Matius 3:12

3:12 His winnowing fork ¹  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ²  but the chaff he will burn up with inextinguishable fire.” ³ 

Matius 22:6-7

22:6 The ⁴  rest seized his slaves, insolently mistreated them, and killed them. 22:7 The ⁵  king was furious! He sent his soldiers, and they put those murderers to death ⁶  and set their city ⁷  on fire.

Matius 23:35-38

23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ⁸  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ⁹  this generation will be held responsible for all these things! ¹⁰ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ¹¹  you who kill the prophets and stone those who are sent to you! ¹²  How often I have longed ¹³  to gather your children together as a hen gathers her chicks under her wings, but ¹⁴  you would have none of it! ¹⁵  23:38 Look, your house is left to you desolate!

Matius 24:21-22

24:21 For then there will be great suffering ¹⁶  unlike anything that has happened ¹⁷  from the beginning of the world until now, or ever will happen. 24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.

Imamat 26:14-46

The Consequences of Disobedience

26:14 “‘If, however, ¹⁸  you do not obey me and keep ¹⁹  all these commandments – 26:15 if you reject my statutes and abhor my regulations so that you do not keep ²⁰  all my commandments and you break my covenant – 26:16 I for my part ²¹  will do this to you: I will inflict horror on you, consumption and fever, which diminish eyesight and drain away the vitality of life. ²²  You will sow your seed in vain because ²³  your enemies will eat it. ²⁴  26:17 I will set my face against you. You will be struck down before your enemies, those who hate you will rule over you, and you will flee when there is no one pursuing you.

26:18 “‘If, in spite of all these things, ²⁵  you do not obey me, I will discipline you seven times more on account of your sins. ²⁶  26:19 I will break your strong pride and make your sky like iron and your land like bronze. 26:20 Your strength will be used up in vain, your land will not give its yield, and the trees of the land ²⁷  will not produce their fruit.

26:21 “‘If you walk in hostility against me ²⁸  and are not willing to obey me, I will increase your affliction ²⁹  seven times according to your sins. 26:22 I will send the wild animals ³⁰  against you and they will bereave you of your children, ³¹  annihilate your cattle, and diminish your population ³²  so that your roads will become deserted.

26:23 “‘If in spite of these things ³³  you do not allow yourselves to be disciplined and you walk in hostility against me, ³⁴  26:24 I myself will also walk in hostility against you and strike you ³⁵  seven times on account of your sins. 26:25 I will bring on you an avenging sword, a covenant vengeance. ³⁶  Although ³⁷  you will gather together into your cities, I will send pestilence among you and you will be given into enemy hands. ³⁸  26:26 When I break off your supply of bread, ³⁹  ten women will bake your bread in one oven; they will ration your bread by weight, ⁴⁰  and you will eat and not be satisfied.

26:27 “‘If in spite of this ⁴¹  you do not obey me but walk in hostility against me, ⁴²  26:28 I will walk in hostile rage against you ⁴³  and I myself will also discipline you seven times on account of your sins. 26:29 You will eat the flesh of your sons and the flesh of your daughters. ⁴⁴  26:30 I will destroy your high places and cut down your incense altars, ⁴⁵  and I will stack your dead bodies on top of the lifeless bodies of your idols. ⁴⁶  I will abhor you. ⁴⁷  26:31 I will lay your cities waste ⁴⁸  and make your sanctuaries desolate, and I will refuse to smell your soothing aromas. 26:32 I myself will make the land desolate and your enemies who live in it will be appalled. 26:33 I will scatter you among the nations and unsheathe the sword ⁴⁹  after you, so your land will become desolate and your cities will become a waste.

26:34 “‘Then the land will make up for ⁵⁰  its Sabbaths all the days it lies desolate while you are in the land of your enemies; then the land will rest and make up its Sabbaths. 26:35 All the days of the desolation it will have the rest it did not have ⁵¹  on your Sabbaths when you lived on it.

26:36 “‘As for ⁵²  the ones who remain among you, I will bring despair into their hearts in the lands of their enemies. The sound of a blowing leaf will pursue them, and they will flee as one who flees the sword and fall down even though there is no pursuer. 26:37 They will stumble over each other as those who flee before a sword, though ⁵³  there is no pursuer, and there will be no one to take a stand ⁵⁴  for you before your enemies. 26:38 You will perish among the nations; the land of your enemies will consume you.

Restoration through Confession and Repentance

26:39 “‘As for the ones who remain among you, they will rot away because of ⁵⁵  their iniquity in the lands of your enemies, and they will also rot away because of their ancestors’ ⁵⁶  iniquities which are with them. 26:40 However, when ⁵⁷  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ⁵⁸  by which they also walked ⁵⁹  in hostility against me ⁶⁰  26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ⁶¹  then their uncircumcised hearts become humbled and they make up for ⁶²  their iniquity, 26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, ⁶³  and I will remember the land. 26:43 The land will be abandoned by them ⁶⁴  in order that it may make up for ⁶⁵  its Sabbaths while it is made desolate ⁶⁶  without them, ⁶⁷  and they will make up for their iniquity because ⁶⁸  they have rejected my regulations and have abhorred ⁶⁹  my statutes. 26:44 In spite of this, however, when they are in the land of their enemies I will not reject them and abhor them to make a complete end of them, to break my covenant with them, for I am the Lord their God. 26:45 I will remember for them the covenant with their ancestors ⁷⁰  whom I brought out from the land of Egypt in the sight of the nations to be their God. I am the Lord.’”

Summary Colophon

26:46 These are the statutes, regulations, and instructions which the Lord established ⁷¹  between himself and the Israelites at Mount Sinai through ⁷²  Moses.

Ulangan 28:59-68

28:59 then the Lord will increase your punishments and those of your descendants – great and long-lasting afflictions and severe, enduring illnesses. 28:60 He will infect you with all the diseases of Egypt ⁷³  that you dreaded, and they will persistently afflict you. ⁷⁴  28:61 Moreover, the Lord will bring upon you every kind of sickness and plague not mentioned in this scroll of commandments, ⁷⁵  until you have perished. 28:62 There will be very few of you left, though at one time you were as numerous as the stars in the sky, ⁷⁶  because you will have disobeyed ⁷⁷  the Lord your God. 28:63 This is what will happen: Just as the Lord delighted to do good for you and make you numerous, he ⁷⁸  will take delight in destroying and decimating you. You will be uprooted from the land you are about to possess. 28:64 The Lord will scatter you among all nations, from one end of the earth to the other. There you will worship other gods that neither you nor your ancestors have known, gods of wood and stone. 28:65 Among those nations you will have no rest nor will there be a place of peaceful rest for the soles of your feet, for there the Lord will give you an anxious heart, failing eyesight, and a spirit of despair. 28:66 Your life will hang in doubt before you; you will be terrified by night and day and will have no certainty of surviving from one day to the next. ⁷⁹  28:67 In the morning you will say, ‘If only it were evening!’ And in the evening you will say, ‘I wish it were morning!’ because of the things you will fear and the things you will see. 28:68 Then the Lord will make you return to Egypt by ship, over a route I said to you that you would never see again. There you will sell yourselves to your enemies as male and female slaves, but no one will buy you.”

Mazmur 2:4-5

2:4 The one enthroned ⁸⁰  in heaven laughs in disgust; ⁸¹ 

the Lord taunts ⁸²  them.

2:5 Then he angrily speaks to them

and terrifies them in his rage, ⁸³  saying, ⁸⁴ 

Mazmur 2:9

2:9 You will break them ⁸⁵  with an iron scepter; ⁸⁶ 

you will smash them like a potter’s jar!’” ⁸⁷ 

Yesaya 5:5-7

5:5 Now I will inform you

what I am about to do to my vineyard:

I will remove its hedge and turn it into pasture, ⁸⁸ 

I will break its wall and allow animals to graze there. ⁸⁹ 

5:6 I will make it a wasteland;

no one will prune its vines or hoe its ground, ⁹⁰ 

and thorns and briers will grow there.

I will order the clouds

not to drop any rain on it.

5:7 Indeed ⁹¹  Israel ⁹²  is the vineyard of the Lord who commands armies,

the people ⁹³  of Judah are the cultivated place in which he took delight.

He waited for justice, but look what he got – disobedience! ⁹⁴ 

He waited for fairness, but look what he got – cries for help! ⁹⁵ 

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ⁹⁶ 

As for the city and the sanctuary,

the people of the coming prince will destroy ⁹⁷  them.

But his end will come speedily ⁹⁸  like a flood. ⁹⁹ 

Until the end of the war that has been decreed

there will be destruction.

Zakharia 11:8-10

11:8 Next I eradicated the three shepherds in one month, ¹⁰⁰  for I ran out of patience with them and, indeed, they detested me as well. 11:9 I then said, “I will not shepherd you. What is to die, let it die, and what is to be eradicated, let it be eradicated. As for those who survive, let them eat each other’s flesh!”

11:10 Then I took my staff “Pleasantness” and cut it in two to annul my covenant that I had made with all the people.

Zakharia 12:12

12:12 The land will mourn, clan by clan – the clan of the royal household of David by itself and their wives by themselves; the clan of the family of Nathan ¹⁰¹  by itself and their wives by themselves;

Zakharia 13:8

13:8 It will happen in all the land, says the Lord,

that two-thirds of the people ¹⁰²  in it will be cut off and die,

but one-third will be left in it. ¹⁰³ 

Zakharia 14:2-3

14:2 For I will gather all the nations against Jerusalem ¹⁰⁴  to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. ¹⁰⁵ 

14:3 Then the Lord will go to battle ¹⁰⁶  and fight against those nations, just as he fought battles in ancient days. ¹⁰⁷ 

Maleakhi 4:1-6

4:1 (3:19) ¹⁰⁸  “For indeed the day ¹⁰⁹  is coming, burning like a furnace, and all the arrogant evildoers will be chaff. The coming day will burn them up,” says the Lord who rules over all. “It ¹¹⁰  will not leave even a root or branch. 4:2 But for you who respect my name, the sun of vindication ¹¹¹  will rise with healing wings, ¹¹²  and you will skip about ¹¹³  like calves released from the stall. 4:3 You will trample on the wicked, for they will be like ashes under the soles of your feet on the day which I am preparing,” says the Lord who rules over all.

Restoration through the Lord

4:4 “Remember the law of my servant Moses, to whom at Horeb ¹¹⁴  I gave rules and regulations for all Israel to obey. ¹¹⁵  4:5 Look, I will send you Elijah ¹¹⁶  the prophet before the great and terrible day of the Lord arrives. 4:6 He will encourage fathers and their children to return to me, ¹¹⁷  so that I will not come and strike the earth with judgment.” ¹¹⁸ 

Lukas 17:32-37

17:32 Remember Lot’s wife! ¹¹⁹  17:33 Whoever tries to keep ¹²⁰  his life will lose it, but whoever loses his life ¹²¹  will preserve it. 17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ¹²²  17:35 There will be two women grinding grain together; ¹²³  one will be taken and the other left.”

17:36 [[EMPTY]] ¹²⁴ 

17:37 Then ¹²⁵  the disciples ¹²⁶  said ¹²⁷  to him, “Where, ¹²⁸  Lord?” He replied to them, “Where the dead body ¹²⁹  is, there the vultures ¹³⁰  will gather.” ¹³¹ 

Lukas 19:41-44

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹³²  when Jesus ¹³³  approached ¹³⁴  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ¹³⁵  even you, the things that make for peace! ¹³⁶  But now they are hidden ¹³⁷  from your eyes. 19:43 For the days will come upon you when your enemies will build ¹³⁸  an embankment ¹³⁹  against you and surround you and close in on you from every side. 19:44 They will demolish you ¹⁴⁰  – you and your children within your walls ¹⁴¹  – and they will not leave within you one stone ¹⁴²  on top of another, ¹⁴³  because you did not recognize the time of your visitation from God.” ¹⁴⁴ 

Lukas 21:22-24

21:22 because these are days of vengeance, ¹⁴⁵  to fulfill ¹⁴⁶  all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ¹⁴⁷  on the earth and wrath against this people. 21:24 They ¹⁴⁸  will fall by the edge ¹⁴⁹  of the sword and be led away as captives ¹⁵⁰  among all nations. Jerusalem ¹⁵¹  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ¹⁵² 

Lukas 21:1

The Widow’s Offering

21:1 Jesus ¹⁵³  looked up ¹⁵⁴  and saw the rich putting their gifts into the offering box. ¹⁵⁵ 

Lukas 2:16

2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. ¹⁵⁶ 

Ibrani 2:3

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Ibrani 12:25

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

[3:12]  ¹ sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:12]  ² tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).

[3:12]  ³ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[22:6]  ⁴ tn Here δέ (de) has not been translated.

[22:7]  ⁵ tn Here δέ (de) has not been translated.

[22:7]  ⁶ tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ⁷ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[23:35]  ⁸ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ¹⁰ tn Grk “all these things will come on this generation.”

[23:37]  ¹¹ sn The double use of the city’s name betrays intense emotion.

[23:37]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:37]  ¹² tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ¹³ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ¹⁵ tn Grk “you were not willing.”

[24:21]  ¹⁶ tn Traditionally, “great tribulation.”

[24:21]  ¹⁷ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[26:14]  ¹⁸ tn Heb “And if.”

[26:14]  ¹⁹ tn Heb “and do not do.”

[26:15]  ²⁰ tn Heb “to not do.”

[26:16]  ²¹ tn Or “I also” (see HALOT 76 s.v. אַף 6.b).

[26:16]  ²² tn Heb “soul.” These expressions may refer either to the physical effects of consumption and fever as the rendering in the text suggests (e.g., J. E. Hartley, Leviticus [WBC], 452, 454, “diminishing eyesight and loss of appetite”), or perhaps the more psychological effects, “which exhausts the eyes” because of anxious hope “and causes depression” (Heb “causes soul [נֶפֶשׁ, nefesh] to pine away”), e.g., B. A. Levine, Leviticus (JPSTC), 185.

[26:16]  ²³ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have causal force here.

[26:16]  ²⁴ tn That is, “your enemies will eat” the produce that grows from the sown seed.

[26:18]  ²⁵ tn Heb “And if until these.”

[26:18]  ²⁶ tn Heb “I will add to discipline you seven [times] on your sins.”

[26:20]  ²⁷ tn Heb “the tree of the land will not give its fruit.” The collective singular has been translated as a plural. Tg. Onq., some medieval Hebrew mss, Smr, LXX, and Tg. Ps.-J. have “the field” as in v. 4, rather than “the land.”

[26:21]  ²⁸ tn Heb “hostile with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in v. 24 and 27.

[26:21]  ²⁹ tn Heb “your blow, stroke”; cf. TEV “punishment”; NLT “I will inflict you with seven more disasters.”

[26:22]  ³⁰ tn Heb “the animal of the field.” This collective singular has been translated as a plural. The expression “animal of the field” refers to a wild (i.e., nondomesticated) animal.

[26:22]  ³¹ tn The words “of your children” are not in the Hebrew text, but are implied.

[26:22]  ³² tn Heb “and diminish you.”

[26:23]  ³³ tn Heb “And if in these.”

[26:23]  ³⁴ tn Heb “with me,” but see the added preposition בְּ (bet) on the phrase “in hostility” in vv. 24 and 27.

[26:24]  ³⁵ tn Heb “and I myself will also strike you.”

[26:25]  ³⁶ tn Heb “vengeance of covenant”; cf. NAB “the avenger of my covenant.”

[26:25]  ³⁷ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) has a concessive force in this context.

[26:25]  ³⁸ tn Heb “in hand of enemy,” but Tg. Ps.-J. and Tg. Neof. have “in the hands of your enemies” (J. E. Hartley, Leviticus [WBC], 454).

[26:26]  ³⁹ tn Heb “When I break to you staff of bread” (KJV, ASV, and NASB all similar).

[26:26]  ⁴⁰ tn Heb “they will return your bread in weight.”

[26:27]  ⁴¹ tn Heb “And if in this.”

[26:27]  ⁴² tn Heb “with me.”

[26:28]  ⁴³ tn Heb “in rage of hostility with you”; NASB “with wrathful hostility”; NRSV “I will continue hostile to you in fury”; CEV “I’ll get really furious.”

[26:29]  ⁴⁴ tn Heb “and the flesh of your daughters you will eat.” The phrase “you will eat” has not been repeated in the translation for stylistic reasons.

[26:30]  ⁴⁵ sn Regarding these cultic installations, see the remarks in B. A. Levine, Leviticus (JPSTC), 188, and R. E. Averbeck, NIDOTTE 2:903. The term rendered “incense altars” might better be rendered “sanctuaries [of foreign deities]” or “stelae.”

[26:30]  ⁴⁶ tn The translation reflects the Hebrew wordplay “your corpses…the corpses of your idols.” Since idols, being lifeless, do not really have “corpses,” the translation uses “dead bodies” for people and “lifeless bodies” for the idols.

[26:30]  ⁴⁷ tn Heb “and my soul will abhor you.”

[26:31]  ⁴⁸ tn Heb “And I will give your cities a waste”; NLT “make your cities desolate.”

[26:33]  ⁴⁹ tn Heb “and I will empty sword” (see HALOT 1228 s.v. ריק 3).

[26:34]  ⁵⁰ tn There are two Hebrew roots רָצָה (ratsah), one meaning “to be pleased with; to take pleasure” (HALOT 1280-81 s.v. רצה; cf. “enjoy” in NASB, NIV, NRSV, and J. E. Hartley, Leviticus [WBC], 452), and the other meaning “to restore” (HALOT 1281-82 s.v. II רצה; cf. NAB “retrieve” and B. A. Levine, Leviticus [JPSTC], 189).

[26:35]  ⁵¹ tn Heb “it shall rest which it did not rest.”

[26:36]  ⁵² tn Heb “And.”

[26:37]  ⁵³ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) is used in a concessive sense here.

[26:37]  ⁵⁴ tn The term rendered “to stand up” is a noun, not an infinitive. It occurs only here and appears to designate someone who would take a powerful stand for them against their enemies.

[26:39]  ⁵⁵ tn Heb “in” (so KJV, ASV; also later in this verse).

[26:39]  ⁵⁶ tn Heb “fathers’” (also in the following verse).

[26:40]  ⁵⁷ tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.

[26:40]  ⁵⁸ tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”

[26:40]  ⁵⁹ tn Heb “and also which they walked.”

[26:40]  ⁶⁰ tn Heb “with me.”

[26:41]  ⁶¹ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ⁶² tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[26:42]  ⁶³ tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.

[26:43]  ⁶⁴ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ⁶⁵ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ⁶⁶ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ⁶⁷ tn Heb “from them.”

[26:43]  ⁶⁸ tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

[26:43]  ⁶⁹ tn Heb “and their soul has abhorred.”

[26:45]  ⁷⁰ tn Heb “covenant of former ones.”

[26:45]  sn For similar expressions referring back to the ancestors who refused to follow the stipulations of the Mosaic covenant see, for example, Deut 19:14, Jer 11:10, and Ps 79:8 (see B. A. Levine, Leviticus [JPSTC], 192, and J. E. Hartley, Leviticus [WBC], 471).

[26:46]  ⁷¹ tn Heb “gave” (so NLT); KJV, ASV, NCV “made.”

[26:46]  ⁷² tn Heb “by the hand of” (so KJV).

[28:60]  ⁷³ sn These are the plagues the Lord inflicted on the Egyptians prior to the exodus which, though they did not fall upon the Israelites, must have caused great terror (cf. Exod 15:26).

[28:60]  ⁷⁴ tn Heb “will cling to you” (so NIV); NLT “will claim you.”

[28:61]  ⁷⁵ tn The Hebrew term תּוֹרָה (torah) can refer either (1) to the whole Pentateuch or, more likely, (2) to the book of Deuteronomy or even (3) only to this curse section of the covenant text. “Scroll” better reflects the actual document, since “book” conveys the notion of a bound book with pages to the modern English reader. Cf. KJV, NASB, NRSV “the book of this law”; NIV, NLT “this Book of the Law”; TEV “this book of God’s laws and teachings.”

[28:62]  ⁷⁶ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[28:62]  ⁷⁷ tn Heb “have not listened to the voice of.”

[28:63]  ⁷⁸ tn Heb “the Lord.” See note on “he” in 28:8.

[28:66]  ⁷⁹ tn Heb “you will not be confident in your life.” The phrase “from one day to the next” is implied by the following verse.

[2:4]  ⁸⁰ tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).

[2:4]  ⁸¹ tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.

[2:4]  ⁸² tn Or “scoffs at”; “derides”; “mocks.”

[2:5]  ⁸³ sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.

[2:5]  ⁸⁴ tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).

[2:9]  ⁸⁵ tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

[2:9]  ⁸⁶ tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

[2:9]  ⁸⁷ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[5:5]  ⁸⁸ tn Heb “and it will become [a place for] grazing.” בָּעַר (ba’ar, “grazing”) is a homonym of the more often used verb “to burn.”

[5:5]  ⁸⁹ tn Heb “and it will become a trampled place” (NASB “trampled ground”).

[5:6]  ⁹⁰ tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.

[5:7]  ⁹¹ tn Or “For” (KJV, ASV, NASB, NRSV).

[5:7]  ⁹² tn Heb “the house of Israel” (so NASB, NIV, NRSV).

[5:7]  ⁹³ tn Heb “men,” but in a generic sense.

[5:7]  ⁹⁴ tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[5:7]  ⁹⁵ tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[9:26]  ⁹⁶ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ⁹⁷ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ⁹⁸ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁹⁹ sn Flood here is a metaphor for sudden destruction.

[11:8]  ¹⁰⁰ sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).

[12:12]  ¹⁰¹ sn By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (the clan of the family of Nathan). Nathan was a son of David (2 Sam 5:14) through whom Jesus eventually came (Luke 3:23-31). Matthew traces Jesus’ ancestry back through Solomon (Matt 1:6-16) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The “official” descent of Jesus may be viewed as passing through Solomon whereas the “physical” descent came through Nathan.

[13:8]  ¹⁰² tn The words “of the people” are supplied in the translation for clarity (cf. NCV, TEV, NLT).

[13:8]  ¹⁰³ sn The fractions mentioned here call to mind the affliction of God’s people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to a future eschatological age. Ezekiel spoke of cutting his hair at God’s command (Ezek 5:1-4) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this “third” Zechariah speaks of (v. 9), the remnant who will be purified and reclaimed as God’s covenant people.

[14:2]  ¹⁰⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ¹⁰⁵ tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”

[14:3]  ¹⁰⁶ sn The statement the Lord will go to battle introduces the conflict known elsewhere as the “battle of Armageddon,” a battle in which the Lord delivers his people and establishes his millennial reign (cf. Joel 3:12, 15-16; Ezek 38–39; Rev 16:12-21; 19:19-21).

[14:3]  ¹⁰⁷ tn Heb “as he fights on a day of battle” (similar NASB, NIV, NRSV).

[4:1]  ¹⁰⁸ sn Beginning with 4:1, the verse numbers through 4:6 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:19 HT, 4:2 ET = 3:20 HT, etc., through 4:6 ET = 3:24 HT. Thus the book of Malachi in the Hebrew Bible has only three chapters, with 24 verses in ch. 3.

[4:1]  ¹⁰⁹ sn This day is the well-known “day of the Lord” so pervasive in OT eschatological texts (see Joel 2:30-31; Amos 5:18; Obad 15). For the believer it is a day of grace and salvation; for the sinner, a day of judgment and destruction.

[4:1]  ¹¹⁰ tn Heb “so that it” (so NASB, NRSV). For stylistic reasons a new sentence was begun here in the translation.

[4:2]  ¹¹¹ tn 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.”

[4:2]  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.

[4:2]  ¹¹² sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).

[4:2]  ¹¹³ tn Heb “you will go out and skip about.”

[4:4]  ¹¹⁴ sn Horeb is another name for Mount Sinai (cf. Exod 3:1).

[4:4]  ¹¹⁵ tn Heb “which I commanded him in Horeb concerning all Israel, statutes and ordinances.”

[4:5]  ¹¹⁶ sn I will send you Elijah the prophet. In light of the ascension of Elijah to heaven without dying (2 Kgs 2:11), Judaism has always awaited his return as an aspect of the messianic age (see, e.g., John 1:19-28). Jesus identified John the Baptist as Elijah, because he came in the “spirit and power” of his prototype Elijah (Matt 11:14; 17:1-13; Mark 9:2-13; Luke 9:28-36).

[4:6]  ¹¹⁷ tn 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.

[4:6]  ¹¹⁸ tn 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.

[17:32]  ¹¹⁹ sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.

[17:33]  ¹²⁰ tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33]  sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).

[17:33]  ¹²¹ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

[17:34]  ¹²² sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[17:35]  ¹²³ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[17:36]  ¹²⁴ tc Several mss (D ˹³ [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[17:37]  ¹²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ¹²⁶ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ¹²⁷ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ¹²⁸ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ¹²⁹ tn Or “corpse.”

[17:37]  ¹³⁰ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

[17:37]  ¹³¹ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[19:41]  ¹³² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹³³ tn Grk “he.”

[19:41]  ¹³⁴ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[19:42]  ¹³⁵ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹³⁶ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹³⁷ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ¹³⁸ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ¹³⁹ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ¹⁴⁰ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ¹⁴¹ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹⁴² sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁴³ tn Grk “leave stone on stone.”

[19:44]  ¹⁴⁴ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[21:22]  ¹⁴⁵ tn Or “of punishment.” This is a time of judgment.

[21:22]  ¹⁴⁶ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[21:23]  ¹⁴⁷ sn Great distress means that this is a period of great judgment.

[21:24]  ¹⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁴⁹ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹⁵⁰ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ¹⁵¹ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁵² sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[21:1]  ¹⁵³ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ¹⁵⁴ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ¹⁵⁵ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[2:16]  ¹⁵⁶ tn Or “a feeding trough.”