 15.18.

Who were to play harps and lyres: For harps and lyres, see the comments on 1 Chr 13.8. Other translations of these two instruments include “harps and zithers” (American Bible) and “lutes and harps” (New English Bible). If the receptor language does not have different instruments that correspond to these two musical instruments, a translation such as “stringed instruments” ( NET Bible) is acceptable.

Asaph was to sound the cymbals is literally “and Asaph with cymbals causing to hear” or “… with cymbals making oneself heard.” For cymbals see the comments on 1 Chr 13.8.

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 .

With them were Heman and Jeduthun: The pronoun them refers to Zadok and his fellow priests (see verse 39). Heman is first mentioned in 1 Chr 6.33 and is mentioned again in chapter 25. Jeduthun is perhaps the same person as Ethan, who is mentioned in 15.17, 19, along with Asaph and Heman. However, a number of scholars think that the author of 1 Chronicles used several different traditions concerning the genealogies of the Temple singers and that at a later stage of the traditions, Ethan replaced Jeduthun. Even though such an explanation seems probable, translators should not harmonize the texts and replace Ethan with Jeduthun or vice versa. Jeduthun and his descendants are mentioned again in 1 Chr 25; 2 Chr 5.12; 29.14; and 35.15.

And the rest of those chosen and expressly named to give thanks to the LORD: The text does not state who did the choosing, but perhaps it was King David (see verses 4-6). The reference here is to the other singers named in 1 Chr 15.20-21 who had not been appointed to serve before the ark in Jerusalem.

For his steadfast love endures for ever: See the comments on verse 34. There are two ways this clause may be related to the rest of the verse:

• (1) It may introduce the reason why these people were to give thanks to the LORD (so Revised Standard Version/New Revised Standard Version, Good News Translation).

• (2) But it may also be considered a quotation from what is typical in thanksgiving psalms. Revised English Bible follows the second interpretation by rendering the last half of this verse as “and the other men chosen by name to give thanks to the LORD, ‘for his love enures for ever’ ” (similarly New Jerusalem Bible, New American Bible, Parola Del Signore: La Bibbia in Lingua Corrente, Braun). American Bible is similar, but the quotation begins sooner as follows: “and the rest of those selected and designated by name to render ‘Give thanks to Yahweh for his devotion is everlasting.’ ”

Either interpretation and translation is acceptable.

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 the Syrians of Damascus came to help Hadadezer king of Zobah: Because Zobah was part of the Syrian federation, the other Syrians set out to help their fellow countryman. Syrians is literally “Aram.” Many versions say “Arameans” (New Revised Standard Version, New International Version, New Living Translation, New Century Version, God’s Word, New American Standard Bible, Revised English Bible, New Jerusalem Bible, New American Bible, Traduction œcuménique de la Bible), but as far back as King James Version the Hebrew noun here has been translated “Syrians” since it refers to the same geographical area. Some consider the term Syrians misleading when used for the period prior to 1000 B.C., but many modern versions find it acceptable in this context (so Revised Standard Version, Good News Translation, Contemporary English Version, Bible en français courant, Parole de Vie, Nouvelle version Segond révisée, La Bible du Semeur). This is true for the frequent references to the name throughout this book (especially in chapters 18 and 19). Since readers are more likely to think of Damascus only as a city, it may be better to add a word with a wider meaning such as “territory,” “region” or “country” to show that a “nation-state” is involved. For the Syrians of Damascus, Contemporary English Version speaks of “the Syrian kingdom of Damascus.” In the Masoretic Text Damascus is written here as “Darmeseq,” but it will be best to use the same spelling in the receptor language as elsewhere in the Old Testament. The Hebrew verb for came is third person singular. Since “Aram” refers to the people of Syria, most translations will use a plural verb. Good News Translation clarifies the meaning of the verb came with “sent an army.” Similarly, Contemporary English Version speaks of “troops.” Since Hadadezer has already been identified in verse 3 as king of Zobah, Good News Translation omits the name Zobah for reasons of English style. Bible en français courant abbreviates even more, saying simply “Hadadezer.”

David slew twenty-two thousand men of the Syrians: Slew renders the same Hebrew word translated “defeated” in verses 1-3. But this context seems to require the more specific meaning “killed” (Good News Translation) since the victims are counted. Of course, David would not have personally killed all twenty-two thousand enemy soldiers, so some languages may require “David and his men” or “the army of David” as the subject of this verb. The object of this verb includes the words of the Syrians (literally “of Aram”), repeating the name used at the beginning of this verse. However, in some languages it will be more natural to use a pronoun, saying “of them,” or to leave this phrase untranslated.

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 .

This verse describes the same events as 2 Sam 11.1, but the focus is different since the verse in 2 Samuel sets the scene for David’s sin with Bathsheba while the Chronicler omits any reference to this wrongdoing on the part of the king. While the account here says simply that Joab led out the army, the account in 2 Samuel specifically says that “David sent Joab.” This difference in focus must be maintained in translation. The verse begins with a form of the Hebrew verb meaning “to be,” which is often omitted in translation but is rendered “And it came to pass” in King James Version and “Then it happened” in New American Standard Bible. Translators do not need to imitate the form of the Hebrew, but should begin this new story in whatever way is considered natural in their language.

In the spring of the year is literally “at the time of the turn of the year.” This expression most likely refers to the coming of springtime. Military campaigns were often undertaken in the spring, after the winter rains. Apparently at this time there were two calendars in use among the Israelites, one beginning in the fall and the other in the spring. In addition to the parallel text in 2 Sam 11.1, a similar Hebrew expression is also used in 1 Kgs 20.22 and 26 to refer to the king of Syria attacking the Israelites in the spring of the year, and in 2 Chr 36.10 to indicate the time when Nebuchadnezzar brought Jehoiachin to Babylon. Another similar expression occurs in 2 Kgs 13.20 to situate the habitual invasion of the land by the Moabites. The Hebrew does not clearly indicate the time of Joab’s military attack on the land of Ammon in relation to the preceding chapters. Good News Translation says “The following spring.” But the events in this chapter are not necessarily in chronological order with preceding events, so Biblia Dios Habla Hoy says “On one occasion, during the spring.” In those parts of the world where the season of spring is unknown, it may be necessary to say “At the turn of the year” (Revised English Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh). The basic meaning of the Hebrew phrase here is generally thought to be that of repetition or return of a time of the year.

The time when kings go forth to battle is literally “the time when the kings go forth.” Since this speaks of something that happened repeatedly, the habitual verb form may be the most appropriate in many languages. But in other languages it may be necessary to add a word such as “usually” (Good News Translation) to show that it was not something that necessarily happened every year.

Joab led out the army: The army translates two Hebrew nouns. King James Version and Jewish Publication Version translate “the power of the army,” and Slotki gives “the host of war” as an alternative translation. But many versions today say only “the army.” However, some interpreters understand this expression to mean “the main part of the army” (La Bible Pléiade, El libro del Pueblo de Dios, Nueva Versión Internacional, Osty-Trinquet, Peregrino, “the main force” (Moffatt), or “a strong army” (La Bible du Semeur, La Sainte Bible: La version Etablie par les moines de Maredsous). Since this is the beginning of a new section, certain modern versions find it helpful to make clear which army Joab was leading into battle. Contemporary English Version and New Living Translation speak of “the Israelite army,” while New Century Version has “the army of Israel.” For this whole clause Biblia Dios Habla Hoy has “Joab organized an expedition.”

And ravaged the country of the Ammonites: The root meaning of the Hebrew verb rendered ravaged is “to decay,” and the causative form here may be rendered “ruined,” “spoiled,” “destroyed” (Contemporary English Version, Reina-Valera revisada), “laid waste” (New International Version, New American Bible, An American Translation), or “devastated” (New Jewish Publication Society’s Tanakh, Nueva Versión Internacional). The country of the Ammonites is literally “the land of the children [or, sons] of Ammon.” This Hebrew idiom means simply “the Ammonites’ territory” (New Jerusalem Bible). Contemporary English Version says “towns all over the country of Ammon.” The Ammonite kingdom was located northeast of the Dead Sea. The Ammonites and the Israelites were often in conflict throughout the centuries. For this whole clause and the previous one New Living Translation says “Joab led the Israelite army in successful attacks against the towns and villages of the Ammonites.”

And came and besieged Rabbah: Besieged translates a Hebrew verb meaning “to encircle.” Enemy troops would surround a city and attack it or, having cut off supplies from the outside world, wait to starve out the inhabitants. Rabbah was the capital city of the Ammonites, which was strategically located about 37 kilometers (23 miles) northeast of the Dead Sea, where north-south and east-west trade routes crossed. It is known today as Amman in the modern country called Jordan. In many languages it will be helpful to add a classifier term so that the reader will know that Rabbah was a city (so New Living Translation, New Century Version, Nova Tradução na Linguagem de Hoje) or that it was the capital city (so Contemporary English Version, Parola Del Signore: La Bibbia in Lingua Corrente).

But David remained at Jerusalem: Since this verse begins a new section, it may be helpful to identify David as “King David” (Good News Translation, Nova Tradução na Linguagem de Hoje).

And Joab smote Rabbah, and overthrew it: The Hebrew verb for smote has the sense of “attacked” (Good News Translation, New International Version) in this context. The Hebrew verb rendered overthrew is frequently used for tearing down (so God’s Word, NET Bible) or destroying (so Good News Translation) cities and their walls. Revised English Bible uses the more technical expression “razed … to the ground.”

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 built there an altar to the LORD and presented burnt offerings and peace offerings: The common Hebrew conjunction rendered And may be taken as a temporal connector (New American Bible “then”) or it may be left untranslated. The text says that David made the sacrifices, but it is possible that the writer meant that David had a priest offer these sacrifices. In languages that have a causative form of the verb, that verb form would be used here if David himself did not offer the sacrifices. But since the text does not mention any priest, it will be better to say that David offered the sacrifices. Burnt offerings were animal “offerings that were completely burnt” (Nova Tradução na Linguagem de Hoje; see verse 23). Peace offerings were sacrifices in which only a part of the animal was burned on the altar; the rest was eaten by the worshipers (see the comments on 1 Chr 16.1). In addition to peace offerings (also New Jerusalem Bible, New American Bible), other translations include “fellowship offerings” (Good News Translation, La Bible du Semeur), “offerings of well-being” (New Revised Standard Version), “shared-offerings” (Revised English Bible), and “reconciliation sacrifices” (Biblia Dios Habla Hoy).

And called upon the LORD may be translated “and he prayed to the Lord” (Parola Del Signore: La Bibbia in Lingua Corrente; similarly Good News Translation, Nueva Versión Internacional, Nova Tradução na Linguagem de Hoje).

And he answered him with fire from heaven upon the altar of burnt offering: The fire from heaven was a sign of God’s approval of David’s choice of the place as the site of the future Temple (compare Lev 9.24; 2 Chr 7.1). The reason that God sent fire may be made explicit as in Good News Translation: “to burn the sacrifices” (also Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente, Nova Tradução na Linguagem de Hoje)

At the end of this verse some translations add with the Septuagint “and [it] consumed the burnt offering” (American Bible, La Bible Pléiade; similarly Knoppers). It is possible that a scribe accidentally omitted these words when his eye skipped from the first occurrence of burnt offering to the second occurrence. Even if the shorter Masoretic Text is followed, the Septuagint simply makes explicit what is implicit in the Hebrew.

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 .

Verses 12-20 list the descendants of Kohath, one of Levi’s three sons (verse 6).

The sons of Kohath … four: Kohath’s four sons were listed earlier in 1 Chr 6.2. As in previous verses, the number is given at the end of the verse, but it will be more natural in some languages to put this information near the beginning (so Good News Translation). This is done even in rather literal English versions such as New American Standard 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 .

Delaiah and Ma-aziah are literally “Delayahu” and “Maazyahu.”

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 .