And the ark of God remained with the household of Obed-edom in his house three months: It may be more natural in some languages to say that “David left the ark of God in Obed Edom’s house for three months.” Since these words repeat information from the previous verse, a literal translation results in a heavy style in English, so Good News Translation says simply “It stayed there three months.” With the household of Obed-edom in his house is literally “with the house of Obed Edom in his/its house.” Most translations take the Hebrew pronoun here as referring to Obed Edom, that is, “his house.” But the pronoun may refer to the ark. Revised English Bible takes it as “its house,” and translates the whole clause as “The Ark of God remained in its tent beside Obed-edom’s house for three months” (similarly New Jewish Publication Society’s Tanakh). Since the Septuagint does not have the words in his house, some interpreters think they are a later addition to the Masoretic Text and do not translate them (so Knoppers).

And the LORD blessed the household of Obed-edom and all that he had: The general term blessed gives no clue as to how Obed Edom was blessed, but certainly it would include the fact that there were no additional misfortunes like the one that occurred when Uzzah took hold of the ark along the way to Jerusalem. The blessing may have included the fact that he had eight sons (see 1 Chr 26.4-5, if indeed this is the same person). The household of Obed-edom is literally “the house of Obed Edom.” This phrase refers to the members of his family and possibly also to any servants he may have had. It may be rendered “everyone in his house.”

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 .

Ascribe to the LORD … ascribe to the LORD glory and strength: Again all the nations are called upon to praise Yahweh. The Hebrew verb translated Ascribe here and in the next verse is the imperative form of the verb meaning “to give” (so New Jerusalem Bible, New American Bible). It is as though the worshipers are exhorted to bring into the Temple with them Yahweh’s glory and strength. Most English versions use the verb “ascribe” since obviously “bring” is not appropriate in this context. Since these offerings are worship and praise, Good News Translation uses the verb “Praise.” Bible en français courant has “come to honor the Lord by proclaiming his glory and his power.”

O families of the peoples: As in previous verses in this hymn, the vocative O is supplied by Revised Standard Version and not a reflection of the Hebrew, so it may be omitted as in Good News Translation. Families of the peoples is a way of speaking of humankind in terms of national or racial groups. Other translations include “you families of nations” (Revised English Bible, New American Bible), “all people on earth” (Good News Translation), and “nations of the world” (New Living Translation). In some languages it will be more natural to restructure this verse and address the hearers before exhorting them; for example, Nouvelle version Segond révisée begins with “Families of the peoples,” and Parole de Vie has “Peoples of the 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 .

This verse is a rather long rhetorical question. Even in languages where rhetorical questions are acceptable, long and complicated ones often have to be transformed into several affirmations. Good News Translation, Contemporary English Version, and Biblia Dios Habla Hoy do that here. In this verse it may be possible to keep the basic question (What other nation on earth is like thy people Israel?), but the statements about Israel may have to be presented in the form of affirmative statements.

What other nation on earth is like thy people Israel: This translation is based on the Septuagint and the Vulgate. Critique Textuelle de l’Ancien Testament prefers this reading by giving it a {C} rating. The Masoretic Text reads “And who [is] like your people Israel one nation on earth?” It is possible that the words “one nation” should be translated “a unique nation,” and that they refer to Israel. Compare “And who is like Your people Israel, a unique nation on earth” (New Jewish Publication Society’s Tanakh; similarly Knoppers). The Hebrew words for other (ʾacher) and “one” (ʾechad) are very similar.

Whom God went to redeem to be his people: David refers to God in the third person here even though he addresses him in the second person in the rest of this question. Since this will be confusing to many readers, everything should probably be shifted to second person; for example, this clause may be rendered “whom you redeemed from slavery in Egypt to be your people” (similarly Good News Translation). To be his people echoes the words of Moses to the people of Israel in Deut 4.34. Another way of saying this is “to belong to him [or, you].” This theme is continued in the following verse.

Making for thyself a name: As in 1 Chr 17.8, the word name has to do with reputation. So it may be better in many languages to say “acquiring a reputation for yourself” or “winning fame for yourself.” Most translations understand this clause to refer to God’s fame. But New Jerusalem Bible corrects this clause to follow the parallel passage in 2 Sam 7.23 by saying “to make them famous” (similarly Bible de Jérusalem). In 2 Sam 7.23 God is said to have made a name for Israel. But the Masoretic Text says here in 1 Chronicles that God has made a name for himself, and the parallel passage in 2 Sam 7.23 may also be understood as referring to God and not to the nation of Israel. Since the Masoretic Text makes sense here in verse 21, translators should follow it rather than correct the Hebrew to agree with the parallel passage in 2 Samuel.

For great and terrible things may be rendered “by using great and wonderful miracles” (Contemporary English Version).

In driving out nations before thy people whom thou didst redeem from Egypt: The parallel text in 2 Sam 7.23 also mentions “its [Egypt’s] gods.” NET Bible harmonizes this last part of the verse here in 1 Chronicles with the parallel in 2 Samuel, reading “when you drove out nations before your people whom you had delivered from the Egyptian empire and its gods.” But since there is no textual support for changing the text here in 1 Chronicles, translators should not harmonize the translation here.

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 Ammonite soldiers stationed themselves outside their capital city of Rabbah, while their Syrian allies stationed themselves out in the open country to attack the Israelite army from the rear.

The Ammonites came out: The Ammonites may be rendered “The Ammonite troops” (New Living Translation) or “The army of Ammon” (similarly Complete Jewish Bible). The verb came out implies that the Ammonite soldiers left the confines of the city. In many languages it will be necessary to say “came out of the city” or “left behind the city walls.”

Drew up in battle array may be rendered “arranged themselves in their battle positions,” “set themselves in battle formation,” “got ready for battle” (International Children’s Bible), or “prepared to fight the battle.” The Hebrew verb here has the connotation of putting things in rows.

At the entrance of the city: The name of the city of Rabbah is not specifically mentioned in the text until the beginning of the next chapter. But there is little doubt that this passage is talking about the defense of the Ammonites’ capital city, which was located about 37 kilometers (23 miles) northeast of the Dead Sea. In fact, Rabbah is the only city mentioned in the Bible as being Ammonite. Today it is called Amman and is the capital of Jordan. By adding the name “Rabbah,” Good News Translation provides more explicit information than is found in the Hebrew, but the original readers would have understood this. Bible en français courant and Parola Del Signore: La Bibbia in Lingua Corrente say “their capital” instead of the city. For this whole phrase New International Version says “at the entrance to their city.”

And the kings who had come were by themselves in the open country: Good News Translation makes explicit why these Syrian kings and their armies had come by adding the words “to help.” Bible en français courant goes a bit further in saying “to help them.” Were by themselves means they were separate from the Ammonite soldiers. The Hebrew noun translated the open country usually stands in opposition to the cities and highways (see, for example, Jdg 20.31). This noun refers to places away from where large groups of people are usually found (see 1 Sam 30.11). It also implies that there are probably no forests in the immediate vicinity. Contemporary English Version translates “the open fields.” International Children’s Bible renders this clause as a separate sentence, saying “The kings who had come to help stayed out in the fields by themselves.”

Contemporary English Version keeps clear the two groups of soldiers in this verse by saying “The Ammonite troops marched to the entrance of the city and prepared for battle, while the Syrian troops took their positions in the open fields.”

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 God sent the angel to Jerusalem to destroy it: Instead of the word God (which follows the Hebrew text literally), Good News Translation and Contemporary English Version use the pronoun “he,” because the subject of the previous verse is “the LORD.” Most translations keep the word God; but if there is any danger that readers will think that “the LORD” in the previous verse and God in this verse refer to different beings, it is acceptable to substitute the pronoun as Good News Translation and Contemporary English Version have done. Another possibility is to repeat “the LORD” here as Bible en français courant and Parole de Vie have done. The Hebrew has no definite article with the word for angel, so a number of versions make it indefinite by saying “an angel” (New Revised Standard Version, Good News Translation, Revised English Bible, New American Bible, Biblia Dios Habla Hoy, El libro del Pueblo de Dios). But some interpreters argue that the context requires a translation such as “his angel” or “the angel” in English since this angel was responsible for the epidemic that had been inflicted on the rest of the land.

But when he was about to destroy it, the LORD saw: The words the LORD saw are an allusion to Gen 22.14, where God is called “the LORD who sees” (Yahweh-jireh). But some languages will require an object for the verb saw. If an object must be supplied, these two clauses may be rearranged by saying “but when the LORD saw what the angel was about to do.”

And he repented of the evil: The Israelites were not afraid to say that God regretted a prior decision (Gen 6.6; 1 Sam 15.10, 35) or that he changed his mind (Exo 32.14; Amos 7.3, 6). Translators should therefore not attempt to weaken the meaning of the Hebrew verb rendered repented. Here it carries the idea of feeling sorry or regretting a course of action taken or about to be taken. While it may present theological problems for some translators to say that God repented of the evil (compare Exo 32.14), it is clearly what the text says and must therefore be translated. Here the death of the people of Israel is seen as an evil that the LORD originally intended but eventually regretted. Some translations that weaken the sense of the Hebrew are “relented concerning the calamity” (New Revised Standard Version), “decided against the calamity” (New American Bible), “and changed his mind about the disaster [which he had threatened]” (American Bible), and “felt sorry about the calamity” (New Jerusalem Bible). Knox says “was moved with pity over their great calamity.” New Jewish Publication Society’s Tanakh is a little better with “renounced further punishment.”

And he said to the destroying angel, “It is enough; now stay your hand”: The Hebrew word rendered It is enough is literally “Many,” but it is sometimes used to express the idea of sufficiency or adequacy. This word provides the reason for the command that follows, but it is at the same time an order to stop. In some languages it will be best translated “Stop!” Now stay your hand is a command to the angel to stop what he was doing (compare the similar expression in Dan 4.35). Once again the word hand is used in the sense of power. Good News Translation, like some other versions, reverses the order of the two elements in the direct quotation so that the command to cease comes first and then the reason is given. This order may be more natural in some other languages. In some languages it will be more appropriate to make this direct quotation indirect by saying “and he told the angel who was killing the people to stop because enough had already died.”

And the angel of the LORD was standing by the threshing floor of Ornan the Jebusite: The common Hebrew conjunction rendered And may be translated “At that moment” (New Living Translation, Biblia Dios Habla Hoy, Nueva Versión Internacional, Parola Del Signore: La Bibbia in Lingua Corrente). For threshing floor, see the comments on 1 Chr 13.9. Ornan is called “Araunah” in the parallel text of 2 Sam 24. Some versions use the same form of the name here as in 2 Samuel (so Good News Translation, New International Version, New Living Translation, New Century Version, Nova Tradução na Linguagem de Hoje). The Jebusites were the original non-Israelite natives of Jerusalem (see 1 Chr 11.4). Bible en français courant and Biblia Dios Habla Hoy render the threshing floor of Ornan the Jebusite as “the place where the Jebusite Ornan was threshing wheat,” but such a translation fails to indicate that Ornan was the owner of this place. Ornan’s threshing floor was on the hill outside the old city of Jerusalem; it was the place where Solomon later built the Temple (see 1 Chr 22.1; 2 Chr 3.1).

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 .

Revised Standard Version preserves the form of the Hebrew in which David addresses the people in the second person plural at the beginning of the verse and then switches to the third person at the end of the verse, his people. In order to avoid confusion for the English reader, Good News Translation maintains the second person throughout the entire verse.

Good News Translation adds “He said” at the beginning of this verse for clarity and for reasons of English style. This quote frame introduces David’s words to the leaders of Israel. Contemporary English Version is similar with “David said,” and so is NET Bible with “He told them.”

Is not the LORD your God with you?: David is not really asking a question here, but he is actually affirming God’s presence (compare verse 11). This rhetorical question may be rendered as a statement (so Good News Translation, New Living Translation, New Century Version).

And has he not given you peace on every side?: This is another rhetorical question that may be rendered as a statement (so Good News Translation, Contemporary English Version, New Living Translation, New Century Version). Revised Standard Version uses the past tense here (also Good News Translation, Nueva Versión Internacional). However, other versions use the future tense; for example, Revised English Bible has “Will he not give you peace on every side?” and New Jewish Publication Society’s Tanakh says “and He will give you rest on every side.” Peace is literally “rest” as in verse 9. The language of “rest” from Israel’s enemies reminds the reader of passages such as Deut 12.10 and Josh 21.44. On every side may refer to the surrounding countries and be translated “on all your borders” (La Bible du Semeur) or “with the surrounding nations” (New Living Translation). But since the next sentence refers to people who used to live in Israel, this phrase probably does not include foreign countries.

For he has delivered the inhabitants of the land into my hand: The Hebrew word translated land sometimes refers to the “earth,” but the context here excludes such a broad reference. The phrase the inhabitants of the land may be interpreted in at least two different ways: (1) Perhaps David is referring to all those who lived in the land of Canaan before the Israelites came. This seems to be the sense of Good News Translation, which says “the people who used to live in this land” (similarly Bible en français courant, La Bible du Semeur). (2) It is also possible that the Hebrew phrase here refers to “the surrounding nations” (New Living Translation) or “the inhabitants of the region” ( NET Bible, Nueva Versión Internacional). Into my hand may be rendered “into my power” (Revised English Bible, New Jerusalem Bible, New American Bible, Nueva Versión Internacional, Parola Del Signore: La Bibbia in Lingua Corrente).

And the land is subdued before the LORD and his people: The Hebrew verb rendered is subdued often expresses the idea of excessive use of power. It is used of subduing nations as well as of subduing or violating a woman (Est 7.8). Since this is a passive verb, many languages will require an active form. Other translations include “lies conquered” (New Jewish Publication Society’s Tanakh) and “is subject” (New International Version). New Century Version turns this sentence around and renders it more dynamically, saying “The LORD and his people are in control of this land.” In this context his people could also be understood to mean “his army.” Good News Translation renders his people as “you” since David is addressing their leaders. Good News Translation maintains second person for the Israelite leaders throughout this verse in order to avoid confusion for the English reader.

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 for the divisions of the gatekeepers …: Verses 1-9 list the gatekeepers who were descendants of Korah. Two major groups within the clan of Korah are listed, represented by Meshelemiah and Obed Edom (but see the comments regarding Obed Edom’s genealogy in 1 Chr 26.4). For gatekeepers see the comments on 1 Chr 9.17. Revised English Bible says “door-keepers.” Good News Translation has made it explicit that these gatekeepers were Levites and that they were guards at the Temple.

The Korahites refers to descendants of Korah. According to Num 16.1, Korah was a descendant of Kohath, one of Levi’s sons. Meshelemiah is called “Shelemiah” in verse 14 (see the comments there). This may be a variant of the name “Shallum” in 1 Chr 9.17 (see also Ezra 2.42; Neh 7.45). Both Revised Standard Version and Good News Translation, as well as nearly all other versions, read Meshelemiah as in 1 Chr 9.21, even though in the Hebrew text the name here, and in verses 2 and 9, is “Meshelemyahu” (La Bible du Semeur, La Bible Pléiade, Chouraqui).

Asaph was the leader of one of the groups of Temple singers and was a descendant of Gershon, another of Levi’s sons (see 1 Chr 6.39-43). So the name Asaph is surprising here since (1) he was a descendant of Gershon and not of Kohath, and (2) according to 1 Chr 9.19, Kore was the son of Ebiasaph (see also Exo 6.24). This difficulty is removed in the Septuagint, which has a corrupted form of the name “Ebiasaph” here instead of Asaph. According to 1 Chr 6.23 and 37-38, Ebiasaph, not Asaph, was a descendant of Korah. Critique Textuelle de l’Ancien Testament recommends that the Masoretic Text here be corrected to read “Ebiasaph” instead of Asaph and gives a {C} rating to the recommended reading. A number of versions correct the Masoretic Text here to read “Ebiasaph” (Revised English Bible, New Jerusalem Bible, La Bible Pléiade, El libro del Pueblo de Dios, Parola Del Signore: La Bibbia in Lingua Corrente, Osty-Trinquet) or “Abiasaph” (New American Bible, Bible en français courant, Die Bibel im heutigen Deutsch). Such a correction brings the genealogy in line with 9.19 and Exo 6.24. It is also possible that Asaph is simply an abbreviated form of the name “Ebiasaph,” but in any case, this Asaph is not the same person as the Temple musician named Asaph.

Bible en français courant provides a helpful model for expressing the meaning of this verse and the beginning of the next one, saying “1 The gatekeepers also formed groups. Meshelemiah, son of Kore and grandson of Abiasaph, from the clan of Kore 2 had seven sons…” (similarly Die Bibel im heutigen Deutsch).

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 .