Translation commentary on Zechariah 9:2

This verse continues to list places that are under the LORD’s eye: Hamath, Tyre, and Sidon. All three are to the north of Israel, though not as far north as Hadrach and Damascus.

Hamath also, which borders thereon: The province of Hamath shared a common border with both Hadrach and Damascus (Chary). Many modern versions mention one or the other: “Hadrach” (Good News Translation), “Damascus” (Revised English Bible, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente).

Tyre and Sidon, though they are very wise: There is a minor problem in that the verb translated are … wise is singular in form, whereas it describes two cities, Tyre and Sidon, and a plural would be expected. However, these two names are, like Sodom and Gomorrah, linked together so often (for instance in Jer 47.4; Joel 3.4) that many scholars are happy to regard them as a unit for which a singular verb is appropriate. This seems to have been the view of ancient translators, as both the Septuagint and the Vulgate translate with a plural verb.

There is a problem in interpreting the clause that Revised Standard Version renders though they are very wise. The conjunction translated though can carry this meaning, but more often it means “because, for.” The meaning though fits with the Revised Standard Version interpretation of verse 1 in which “the word of the LORD is against” the places named; it is seen as against Tyre and Sidon despite their wisdom. But if we reject the interpretation “against” in verse 1, then we should also reject the interpretation though in verse 2. If the translator interprets verse 1 to mean that people look to the LORD, then in verse 2 it makes good sense to say that Tyre and Sidon do so “because they are very wise.” If on the other hand, the translator interprets verse 1 to mean that the LORD has his eye on people everywhere, then verse 2 makes the best sense when understood to say that he has his eye on Tyre and Sidon “with all their skill” (Good News Translation), “whose skill is great” (Bible en français courant), or “where the people are so clever” (Die Bibel im heutigen Deutsch; similarly Contemporary English Version). Lamarche has proposed linking this final clause of verse 2 with what follows in verse 3, but this suggestion creates an awkward structure and has not been widely accepted. Translation models for the whole verse are:

• He has his eye on Hamath which borders Damascus [or, Hadrach], and on Tyre and Sidon with all their great wisdom.

• The neighboring state of Hamath will also look to the LORD, together with Tyre and Sidon, because their people are so wise.

The first possibility is somewhat preferable, but the translator must make a choice of interpretation which is consistent with the choice made in verse 1.

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

Translation commentary on Zechariah 11:6

For I will no longer have pity on the inhabitants of this land: This clause gives the reason for the command to the prophet to “Become shepherd of the flock” in verse 4. The prophet’s mission is not to save the flock, but to supervise them until the inevitable day of their slaughter. We might compare the task assigned to Jeremiah at an earlier period (Jer 1.13-19). The “flock” of verse 4 is now identified as the inhabitants of this land, that is to say the province of Judah within the Persian empire. Both Good News Translation and Contemporary English Version are too general with “anyone on earth” and “the people of this earth” respectively.

Says the LORD: The Hebrew formula neʾum YHWH, rendered says the LORD, has several functions as a discourse marker. In this case it can confidently be interpreted as marking the end of the first half of the paragraph that constitutes the direct speech of the LORD (compare Hag 2.4). This is because it is immediately followed by the Hebrew particle hinneh (Lo), which here, as often elsewhere, functions as the marker of the beginning of a new discourse unit.

Lo, I will cause men to fall each into the hand of his shepherd: Revised Standard Version translates the particle hinneh by Lo, which is very old-fashioned English. There is no equivalent term in today’s English, and so most modern versions simply omit it (see the discussion on “behold” in 1.8). The Hebrew word functions more as a discourse marker (or perhaps as a focus marker within the clause) than as an element that carries meaning within the sentence, and such discourse information is conveyed in other ways in English. New American Bible attempts to be equivalent by saying, “Yes, I will deliver…,” and Meyers & Meyers render “I will indeed deliver….” These are both acceptable possibilities in English, but translators will have to decide whether or not there is any suitable equivalent in their own languages. Men in this context does not exclude women, so Good News Translation renders “all the people” and New Revised Standard Version “every one.” To fall … into the hand of is a Hebrew idiom. Its meaning is well expressed in modern English as “put … in the power of” (New English Bible, Good News Translation). New International Version and Jerusalem Bible make a commendable attempt to translate in a way that is both clear, and comparable with the Hebrew idiom by saying “hand … over.” New Jerusalem Bible has dropped this expression in favor of one that catches more of the menacing overtones of the context: “put … into the clutches of.” New Jewish Publication Society’s Tanakh also catches the emotive impact well with “place … at the mercy of.” The various renderings cited illustrate the variety of possible approaches, and may stimulate translators to consider (both here and elsewhere) the range of options available in their own languages.

For his shepherd the traditional Hebrew text reads “his neighbour” (King James Version, Revised Version), and the Revised Standard Version rendering depends on reading the consonants of the Hebrew text with different vowels, though there is no footnote to acknowledge the change. This change is not made by New Revised Standard Version, which has “each into the hand of a neighbor.” Among modern versions only Revised Standard Version, Moffatt, and Revised English Bible make the change. Those who do so interpret his shepherd in a figurative sense as a ruler, and thus parallel with his king in the next phrase. This makes the two phrases say essentially the same thing, and is not very convincing. Good News Translation, while not using the word “shepherd,” accepts the proposed change in the Hebrew text and renders both shepherd and king by the single expression “their rulers.” All other modern versions translate shepherd as “neighbor” or something equivalent like “hand over every man to the next” (Jerusalem Bible), “place every man at the mercy of every other man” (New Jewish Publication Society’s Tanakh), or “turn neighbor against neighbor” (Contemporary English Version). The Hebrew expression underlying this phrase is a common one, and indeed a feminine form of it occurs in verse 9. There is no need to depart from the traditional Hebrew text (“his neighbor”), and we advise translators not to do so. The question is not even discussed in Critique Textuelle de l’Ancien Testament.

His king: Since there was no king in Judah after the exile, the word here probably stands for rulers in general (compare Good News Translation). The sentence as a whole is describing a situation of social anarchy, with people being oppressed both by their rulers and by their fellow citizens. It is impossible to identify any historical situation that fits the description in detail. An alternative translation model for these two clauses is: “I will turn people against each other, and put them in the power of their ruler.”

And they shall crush the earth: The subject of the verb (they) may be the ruler from the previous clause, though it could well be a more general reference to all the parties in the conflict. Crush is a metaphorical term. It is expressed more clearly in New Revised Standard Version and Good News Translation as “devastate.” The Hebrew word the earth may mean either the earth (Revised Standard Version/New Revised Standard Version, Good News Translation, Contemporary English Version) in the sense of “the [whole] world” (Jerusalem Bible, Die Bibel im heutigen Deutsch), or “the land” (New International Version, Revised English Bible), “the country” (New Jewish Publication Society’s Tanakh, New Jerusalem Bible), that is to say, the Holy Land. There are numerous places in the Old Testament where it is not certain which is intended, but in the present context, it seems more likely that the word has the same sense as it had earlier in this verse, and that the land of Judah is intended. Translators are advised to translate accordingly.

I will deliver none from their hand: Every person will suffer from the oppressive behavior of others. Deliver is expressed in modern terms as “save” (Good News Translation), or better “rescue” (New English Bible/ Revised English Bible, New International Version, New Jewish Publication Society’s Tanakh, New Jerusalem Bible, Beck, Contemporary English Version). From their hand means “from their power” (Good News Translation), or more idiomatically “from their clutches” (New Jerusalem Bible).

An alternative translation model for this verse is:

• I will no longer have pity on the people of Judah. I will turn the people against each other and put them in the power of their rulers. These rulers will ruin the land [of Judah], and I will not rescue anyone from their power.

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

Translation commentary on Zechariah 13:9

And I will put this third into the fire: This third is of course the third of the people who survive and remain in the land. At first sight into the fire may seem to be another kind of punishment, but the next two clauses indicate that it is not punishment, but rather testing. Good News Translation makes this clear with “I will test the third that survives.” The fire is metaphorical, and the picture is drawn from the technology of smelting (that is, refining) metal.

And refine them as one refines silver, and test them as gold is tested: Precious metals like silver and gold are melted so that when the metal is in liquid form, the impurities can be removed. In this way the materials are tested and the metal brought to a higher level of purity. New English Bible and Revised English Bible use the technical terminology “assay them as gold is assayed.” Refine is also a technical term, and some versions replace it with “purify,” which is not only simpler language but also hints at the application of the metaphor to the people of God (Good News Translation, Contemporary English Version; similarly New Living Translation, Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente). The metaphor of refining metals is found a number of times in the Old Testament (see for instance Psa 66.10; Pro 17.3; Isa 1.25; Isa 48.10; Jer 9.7; Ezek 22.17-22; Mal 3.3; see also Wisdom of Solomon 3.5-6).

A possible alternative model for these first three lines is the following:

• Then I will purify the third that survives and test them just as gold and silver are tested and purified.

In languages that do not use the passive, translators may say:

• Then I will purify those who survive and test them just as metalworkers test and purify gold and silver.

The result of this purifying and testing is stated in the rest of the verse. It takes the form of two pairs of clauses, each pair describing a reciprocal relationship between the people and the LORD.

They will call on my name, and I will answer them: They translates a Hebrew pronoun that is singular, referring back to the “one third” group. This is clearly collective in sense, and so will be translated as plural in many languages. Most English versions use a plural, the exception being New Jerusalem Bible (compare Bible de Jérusalem, Traduction œcuménique de la Bible). The expression call on my name means “pray to me,” and is so translated in Good News Translation (also Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente). Compare 7.13.

I will say, ‘They are my people’; and they will say, ‘The LORD is my God’: I will say is actually a perfect verb form in Hebrew, but most translators follow the ancient versions in treating it as a future, which seems to fit the context better than a past. The difference in Hebrew is only one letter. Revised Standard Version is somewhat inconsistent in translating the Hebrew singular pronouns as They … they … yet retaining the singular possessive my God. New Revised Standard Version smooths this out by changing to “our God” (so also New English Bible, New International Version, New Jewish Publication Society’s Tanakh, Contemporary English Version, New Living Translation, Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente). Good News Translation puts the two quotations into indirect speech, but this loses the vigor of the Hebrew. In languages where direct quotations are acceptable style, they are preferable here.

The language of the declarations ‘They are my people’ … ‘The LORD is my God’ is the traditional language for expressing the covenant relationship (compare Deut 26.17-18; Jer 7.23; Jer 24.7; Jer 30.22; Jer 31.33; Jer 32.38; Ezek 11.20; Ezek 14.11; Ezek 36.28; Ezek 37.23, 27; Zech 8.8). Its use here indicates that the prophet has in view a renewal of the covenant relationship between the LORD and his people as a result of the time of testing and purification. Translators should translate the traditional expressions here in the same way as they have been translated elsewhere.

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

Translation commentary on Malachi 2:12

May the LORD cut off: This is apparently the response of the prophet to the situation he has described. In Revised Standard Version and most other versions it takes the form of a wish, expressed with May …. Another possible way to say this is “I pray that the LORD will…” (Contemporary English Version). The verb cut off is a common term in Hebrew, and here as often elsewhere, it means “remove” (Good News Translation), “banish” (New English Bible/Revised English Bible), or “destroy” (as in the Septuagint and the Vulgate).

The tents of Jacob is an expression that occurs elsewhere only in Jer 30.18, and looks back to nomadic times; in Malachi’s day it meant simply “the community of Israel” (Good News Translation) or “the nation of Israel” (New Living Translation).

For the man who does this: The word translated man is a masculine word in Hebrew, and not a broad term meaning people in general. In this context the reference must be to a man who has taken a foreign wife. It is not immediately obvious what this refers to; but we should note that the form of the suffix translated this is feminine in Hebrew, and the verb here translated does is the same verb that occurred with the feminine noun “abomination” in verse 11. It therefore seems likely that the meaning is “the man who commits such an abominable deed.” A possible alternative model for the first part of this verse is “I pray [or, ask] the LORD to remove from the community of Israel any man who does this” or “… that the LORD will no longer let those men who have done this belong to his people.”

Any to witness or answer: These words are very difficult to understand in detail, though the general sense is reasonably clear. As the footnote indicates, Revised Standard Version translates not the traditional Hebrew text but a text with one letter different, which seems to be what the Septuagint translators had before them. The Hebrew is literally “everyone who awakes and answers” (New American Standard Bible) and there is some alliteration (similarity of sound) between the two Hebrew verbs. Various explanations have been given to the words since ancient times. One explanation takes them to refer to the practice of learning by memory, so that “the one who awakes” is the teacher and “the one who answers” is the pupil. This interpretation was followed by the Latin Vulgate, and is also found in King James Version “the master and the scholar.” A second explanation relates the words to an ancient practice of keeping guard in a camp, where one person would call out and another would answer (compare New American Standard Bible quoted above). This has the advantage that it fits with the mention of the tents of Jacob.

Those who prefer to follow the text underlying the Septuagint (Revised Standard Version, New Revised Standard Version, Bible de Jérusalem, New Jerusalem Bible) see a legal setting, and translate in some such way as “witness and advocate” (New Jerusalem Bible). The sense of this seems to be that the offender will have no one to speak in his defense.

Whatever the detailed meaning of the original, it is generally accepted that the two terms formed a proverbial pair whose overall thrust was to include everybody. Versions that try to preserve this aspect of the meaning have such renderings as “whoever he be” (Jerusalem Bible; similarly Parola Del Signore: La Bibbia in Lingua Corrente), “every last man” (New Living Translation), and “leave … no descendants” (New Jewish Publication Society’s Tanakh). Moffatt keeps the alliterative force of the Hebrew with “strip him of his kith and kin” (similarly Traduction œcuménique de la Bible). It is not clear how New English Bible and Revised English Bible arrive at the rendering “nomads or settlers,” and since this has no clear connection with the context, translators are advised not to follow it. In Good News Translation the phrase is absorbed into the bland expression “those who did this,” which loses the idiomatic feel of the Hebrew, as does Contemporary English Version. For the first part of the verse, perhaps translators may say something like “May the LORD punish every man who has done such a terrible thing by expelling every single member of his family from the people of Israel.”

Or to bring an offering to the LORD of hosts: In Hebrew these words describe another class of helper that the man with a foreign wife will be deprived of. There will be nobody in his family to bring an offering to the LORD. The term for offering is used primarily of grain offerings, though it may sometimes include offerings of animals, as in 1.10, 13.

It is also possible to understand the person who wants to bring an offering to the LORD of hosts as the offender himself (the man who does this). By this understanding, the offender is to be punished despite his attempt to win the LORD’s favor by means of an offering. This interpretation is found in New International Version: “even though he brings offerings to the LORD Almighty” (similarly New English Bible/Revised English Bible, New Living Translation).

In this last expression also the Septuagint appears to have used a Hebrew text a little different from the traditional text, in this case one with two extra letters. The effect of the extra letters is to make this expression parallel with from the tents of Jacob rather than with any to witness or answer. Translators who follow the Septuagint here have a rendering like “… cut him off from the tents of Jacob and from the company of those who present the offering…” (Jerusalem Bible).

Neither of the readings presupposed by the Septuagint improves the grammar or the sense of the verse, and we recommend that translators should follow the advice of Critique Textuelle de l’Ancien Testament and Hebrew Old Testament Text Project and retain the traditional Hebrew text.

Model renderings for the whole verse on this basis are:

• May the LORD punish every man who has done such a terrible thing by expelling [or, rooting out] from the people of Israel every single member of his family. As a result there will be no one left to bring an offering to the LORD Almighty for him!

• May the LORD destroy from among the people of Israel the whole family of any man who has done such a dreadful deed! May there be nobody left to bring an offering to the LORD Almighty!

If the approach of New English Bible/Revised English Bible, New International Version, and New Living Translation is preferred, possible model renderings are:

• May the LORD punish each man who has done such an awful thing, even if he brings an offering to the LORD Almighty! May the LORD destroy his entire family from the community of Israel!

• May the LORD punish every man who has done such an abominable thing by wiping out his family from the nation of Israel! May this happen even if the man brings an offering to the LORD Almighty!

It remains only to notice a curious difference between the American and British texts of Good News Translation. Where the American edition has “those who did this,” some British editions have “those who do this.” The sense of the British wording is that there are still people in the process of taking non-Jewish wives, and this is a slightly more accurate reflection of the Hebrew. But for many translators the form of the verb would be determined by the structure of the paragraph, and there would be no choice at this point. Most English versions have a present tense, though the Australian edition of Good News Translation is closer to the American edition than to the British, and has “those who have done this.”

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Malachi. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

Translation commentary on Haggai 1:2

In Hebrew the words Thus says the LORD of hosts are repeated in verse 5 and verse 7. Good News Translation translates them here, but omits them in the other places so as to be able to treat 1.4-11 as the unbroken words of the LORD through the prophet. Translators in many other languages will find that the rendering of Good News Translation is more natural style in their languages: “The LORD Almighty said to Haggai.” However, translators need to be aware that the repetition of this formula has a function at the discourse level, and marks the beginning of a new paragraph in each case. Even if it is not natural to repeat the formula in their language, translators should preserve its function of indicating the beginning of a new paragraph. See further comments on verses 5 and 7, and also on verse 9, where a similar formula with a different discourse function occurs.

Good News Translation adds the words “to Haggai” to make it clear that this part of the message is introductory, and is not spoken directly to Zerubbabel and Joshua as verse 1 would otherwise suggest. The content of the direct speech in this verse forms the basis for the message in 1.3-11, but is not part of that message. This is why 1.2 is included with 1.1 as part of the introduction to the prophecy as a whole.

This people say: The expression This people (Good News Translation “These people”) rather than “my people” is somewhat reproachful (compare Isa 6.9, 10; 8.6, 11, 12; Jer 6.19, 21), and translators are urged to find expressions in their languages that convey the idea of reproach.

The time has not yet come to rebuild: Although a start had been made (Ezra 1–3), the work of rebuilding the Temple had run into difficulties and had been abandoned. The people had become discouraged, and a series of bad harvests (1.6, 11) had turned their minds to more urgent physical needs. It is possible also that some of the people thought that the rebuilding of the Temple should wait until the end of the seventy years mentioned in Jer 25.11; 29.10. This would not be until the year 516 B.C. The time has not yet come may be expressed as “this is not the right time” (Good News Translation; similarly Contemporary English Version) or “it is too soon” (Die Bibel im heutigen Deutsch).

The house of the LORD: In languages that do not have a suitable term for “the Temple” (Good News Translation), it may be possible to translate it as “God’s house” or “the building where the LORD is worshiped.” To translate like this will probably be better than to borrow the word Temple from English or some other major language. In certain languages that do not use indirect speech, this final sentence may be rendered something like “These people say, ‘This is not the right time for us to rebuild the Temple [or, the LORD’s house].’ ”

An alternative translation model for verses 1-2 is:

• On the first day of the sixth month of the second year that Darius ruled as emperor of Persia, the LORD used [or, caused] Haggai the prophet to give a message to the governor of Judah who was Zerubbabel the son of Shealtiel, and to the High Priest who was Joshua the son of Jehozadak. The LORD who is all-powerful first said to Haggai, “These people say, ‘This is not the right time for us to rebuild God’s house.’ ”

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Haggai. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

Translation commentary on Haggai 2:23

Says the LORD of hosts: These words occur twice in this verse in Hebrew as well as the short form says the LORD. For the LORD of hosts, it seems odd at first that what is essentially the same phrase occurs three times in one sentence. However, on the basis of its occurrence in other passages, we can recognize three different functions of this phrase, and it is interesting to see that all three are represented in the present context. The first occurrence of says the LORD of hosts has the function of reinforcing another discourse marker, in this case the phrase On that day, which here (as often in Zech 9–14) indicates the opening of a unit or subunit of the discourse. The second occurrence (with the shorter formula says the LORD) marks the climax of the unit, a function it has already had several times in the book of Haggai. The third occurrence (again of the longer formula says the LORD of hosts) has the third function, namely that of marking the close of the unit, and indeed of the whole book. It is not really surprising that there are a number of occurrences of this phrase close together right at the end of the book. A fuller discussion can be found in Clark’s article “Discourse Structure in Haggai” in the k Journal of Translation and Textlinguisticsk*.

Good News Translation translates the three occurrences only once. It puts the words “The LORD Almighty has spoken” in a separate sentence at the end of the verse, as a suitable way of concluding the paragraph. The same words were treated in the same way at the end of the second message. See the comments on verse 9. In other languages translators may well prefer not to translate the formula three times. Most translators will have no difficulty in including the final occurrence at the very end of the book. Many will be able to mark the climax function of the second occurrence by some appropriate linguistic device in their own language. The first occurrence is most likely to be the one that cannot readily be represented in the wording of the translation. The phrase On that day will in many languages give sufficient indication that a new subunit of the discourse is beginning.

On that day refers to the day when the LORD will overthrow the foreign powers (verse 22). This expression has overtones of reference to the last days (compare Isa 2.11, 17; Jer 25.33; Ezek 24.26, 27; Joel 3.18; Amos 8.3, 9, 13; Micah 4.6; Zeph 1.9, 10; Zech 12.3, 4, 6, 8, 9, 11 and many other places). It sets the tone for the verse, which contains several other words that have strong associations with the LORD’s activity on behalf of his people.

I will take you, O Zerubbabel my servant, the son of Shealtiel, says the LORD: For Zerubbabel see the comments on 1.1. Good News Translation does not repeat the information that Zerubbabel was the son of Shealtiel. Translators may of course include this if it is natural in their language to state the name of a person’s father each time he is mentioned. The verb take had earlier been used of outstanding men of God, such as Abraham (Josh 24.3) and especially David (2 Sam 7.8). In Hebrew the word translated my servant comes after the phrase the son of Shealtiel, and immediately before says the LORD. The occurrence of the phrase that marks a climax at exactly this point indicates that there is a special focus on the status of Zerubbabel as the LORD’s servant. This could be brought out in English by saying “I will take you … as my servant, and make you….” No available English version has caught this focus, but Bible en français courant brings it out very well with “I will entrust you with a mission, Zerubbabel, you who are my servant.” The phrase my servant had been applied to people who had a special role in the LORD’s purposes, such as Abraham (Gen 26.24), Moses (Num 12.7) and again David (2 Sam 7.5, 8; compare Ezek 34.23, 24; 37.24, 25). In using the terms take and my servant, Haggai is turning the attention of the reader to the fact that Zerubbabel was the grandson of King Jehoiachin, and therefore a descendent of David. This information could be included usefully in a footnote.

I will … make you like a signet ring: This statement makes the link with David even clearer. A signet ring was an important personal possession in the ancient world (Gen 38.18) and was a sign of authority (Gen 41.42; Est 3.10; 8.2, 10) and of genuineness (1 Kgs 21.8, where Revised Standard Version has “seal”). It usually contained a small seal or the initial of the owner that would be impressed on wax for sealing important documents. This reference to Zerubbabel as a signet ring is also a link back to Jer 22.24, where Jeremiah spoke of Zerubbabel’s grandfather Jehoiachin as being like a signet ring that the LORD would take off and give to his enemies. Haggai is in effect saying that the LORD will reverse this judgment and restore royal authority to a descendent of David.

Good News Translation drops the comparison with the signet ring, and expresses its meaning in plain language as “I will appoint you to rule in my name.” Translators may prefer to give this explanation and also to keep the reference to the signet ring. They could say something like “just as a king uses a signet ring to show his authority, so I will give you my authority to rule.” Bible en français courant, Die Bibel im heutigen Deutsch, 2. Edition, and Parola Del Signore: La Bibbia in Lingua Corrente take this approach. In some languages it will be necessary to include an object for the verb “rule”; for example, “to rule over my people.” Later generations of Jews remembered Zerubbabel for this prophecy about him (see Sirach 49.11).

For I have chosen you: These words also contain a hint of reference to David in the word chosen (compare Psa 78.70). The words servant and chosen were also linked in such passages as Isa 41.8; 42.1; 44.1, and have overtones of reference to a figure who plays a special part in the LORD’s purposes. Zerubbabel himself was a partial fulfillment of Haggai’s Messianic hopes, in that he oversaw the rebuilding of the Temple and the re-establishment of the nation in its own land.

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Haggai. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

Translation commentary on Zechariah 2:12

The LORD will inherit Judah as his portion in the holy land: With inherit and portion the prophet uses terms that were used about the division of the land among the twelve tribes at the time of the conquest. The word portion in Hebrew normally means a share that is allotted to someone, usually by God. Its use here is rather unusual, as it means the special share or allotment of the land that the LORD receives. Another way of expressing this is “Judah will be the special part of the land that will be the LORD’s” or “The LORD will receive the territory of Judah as his special share of the holy land.” Here Judah may refer to the people rather than the territory (compare Deut 32.9). So in some languages it will be useful to translate “The people of Judah will be the special people of the LORD in the holy land.”

Although the holy land is now a common way of referring to the land where the people of Israel lived after the conquest under Joshua, it occurs only here in the Hebrew Scriptures. It also comes in the Greek deuterocanonical books (Wisdom 12.3; 2 Maccabees 1.7). Holy land or “sacred land” (Good News Translation) means “his own land,” “the land that is set apart for him [the LORD].”

And will again choose Jerusalem: These words are repeated from 1.17. New English Bible and Good News Translation take the word again to apply to both halves of the verse, but this is unlikely as far as the Hebrew construction is concerned and it is not followed by Revised English Bible. Good News Translation expands choose Jerusalem to say “Jerusalem will be the city he loves most of all.” This is going too far, and translators should not follow the example of Good News Translation. In a number of languages it will be helpful to indicate what may be hinted at here and say, “he will again choose to live in Jerusalem.”

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

Translation commentary on Zechariah 5:10

Then I said to the angel who talked with me: In many languages said would be better translated as “asked,” as in verse 6. In this vision only one angel has been mentioned, so in many languages there will be no need to repeat the words who talked with me (compare Good News Translation, Contemporary English Version, Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente).

Where are they taking the ephah?: In many languages it will be more natural to refer to the barrel as “it” (Good News Translation; compare Die Bibel im heutigen Deutsch). The question may be expressed in indirect speech, as in New English Bible and Revised English Bible: “I asked the angel who talked with me where they were taking the barrel” (similarly Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente).

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .