So Joash king of Israel went up: The common Hebrew conjunction is properly rendered So because what follows is the logical consequence of God’s decision to make Amaziah refuse Jehoash’s advice. The notion of upward movement in the verb phrase went up is not essential to the meaning, so it may be rendered “attacked” (New International Version, God’s Word), “advanced” (New American Bible), or simply “went.”

And he and Amaziah faced one another in battle …: Faced one another in battle is literally “saw each other’s faces.” This is the same expression as in verse 17. Here it may be rendered “met in battle” (New American Bible) or “clashed” (Revised English Bible).

At Beth-shemesh, which belongs to Judah: Four different towns are referred to in the Old Testament by the name Beth-shemesh. Two were in the territory of the northern tribes of Issachar (Josh 19.22) and Naphtali (Josh 19.38), and the third was in Egypt (Jer 43.13; called “Heliopolis” in Revised Standard Version). The Beth-shemesh mentioned here was a town on the northwest border of Judah (see Josh 15.10; 21.16). Originally it was in the territory of the tribe of Dan and also called Ir-Shemesh (Josh 19.41). It was about 24 kilometers (15 miles) west of Jerusalem. The writer underlines the fact that this town was within the realm of Judah. Most battles in the Old Testament between the northern and southern kingdoms took place further north in the hill country.

The context makes it clear that Amaziah and Jehoash did not go alone to battle. Rather, they both went with their armies. This may be made explicit in translation, as New Living Translation has done by rendering the whole verse as follows:

• So King Jehoash of Israel mobilized his army against King Amaziah of Judah. The two armies drew up their battle lines at Beth-shemesh in Judah.

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 .

He built the upper gate of the house of the LORD: The Hebrew pronoun for He is emphatic, so some versions begin this verse with “It was he who…” (New Jewish Publication Society’s Tanakh, Nouvelle Bible Segond, Traduction œcuménique de la Bible). Since the previous verse mentions both Jotham and his father, Good News Translation and Bible en français courant say “It was Jotham who…” to avoid any ambiguity. The verb built must be taken here in the sense of rebuilding or restoration since the Temple gate in view here was already there long before the time of Jotham. For this reason several modern versions say “rebuilt” (Contemporary English Version, New Living Translation, New Century Version, La Bible du Semeur). Since he did not rebuild the gate himself, it is even better to say “had [it] rebuilt.” The upper gate is probably the same gate as the one called “the upper Benjamin Gate” in Jer 20.2. According to Ezek 9.2, it was located on the north side of the Temple area. Ezekiel refers to it as “the north gate” (Ezek 8.14; 40.35, 40, 44; 44.4; 46.9; 47.2), so Good News Translation says “the North Gate.” However, some interpreters think the upper gate was located south of the Temple. 2 Chr 23.20 seems to indicate this. Possibly the upper gate is the same as the New Gate mentioned in Jer 26.10 and 36.10, since the New Gate seems to have been located south of the Temple, although the location of the New Gate is not certain.

And did much building on the wall of Ophel: The exact sense of this clause in Hebrew is not clear. Jotham may have made extensive repairs on the wall in view here or he may have added to it. New Living Translation says “He also did extensive rebuilding on the wall at the hill of Ophel,” and Revised English Bible has “and [he] built extensions on the wall at Ophel.” Ophel was the section of Jerusalem located on a hill south of the Temple and of the royal palace. Since Ophel refers to a part of the city, Good News Translation renders the wall of Ophel as “the city wall in the area of Jerusalem called Ophel” (similarly Parola Del Signore: La Bibbia in Lingua Corrente). Other ways of expressing this phrase include “the wall of the quarter of [town called] Ophel” (Bible en français courant) and “the wall in the area known as Ophel” ( NET 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 .

The connector For introduces why the religious leaders were to purify themselves and the Temple.

Our fathers have been unfaithful: The ancestors of the people of Judah were unfaithful to God, which Good News Translation and Parole de Vie make explicit. For the Hebrew verb rendered have been unfaithful, see the comments on 1 Chr 10.13.

And have done what was evil in the sight of the LORD our God: See the comments on 2 Chr 21.6. God’s Word says “and did what the LORD our God considered evil.”

They have forsaken him, and have turned away their faces from the habitation of the LORD, and turned their backs: These three clauses are quite similar in meaning and may be seen as a kind of parallelism intended to have a cumulative effect. Good News Translation reduces the three clauses to two. The receptor language may have idiomatic expressions that are very different from the Hebrew ones here, but which carry the same meaning. However, many languages use the expression “turn the back” in a figurative way. The habitation of the LORD refers to the Temple. But it is not the most common way of referring to this structure. The Hebrew word for habitation is the same one rendered “tabernacle” in 2 Chr 1.5. It literally means “dwelling place” (New International Version, New Living Translation, Bible de Jérusalem). For this whole sentence Moffatt has “they have abandoned him, they have ignored the dwelling-place of the Eternal and turned their backs upon him.”

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 .

Do not be like your fathers and your brethren: The word fathers is used twice in this verse, as well as in the following verse, and in each case its meaning is not literal, but refers to “ancestors” (Good News Translation). The brethren of the people of Israel to whom this invitation was addressed were other Israelites. While New International Version retains the male terminology with “brothers,” the meaning here is better expressed as “kindred” (New Revised Standard Version) or “relatives” (Good News Translation, Contemporary English Version).

Who were faithless to the LORD God of their fathers: For the Hebrew verb rendered were faithless, see the comments on 1 Chr 10.13, where it is translated “was unfaithful.”

So that he made them a desolation means God severely disciplined the ancestors of the addressees. The Hebrew noun rendered desolation can refer to destruction following judgment or to the shock felt by people at the sight of a horrible thing (see the comments on 2 Chr 29.8, where it is translated “astonishment”). New Jerusalem Bible follows the first sense by rendering this clause as “he brought them to ruin.” Translations that express the second sense are “He turned them into a horror” (New Jewish Publication Society’s Tanakh), “he abandoned them for men to shudder at” (Moffatt), and “he made them an object of horror” (New International Version).

As you see: These words indicate that it should be evident to all hearing the invitation that their ancestors were punished for their wrongdoing. The presence of the second person plural pronoun for you in the Hebrew text is taken by some to mean that emphasis is placed on the pronoun; for example, Revised English Bible and New American Bible say “you yourselves.” But more likely the pronoun is present in the Hebrew text to give a subject to the Hebrew participle rendered see, which otherwise has no explicit subject. Most versions use the present tense of the verb “to see.” However, Revised English Bible uses the past tense verb “saw.” But either way the meaning is basically the same since the punishment had already occurred. Instead of using the verb see, it will be more natural in some languages to say “know very well.” New Century Version renders this clause as a separate sentence, saying “You know this is true.”

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 .

While Jehiel … were overseers assisting Conaniah and Shime-i his brother: Good News Translation indicates at the beginning of this verse that the ten new men named here were “Levites” and states explicitly that they were ten in number. This information is implicit in the text, but it may be a good idea in other languages to make it explicit. In the Hebrew text the names Azaziah, Ismachiah, Benaiah and Conaniah have long forms that are not represented in Revised Standard Version and Good News Translation. The long forms are “Azazyahu,” “Ismachyahu,” “Benayahu,” and “Conanyahu.”

The ten Levites are referred to as overseers, but they were clearly under the authority of Conaniah and Shimei as the text indicates. The Hebrew expression rendered assisting is literally “under the hand of.” New American Bible says “subject to.” The words his brother do not need to be repeated in this verse since this information has just been stated in the previous verse. In fact, Good News Translation replaces the whole expression Conaniah and Shimei his brother by the pronoun “them.” This may prove to be more natural in other languages as well.

By the appointment of Hezekiah the king and Azariah the chief officer of the house of God: This information may be expressed in a separate sentence by saying “They did this because Hezekiah … and Azariah … told them to do so” (compare Good News Translation). In the Hebrew text the names Hezekiah and Azariah also have long forms, which are “Jehizkiyahu” and “Azaryahu.” The chief officer of the house of God is another way of referring to the High Priest (see verse 10).

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 .

But Hezekiah humbled himself for the pride of his heart …: But translates the common Hebrew conjunction. Good News Translation and An American Translation use the connector “however.” Either of these contrastive connectors is acceptable here since there is a turn in the story when Hezekiah finally humbled himself. Good News Translation also adds the adverb “Finally” to show that the story is reaching a climax. Humbled himself means he acknowledged his wrongdoing and repented (see the comments on 2 Chr 7.14). This whole clause may be rendered “But later Hezekiah and the people of Jerusalem were sorry and stopped being proud” (New Century Version).

So that the wrath of the LORD did not come upon them: This clause gives the result of the peoples’ repentance. It picks up the same wording as in the previous verse, and may be restructured by saying “so the LORD stopped being angry with them” or “so the LORD decided not to punish them.”

In the days of Hezekiah provides the limits of God’s gracious tolerance. This phrase may be expressed as “during the lifetime of Hezekiah” (Nouvelle Bible Segond), “while Hezekiah was king,” or “until after Hezekiah died.”

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 verb in this sentence comes in the next verse. However, some versions insert a verb here at the beginning of verse 6, saying “He did the same thing[s]” (Good News Translation, Contemporary English Version, New Living Translation).

And in the cities of Manasseh, Ephraim, and Simeon, and as far as Naphtali: Revised Standard Version, which follows the form of the Hebrew here, could be misread to mean that Ephraim and Simeon were cities of Manasseh. Also, the expression cities of Manasseh is subject to misunderstanding since the text of 2 Chronicles has just talked about a king named Manasseh in the previous chapter, but this is not a reference to cities belonging to or related to the king named Manasseh. Therefore, it may be better here to translate “in the towns in the territory of the tribes of Manasseh, Ephraim, and Simeon all the way to the towns of Naphtali.” As in similar contexts, Contemporary English Version specifies Manasseh as “West Manasseh” here. The tribe of Naphtali was located further north than the other tribes mentioned here. Good News Translation makes this explicit by adding “as far north as.”

In their ruins round about: The northern kingdom had been defeated by Assyria, and the words their ruins refers to the what was left after the destruction inflicted on the cities by the Assyrian armies. However, the Hebrew is uncertain here. One possible literal translation of the Hebrew is “on the mountain their houses round about.” But this seems to make little sense. Scholars have suggested numerous ways to correct the Hebrew text here as follows:

(1) Some interpreters change the Hebrew word meaning “on the mountain” [bahar] to a word meaning “destroyed,” and read “he destroyed their idolatrous temples” (see 2 Kgs 23.19). Moffatt, for example, translates “destroyed their houses.”
(2) Others change the middle consonant of the Hebrew word bahar to read “burned” (biʿer); for example, Revised English Bible has “he burnt down their houses wherever he found them.”
(3) Some change the middle consonant to read biʿer with the meaning “removed.” This is the basis for Dillard’s rendering, which is “he removed their temples.”
(4) Other interpreters change the letters in the Hebrew word bahar to read bechar and then connect this word to the following word to read “in their ruins” (Revised Standard Version/New Revised Standard Version, Nouvelle Bible Segond; similarly New International Version, New Jewish Publication Society’s Tanakh). Good News Translation is similar with “the devastated areas.” These words refer to the devastation caused earlier by the Assyrian army.
(5) Yet other interpreters change the letters in the Hebrew word bahar to read berach and then connect this word to the following word to read “in their public squares” (Luther). This is the basis for translations such as “and around their plazas” (Anchor Bible; similarly Biblia Dios Habla Hoy), “and round their open spaces” (New Jerusalem Bible).
(6) The margin of the Masoretic Text reads “with their swords all around.”
(7) Critique Textuelle de l’Ancien Testament gives a {C} rating to a slight emendation of the Masoretic Text that changes bahar to read bachar, which means “searched.” This is the basis for the rendering “where he searched the houses” (Bible en français courant). Josiah searched homes to find out if anyone had hidden idols in their homes. The legislation in Deut 13.14 expresses the same idea.

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 Josiah contributed to the lay people, as passover offerings for all that were present …: Like Hezekiah before him (2 Chr 31.3), King Josiah made a personal contribution to the celebration of the Passover. The Hebrew verb for contributed is literally “lifted up,” but its meaning here is “offered” or “gave” (New Century Version). For the lay people, see the comments on 2Chr 35.5.

Lambs and kids from the flock to the number of thirty thousand, and three thousand bulls: The Hebrew word for lambs refers to young rams (see the comments on 1 Chr 29.21), and the expression for kids (literally “sons of goats”) refers to young goats. But several versions omit any reference to the age of the animals and translate simply “sheep and goats” (Contemporary English Version, New International Version, New Century Version). Revised English Bible, on the other hand, translates explicitly “young rams and goats.”

According to Exo 12.3-11, the Passover offering must consist of sheep or goats, and the meat must be roasted, not boiled in water. However, according to Deut 16.2-8, cattle as well as sheep and goats could be offered, and the meat must be boiled in water. These two different traditions are combined in 2 Chronicles, with the result that the Passover offering consisted of sheep and goats, and the cattle were considered as a separate additional offering. Verse 13 calls the offering of cattle “the holy offerings.” The Hebrew text here in verse 7 indicates that the passover offerings consisted only of the lambs and kids. The bulls were not a part of the passover offerings but were additional offerings. By restructuring the wording of this verse, Good News Translation does not maintain this distinction.

The words to the number of thirty thousand follow the words all that were present in the Hebrew text, but the number 30,000 refers to the lambs and kids and not to the people. Revised Standard Version has changed the word order to avoid the ambiguity.

These were from the king’s possessions: This statement that makes it clear that what King Josiah contributed was taken from what he owned personally. This information may easily be incorporated in the earlier part of the verse to avoid a separate sentence here. Good News Translation does so with the words “from his own herds and flocks.”

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 .