Heb “they do not gnaw [a bone] at morning.” The precise meaning of the line is unclear. The statement may mean these wolves devour their prey so completely that not even a bone is left to gnaw by the time morning arrives. For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 129.


Or “defile the temple.” sn These priests defile what is holy by not observing the proper distinctions between what is ritually clean and unclean (see Ezek 22:26 ).


Heb “they treat violently [the] law.”


The word “resides” is supplied for clarification.


Or “he does no injustice.”


Heb “gives”; or “dispenses.”


Heb “at the light he is not missing.” Note that NASB (which capitalizes pronouns referring to Deity) has divided the lines differently: “Every morning He brings His justice to light; // He does not fail.”


Heb “cut off.”


Heb “corner towers”; NEB, NRSV “battlements.”


This Hebrew verb ( צָדָה , tsadah ) occurs only here in the OT, but its meaning is established from the context and from an Aramaic cognate.


Heb “so that there is no man, without inhabitant.”


Heb “said.”


Or “fear.” The second person verb form (“you will respect”) is feminine singular, indicating that personified Jerusalem is addressed. sn God’s judgment of the nations (v. 6 ) was an object lesson for Israel’s benefit.


Or “dwelling place.”


Heb “all which I have punished her.” The precise meaning of this statement and its relationship to what precedes are unclear.


Heb “But they got up early, they made corrupt all their actions.” The phrase “they got up early” probably refers to their eagerness to engage in sinful activities.


The second person verb form (“you must wait patiently”) is masculine plural, indicating that a group is being addressed. Perhaps the humble individuals addressed earlier (see 2:3 ) are in view. Because of Jerusalem’s sin, they must patiently wait for judgment to pass before their vindication arrives.


Heb “when I arise for plunder.” The present translation takes עַד (’ ad ) as “plunder.” Some, following the LXX, repoint the term עֵד (’ ed) and translate, “as a witness” (cf. NASB, NIV, NRSV). In this case the Lord uses a legal metaphor to picture himself as testifying against his enemies. Adele Berlin takes לְעַד ( lÿ ’ ad) in a temporal sense (“forever”) and translates “once and for all” ( Zephaniah [AB 25A], 133).


Heb “for my decision is.”


Or “certainly.”


Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.” sn I will then enable the nations to give me acceptable praise . This apparently refers to a time when the nations will reject their false idol-gods and offer genuine praise to the one true God.


Heb “so that all of them will call on the name of the Lord .”


Heb “so that [they] will serve him [with] one shoulder.”


Or “Nubia”; Heb “Cush.” “Cush” is traditionally assumed to refer to the region south of Egypt, i.e. Nubia or northern Sudan, referred to as “Ethiopia” by classical authors (not the more recent Abyssinia).


Heb “those who pray to me, the daughter of my dispersed ones.” The meaning of the phrase is unclear. Perhaps the text is corrupt at this point or a proper name should be understood. For a discussion of various options see Adele Berlin, Zephaniah (AB 25A), 134-35. sn It is not certain if those who pray to me refers to the converted nations or to God’s exiled covenant people.


Heb “In that day you not be ashamed because of all your actions, [in] which you rebelled against me.”


Heb “the arrogant ones of your pride.”


Heb “needy and poor people.” The terms often refer to a socioeconomic group, but here they may refer to those who are humble in a spiritual sense.


Heb “and they will take refuge in the name of the Lord .” sn Safety in the Lord ’s presence . From the time the Lord introduced his special covenant name (Yahweh) to Moses, it served as a reminder of his protective presence as Israel’s faithful deliverer.


Or “the remnant of Israel.”


The words “peacefully like sheep” are supplied in the translation for clarification.


Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.


Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.


Heb “your hands must not go limp.”


Heb “he rejoices over you with joy.”


The MT reads, “he is silent in his love,” but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3 ) rather than intransitive and translate, “he causes [you] to be silent by his love,” that is, “he soothes [you] by his love.” The present translation follows the LXX and assumes an original reading יְחַדֵּשׁ ( yÿkhaddesh , “he renews”) with ellipsis of the object (“you”).


Heb “he rejoices over you with a shout of joy.”


Heb “The ones grieving from an assembly I gathered from you they were, tribute upon her, a reproach.” Any translation of this difficult verse must be provisional at best. The present translation assumes three things: (1) The preposition מִן ( min) prefixed to “assembly” is causal (the individuals are sorrowing because of the assemblies or festivals they are no longer able to hold). (2) מַשְׂאֵת ( mas ’ et) means “tribute” and refers to the exiled people being treated as the spoils of warfare (see R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 385-86). (3) The third feminine singular suffix refers to personified Jerusalem, which is addressed earlier in the verse (the pronominal suffix in “from you” is second feminine singular). For other interpretive options see Adele Berlin, Zephaniah (AB 25A), 146.


The word “sheep” is supplied for clarification. As in Mic 4:6-7 , the exiles are here pictured as injured and scattered sheep whom the divine shepherd rescues from danger.


Heb “I will make them into praise and a name, in all the earth, their shame.” The present translation assumes that “their shame” specifies “them” and that “name” stands here for a good reputation.


In this line the second person pronoun is masculine plural, indicating that the exiles are addressed.


Or “for.”


Heb “I will make you into a name and praise among all the peoples of the earth.” Here the word “name” carries the nuance of “good reputation.”


Heb “when I restore your fortunes to your eyes.” See the note on the phrase “restore them” in 2:7 .


Heb “the word of the Lord came by the hand of Haggai the prophet” ( בְּיַד־חַגַּי , bÿyad-khaggay ). This suggests that the prophet is only an instrument of the Lord ; the Lord is to be viewed as the true author (see 1:3; 2:1 ; Mal 1:1 ).


The typical translation “Joshua (the) son of Jehozadak, the high priest” (cf. ASV, NASB, NIV, NRSV) can be understood to mean that Jehozadak was high priest. However, Zech 3:1, 8 clearly indicates that Joshua was high priest (see also Ezra 5:1-2 ; cf. NAB). The same potential misunderstanding occurs in Hag 1:12, 14 and 2:2 , where the same solution has been employed in the translation.


Heb “the time has not come, the time for the house of the Lord to be built” (similar KJV). A number of English versions refer to “rebuilding” (so NAB, NCV, NRSV, TEV, NLT) since the reconstruction of Solomon’s temple is actually in view.


Heb “and the word of the Lord came by the hand of Haggai the prophet, saying.” Cf. the similar expression in v. 1 and the note there.


Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.”


Heb “Set your heart upon your ways” (see 2:15, 18 ); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).


Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר ( tsÿror ) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר ; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.”


Heb “Set your heart upon your ways”; see v. 5 .


Heb “and build the house” (so NIV, NRSV), with “house” referring specifically to the temple here.


The Hebrew verb אֶכָּבְדָ (’ ekkavda ) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה , ’ ertseh , “I will be pleased,” may also be taken as cohortative) indicate purpose/result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8 a (“go up,” “bring back,” “build”).


Heb “look!” ( הִנֵּה , hinneh ). The term, an interjection, draws attention to the point being made.


Heb “I blew it away” (so NRSV, TEV, NLT). The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them (see Ezek 22:20, 21 ; and Isa 40:7 with נָשַׁב , nashav ).


Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”


The Hebrew text has “over you” (so KJV), but this is redundant in contemporary English and has been left untranslated.


Heb “all the labor of hands” (similar KJV, NASB, NIV); cf. NAB “all that is produced by hand.”


Many English versions have “Joshua [the] son of Jehozadak, the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1 .


Heb “all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם ( shÿ ’ erit ha ’ am ) in this postexilic context is used as a technical term to refer to the returned remnant (see Ezra 9:14 ; Isa 10:20-22; 11:11, 16 ; Jer 23:3; 31:7 ; and many other passages). Cf. TEV “all the people who had returned from the exile in Babylonia.”


Heb “heard the voice of”; NAB “listened to the voice of.”


Heb “and according to the words of Haggai the prophet just as the Lord their God sent him.” Some English versions (e.g., NAB, NIV, NCV) take the last clause as causal: “because the Lord their God had sent him.”


Heb “and the people feared from before the Lord ”; NASB “showed reverence for the Lord .”


Heb “Haggai, the messenger of the Lord , said by the message of the Lord to the people.” The Hebrew is highly repetitive; in keeping with contemporary English style this has been simplified in the translation.


Heb “stirred up” (as in many English versions). Only one verb appears in the Hebrew text, but the translation “energized and encouraged” brings out its sense in this context. Cf. TEV “inspired”; NLT “sparked the enthusiasm of”; CEV “made everyone eager to work.” sn It was God who initiated the rebuilding by providing the people with motivation and ability.


Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).


Heb “the spirit of Joshua son of Jehozadak, the high priest” (as in many English versions), but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1 .


Heb “and the spirit of all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם ( shÿ ’ erit ha ’ am ) in this postexilic context is used as a technical term to refer to the returned remnant; see the note on the phrase “the whole remnant of the people” in v. 12 .


Heb “In the seventh [month], on the twenty-first day of the month.” sn The seventh month was the month Tishri, according to the modern (Julian) calendar October 17, 520 b.c . The twenty-first day of Tishri marked the seventh day of the Feast of Tabernacles ( Num 29:32-34 ). It also coincided with the date 440 years earlier (960 b.c. ) when Solomon finished building his temple ( 1 Kgs 6:38; 8:2 ).


Heb “the word of the Lord came by the hand of Haggai the prophet, saying.” The MT has בְּיַד ( bÿyad , “by the hand of” = “through” [so NAB, NIV, NLT] as in 1:1, 3 ); the Murabba’at Dead Sea text reads אֶל (’ el , “to”), perhaps because the following command is given to the prophet.


Heb “say to”; NAB “Tell this to.”


Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1 .


Heb “this house in its earlier splendor”; NAB, NIV, NRSV “in its former glory.” sn Solomon’s temple was demolished in 586 b.c. , 66 years prior to Haggai’s time. There surely would have been some older people who remembered the former splendor of that magnificent structure and who lamented the contrast to the small, unimpressive temple they were building (see Ezra 3:8-13 ).


Heb “and take heart.” Although emphatic, the repetition of the verb is redundant in contemporary English style and has been left untranslated.


The MT of v. 5 reads “with the word which I cut with you when you went out from Egypt and my spirit [which] stands in your midst, do not fear.” BHS proposes emending “with the word” to זֹאת הַבְּרִית ( zo ’ t habbÿrit , “this is the covenant”) at the beginning of the verse. The proposed emendation makes excellent sense and is expected with the verb כָּרַת ( karat , “cut” or “make” a covenant), but it has no textual support. Most English versions (including the present translation) therefore follow the MT here.


The difficult MT reading עוֹד אַחַת מְעַט הִיא (’ od ’ akhat mÿ ’ at hi ’, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.


Or “the heavens.” The same Hebrew word, שָׁמַיִם ( shamayim ), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.


Heb “all the nations.”


Though the subject here is singular ( חֶמְדַּה , khemdah ; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת ( khamudot , “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.


Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”


In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם ( yÿrushalayim ) there will be שָׁלוֹם ( shalom ).


Heb “the word of the Lord came to Haggai the prophet, saying.” This Hebrew expression is slightly different from the one in 1:1, 3; 2:1 .


Heb “Ask the priests a torah, saying”; KJV “concerning the law”; NAB “for a decision”; NCV “for a teaching”; NRSV “for a ruling.”


Heb “unclean of a person,” a euphemism for “unclean because of a dead person”; see Lev 21:11 ; Num 6:6 . Cf. NAB “unclean from contact with a corpse.”


Heb “so this people, and so this nation before me.” In this context “people” and “nation” refer to the same set of individuals; the repetition is emphatic. Cf. CEV “this entire nation.”


Heb “and now set your heart from this day and upward.” The juxtaposition of מָעְלָה ( ma ’ lah , “upward”) with the following מִטֶּרֶם ( mitterem , “before”) demands a look to the past. Cf. ASV “consider from this day and backward.”


Heb “from their being,” idiomatic for “from the time they were then,” or “since the time.” Cf. KJV “Since those days were.”


Heb “you, all the work of your hands”; NRSV “you and all the products of your toil”; NIV “all the work of your hands.”


Heb “and there was not with you.” The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the Lord . Cf. KJV and many English versions “yet ye turned not to me,” understanding the phrase to refer to the people’s repentance rather than their failure to bring offerings.


Heb “set your heart.” A similar expression occurs in v. 15 .


Heb “set your heart.” A similar expression occurs in v. 15 and at the beginning of this verse.


Heb “and the word of the Lord came a second time to Haggai.” This Hebrew expression is like the one in 2:10 and is slightly different from the one in 1:1, 3; 2:1 .


The participle here suggests an imminent undertaking of action (cf. NRSV, TEV, NLT “I am about to”). The overall language of the passage is eschatological, but eschatology finds its roots in the present.


See the note on the word “sky” in 2:6 . Most English translations render the Hebrew term as “heavens” here.


Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”


Heb “and horses and their riders will go down, a man with a sword his brother”; KJV “every one by the sword of his brother.”


The repetition of the formula “says the Lord who rules over all” in v. 23 emphasizes the solemn and divine nature of the promise.


Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5 ).


Heb “to them”; the referent (the people) has been specified in the translation for clarity.


The Hebrew verb שׁוּב ( shuv ) is common in covenant contexts. To turn from the Lord is to break the covenant and to turn to him (i.e., to repent) is to renew the covenant relationship (cf. 2 Kgs 17:13 ).


BHS suggests אֶתְכֶם (’ etkhem , “you”) for the MT אֲבֹתֵיכֶם (’ avotekhem , “your fathers”) to harmonize with v. 4 . In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6 , however, is to be construed as Zechariah’s own listeners.


Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”


Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”


The LXX presupposes הֶהָרִים ( heharim , “mountains”) rather than the MT הַהֲדַסִּים ( hahadassim , “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.


Heb “messenger” or “angel” ( מַלְאָךְ , mal ’ akh ). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14 ).


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.


Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן ( sha ’ anan ) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן ); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”


Heb “I have turned.” This suggests that the Lord has responded to the “turning” (i.e., repentance) of the people (v. 6 ) and now, with great love and forgiveness, allows construction of the temple to proceed.


Heb “house.”


See the note on the expression “angelic messenger” in v. 9 .


Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” ( HALOT 358 s.v. חָרָשׁ ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers. sn The horns are perhaps made of iron, the strongest of all metals known to the ancient Near Eastern world, since military activity is implied in the context. Only blacksmiths can cut the horns off. If the horns represent oppressive nations, the blacksmiths must represent deliverers whom the Lord raises up, kings like Cyrus of Persia (cf. Isa 54:16 ).


Heb “so that no man lifts up his head.”


Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.


Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.


See the note on the expression “angelic messenger” in 1:9 .


Heb “Jerusalem will dwell as open regions ( פְּרָזוֹת , pÿrazot )”; cf. NAB “in open country”; CEV “won’t have any boundaries.” The population will be so large as to spill beyond the ancient and normal enclosures. The people need not fear, however, for the Lord will be an invisible but strong wall (v. 5 ).


Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.


Or “of the sky.” The same Hebrew term, שָׁמַיִם ( shamayim ), may be translated “heaven(s)” or “sky” depending on the context.


Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).


Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord .


Heb “gate” ( בָּבָה , bavah ) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord ’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”).


A scribal emendation ( tiqqun sopherim ) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9 . This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations.


Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”


Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.


The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord ’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2 ).


Heb “will inherit” (so NIV, NRSV).


Heb “all flesh”; NAB, NIV “all mankind.”


The Hebrew term הַשָּׂטָן ( hassatan , “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1 . In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “and he”; the referent (the angel, cf. v. 1 ) has been specified in the translation for clarity.


The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”


Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9 ).


Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.


Some understand the Hebrew term עַיִן (’ ayin ) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight. sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10 ; 2 Chr 16:9 ).


Heb “under the vine and under the fig tree,” with the Hebrew article used twice as a possessive pronoun (cf. NASB “his”). Some English translations render this as second person rather than third (NRSV “your vine”; cf. also NAB, NCV, TEV). sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the Lord in the coming messianic age ( Mic 4:4 ; cf. 1 Kgs 4:25 ).


See the note on the expression “angelic messenger” in 1:9 .


The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”


The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).


Heb “house” (so NAB, NRSV).


Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10 b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.


This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל ( bÿdil ) is to be derived not from בָּדַל ( badal ), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.


The usual meaning of the Hebrew term שְׁבֹּלֶת ( shÿbolet ) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”


The usual word for “anointed (one),” מָשִׁיַח ( mashiakh ), is not used here but rather בְנֵי־הַיִּצְהָר ( vÿne-hayyitshar ), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.


Heb “twenty cubits…ten cubits” (so NAB, NRSV). These dimensions (“thirty feet long and fifteen feet wide”) can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio, in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains.


The Hebrew word translated “curse” ( אָלָה , ’ alah ) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21 ).


Heb “[This is] the ephah.” An ephah was a liquid or solid measure of about a bushel (five gallons or just under twenty liters). By metonymy it refers here to a measuring container (probably a basket) of that quantity.


The LXX and Syriac read עֲוֹנָם (’ avonam , “their iniquity,” so NRSV; NIV similar) for the MT עֵינָם (’ enam , “their eye”), a reading that is consistent with the identification of the woman in v. 8 as wickedness, but one that is unnecessary. In 4:10 the “eye” represented divine omniscience and power; here it represents the demonic counterfeit.


Heb “house” (so NIV, NRSV, CEV).


Heb “two mountains, and the mountains [were] mountains of bronze.” This has been simplified in the translation for stylistic reasons. sn Bronze , a hard, almost impenetrable metal, is an apt figure to speak of the obstacles standing in the way of the accomplishment of God’s purposes for the postexilic Jewish community (cf. 4:7 ). The cleft between the two from which the chariots emerge might be related to the eschatological triumph of the Lord who will return to the Mount of Olives and divide it into two mountains, one on the north and the other on the south (cf. Zech 14:1-8 ; Ezek 47:1-12 ).


For the MT reading אֲמֻצִּים (’ amutsim , “strong”) Aquila and Syriac presuppose אֲדֻמִּים (’ adummim , “red”), thus giving the red horse an assignment and eliminating the problem of a fifth, “spotted” horse. The fourth would be a mottled red horse according to this view. There is, however, no manuscript support for this interpretation.


The Hebrew term translated “spirit” here may also be translated “wind” or “breath” depending on the context (cf. ASV, NRSV, CEV “the four winds of heaven”; NAB similar).


The present translation takes אֲמֻצִּים (’ amutsim , “strong”) to be a descriptive of all the horses – white, black, red, and spotted (cf. NAB, NIV, NLT).


Heb “my spirit.” The subject appears to be the Lord who exclaims here that the horsemen have accomplished their task of bringing peace.


The words “some people” are supplied in the translation. The Hebrew verb translated “choose” (alternatively “take” [NAB, NIV]; “collect” [NRSV, CEV]) has no direct object specified in the text. Some translations supply “silver and gold” (NIV, NRSV) or “an offering” (NASB).


Heb “crowns” (so KJV, ASV; also in v. 14 ). The Hebrew word for “crown” here is עֲטֶרֶת (’ ateret ), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority.


The epithet “Branch” ( צֶמַח , tsemakh ) derives from the verb used here ( יִצְמָח , yitsmakh , “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2 ; Jer 33:15 ). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5 ).


“Helem” is probably the same individual as “Heldai” in v. 10 . Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [ 2 Sam 23:29 ] and “Heldai” [ 1 Chr 27:15 ]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).


Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” ( חֵן , khen ); that is, “Hen” is a nickname for Josiah – “the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “house” (so NAB, NIV, NRSV).


The seventh month apparently refers to the anniversary of the assassination of Gedaliah, governor of Judah ( Jer 40:13-14; 41:1 ), in approximately 581 b.c .


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The Hebrew term שָׁמִיר ( shamir ) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).


Heb “he.” Since the third person pronoun refers to the Lord , it has been translated as a first person pronoun (“I”) to accommodate English style, which typically does not exhibit switches between persons of pronouns in the same immediate context as Hebrew does.


Or “desirable”; traditionally “pleasant” (so many English versions; cf. TEV “This good land”).


Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heavens” or “skies” depending on the context.


The verb זָמַם ( zamam ) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.


Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” ( מְנֻחָתוֹ , mÿnukhato ), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord ” is finding its resting place, that is, its focus in or on Damascus.


Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ ade ’ aram , “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’ en ’ adam , “eye of man”) or אֲדָמָה (’ adamah , “ground”) for אָדָם (’ adam , “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT).


For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


The Hebrew word חַיִל ( khayil , “strength, wealth”) can, with certain suffixes, look exactly like חֵל ( khel , “fortress, rampart”). The chiastic pattern here suggests that not Tyre’s riches but her defenses will be cast into the sea. Thus the present translation renders the term “fortifications” (so also NLT) rather than “wealth” (NASB, NRSV, TEV) or “power” (NAB, NIV).


The present translation presupposes a Hiphil perfect of יָבֵשׁ ( yavesh , “be dry”; cf. NRSV “are withered”) rather than the usually accepted Hiphil of בּוֹשׁ ( bosh , “be ashamed”; cf. KJV, ASV), a sense that is less suitable with the removal of hope.


Heb “and I will take away their blood from their mouth and their abominations from between their teeth.” These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it (less likely NCV “drinking blood”) or eating unclean or forbidden foods.


Heb “and they will be a remnant for our God”; cf. NIV “will belong to our God”; NLT “will worship our God.”


Though a hapax legomenon , the מִצָּבָה ( mitsavah ) of the MT (from נָצַב , natsav , “take a stand”) is preferable to the suggestion מַצֵּבָה ( matsevah , “pillar”) or even מִצָּבָא ( mitsava ’, “from” or “against the army”). The context favors the idea of the Lord as a protector.


The Hebrew term צַדִּיק ( tsadiq ) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3 ; Isa 9:5-6; 11:4; 16:5 ; Jer 22:1-5; 23:5-6 ).


The Hebrew term נוֹשָׁע ( nosha ’) a Niphal participle of יָשַׁע ( yasha ’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).


The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX ( הִכְרִית , hikhrit , presupposed for הִכְרַתִּי , hikhratti ). However, the Lord is the subject of v. 8 , which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well. tn Heb “cut off” (so NASB, NRSV; also later in this verse); NAB “banish”; NIV, CEV “take away.”


Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.


The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).


The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.


Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).


Heb “the latter rain.” This expression refers to the last concentration of heavy rainfall in the spring of the year in Palestine, about March or April. Metaphorically and eschatologically (as here) the “latter rain” speaks of God’s outpouring of blessing in the end times (cf. Hos 6:3 ; Joel 2:21-25 ).


The Hebrew word תְּרָפִים ( tÿrafim , “teraphim”) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34-35 ; 1 Sam 19:13, 16 ; Hos 3:4 ). A number of English versions transliterate the Hebrew term (cf. ASV, NAB, NASB, NRSV) or simply use the generic term “idols” (so KJV, NIV, TEV).


This is not the usual word to describe a king of Israel or Judah (such as מֶלֶךְ , melekh , or נָשִׂיא , nasi ’), but נוֹגֵשׂ , noges , “dictator” (cf. KJV “oppressor”). The author is asserting by this choice of wording that in the messianic age God’s rule will be by force.


Heb “and the riders on horses will be put to shame,” figurative for the defeat of mounted troops. The word “enemy” in the translation is supplied from context.


Heb “the house.”


Or “the kingdom of Israel”; Heb “the house of Joseph.” sn Joseph is mentioned here instead of the usual Israel (but see 2 Sam 19:20 ; Ps 78:67; 80:1; 81:5 ; Ezek 37:16 ; Amos 5:6, 15; 6:6 ) because of the exodus motif that follows in vv. 8-11 .


The anomalous MT reading וְחוֹשְׁבוֹתִים ( vÿkhoshÿvotim ) should probably be וַהֲשִׁי בוֹתִם ( vahashi votim ), the Hiphil perfect consecutive of שׁוּב ( shuv ), “return” (cf. Jer 12:15 ).


Or “sow” (so KJV, ASV). The imagery is taken from the sowing of seed by hand.


Heb “he,” in which case the referent is the Lord . This reading is followed by KJV, ASV, NAB (which renders it as first person), and NASB. The LXX reads “they,” referring to the Israelites themselves, a reading followed by many modern English versions (e.g., NIV, NRSV, TEV, NLT).


Heb “scepter,” referring by metonymy to the dominating rule of Egypt (cf. NLT).


Heb “I will strengthen them in the Lord .” Because of the perceived problem of the Lord saying he will strengthen the people “in the Lord ,” both BHK and BHS suggest emending גִּבַּרְתִּים ( gibbartim , “I will strengthen them”) to גְּבֻרָתָם ( gevuratam , “their strength”). This is unnecessary, however, for the Lord frequently refers to himself in that manner (see Zech 2:11 ).


The LXX and Syriac presuppose יִתְהַלָּלוּ ( yithallalu , “they will glory”) for יִתְהַלְּכוּ ( yithallÿkhu , “they will walk about”). Since walking about is a common idiom in Zechariah (cf. 1:10, 11; 6:7 [3x]) to speak of dominion, and dominion is a major theme of the present passage, there is no reason to reject the MT reading, which is followed by most modern English versions.


For the MT reading לָכֵן עֲנִיֵּי ( lakhen ’ aniyyey , “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן ( lakhen ) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions.


The Hebrew term נֹעַם ( no ’ am ) is frequently translated “Favor” (so NAB, NASB, NIV, NRSV, NLT); cf. KJV “Beauty”; CEV “Mercy.” sn The name of the first staff, pleasantness , refers to the rest and peace of the covenant between the Lord and his people (cf. v. 10 ).


The Hebrew term חֹבְלִים ( khovlim ) is often translated “Union” (so NASB, NIV, NLT); cf. KJV, ASV “Bands”; NAB “Bonds”; NRSV, TEV, CEV “Unity”). sn The name of the second staff, Binders , refers to the relationship between Israel and Judah (cf. v. 14 ).


Heb “splendor of splendor” ( אֶדֶר הַיְקָר , ’ eder hayqar ). This expression sarcastically draws attention to the incredibly low value placed upon the Lord ’s redemptive grace by his very own people.


The Syriac presupposes הָאוֹצָר ( ha ’ otsar , “treasury”) for the MT הַיּוֹצֵר ( hayyotser , “potter”) perhaps because of the lack of evidence for a potter’s shop in the area of the temple. The Syriac reading is followed by NAB, NRSV, TEV. Matthew seems to favor this when he speaks of Judas having thrown the thirty shekels for which he betrayed Jesus into the temple treasury (27:5-6). However, careful reading of the whole gospel pericope makes it clear that the money actually was used to purchase a “potter’s field,” hence Zechariah’s reference to a potter. The MT reading is followed by most other English versions.


Heb “house” (so NASB, NIV, NRSV).


Heb “the broken” (so KJV, NASB; NRSV “the maimed”).


Heb “the fat [ones].” Cf. ASV “the fat sheep”; NIV “the choice sheep.”


Heb “who forms the spirit of man within him” (so NIV).


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “heavy stone” (so NRSV, TEV, NLT); KJV “burdensome stone”; NIV “an immovable rock.”


Heb “every horse.”


Or “peoples” (so NAB, NRSV).


Heb “a firepot” (so NASB, NIV); NRSV “a blazing pot”; NLT “a brazier.”


Heb “the tents” (so NAB, NRSV); NIV “the dwellings.”


Heb “house,” referring here to the dynastic line. Cf. NLT “the royal line”; CEV “the kingdom.” The same expression is translated “dynasty” in the following verse.


Or “peoples.”


Or “dynasty”; Heb “house.”


Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ ale ’ et ’ asher , “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ ela ’ et ’ asher , “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading ( lectio difficilior ) of the MT. tn Or “on me.”


The Hebrew term בְּכוֹר ( bÿkhor , “firstborn”), translated usually in the LXX by πρωτότοκος ( prwtotokos ), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18 ). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37 ; Rev 1:7 ). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).


“Hadad-Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25 ). However, some translations render this as “for” (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as “of” (KJV, NAB, NASB, NIV, NLT) which is ambiguous.


For location see Map1-D4 ; Map2-C1 ; Map4-C2 ; Map5-F2 ; Map7-B1 .


Heb “house” (so NIV, NRSV), referring to dynastic descendants.


Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity. sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message ( Rom 10:9-10 ; Titus 3:5 ). “In that day” throughout the passage (vv. 1, 2, 4 ) locates this cleansing in the eschatological (church) age ( John 19:37 ).


Heb “cut off” (so NRSV); NAB “destroy”; NIV “banish.”


The “hairy garment of a prophet” ( אַדֶּרֶת שֵׁעָר , ’ adderet she ’ ar ) was the rough clothing of Elijah ( 1 Kgs 19:13 ), Elisha ( 1 Kgs 19:19 ; 2 Kgs 2:14 ), and even John the Baptist ( Matt 3:4 ). Yet, אַדֶּרֶת alone suggests something of beauty and honor ( Josh 7:21 ). The prophet’s attire may have been simple the image it conveyed was one of great dignity.


The words “the people” are not in the Hebrew text, but are supplied in the translation from context (cf. NCV, TEV, NLT).


Or perhaps “for the land has been my possession since my youth” (so NRSV; similar NAB).


Heb “wounds between your hands.” Cf. NIV “wounds on your body”; KJV makes this more specific: “wounds in thine hands.” sn These wounds on your chest . Pagan prophets were often self-lacerated ( Lev 19:28 ; Deut 14:1 ; 1 Kgs 18:28 ) for reasons not entirely clear, so this false prophet betrays himself as such by these graphic and ineradicable marks.


The words “of the people” are supplied in the translation for clarity (cf. NCV, TEV, NLT).


Heb “your plunder.” Cf. NCV “the wealth you have taken.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”


Heb “as he fights on a day of battle” (similar NASB, NIV, NRSV).


For the MT reading נַסְתֶּם ( nastem , “you will escape”) the LXX presupposes נִסְתַּם ( nistam , “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.


Heb “the splendid will congeal.” This difficult phrase (MT יְקָרוֹת יְקִפָּאוֹן , yÿqarot yÿqippa ’ on ) is not clarified by the LXX which presupposes וְקָרוּת וְקִפָּאוֹן ( vÿqarut vÿqippa ’ on , “and cold and ice,” a reading followed by NAB, NIV, NCV, NRSV, TEV). Besides the fact that cold and ice do not necessarily follow the absence of light, the idea here is that day will be night and night day. The heavenly sources of light “freeze up” as it were, and refuse to shine.


Or “like a plain” (similar KJV, NAB, NASB, NCV, NRSV, NLT); or “like a steppe”; cf. CEV “flatlands.” The Hebrew term עֲרָבָה (’ aravah ) refers to an arid plain or steppe, but can be used specifically as the name of the rift valley running from the Sea of Galilee via the Jordan Valley and the Dead Sea to the Gulf of Aqaba.


Or “old gate” (NLT); or “former gate” (NRSV).


The Hebrew phrase בִּירוּשָׁלָם ( birushalam ) with the verb נִלְחַם ( nilkham , “make war”) would ordinarily suggest that Judah is fighting against Jerusalem (so NAB, CEV). While this could happen accidentally, the context here favors the idea that Judah is fighting alongside Jerusalem against a common enemy. The preposition בְּ ( bÿ ), then, should be construed as locative (“at”; cf. KJV, NASB, NIV, NRSV, NLT).


The term translated “gathered up” could also be rendered “collected” (so NIV, NCV, NRSV, although this might suggest a form of taxation) or “confiscated” (which might imply seizure of property against someone’s will). The imagery in the context, however, suggests the aftermath of a great battle, where the spoils are being picked up by the victors (cf. NLT “captured”).


Heb “house” (also in the following verse).


Or “merchant”; “trader” (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II כְּנַעֲנִי ). English versions have rendered the term as “Canaanite” (KJV, NKJV, NASB, NIV), “trader” (RSV, NEB), “traders” (NRSV, NLT), or “merchant” (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16 . sn This is not to preclude the Canaanite (or anyone else) from worship; the point is that in the messianic age all such ethnic and religious distinctions will be erased and all people will be eligible to worship the Lord .


Heb “The burden.” The Hebrew term III מַשָּׂא ( massa ’), usually translated “oracle” or “utterance” (BDB 672 s.v. מַשָּׂא ), is a technical term in prophetic literature introducing a message from the Lord (see Zech 9:1; 12:1 ). Since it derives from a verb meaning “to carry,” its original nuance was that of a burdensome message, that is, one with ominous content. The grammatical structure here suggests that the term stands alone (so NAB, NRSV) and is not to be joined with what follows, “the burden [or “revelation”] of” (so KJV, NASB, ESV).


Heb “The word of the Lord to Israel by the hand of Malachi.” There is some question as to whether מַלְאָכִי ( mal ’ akhi ) should be understood as a personal name (so almost all English versions) or as simply “my messenger” (the literal meaning of the Hebrew). Despite the fact that the word should be understood in the latter sense in 3:1 (where, however, it refers to a different person), to understand it that way here would result in the book being of anonymous authorship, a situation anomalous among all the prophetic literature of the OT.


Heb “and I loved Jacob, but Esau I hated.” The context indicates this is technical covenant vocabulary in which “love” and “hate” are synonymous with “choose” and “reject” respectively (see Deut 7:8 ; Jer 31:3 ; Hos 3:1; 9:15; 11:1 ).


Heb “his”; the referent (Esau) has been specified in the translation for clarity.


Heb “I set his mountains as a desolation.”


Or “inheritance” (so NIV, NLT).


Heb “and they will call them.” The third person plural subject is indefinite; one could translate, “and people will call them.”


Or “Great is the Lord ” (so NAB; similar NIV, NRSV).


The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line).


The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).


Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV).


The LXX and Vulgate read “with it” (which in Hebrew would be הֲיִרְצֵהוּ , hayirtsehu , a reading followed by NAB) rather than “with you” of the MT ( הֲיִרְצְךָ , hayirtsÿkha ). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase פָנֶיךָ ( fanekha , “receive you,” which the present translation renders as “show you favor”).


Heb “seek the face of God.”


After the imperative, the prefixed verbal form with vav conjunction indicates purpose (cf. NASB, NRSV).


Heb “fruit.” The following word “food” in the Hebrew text ( אָכְלוֹ , ’ okhlo ) appears to be an explanatory gloss to clarify the meaning of the rare word נִיב ( niv , “fruit”; see Isa 57:19 Qere ; נוֹב , nov , “fruit,” in Kethib ). Cf. ASV “the fruit thereof, even its food.” In this cultic context the reference is to the offerings on the altar.


Heb “from your hand,” a metonymy of part (the hand) for whole (the person).


Heb “and if you do not place upon [the] heart”; KJV, NAB, NRSV “lay it to heart.”


Heb “the curse” (so NASB, NRSV); NLT “a terrible curse.”


The phrase “discipline your children” is disputed. The LXX and Vulgate suppose זְרוֹעַ ( zÿroa ’, “arm”) for the MT זֶרַע ( zera ’, “seed”; hence, “children”). Then, for the MT גֹעֵר ( go ’ er , “rebuking”) the same versions suggest גָּרַע ( gara ’, “take away”). The resulting translation is “I am about to take away your arm” (cf. NAB “deprive you of the shoulder”). However, this reading is unlikely. It is common for a curse (v. 2 ) to fall on offspring (see, e.g., Deut 28:18, 32, 41, 53, 55, 57 ), but a curse never takes the form of a broken or amputated arm. It is preferable to retain the reading of the MT here.


The Hebrew term פֶרֶשׁ ( feresh , “offal”) refers to the entrails as ripped out in preparing a sacrificial victim (BDB 831 s.v. פֶּרֶשׁ ). This graphic term has been variously translated: “dung” (KJV, RSV, NRSV, NLT); “refuse” (NKJV, NASB); “offal” (NEB, NIV).


Heb “True teaching was in his mouth”; cf. NASB, NRSV “True instruction (doctrine NAB) was in his mouth.”


Heb “from his mouth” (so NAB, NASB, NRSV).


The definite article embedded within בַּתּוֹרָה ( battorah ) may suggest that the Torah is in mind and not just “ordinary” priestly instruction, though it might refer to the instruction previously mentioned (v. 7 ).


Or “the Levitical covenant.”


Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or perhaps “secularized”; cf. NIV “desecrated”; TEV, NLT “defiled”; CEV “disgraced.”


Heb “has married the daughter of a foreign god.” Marriage is used here as a metaphor to describe Judah’s idolatry, that is, her unfaithfulness to the Lord and “remarriage” to pagan gods. But spiritual intermarriage found expression in literal, physical marriage as well, as vv. 14-16 indicate.


Heb “tents,” used figuratively for the community here (cf. NCV, TEV); NLT “the nation of Israel.”


Heb “every man who does this, him who is awake and him who answers.” For “answers” the LXX suggests an underlying Hebrew text of עָנָה (’ anah , “to be humbled”), and then the whole phrase is modified slightly: “until he is humbled.” This requires also that the MT עֵר (’ er , “awake”) be read as עֵד (’ ed , “until”; here the LXX reads ἕως , Jews ). The reading of the LXX is most likely an alteration to correct what is arguably a difficult text. tn Heb “every man who does this, him who is awake and him who answers.” The idea seems to be a merism expressing totality, that is, everybody from the awakener to the awakened, thus “every last person who does this” (NLT similar); NIV “whoever he may be.”


Heb “the Lord is a witness between you and [between] the wife of your youth.”


Heb “and not one has done, and a remnant of the spirit to him.” The very elliptical nature of the statement suggests it is proverbial. The present translation represents an attempt to clarify the meaning of the statement (cf. NASB).


Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife ( Gen 16:1-6 ). The result of this kind of intermarriage was, of course, disastrous ( Gen 16:11-12 ).


The verb שָׂנֵא ( sane ’) appears to be a third person form, “he hates,” which makes little sense in the context, unless one emends the following word to a third person verb as well. Then one might translate, “he [who] hates [his wife] [and] divorces her…is guilty of violence.” A similar translation is advocated by M. A. Shields, “Syncretism and Divorce in Malachi 2,10-16 ,” ZAW 111 (1999): 81-85. However, it is possible that the first person pronoun אָנֹכִי (’ anokhi , “I”) has accidentally dropped from the text after כִּי ( ki ). If one restores the pronoun, the form שָׂנֵא can be taken as a participle and the text translated, “for I hate” (so NAB, NASB, NRSV, NLT). sn Though the statement “I hate divorce” may (and should) be understood as a comprehensive biblical principle, the immediate context suggests that the divorce in view is that of one Jewish person by another in order to undertake subsequent marriages. The injunction here by no means contradicts Ezra’s commands to Jewish men to divorce their heathen wives (–10).


Heb “him who covers his garment with violence” (similar ASV, NRSV). Here “garment” is a metaphor for appearance and “violence” a metonymy of effect for cause. God views divorce as an act of violence against the victim.


Heb “in the eyes of the Lord .”


In Hebrew the phrase “my messenger” is מַלְאָכִי ( mal ’ akhi ), the same form as the prophet’s name (see note on the name “Malachi” in 1:1 ). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5 , this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist ( Matt 11:10 ; Mark 1:2 ) because he came in the “spirit and power” of Elijah ( Matt 11:14; 17:11-12 ; Lk 1:17 ).


Here the Hebrew term הָאָדוֹן ( ha ’ adon ) is used, not יְהוָה ( yÿhvah , typically rendered Lord ). Thus the focus is not on the Lord as the covenant God, but on his role as master.


Or “gift.”


The first person pronoun (a reference to the Lord ) indicates that the Lord himself now speaks (see also v. 1 ). The prophet speaks in vv. 2-4 (see also 2:17 ).


Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”


Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”


Heb “those who turn aside.”


Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”


Heb “do not change.” This refers to God’s ongoing commitment to his covenant promises to Israel.


Heb “turned aside from.”


Or “statutes” (so NAB, NASB, NRSV); NIV “decrees”; NLT “laws.”


The LXX presupposes an underlying Hebrew text of עָקַב (’ aqav , “deceive”), a metathesis of קָבַע ( qava ’, “rob”), in all four uses of the verb here (vv. 8-9 ). The intent probably is to soften the impact of “robbing” God, but the language of the passage is intentionally bold and there is no reason to go against the reading of the MT (which is followed here by most English versions).


Heb “cursed with a curse” that is, “under a curse” (so NIV, NLT, CEV).


The phrase “is guilty” is not present in the Hebrew text but is implied, and has been supplied in the translation for clarification and stylistic reasons.


The Hebrew phrase בֵּית הָאוֹצָר ( bet ha ’ otsar , here translated “storehouse”) refers to a kind of temple warehouse described more fully in Nehemiah (where the term לִשְׁכָּה גְדוֹלָה [ lishkah gÿdolah , “great chamber”] is used) as a place for storing grain, frankincense, temple vessels, wine, and oil ( Neh 13:5 ). Cf. TEV “to the Temple.”


Heb “the eater” ( אֹכֵל , ’ okhel ), a general term for any kind of threat to crops and livelihood. This is understood as a reference to a locust plague by a number of English versions: NAB, NRSV “the locust”; NIV “pests”; NCV, TEV “insects.”


Heb “and I will rebuke for you the eater and it will not ruin for you the fruit of the ground.”


Heb “will be” (so NAB, NRSV); TEV “your land will be a good place to live in.”


Heb “your words are hard [or “strong”] against me”; cf. NIV “said harsh things against me”; TEV, NLT “said terrible things about me.”


Heb “What [is the] profit”; NIV “What did we gain.”


Heb “built up” (so NASB); NIV, NRSV “prosper”; NLT “get rich.”


Or “test”; NRSV, CEV “put God to the test.”


Or “fear” (so NAB); NRSV “revered”; NCV “honored.”


Heb “heard and listened”; NAB “listened attentively.”


Heb “you will see between.” Cf. NRSV, TEV, NLT “see the difference.”


Heb “so that it” (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation.


Here the Hebrew word צְדָקָה ( tsÿdaqah ), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “ righteousness as vindicated, justification , salvation , etc.” sn The expression the sun of vindication will rise is a metaphorical way of describing the day of the Lord as a time of restoration when God vindicates his people (see 2 Sam 23:4 ; Isa 30:26; 60:1, 3 ). Their vindication and restoration will be as obvious and undeniable as the bright light of the rising sun.


Heb “you will go out and skip about.”


Heb “which I commanded him in Horeb concerning all Israel, statutes and ordinances.”


Heb “he will turn the heart[s] of [the] fathers to [the] sons, and the heart[s] of [the] sons to their fathers.” This may mean that the messenger will encourage reconciliation of conflicts within Jewish families in the postexilic community (see Mal 2:10 ; this interpretation is followed by most English versions). Another option is to translate, “he will turn the hearts of the fathers together with those of the children [to me], and the hearts of the children together with those of their fathers [to me].” In this case the prophet encourages both the younger and older generations of sinful society to repent and return to the Lord (cf. Mal 3:7 ). This option is preferred in the present translation; see Beth Glazier-McDonald, Malachi (SBLDS), 256.


Heb “[the] ban” ( חֵרֶם , kherem ). God’s prophetic messenger seeks to bring about salvation and restoration, thus avoiding the imposition of the covenant curse, that is, the divine ban that the hopelessly unrepentant must expect (see Deut 7:2; 20:17 ; Judg 1:21 ; Zech 14:11 ). If the wicked repent, the purifying judgment threatened in 4:1-3 will be unnecessary.


Grk “the book of the genealogy.” The noun βίβλος ( biblo" ), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.


Grk “fathered.”


700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.


33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών ( Amwn ). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX mss . See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8 ); the situation is similar.


Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ ( de ) has not been translated here.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn The term χριστός ( cristos ) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 1:16 .


The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).


Grk “husband.” See following note for discussion.


Or “send her away.” sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower ( m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art , 21).


Grk “behold, an angel.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG , 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation , 324-35.


Grk “you will call his name.”


Grk “they will call his name.”


Grk “is translated.”


See the note on the word “Lord” in 1:20 . Here the translation “the angel of the Lord” is used because the Greek article ( ὁ , Jo ) which precedes ἄγγελος ( angelos ) is taken as an anaphoric article ( ExSyn 217-19) referring back to the angel mentioned in v. 20 .


Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.


Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


Grk “in the days.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “in its rising,” referring to the astrological significance of a star in a particular portion of the sky. The term used for the “East” in v. 1 is ἀνατολαί ( anatolai , a plural form that is used typically of the rising of the sun), while in vv. 2 and 9 the singular ἀνατολή ( anatolh ) is used. The singular is typically used of the rising of a star and as such should not normally be translated “in the east” (cf. BDAG 74 s.v. 1 : “because of the sg. and the article in contrast to ἀπὸ ἀνατολῶν , vs. 1, [it is] prob. not a geograph. expr. like the latter, but rather astronomical…likew. vs. 9”).


Or “and scribes of the people.” The traditional rendering of γραμματεύς ( grammateu" ) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.


Here καί ( kai ) has not been translated.


Grk “and behold the star.”


See the note on the word “rose” in 2:2 .


Grk “they rejoiced with very great joy.”


Grk “they fell down.” BDAG 815 s.v. πίπτω 1.b. α . ב has “ fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”


Or “the angel of the Lord.” See the note on the word “Lord” in 1:20 .


The feminine singular genitive noun νυκτός ( nuktos , “night”) indicates the time during which the action of the main verb takes place ( ExSyn 124).


Or “soldiers.”


pc lat co).


Grk “are”; the Greek text uses a present tense verb.


Here δέ ( de ) has been translated as “so” to indicate the implied result of the angel’s instructions.


There is no expressed subject of the third person singular verb here; the pronoun “he” is implied. Instead of this pronoun the referent “Jesus” has been supplied in the text to clarify to whom this statement refers.


The Greek could be indirect discourse (as in the text), or direct discourse (“he will be called a Nazarene”). Judging by the difficulty of finding OT quotations (as implied in the plural “prophets”) to match the wording here, it appears that the author was using a current expression of scorn that conceptually (but not verbally) found its roots in the OT.


Or “desert.”


Grk “and saying, ‘Repent.’” The participle λέγων ( legwn ) at the beginning of v. 2 is redundant in English and has not been translated.


Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος ( legonto" ) is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.


Or “A voice.”


Grk “Then Jerusalem.” map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “they were being baptized by him.” The passive construction has been rendered as active in the translation for the sake of English style.


Grk “fruit worthy of.”


Grk “of whom I am not worthy.” sn The humility of John is evident in the statement I am not worthy . This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.


Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).


“River” is not in the Greek text but is supplied for clarity.


33 Ï lat[t] sy mae bo), it looks to be a motivated and predictable reading: Scribes apparently could not resist adding this clarification.


The imperfect verb has been translated conatively.


Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”


Grk “Permit now.”


Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.


Or “permitted him.”


Here δέ ( de ) has not been translated.


Grk “behold the heavens.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


Or “sky.” The Greek word οὐρανός ( ourano" ) may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17 .


includes the word in brackets, indicating doubts as to its authenticity.


Grk “and behold.” The Greek word ἰδού ( idou ) has not been translated here.


Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα ( legousa ) was translated as a finite verb in keeping with English style.


Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός ( agaphtos ) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1 ). sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.


Grk “in whom.”


Or “with whom I am well pleased.” sn The allusions in the remarks of the text recall Ps 2:7 a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16 . God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33 ).


Or “desert.”


Grk “and having fasted forty days and forty nights, afterward he was hungry.”


Grk “say that these stones should become bread.”


Grk “answering, he said.” The participle ἀποκριθείς ( apokriqeis ) is redundant, but the syntax of the phrase has been changed for clarity.


Or “a person.” Greek ὁ ἄνθρωπος ( Jo anqrwpo" ) is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man .


Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).


Grk “and he stood him.”


Grk “glory.”


Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b. α . ב has “ fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”


565 579* 700 al ). Thus, both externally and internally, the shorter reading is strongly preferred.


Grk “and behold, angels.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


Grk “he.”


Or “arrested,” “taken into custody” (see L&N 37.12).


For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .


Grk “and leaving Nazareth, he came and took up residence in Capernaum.” sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .


Or “by the lake.” sn By the sea refers to the Sea of Galilee.


The redundant participle λέγοντος ( legontos ) has not been translated here.


Grk “and to say.”


Here δέ ( de ) has not been translated.


The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.


The Greek term ἄνθρωπος ( anqrwpos ) is used here in a generic sense, referring to both men and women, thus “people.” sn The kind of fishing envisioned was net – not line – fishing (cf. v. 18 ; cf. also BDAG 55 s.v. ἀμφιβάλλω , ἀμφίβληστρον ) which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life.


Or “their boat.” The phrase ἐν τῷ πλοίῳ ( en tw ploiw ) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats), while Matthew does not.


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


Grk “And he.”


Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25 ).


Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι ).


The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.


Here καί ( kai ) has not been translated before each of the places in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. sn The Decapolis refers to a league of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay across the Jordan River.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


“River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).


Or “up a mountain” ( εἰς τὸ ὄρος , eis to oro" ). sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29 ), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.


Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν ( edidasken ) has been translated ingressively.


Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).


Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ ojneidiswsin ]) has no specific referent, but refers to people in general.


Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.


Grk “Nor do they light.” The plural in Greek is indefinite, referring to people in general.


Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).


Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.


Grk “For I tell.” Here an explanatory γάρ ( gar ) has not been translated.


Grk “Truly ( ἀμήν , amhn ), I say to you.”


Grk “Not one iota or one serif.” sn The smallest letter refers to the smallest Hebrew letter ( yod ) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).


Grk “teaches men” ( in a generic sense, people).


Or “that of the scribes.” See the note on the phrase “experts in the law” in 2:4 .


Grk “to the ancient ones.”


) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [ enocos , “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5 ), it does not commend itself as original.


Grk “whoever says to his brother ‘ Raca ,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”


Grk “subjected,” “guilty,” “liable.”


Grk “the Sanhedrin.”


The meaning of the term μωρός ( mwros ) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה ( moreh ) “rebel” ( Deut 21:18, 20 ; cf. BDAG 663 s.v. μωρός c).


Grk “the Gehenna of fire.” sn The word translated hell is “Gehenna” ( γέεννα , geenna ), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35 ), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).


Grk “Make friends.”


The words “to court” are not in the Greek text but are implied.


Grk “the accuser.”


Here the English word “penny” is used as opposed to the parallel in Luke 12:59 where “cent” appears since the Greek word there is different and refers to a different but similar coin. sn The penny here was a quadrans, a Roman copper coin worth 1/64 of a denarius (L&N 6.78). The parallel passage in Luke 12:59 mentions the lepton, equal to one-half of a quadrans and thus the smallest coin available.


Grk “the ancient ones.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The term πονηροῦ ( ponhrou ) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified, however, since it is articular ( τοῦ πονηροῦ , tou ponhrou ). Cf. also “the evildoer” in v. 39 , which is the same construction.


The articular πονηρός ( ponhro" , “the evildoer”) cannot be translated simply as “evil” for then the command would be “do not resist evil.” Every instance of this construction in Matthew is most likely personified, referring either to an evildoer ( 13:49 ) or, more often, “the evil one” (as in 5:37; 6:13; 13:19, 38 ).


has σου in brackets, indicating doubt as to its authenticity.


Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment ( χιτών , citwn ) presents some difficulty in translation. Most modern readers would not understand what a “tunic” was any more than they would be familiar with a “ chiton .” On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.


Grk “do not turn away from.”


pc sa, as well as several fathers and versional witnesses.


Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.


has δέ in brackets, indicating reservations about its authenticity.


Grk “before people in order to be seen by them.”


Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world ( Deut 15:7-11 ).


Grk “Truly ( ἀμήν , amhn ), I say to you.”


33 al ).


See the tc note on “will reward you” in 6:4 : The problem is the same and the ms support differs only slightly.


Here δέ ( de ) has not been translated.


Grk “So do not.” Here οὖν ( oun ) has not been translated.


Grk “hallowed be your name.”


Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος ( epiousio" ) does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2 ), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.


Or “as even we.” The phrase ὡς καὶ ἡμεῖς ( Jw" kai Jhmei" ) makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.


Or “into a time of testing.” sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.


pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13 ; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading. The term πονηροῦ ( ponhrou ) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular ( τοῦ πονηροῦ , tou ponhrou ). Cf. also “the evildoer” in 5:39 , which is the same construction.


Here ἄνθρωπος ( anqrwpo" ) is used in a generic sense: “people, others.”


Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16 .”


The term σής ( shs ) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2 , which mentions “moth-eaten” clothing.


The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.


Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).


Or “if your eye is sick” (L&N 23.149). sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.


Or “and treat [the other] with contempt.”


Grk “God and mammon.” sn The term money is used to translate mammon , the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19 . God must be first, not money or possessions.


Or “do not be anxious,” and so throughout the rest of this paragraph.


Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός ( ouranos ) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν ).


Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”


Grk “of more value.”


Or “a cubit to his height.” A cubit ( πῆχυς , phcu" ) can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία ( Jhlikia ) is ambiguous in the same way as πῆχυς ( phcus ). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.


Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.


Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω ( kopiaw ) here, the line in English reads better in terms of cadence with a single syllable.


Grk “grass of the field.”


Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned. sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.


Or “unbelievers”; Grk “Gentiles.”


Grk “Sufficient for the day is its evil.”


Grk “by [the measure] with which you measure it will be measured to you.”


Here δέ ( de ) has not been translated.


Or “do not notice.”


Grk “how will you say?”


Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a , in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).


Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.


Grk “Or is there.”


The participle ὄντες ( ontes ) has been translated concessively.


Grk “Therefore in.” Here οὖν ( oun ) has not been translated.


This is a generic use of ἄνθρωπος ( anqrwpo" ), referring to both males and females.


Grk “is.”


Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.


Grk “rotten.” The word σαπρός , modifying “tree” in both v. 17 and 18 , can also mean “diseased” (L&N 65.28).


Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.


Grk “workers of lawlessness.”


Grk “Therefore everyone.” Here οὖν ( oun ) has not been translated.


Grk “will be like.” The same phrase occurs in v. 26 .


Here and in v. 26 the Greek text reads ἀνήρ ( anhr ), while the parallel account in Luke 6:47-49 uses ἄνθρωπος ( anqrwpo" ) in vv. 48 and 49.


Grk “the rivers.”


Grk “and great was its fall.”


Grk “And it happened when.” The introductory phrase καὶ ἐγένετο ( kai egeneto , “it happened that”) is redundant in contemporary English and has not been translated.


Or “their scribes.” See the note on the phrase “experts in the law” in 2:4 .


Grk “And behold, a leper came.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ). sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured ( Lev 13:45-46 ).


Grk “a leper approaching, bowed low before him, saying.”


This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.


Grk “gift.”


Or “as an indictment against them.” The pronoun αὐτοῖς ( autoi" ) may be a dative of disadvantage.


Grk “and saying, ‘Lord.’” The participle λέγων ( legwn ) at the beginning of v. 6 is redundant in English and has not been translated.


The Greek term here is παῖς ( pais ), often used of a slave who was regarded with some degree of affection, possibly a personal servant ( Luke 7:7 uses the more common term δοῦλος , doulos ). See L&N 87.77.


Grk “And he”; the referent (Jesus) has been specified in the translation for clarity.


Grk “But answering, the centurion replied.” The participle ἀποκριθείς ( apokriqeis ) is redundant and has not been translated.


Grk “having soldiers under me.”


Though δοῦλος ( doulos ) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1 ). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος ) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.


The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.


Here δέ ( de ) has not been translated.


Grk “Truly ( ἀμήν , amhn ), I say to you.”


Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end. sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.


Grk “and Isaac and Jacob,” but καί ( kai ) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


has the pronoun in brackets, indicating doubts as to its authenticity.


Grk “And.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


Grk “having been thrown down.” The verb βεβλημένην ( beblhmenhn ) is a perfect passive participle of the verb βάλλω ( ballw , “to throw”). This indicates the severity of her sickness.


Here καί ( kai ) has been translated as “then.”


Grk “was fulfilled, saying.” The participle λέγοντος ( legontos ) is redundant and has not been translated.


33 Ï lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς / πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various texttypes). For reasons of English style, however, this phrase has been translated as “a large crowd.”


The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.


Or “a scribe.” See the note on the phrase “experts in the law” in 2:4 .


Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός ( ouranos ) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν ).


includes the pronoun in brackets, indicating doubt as to its authenticity.


The participle προσελθόντες ( proselqonte" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “And.” Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


Or “commanded” (often with the implication of a threat, L&N 33.331).


It is difficult to know whether ἄνθρωποι ( anqrwpoi ) should be translated as “men” or “people” (in a generic sense) here. At issue is whether (1) only the Twelve were with Jesus in the boat, as opposed to other disciples (cf. v. 23 ), and (2) whether any of those other disciples would have been women. The issue is complicated further by the parallel in Mark (4:35-41), where the author writes (4:36) that other boats accompanied them on this journey.


Grk “the men were amazed, saying.” The participle λέγοντες ( legontes ) has been translated as a finite verb to make the sequence of events clear in English.


Grk “And behold, they cried out, saying.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ). The participle λέγοντες ( legontes ) is redundant and has not been translated.


Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί ( ti Jhmin kai soi ) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” ( Judg 11:12 , 2 Chr 35:21 , 1 Kgs 17:18 ). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” ( 2 Kgs 3:13 , Hos 14:8 ). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”


Here δέ ( de ) has not been translated.


Grk “asked him, saying.” The participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated.


Grk “And he said to them.”


Here δέ ( de ) has been translated as “so” to indicate a conclusion and transition in the narrative.


Or “city.” But see the sn on “Gadarenes” in 8:28 .


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ).


Or “city.”


Grk “And behold, they were bringing.” Here καὶ ἰδού ( kai idou ) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού ( idou ) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ), especially in conjunction with the suddenness of the stretcher bearers’ appearance.


Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.


Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη ( klinh ) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.


Grk “And behold.” The Greek word ἰδού ( idou ) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1 ). Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events in the narrative.


Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4 .


Grk “to your house.”


Grk “to his house.”


33 892 1424 al lat co and thus is surely authentic.


Grk “people.” The plural of ἄνθρωπος ( anqrwpo" ) usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6 : His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις ( anqrwpoi" ) has been translated here as “men” rather than as the more generic “people.”


While “tax office” is sometimes given as a translation for τελώνιον ( telwnion , so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings. sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14 , Luke 5:27 ]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.


Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο ( kai egeneto , “it happened that”) is redundant in contemporary English and has not been translated.


Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.


Grk “was reclining at table.” sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.


Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.