Translation commentary on Malachi 2:17

You have wearied the LORD with your words: This clause echoes the language of Isa 43.23-24 and forms the Assertion element of this dispute. In some languages it may be possible to use an idiom such as “You have caused the LORD to be fed up…” or “You have worn out the LORD…” (Contemporary English Version). In some languages a present tense “you weary [or, wear out] the LORD…” will be more appropriate. It is not certain whether your words refers to the words of the priests to the LORD (compare 1.2, 6, 7, 12-13; 3.7-8, 13-14) or to the people (compare 2.8-9). Translators should try not to exclude either possibility.

Yet you say introduces the Objection element. Translators should try to use a formula similar to that in 1.2, 6, 7, 13; 2.14. See also 3.7, 8, 13.

How have we wearied him?: The same verb and the same tense should be used here as in the previous sentence. The object him, referring to the LORD, is not present in the Hebrew text, but is clearly understood. To include it, as do the ancient Greek and Latin versions, is a valid translational technique and does not require changing the text.

By saying: At this point the Response element begins, and continues to the end of the section. Compare notes on the same Hebrew phrase in 1.7, where it is rendered “By thinking” in Revised Standard Version. In the present context, where the following words are a direct quotation, a verb of speaking is preferable. In some languages it may be necessary to repeat the accusation again and state, “You have wearied [or, weary] him by saying….”

Every one who does evil is good in the sight of the LORD, and he delights in them: As Petersen points out, these words are a reversal of the views expressed in Deut 18.12 and 25.16, where people who do evil are an “abomination” to the LORD. There is even a similarity of sound in Hebrew between the word for “abomination” (toʿevah) and the word for good (tov). But few translators will be able to preserve this link. In the sight of the LORD means “in the LORD’s opinion [or, estimation].” In Good News Translation this becomes “The LORD Almighty thinks….” This structure is satisfactory, but translators should note that there is no equivalent to “Almighty” at this point in Hebrew, and its presence here is not justified. It may be a printing error in Good News Translation.

He delights in them is a contrast with 1.10, where the LORD says that he has no pleasure in the priests and their offerings. The Hebrew root there translated “pleasure” is the same root as that in the verb here rendered delights. Them refers back to every one who does evil in the previous clause. It is in an emphatic position in Hebrew, and it would be good to reflect this in translation with something like “They are the people he delights in [or, takes pleasure in].”

Or by asking: In Hebrew there is only the word for Or. All the major versions put the two utterances of the objectors into separate direct quotations, though many do not repeat the verb saying. Revised Standard Version changes the verb to asking at this point rather than repeating saying as earlier in the verse because what follows is a question. Translators should use whatever structure and wording is natural in their language.

Where is the God of justice?: This kind of question is often asked in the Old Testament in situations where people believe that the punishment of the wicked is long overdue (see for instance Job 21.7-26; Psa 73.1-14; Jer 12.1-2; Hab 1.1-4). In Isa 30.18 God asserts that he really is just. In the present context the words are sarcastic, and Good News Translation catches the sarcasm well with “Where is the God who is supposed to be just?” In other languages translators may need to make the sarcasm clear by restructuring the question to “Is God really just?” or “Is there really a God who is just?”

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 2:4

The prophet now switches from questions to commands, and this change gives reason to begin a new paragraph at this point in languages that prefer short paragraphs. The word translated Yet now is the same word that begins 1.5 (“Now therefore”) and 2.15 (“now”), and marks movement to the next stage of an argument.

In Hebrew this verse is composed of a separate command each to Zerubbabel, to Joshua, and to all you people of the land, to take courage. In this instance Joshua’s ancestry and position is repeated but not Zerubbabel’s. Translators should repeat this information (as Bible en français courant, Die Bibel im heutigen Deutsch, 2. Edition, Parola Del Signore: La Bibbia in Lingua Corrente) or not (as Good News Translation, Die Bibel im heutigen Deutsch, 1. Edition), depending on what sounds most natural in their language. The first and third commands (to Zerubbabel and to the people) to take courage are followed by the formula says the LORD. This probably has an emphatic function (see 1.13), and translators should try to preserve this by using some form or construction that is emphatic in their language. It is unlikely, however, that this function will be kept simply by repeating the formula as the Hebrew does. Good News Translation restructures the verse considerably. Instead of giving three separate commands to the people concerned, it translates with a single command to “any of you.” This avoids the repetition of names that sounds clumsy in English; but in some languages such repetition may help to convey the emphatic feeling of the Hebrew. People of the land refers to the common people in general, not just agricultural workers.

Good News Translation turns the positive command, take courage, into a negative one, “don’t be discouraged.” In English this is appropriate to the situation described in the previous verse, but translators may of course put the command in either a positive form (as Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente) or a negative form (as Good News Translation, Die Bibel im heutigen Deutsch) according to what sounds best in their own language. In certain languages “discouraged” will be expressed idiomatically; for example, “Don’t let your heart lose power/fall.” Contemporary English Version uses a positive form with “But cheer up!”

Work, for I am with you: The message continues with the command to work, that is to rebuild the Temple. It concludes by repeating the assurance given earlier in 1.13, for I am with you (see the comments there). If it is necessary to provide an object for work, translators may say, “Work on the Temple.”

In Hebrew the verse ends with a longer quotation formula, says the LORD of hosts. This formula occurs again in verse 8, and at the end of verse 9, and in each place it functions to mark the end of a discourse unit. Translators who do not read Hebrew should be aware that the Hebrew phrase used in verses 4 and 8, and at the end of verse 9 (neʾum YHWH tsevaʾoth) is not the same as the clause used in verse 7 and in the middle of verse 9 (ʾamar YHWH tsevaʾoth), even though they are translated identically in Revised Standard Version. This second clause has a different discourse function, namely marking a climax (see 1.8, where there is only ʾamar YHWH [“says the LORD”]). A fuller discussion can be found in Clark’s article “Discourse Structure in Haggai” in the k Journal of Translation and Textlinguisticsk*. In handling such formulas, there are two extremes that translators should avoid. On the one hand they should not just mechanically repeat a formula in their language whenever it occurs in the Hebrew (as Revised Standard Version does). On the other hand they should not dismiss these formulas as if they were meaningless repetition (as Contemporary English Version does). Rather translators should try to preserve the function of each formula by whatever means is appropriate in their language. This is a challenging task and requires both careful thought and a sensitive awareness of the resources of the language at the discourse level. Good News Translation translates these formulas only once, at the end of verse 9. In this way, it is able to treat the whole of 2.3-9 as a single speech without any interruption from repeated quotation expressions. This is similar to the way similar material was treated in 1.5-9 (see the comments on 1.2). In English this eliminates repetition that sounds very unnatural, but it also loses something of the focus and emphasis which are in the Hebrew. Bible en français courant, Die Bibel im heutigen Deutsch, and Parola Del Signore: La Bibbia in Lingua Corrente all reduce the number of times the quotation formulas are translated, but not as much as Good News Translation does. Perhaps they come closer to indicating the intention of the Hebrew. For LORD of hosts, see 1.2.

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 1:17

Cry again, Thus says the LORD of hosts: This verse forms a second message from the LORD given through the interpreting angel. The Hebrew has four degrees of direct quotation, as in verse 14. Cry again is a second degree quotation introducing a third degree quotation, and Thus says the LORD of hosts is the third degree quotation introducing the fourth degree quotation in the rest of the verse. Good News Translation has again reduced all this to one degree in order to produce more natural English. See the comments on verse 14. Good News Translation achieves this effect here by repeating information from verse 14, “The angel also told me to proclaim,” and this may be a helpful model in some languages. For LORD of hosts, see verse 14.

My cities shall again overflow with prosperity: The cities represent the inhabitants, and some translators may wish to say this directly; for example, “The people in my cities….” The cities are those of Judah, as in verse 12. This would be an encouragement to the people, because in Zechariah’s day they occupied only a small area around Jerusalem. The words overflow with prosperity (also Moffatt, New American Bible, New International Version, New Living Translation) are a picture of a plentiful supply of water, and would have a powerful impact in a dry country like Judah. In some areas of the world, translators might be able to use the same picture with the same effect. However, if the picture would not be clear, then it would be better to state the meaning in plain language, as Good News Translation “will be prosperous again” (compare Jerusalem Bible/New Jerusalem Bible “very prosperous”).

The LORD will again comfort Zion and again choose Jerusalem: In the second half of the verse, the Hebrew uses the two terms Zion and Jerusalem as in verse 14, though here they are used in the reverse order. Good News Translation uses only “Jerusalem” and expresses the religious impact of Zion with the words “as his own” in “and claim the city as his own.” Contemporary English Version has “Jerusalem will once again be my chosen city, and I will comfort the people of Zion.” Many translators should find these restructurings helpful. The LORD’s choosing Jerusalem is also mentioned in 2.12; 3.2.

In Hebrew the word again comes four times in this verse, and has the effect of emphasizing that the LORD will restore his people’s relationship with himself. In some languages translators may be able to use a similar repetition with similar effect.

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 4:5 - 4:6

Then the angel who talked with me answered me: See the comments on verse 1. Instead of repeating the words the angel who talked with me, translators may use a third person pronoun here (as in New English Bible/ Revised English Bible, Good News Translation, New International Version, Contemporary English Version). Answered me may be translated as “asked me” (Good News Translation; similarly New Living Translation, Contemporary English Version, Bible en français courant, Die Bibel im heutigen Deutsch) since what follows is a question.

Do you not know what these are?: This is a negative rhetorical question, which may cause difficulties in some languages. The purpose of the question seems to be to express the idea that the prophet ought to have known. We could therefore express the meaning as a positive question, such as “Surely you know what these things mean?” or as a statement, such as “You must know what these things mean.” These of course refers to the lampstand and the olive trees, as in the previous verse. Are is better expressed as “mean” (Jerusalem Bible, New English Bible, New Jewish Publication Society’s Tanakh) or “represent” (Traduction œcuménique de la Bible). In some languages it may not be necessary to repeat the content of the question. Good News Translation, New Living Translation, and Contemporary English Version have just “Don’t you know?” (compare Die Bibel im heutigen Deutsch “Don’t you understand?”). This question is repeated in almost identical Hebrew terms in verse 13.

I said, “No, my lord”: Good News Translation here in the quotation repeats the auxiliary verb, “No, I don’t sir.” This adds the flavor of natural conversation, something that other translators should bear in mind when handling dialogue. The use of “I replied” (Good News Translation, New Living Translation, Contemporary English Version) rather than I said has the same effect. This answer to the question is repeated identically in verse 13.

Then he said to me: He is of course the interpreting angel. Good News Translation has its equivalent to these words both in verse 6a (“The angel told me”) and in verse 10b (“The angel said to me”). This is unavoidable if verses 6b-10a are moved.

As noted in the introductory remarks for this chapter, verses 6b-10a are best placed after verse 14 or before verse 1.

This is the word of the LORD to Zerubbabel: This is an introductory formula that does not occur anywhere else in Haggai or Zechariah. In terms of discourse structure, it is on the same level as the more familiar formula “the word of the LORD came to me saying” in verse 8. In Revised Standard Version this formula is a quotation that introduces another quotation. In order to avoid second degree quotations, Good News Translation has expressed these words in indirect speech: “… to give Zerubbabel this message from the LORD.” Contemporary English Version also uses indirect speech: “So the angel explained that it was the following message of the LORD to Zerubbabel.” Since second degree quotations are awkward in various languages, it will be convenient for many translators to follow the example of Good News Translation. For Zerubbabel see the notes on Hag 1.1.

Not by might, nor by power: The Hebrew is very brief and does not use any verbs. This form of expression would be hard to understand in many languages, and Good News Translation has therefore stated the missing subject and verb (“You will succeed”). In some languages it will be necessary to give the goal of “succeed”; for example, “You will accomplish all your aims.” Might carries the sense of armed force, and Good News Translation expresses this by saying “not by military might.” Translators may also express this as “not by the strength of soldiers.” Power refers more to physical strength, and so Good News Translation says “or by your own strength.” Compare New English Bible “Neither by force of arms nor by brute strength.” Another possibility is “As for your own strength and might, these will not enable you to do my work.” Some commentators have seen in these words a warning to Zerubbabel not to try to revolt against the rule of the Persian Empire.

But by my Spirit, says the LORD of hosts: Revised Standard Version spells Spirit with a capital “S” (as do New International Version, New American Standard Bible [New American Standard Bible], Beck, New King James Version [New King James Version ], New Living Translation, and Contemporary English Version; similarly Bible en français courant, Biblen: Det Gamle og Det Nye Testamente). In English this tends to give the impression that the prophet is speaking about the Holy Spirit. However, translators should not give the impression that Zechariah held views about the Holy Spirit which are found in their fullness only in the New Testament. For this reason, it is probably better in English to spell “spirit” with a small “s” (as do Moffatt, Jerusalem Bible/New Jerusalem Bible, New American Bible, New English Bible/ Revised English Bible, Good News Translation, New Jewish Publication Society’s Tanakh and New Revised Standard Version; see also the comments on Hag 2.5). A footnote in New Jewish Publication Society’s Tanakh interprets “spirit” as “spiritual gifts conferred upon him by the LORD,” and this interpretation may be helpful to some translators. Translators should of course consider carefully the conventions of their own languages with the regard to the use of capital letters. In some languages such as German, all nouns have an initial capital, whereas in many non-Roman scripts, there is no distinction between capitals and small letters.

The final words of the verse in Revised Standard Version, says the LORD of hosts, mark the climax of the message to Zerubbabel in verses 6-8. They have no equivalent in Good News Translation. This is because in terms of information they repeat what was said earlier in the verse by the words “this message from the LORD.” However, it would be perfectly possible to add another sentence such as “I, the LORD Almighty, declare this” (so Die Bibel im heutigen Deutsch). Translators must decide whether to do something like this according to the stylistic requirements of their own language. Bible en français courant and Parola Del Signore: La Bibbia in Lingua Corrente do not have anything equivalent to says the LORD of hosts in verse 6, but begin verse 7 with “Then he added….” This is not really a good example to follow, because it breaks up the single unit formed by verses 6-7 in Hebrew.

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 7:1

In the fourth year: In the date the Hebrew text mentions the year before the day or the month, in contrast to the order in 1.1, 7. There does not seem to be any special reason for this, and translators should follow whatever order is most natural in their own language. In modern terms this date was 7 December 518 B.C.

King Darius: In this section there are also other minor differences from 1.1, 7. The Hebrew text here includes the description of Darius as King; translators should use the same term as they used in 1.1, 7. For King or “emperor,” see Hag 1.1.

The word of the LORD came to Zechariah: See 1.1. The ancestry of Zechariah is not repeated this time.

Chislev (Good News Translation “Kislev”) was the Babylonian name for the ninth month.

For other information on this verse, translators should refer again to the comments on 1.1, 7. As in 1.7, Good News Translation has changed the third person reference to Zechariah to the first person “me.” This was helpful in 1.7, because there it was immediately followed by a vision narrated in the first person. Here, however, it does not seem necessary, since the next two verses continue in the third person. In many languages it will be better to identify the prophet by name, as his name has not been mentioned since 1.7 (as in Die Bibel im heutigen Deutsch).

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 8:20

Thus says the LORD of hosts begins a new unit. Good News Translation renders it as “The LORD Almighty says.”

Peoples shall yet come: Revised Standard Version is following the Septuagint, which here, as in verses 17 and 23, is based on a Hebrew text one word shorter than the traditional text. All the other available modern versions do the same, even apparently New Jewish Publication Society’s Tanakh. The inclusion of the problem word, the relative pronoun “who” (“Peoples who shall yet come”), would make the grammar more awkward without changing the sense significantly, so translators are recommended to follow Revised Standard Version and omit it. Good News Translation expands what in Revised Standard Version is the single word yet to “The time is coming when.” This may be an attempt to follow the traditional Hebrew text (compare Beck), but it is not done by other versions, and does not seem to offer any advantages. New Jerusalem Bible and Revised English Bible turn yet into “in the future,” which is both clear and simple. Good News Translation is more helpful in making it clear that the people come “to Jerusalem.” In Hebrew this is not mentioned till verse 22, but for modern readers, the passage as a whole will be easier to follow if the destination is stated at the beginning (compare New Living Translation, Bible en français courant, Die Bibel im heutigen Deutsch, 1. Edition, Parola Del Signore: La Bibbia in Lingua Corrente).

The general term peoples is expanded in the last part of the verse as the inhabitants of many cities, and refers to gentiles, not Jewish inhabitants of foreign cities. Good News Translation runs the two expressions into one, and says “people from many cities.” Many cities may also mean “great cities,” and is so understood by Moffatt, Jerusalem Bible, New English Bible, Traduction œcuménique de la Bible, and Die Bibel im heutigen Deutsch, 2. Edition (compare the Good News Translation footnote). However, in this context it seems more likely that the meaning intended is many. New Jerusalem Bible has revised Jerusalem Bible to “many,” and Revised English Bible has revised New English Bible in the same way.

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 10:12

I will make them strong in the LORD: There is nothing unexpected about the LORD speaking again in the first person, as in verses 3a, 6, and 8-10. However, in many languages it would be very strange for the LORD to refer to himself in the first and third persons in the same sentence. This problem has led some scholars to suggest that the Hebrew word which Revised Standard Version translates I will make them strong should be read with different vowels as “their strength [will be in the LORD].” Compare Revised English Bible “But Israel’s strength will be in the LORD.” However, it is not necessary to change the Hebrew since the same root also occurred as a verb form in verse 6 (“I will strengthen”). The combination of first person and third person is acceptable in Hebrew, but in languages where it is not, adaptations may be made on translational rather than textual grounds. Thus Good News Translation says, “I will make my people strong” (similarly Bible en français courant, Die Bibel im heutigen Deutsch, 1. Edition, Parola Del Signore: La Bibbia in Lingua Corrente). Other possibilities are “Through me, the LORD, my people will become strong” (Die Bibel im heutigen Deutsch, 2. Edition), “I will give my people my own strength,” and “I will cause my people to receive a share of my own strength.”

And they shall glory in his name: As the Revised Standard Version footnote indicates, in translating glory, it is following the Septuagint, which apparently translated a Hebrew text with one letter different from the traditional text. (For a similar expression, see Psa 44.8.) However, the Hebrew as it stands makes perfectly good sense, and New Jerusalem Bible and New Revised Standard Version have both changed the renderings of their earlier versions and have “walk” (New Revised Standard Version) or “march” (New Jerusalem Bible). “Walk in his name” means “worship and obey” the LORD (Good News Translation). This can also be expressed as “they will act so as to please” the LORD (Bible en français courant), “they will honor and obey” the LORD (Parola Del Signore: La Bibbia in Lingua Corrente), or “they will obey me and live according to my commands” (Die Bibel im heutigen Deutsch, 1. Edition).

Says the LORD: This Hebrew discourse formula marks the end of the section, and the end of the direct speech that began in verse 3. It may be expressed as a separate sentence, as in Good News Translation “The LORD has spoken” and Revised English Bible “This is the word of the LORD”; or it may be incorporated into the direct speech as “It is I, the LORD who declare it” (as in Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente) or “I, the LORD, have spoken” (Contemporary English Version). The word translated says is actually a noun form in Hebrew. Accordingly, Bible de Jérusalem and Traduction œcuménique de la Bible translate this expression as “oracle of the LORD,” and this may be a possible model in some languages, though most translators will probably find a verb form more appropriate.

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 13:4

On that day again represents the longer Hebrew formula, as in 12.9 and 13.2, and thus indicates the beginning of another new paragraph. The topic, however, continues to be false prophets and there is no need for another section heading. In verses 2-3 the focus was on the false prophet in relation to his own family; in verses 4-6 the focus widens to the false prophet in relation to the community more generally.

Every prophet will be ashamed of his vision when he prophesies: Revised Standard Version is not clear about the relationship in time between the prophesying and the shame. There are several possible ways to understand the sentence:
(1) Revised Standard Version and New Revised Standard Version seem to imply that the false prophets will continue their activity, but will be ashamed of it (compare Bible de Jérusalem, Traduction œcuménique de la Bible);
(2) New Jewish Publication Society’s Tanakh interprets the clause to mean that the false prophets will be ashamed of the prophetic visions they had in the past;
(3) Die Bibel im heutigen Deutsch, New American Bible, and probably New Jerusalem Bible assume that the false prophets will continue to have visions, but because of their shame, will be reluctant to proclaim them openly, though they may perhaps do so secretly;
(4) Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente, and Contemporary English Version take the vision and the prophecy to refer to the same event and understand that the false prophets will be too ashamed to prophesy and thus reveal their visions at all. Contemporary English Version has “Those prophets will be ashamed of their so-called visions.”

Good News Translation has avoided the question and it is not clear how it has understood the Hebrew text.

The first option above does not seem to fit the context and should be avoided. The other three options all make good sense, but in our judgment, the fourth one offers the best sense. Model renderings could be “the [false] prophets will be ashamed to prophesy and tell their visions,” “… to speak out, revealing their visions,” and even “… to speak the messages they claim that the LORD has revealed to them in a vision [or, dream].” In the Old Testament it is often difficult to distinguish visions from dreams, and in many cultures visions will be thought of as dreams where a god or spirit reveals a message. In the present context the prophets will be ashamed that they claimed to have received a message from the LORD in a dream (or, vision).

He will not put on a hairy mantle in order to deceive: A hairy mantle means “a robe of coarse hair” (compare Matt 3.4). This kind of garment was apparently the typical clothing of a prophet, such as Elijah (2 Kgs 1.8) or Elisha (1 Kgs 19.19; 2 Kgs 2.12-13). It was regarded almost as a badge of office, and could be adopted by anyone claiming to be a prophet.

There is another problem of interpretation in this verse, though it seems to have escaped the attention of most commentators. This concerns the relationship of the final phrase in order to deceive with the rest of the verse. Most scholars seem to assume that it is related to putting on the coarse robe. This understanding could be expressed more fully as “No longer will false prophets put on the coarse robes they use to deceive people into thinking they are genuine prophets”; that is to say, they will no longer make false claims about their status. This makes sense, but it is not obvious that it is the sense that best fits the context. The thrust of verses 4-6 is that the false prophets will not merely give up claiming authority, but that they will deny any connection with prophecy. Thus the rendering of New Jewish Publication Society’s Tanakh “In order to deceive, he will not wear a hairy mantle” has the advantage of fitting the context better. The false prophets will give up the typical clothing of a prophet in order to deceive people into thinking that they have no links with prophecy at all. Even in giving up their false claims, they act in character by continuing to deceive. The Hebrew is certainly capable of carrying this interpretation, and we recommend it to translators. A model rendering is “In order to deceive people, the [false] prophets will give up wearing the coarse robes made of animal hair, such as prophets usually wear.”

A possible alternative translation model for this verse is:

• At that time every false prophet will be ashamed to prophesy and tell his so-called visions [or, dreams]. In order to deceive people, the false prophets will stop wearing the coarse robes that true prophets usually wear.

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 .