Ascribe to the LORD the glory due his name: Since the name of Yahweh represents his person, some modern versions omit the reference to his name; for example, Contemporary English Version renders this line as “He is wonderful! Praise him,” and Bible en français courant has “Come proclaim his glory.” Compare “Give to the LORD the glory his name deserves” (God’s Word) and “Give to the LORD the glory he deserves” (New Living Translation).

Bring an offering, and come before him!: The parallel text in Psa 96.8 reads “come into his courts” instead of come before him. The author of 1 Chronicles apparently changed “into his courts” to before him since the Temple had not yet been built. So translators should not follow Good News Translation here, which has “into his Temple.”

Worship the LORD in holy array: The Hebrew verb rendered Worship is literally “Bow down” (Good News Translation). Either rendering is acceptable here. Instead of the LORD, Good News Translation speaks of “the Holy One.” The Hebrew text repeats the name of the LORD in this line and unless it is unnatural to use his name again so soon, it should probably appear here. The meaning of the Hebrew expression rendered in holy array is debated among scholars. The noun translated array means “splendor, magnificence.” There are two ways of interpreting this whole phrase:

• (1) It may refer to clothing, in which case it refers to ornamental garments of holiness that people are to wear when they come to worship God. Compare “in holy attire” (Revised English Bible, New American Bible).

• (2) It may refer to God’s magnificence, either in the Temple or in his coming. Compare “in the splendor of his [God’s] holiness” (New International Version), “in his sacred court” (New Jerusalem Bible), and “when he appears” (Good News Translation; see verse 33). Other translations that follow this interpretation include “majestic in holiness” (New Jewish Publication Society’s Tanakh, Knoppers) and “in all his holy splendor” (New Living Translation).

The translations “in holy splendor” (New Revised Standard Version) and “in holy grandeur” (American Bible) are ambiguous and may refer either to the splendor of human beings or of God. All of these interpretations and translations are acceptable, so translators must simply choose among the possible ways of translating this phrase.

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 thou didst make thy people Israel to be thy people for ever; and thou … didst become their God: The structure of this verse as reflected in Revised Standard Version is somewhat cumbersome and translators may wish to follow a more natural model such as Good News Translation. In some languages it will be difficult if the phrase their God is translated literally since that would give the impression that David the speaker does not consider himself a part of the people of Israel. For this reason some will have to translate “our 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 .

When Joab saw that the battle was set against him both in front and in the rear: There was an attempt by the enemy troops to perform the classic military maneuver referred to as “outflanking” their opponents. As in 1 Chr 19.6, the verb saw may be translated “realized,” “became aware,” or “noticed” (Bible en français courant) since it does not refer so much to literal sight as to a realization that the battle was not going well for Joab and his troops. The battle is literally “the face of the battle.” A better translation is “a/the battle line” (New Jewish Publication Society’s Tanakh, Knoppers) or “battle lines” (New International Version). That the battle was set against him both in front and in the rear may be rendered “that he had to do battle in the front and behind at the same time,” “that he would have to fight on two fronts” (similarly Bible en français courant), or “that the enemy was behind his troops as well as in front of them.”

He chose some of the picked men of Israel: The expression picked men is also found in Jdg 20.15, 16, 34; 2 Sam 10.9; 2 Chr 13.3, 17; 25.5. It also occurs in Psa 78.31, where it is in parallel with “the strongest.” It refers to the very best of the fighting force of the people of Israel and would be the equivalent of “special forces” in certain modern armies. Translators may wish to say “especially chosen fighters” or “the best warriors.” For the picked men of Israel, Contemporary English Version says “the best Israelite soldiers,” and Traduction œcuménique de la Bible speaks of “the elite of Israel.” Good News Translation and Bible en français courant have “the best of Israel’s soldiers.”

And arrayed them against the Syrians: As commander of the Israelite military force, Joab organized his men in such a way as to enable them to defeat their enemy. Arrayed them may be rendered “arranged them,” “deployed them” (New International Version), or “drew them up in battle formation.” The Hebrew verb used here is the same as the one describing the Ammonites in the previous verse. Syrians is literally “Aram” here and throughout the rest of this chapter. New Revised Standard Version and New International Version say “Arameans.” See the comments on Syrians at 1 Chr 18.5.

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 .

Verse 16 has parallels in wording to Josh 5.13-14, where Joshua looked up at Jericho and saw the commander of the army of the LORD. The writer may have been suggesting a parallel between David and Joshua also in 1 Chr 12.15.

And David lifted his eyes: Instead of lifted his eyes, in English it is more natural to say simply “looked up” (New Revised Standard Version, New International Version, New Living Translation, Revised English Bible, New Jewish Publication Society’s Tanakh). This may also be the case in a number of other languages. Still others may prefer not to translate these words since they are implicit in the following verb saw (so Good News Translation).

And saw the angel of the LORD standing between earth and heaven: Angels are said to appear visibly to human beings in other passages (see, for example, Gen 19.1-22; Exo 3.2; Jdg 13.3-5). Several versions reverse the order of between earth and heaven, saying “between heaven and earth” (New International Version, New Living Translation, God’s Word). But a common language translation of the meaning here is simply “in the air” (Contemporary English Version) or “in the sky” (New Century Version).

And in his hand a drawn sword stretched out over Jerusalem means the angel was “ready to destroy Jerusalem” (Good News Translation, Nova Tradução na Linguagem de Hoje). The Hebrew preposition translated over may also be rendered “against” (New Jewish Publication Society’s Tanakh, Knoppers). In this context both over and “against” express the same intention. That the sword was drawn may be left implicit in many languages since that would be clearly understood if the sword was in his hand. But the idea of its being drawn also implies that it is ready for action.

Then David and the elders, clothed in sackcloth, fell upon their faces: Then translates the common Hebrew conjunction, which Revised Standard Version takes as introducing the next action in time. In this context the Hebrew word for elders probably focuses more on leadership than age (see the comments on 1 Chr 11.3). Some versions say “leaders of Israel” (New Living Translation), “leaders of the people” (Good News Translation, Nova Tradução na Linguagem de Hoje), “other leaders” (New Century Version), or simply “leaders” (God’s Word).

Sackcloth was a coarse cloth made of goats’ hair, which was worn as a sign of mourning or distress. Bible en français courant calls this “mourning cloth.” If the significance of the sackcloth will not be understood, its purpose may be made explicit as in New Living Translation, which renders clothed in sackcloth as “put on sackcloth to show their distress.” Compare 2 Sam 3.31 and 1 Kgs 20.31.

A literal translation of the biblical idiom fell upon their faces may sound as if this were an involuntary action. The meaning is that they “bowed low, with their faces touching the ground” (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 .

Now set your mind and heart to seek the LORD your God: Since David is speaking to the leaders of Israel, the verbs and pronouns in this verse are second person plural in the Hebrew text. The Hebrew word translated Now indicates that the actions in this verse are to follow on the basis of what was said about God in the previous verse. Mind and heart is literally “heart and soul” (Good News Translation, Contemporary English Version, Revised English Bible). See the comments on “heart” at 1 Chr 22.7. The Hebrew verb for seek appears frequently in 1–2 Chronicles and means that the subject of the verb should worship God with complete devotion. So translators should avoid using a verb meaning “to look for.” New Jewish Publication Society’s Tanakh has the verb “worship.” Other possible verbs are “serve” (Good News Translation, God’s Word) and “obey” (New Century Version). For this whole sentence Bible en français courant has “Then apply your whole heart and your whole being to know the will of the Lord your God.”

Arise and build the sanctuary of the LORD God: As in verse 16, the Hebrew verb for Arise used with a second verb is better translated in English as “start” or “begin.” A literal translation of the Hebrew here suggests two separate actions, but the sense is simply “begin to build” or “set about building” (Revised English Bible). The Hebrew noun translated sanctuary may refer to anything or any place that is holy. Usually it refers to a holy or sacred building. In Ezekiel this Hebrew term often refers to the Temple and the courtyards surrounding it. Here it almost certainly refers to the Temple in general.

So that the ark of the covenant of the LORD and the holy vessels of God may be brought …: So that … may be brought is literally “for to cause to come” or “to bring” (King James Version), but the meaning is “so that you may bring” (New International Version, New American Standard Bible, New Jewish Publication Society’s Tanakh). The passive expression of Revised Standard Version will certainly have to be transformed to an active one in many languages. Parole de Vie provides another possible model, beginning a new sentence with the words “You can then place….” For the ark of the covenant of the LORD, see the comments on 1 Chr 6.31 and 17.1. The holy vessels of God may be rendered “all the objects for the worship of God” (Parola Del Signore: La Bibbia in Lingua Corrente), “the objects dedicated to God” (Bible en français courant, El libro del Pueblo de Dios), or “the sacred articles belonging to God” (New International Version). The ark had already been brought to Jerusalem, but the holy vessels were still in Gibeon.

For the name of the LORD: See the comments on verses 7 and 8. Other translations include “in honor of Yahweh” (American Bible; similarly NET Bible, La Bible du Semeur) and “in his honor” (Bible en français courant).

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 .

Shamhuth, the Izrahite (verse 8): Shamhuth is called “Shammoth” in 1 Chr 11.27. New Living Translation reads “Shammah” in both verses, as in 2 Sam 23.25. It is not clear whether the Izrahite (literally “the Izrah”) refers to “a descendant of Izhar” (Good News Translation, Nova Tradução na Linguagem de Hoje; similarly New Century Version) or to an unknown place named “Izrah.” The Hebrew form of this word does not have the usual ending that denotes place of origin. Instead of reading Izrahite, Biblia Hebraica Stuttgartensia suggests that the order of the letters in the Hebrew text be reversed to read “Zerahite” as in verses 11 and 13. Several translations follow this correction of the text (so Revised English Bible, New American Bible, La Bible Pléiade, Klein, Knoppers). While this correction of the Masoretic Text may be what the Hebrew originally read, there is no real manuscript evidence for doing so.

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 .