¹ tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.

² tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer.

¹ tn Or “For look.” The expression כִּי־הִנֵּה (ki-hinneh) may function as an explanatory introduction (“For look!”; Isa 26:21; 60:2; 65:17, 18: 66:15; Jer 1:15; 25:29; 30:10; 45:5; 46:27; 50:9; Ezek 30:9; 36:9; Zech 2:10; 3:8), or as an emphatic introduction (“Look!”; Jdgs 3:15; Isa 3:1; Jer 8:17; 30:3; 49:15; Hos 9:6; Joel 3:1 [HT 4:1]; Amos 4:2, 13; 6:11, 14; 9:9; Hab 1:6; Zech 2:9 [HT 2:13]; Zech 3:9; 11:16).

⁶ tn The Hebrew noun עָזָר (’azar) has been understood in two ways: (1) In the light of the Ugaritic root gzr (“hero, valiant one, warrior”), several scholars posit the existence of the Hebrew root II עָזַר (“warrior”), and translate בְּעֶזְרָתֵךְ (bÿ’ezratekh) as “in your army” (M. Dahood, Psalms, 1:210; P. Miller, “Ugaritic GZR and Hebrew `ZR II,” UF 2 [1970]: 168). (2) It is better to relate the Hebrew עָזָר to Canaanite izirtu (“military help”) which appears several times in the El-Amarna correspondence: “Let him give you soldiers and chariots as help for you so that they may protect the city” (EA 87:13) and “I have provided help for Tyre” (EA 89:18); see K. J. Cathcart, “More Philological Studies in Nahum,” JNWSL 7 (1979): 11.

¹ 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 sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

¹ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

³ sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. 2 Sam 22:3 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.

⁵ sn Though some see “horn” as referring to a horn-shaped peak of a hill, or to the “horns” of an altar where one could find refuge, it is more likely that the horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that uses its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36. Ps 18:2 uses the metaphor of the horn in a slightly different manner. Here the Lord himself is compared to a horn. He is to the psalmist what the horn is to the ox, a source of defense and victory.

³ tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11; see BDB 649 s.v. 1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21; see BDB 649 s.v. 3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13; see BDB 649 s.v. 2). The description of the woman as a “strange woman” and now an “alien woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).

¹ tn The preposition בְּ (bet) on בָּאָדָם (ba’adam) has been taken in two ways: (1) locative with טוֹב (tov, “good”) in reference to man’s moral nature: “There is nothing [inherently] good in man.” (2) advantage with טוֹב (“good”) in reference to the enjoyment theme of 2:24-26: “There is nothing better for a man than…” (this assumes a comparative מִן, min, on מִשֶׁיֹּאכַל, misheyyo’khal); see text critical note on the word “than” below). The latter is preferred for two reasons: (1) The preposition בְּ is used with a similar idiom in 3:12 in collocation with the particle phrase אִם…כִּי (ki…’im, “except”): “There is nothing better…than to rejoice/be happy” (NASB, NIV). (2) The theme of 2:1-26 focuses on the futility of human toil, concluding that the only real reward that man has in his labor is to find enjoyment in it (e.g., 2:10, 24-26). The section says nothing about man’s inherent sinful nature.

¹ tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).

² tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).

² tn The term טוֹבָה (tovah, “good”) connotes “prosperity” (Deut 23:7; Job 9:25; 21:25; Ps 106:5; Lam 3:17; Eccl 4:8; 5:10, 17; 6:3, 6; 7:14; 9:18; Neh 2:10; Sir 6:11; 41:13); cf. HALOT 372 s.v. טוֹבָה 2. The related term טוֹב (tov, “good”) connotes “prosperity” as well (Prov 11:10; Job 20:21; 21:16); cf. HALOT 372 s.v. טוֹבָה 1.b. Here, it refers to the possessions and wealth a person acquires as the fruit of his labors. This nuance is well reflected in several English versions: “The more a man gains, the more there are to spend it” (Moffatt); “When riches multiply, so do those who live off them” (NEB); “As his substance increase, so do those who consume it” (NJPS); and “Where there are great riches, there are also many to devour them” (NAB). The line does not describe the economic law of “supply and demand,” as some versions seem to imply, e.g., “As goods increase, so do those who consume them” (NIV); “When goods increase, those who eat them increase” (NRSV); cf. also KJV, ASV, RSV, MLB, NASB.

⁶ tn The term חֵלֶק (kheleq, “lot”) has a wide range of meanings: (1) “share of spoils” (Gen 14:24; Num 31:36; 1 Sam 30:24), (2) “portion of food” (Lev 6:10; Deut 18:8; Hab 1:16), (3) “portion [or tract] of land” (Deut 10:9; 12:12; Josh 19:9), (4) “portion” or “possession” (Num 18:20; Deut 32:9), (5) “inheritance” (2 Kgs 9:10; Amos 7:4), (6) “portion” or “award” (Job 20:29; 27:13; 31:2; Isa 17:14) or “profit; reward” (Eccl 2:10, 21; 3:22; 5:17-18; 9:6, 9); see HALOT 323 s.v. II חֵלֶק; BDB 324 s.v. חֵלֶק. Throughout Ecclesiastes, the term is used in reference to man’s temporal profit from his labor and his reward from God (e.g., Eccl 3:22; 9:9).

³ tn As discussed in the note on the word “futile” in 1:2, the term הֶבֶל (hevel) has a wide range of meanings, and should not be translated the same in every place (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הבֶל). The term is used in two basic ways in OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath; wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to the metaphorical sense. Because breath/vapor/wind is transitory and fleeting, the figurative connotation “fleeting; transitory” arose (e.g., Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16). In this sense, it is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) or life (6:12; 7:15; 9:9) which are “transitory” or “fleeting.” In this context, the most appropriate meaning is “fleeting.”

⁵ tn The Masoretes pointed the consonantal form יוקשׁים (“are ensnared”) as יוּקָשִׁים (yuqashim, Pual participle mpl from ַָיקֹשׁ, yaqosh, “to be ensnared”). This is an unusual form for a Pual participle: (1) The characteristic doubling of the middle consonant was omitted due to the lengthening of the preceding short vowel from יֻקָּשִׁים to יוּקָשִׁים (GKC 74 §20.n and 143 §52.s), and (2) The characteristic prefix מְ (mem) is absent, as in a few other Pual participles, e.g., Exod 3:2; Judg 13:8; 2 Kgs 2:10; Isa 30:24; 54:11 (GKC 143 §52.s). On the other hand, the consonant form יוקשים might actually be an example of the old Qal passive participle which dropped out of Hebrew at an early stage, and was frequently mistaken by the Masoretes as a Pual form (e.g., Jer 13:10; 23:32) (GKC 143 §52.s). Similarly, the Masoretes pointed אכל as אֻכָּל (’ukkal, Pual perfect 3rd person masculine singular “he was eaten”); however, it probably should be pointed אֻכַל (’ukhal, old Qal passive perfect 3rd person masculine singular “he was eaten”) because אָכַל (’akhal) only occurs in the Qal (see IBHS 373-74 §22.6a).

¹ sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

³ tn The adverbial participle κολαζομένους (kolazomenou") can refer either to contemporaneous time or subsequent time. At stake is the meaning of the following prepositional phrase (at the day of judgment or until the day of judgment). If the participle is contemporaneous, the idea is “to keep the ungodly in a state of punishment until the day of judgment.” If subsequent, the meaning is “to keep the ungodly to be punished at the day of judgment.” Many commentators/translations opt for the first view, assuming that the present participle cannot be used of subsequent time. However, the present participle is the normal one used for result, and is often used of purpose (cf., e.g., for present participles suggesting result, Mark 9:7; Luke 4:15; John 5:18; Eph 2:15; 2 Pet 2:1, mentioned above; for present participles indicating purpose, note Luke 10:25; John 12:33; Acts 3:26; 2 Pet 2:10 [as even most translations render it]). Further, the context supports this: 2:1-10 forms something of an inclusio, in which the final end of the false teachers is mentioned specifically in v. 1, then as a general principle in v. 9. The point of v. 3 – that the punishment of the false teachers is certain, even though the sentence has not yet been carried out, is underscored by a participle of purpose in v. 9.

² tn Grk “his brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a). In the repeated uses of this form of address throughout the letter, it is important to remember that sometimes it refers (1) to genuine Christians (those who have remained faithful to the apostolic eyewitness testimony about who Jesus is, as outlined in the Prologue to the letter, 1:1-4; an example of this usage is 2:10; 3:14, 16), but often it refers (2) to the secessionist opponents whose views the author rejects (examples are found here at 2:9, as well as 2:11; 3:10; 3:15; 3:17; 4:20). Of course, to be technically accurate, in the latter case the reference is really to a “fellow member of the community”; the use of the term “fellow Christian” in the translation no more implies that such an individual is genuinely saved than the literal term “brother” which the author uses for such people. But a translation like “fellow member of the community” or “fellow member of the congregation” is extremely awkward and simply cannot be employed consistently throughout.