2 Chronicles 13:1-22 
Context13:1 In the eighteenth year of the reign of King Jeroboam, Abijah became king over Judah. 13:2 He ruled for three years in Jerusalem. 1 His mother was Michaiah, the daughter of Uriel from Gibeah. 2
There was war between Abijah and Jeroboam. 13:3 Abijah launched the attack with 400,000 well-trained warriors, 3 while Jeroboam deployed against him 800,000 well-trained warriors. 4
13:4 Abijah ascended Mount Zemaraim, in the Ephraimite hill country, and said: “Listen to me, Jeroboam and all Israel! 13:5 Don’t you realize that the Lord God of Israel has given David and his dynasty lasting dominion over Israel by a formal agreement? 5 13:6 Jeroboam son of Nebat, a servant of Solomon son of David, rose up and rebelled against his master. 13:7 Lawless good-for-nothing men 6 gathered around him and conspired 7 against Rehoboam son of Solomon, when Rehoboam was an inexperienced young man 8 and could not resist them. 13:8 Now you are declaring that you will resist the Lord’s rule through the Davidic dynasty. 9 You have a huge army, 10 and bring with you the gold calves that Jeroboam made for you as gods. 13:9 But you banished 11 the Lord’s priests, Aaron’s descendants, and the Levites, and appointed your own priests just as the surrounding nations do! Anyone who comes to consecrate himself with a young bull or seven rams becomes a priest of these fake gods! 12 13:10 But as for us, the Lord is our God and we have not rejected him. Aaron’s descendants serve as the Lord’s priests and the Levites assist them with the work. 13 13:11 They offer burnt sacrifices to the Lord every morning and every evening, along with fragrant incense. They arrange the Bread of the Presence on a ritually clean table and light the lamps on the gold lampstand every evening. Certainly 14 we are observing the Lord our God’s regulations, but you have rejected him. 13:12 Now look, God is with us as our leader. His priests are ready to blow the trumpets to signal the attack against you. 15 You Israelites, don’t fight against the Lord God of your ancestors, 16 for you will not win!”
13:13 Now Jeroboam had sent some men to ambush the Judahite army from behind. 17 The main army was in front of the Judahite army; 18 the ambushers were behind it. 13:14 The men of Judah turned around and realized they were being attacked from the front and the rear. 19 So they cried out for help to the Lord. The priests blew their trumpets, 13:15 and the men of Judah gave 20 the battle cry. As the men of Judah gave the battle cry, the Lord struck down Jeroboam and all Israel before Abijah and Judah. 13:16 The Israelites fled from before the Judahite army, 21 and God handed them over to the men of Judah. 22 13:17 Abijah and his army thoroughly defeated them; 23 500,000 well-trained Israelite men fell dead. 24 13:18 That day 25 the Israelites were defeated; the men of Judah prevailed because they relied on the Lord God of their ancestors.
13:19 Abijah chased Jeroboam; he seized from him these cities: Bethel 26 and its surrounding towns, Jeshanah and its surrounding towns, and Ephron and its surrounding towns. 13:20 Jeroboam did not regain power during the reign of Abijah. 27 The Lord struck him down and he died. 13:21 Abijah’s power grew; he had 28 fourteen wives and fathered twenty-two sons and sixteen daughters.
13:22 The rest of the events of Abijah’s reign, including his deeds and sayings, 29 are recorded in the writings of the prophet Iddo.
Revelation 3:1-22
Context3:1 “To 30 the angel of the church in Sardis write the following: 31
“This is the solemn pronouncement of 32 the one who holds 33 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation 34 that you are alive, but 35 in reality 36 you are dead. 3:2 Wake up then, and strengthen what remains that was about 37 to die, because I have not found your deeds complete 38 in the sight 39 of my God. 3:3 Therefore, remember what you received and heard, 40 and obey it, 41 and repent. If you do not wake up, I will come like a thief, and you will never 42 know at what hour I will come against 43 you. 3:4 But you have a few individuals 44 in Sardis who have not stained 45 their clothes, and they will walk with me dressed 46 in white, because they are worthy. 3:5 The one who conquers 47 will be dressed like them 48 in white clothing, 49 and I will never 50 erase 51 his name from the book of life, but 52 will declare 53 his name before my Father and before his angels. 3:6 The one who has an ear had better hear what the Spirit says to the churches.’
3:7 “To 54 the angel of the church in Philadelphia write the following: 55
“This is the solemn pronouncement of 56 the Holy One, the True One, who holds the key of David, who opens doors 57 no one can shut, and shuts doors 58 no one can open: 3:8 ‘I know your deeds. (Look! I have put 59 in front of you an open door that no one can shut.) 60 I know 61 that you have little strength, 62 but 63 you have obeyed 64 my word and have not denied my name. 3:9 Listen! 65 I am going to make those people from the synagogue 66 of Satan – who say they are Jews yet 67 are not, but are lying – Look, I will make 68 them come and bow down 69 at your feet and acknowledge 70 that I have loved you. 3:10 Because you have kept 71 my admonition 72 to endure steadfastly, 73 I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 3:11 I am coming soon. Hold on to what you have so that no one can take away 74 your crown. 75 3:12 The one who conquers 76 I will make 77 a pillar in the temple of my God, and he will never depart from it. I 78 will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), 79 and my new name as well. 3:13 The one who has an ear had better hear what the Spirit says to the churches.’
3:14 “To 80 the angel of the church in Laodicea write the following: 81
“This is the solemn pronouncement of 82 the Amen, the faithful and true witness, the originator 83 of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. 84 I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going 85 to vomit 86 you out of my mouth! 3:17 Because you say, “I am rich and have acquired great wealth, 87 and need nothing,” but 88 do not realize that you are wretched, pitiful, 89 poor, blind, and naked, 3:18 take my advice 90 and buy gold from me refined by fire so you can become rich! Buy from me 91 white clothing so you can be clothed and your shameful nakedness 92 will not be exposed, and buy eye salve 93 to put on your eyes so you can see! 3:19 All those 94 I love, I rebuke and discipline. So be earnest and repent! 3:20 Listen! 95 I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home 96 and share a meal with him, and he with me. 3:21 I will grant the one 97 who conquers 98 permission 99 to sit with me on my throne, just as I too conquered 100 and sat down with my Father on his throne. 3:22 The one who has an ear had better hear what the Spirit says to the churches.’”
Haggai 1:1-15
Context1:1 On the first day of the sixth month 101 of King Darius’ 102 second year, the Lord spoke this message through the prophet Haggai 103 to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak: 104
1:2 The Lord who rules over all 105 says this: “These people have said, ‘The time for rebuilding the Lord’s temple has not yet come.’” 106 1:3 So the Lord spoke through the prophet Haggai as follows: 107 1:4 “Is it right for you to live in richly paneled houses 108 while my temple is in ruins? 109 1:5 Here then is what the Lord who rules over all says: ‘Think carefully about what you are doing. 110 1:6 You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’” 111
1:7 “Moreover, the Lord who rules over all says: ‘Pay close attention to these things also. 112 1:8 Go up to the hill country and bring back timber to build 113 the temple. 114 Then I will be pleased and honored,’ 115 says the Lord. 1:9 ‘You expected a large harvest, but instead 116 there was little, and when you brought it home it disappeared right away. 117 Why?’ asks the Lord who rules over all. ‘Because my temple remains in ruins, thanks to each of you favoring his own house! 118 1:10 This is why the sky 119 has held back its dew and the earth its produce. 120 1:11 Moreover, I have called for a drought that will affect the fields, the hill country, the grain, new wine, fresh olive oil, and everything that grows from the ground; it also will harm people, animals, and everything they produce.’” 121
1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, 122 along with the whole remnant of the people, 123 obeyed 124 the Lord their God. They responded favorably to the message of the prophet Haggai, who spoke just as the Lord their God had instructed him, 125 and the people began to respect the Lord. 126 1:13 Then Haggai, the Lord’s messenger, spoke the Lord’s word to the people: 127 “I am with you!” says the Lord. 1:14 So the Lord energized and encouraged 128 Zerubbabel 129 son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, 130 and the whole remnant of the people. 131 They came and worked on the temple of their God, the Lord who rules over all. 1:15 This took place on the twenty-fourth day of the sixth month of King Darius’ second year. 132
John 2:1-25
Context2:1 Now on the third day there was a wedding at Cana 133 in Galilee. 134 Jesus’ mother 135 was there, 2:2 and Jesus and his disciples were also invited to the wedding. 136 2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” 137 2:4 Jesus replied, 138 “Woman, 139 why are you saying this to me? 140 My time 141 has not yet come.” 2:5 His mother told the servants, “Whatever he tells you, do it.” 142
2:6 Now there were six stone water jars there for Jewish ceremonial washing, 143 each holding twenty or thirty gallons. 144 2:7 Jesus told the servants, 145 “Fill the water jars with water.” So they filled them up to the very top. 2:8 Then he told them, “Now draw some out and take it to the head steward,” 146 and they did. 2:9 When 147 the head steward tasted the water that had been turned to wine, not knowing where it came from 148 (though the servants who had drawn the water knew), he 149 called the bridegroom 2:10 and said to him, “Everyone 150 serves the good wine first, and then the cheaper 151 wine when the guests 152 are drunk. You have kept the good wine until now!” 2:11 Jesus did this as the first of his miraculous signs, 153 in Cana 154 of Galilee. In this way he revealed 155 his glory, and his disciples believed in him. 156
2:12 After this he went down to Capernaum 157 with his mother and brothers 158 and his disciples, and they stayed there a few days. 2:13 Now the Jewish feast of Passover 159 was near, so Jesus went up to Jerusalem. 160
2:14 161 He found in the temple courts 162 those who were selling oxen and sheep and doves, and the money changers sitting at tables. 163 2:15 So he made a whip of cords 164 and drove them all out of the temple courts, 165 with the sheep and the oxen. He scattered the coins of the money changers 166 and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make 167 my Father’s house a marketplace!” 168 2:17 His disciples remembered that it was written, “Zeal 169 for your house will devour me.” 170
2:18 So then the Jewish leaders 171 responded, 172 “What sign can you show us, since you are doing these things?” 173 2:19 Jesus replied, 174 “Destroy 175 this temple and in three days I will raise it up again.” 2:20 Then the Jewish leaders 176 said to him, “This temple has been under construction 177 for forty-six years, 178 and are you going to raise it up in three days?” 2:21 But Jesus 179 was speaking about the temple of his body. 180 2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture 181 and the saying 182 that Jesus had spoken.
2:23 Now while Jesus 183 was in Jerusalem 184 at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. 185 2:24 But Jesus would not entrust himself to them, because he knew all people. 186 2:25 He did not need anyone to testify about man, 187 for he knew what was in man. 188
1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
2 tn The parallel text in 1 Kgs 15:1 identifies his mother as “Maacah, the daughter of Abishalom” [=Absalom, 2 Chr 11:20). Although most English versions identify the mother’s father as Uriel of Gibeah, a number of English versions substitute the name “Maacah” here for the mother (e.g., NIV, NCV, CEV, NLT).
3 tn Heb “and Abijah bound [i.e., began] the battle with a force of warriors, four hundred thousand chosen men.”
4 tn Heb “and Jeroboam arranged with him [for] battle with eight hundred thousand chosen men, strong warrior[s].”
5 tn Heb “Do you not know that the
sn For other references to a “covenant of salt,” see Lev 2:13 and Num 18:19.
6 tn Heb “empty men, sons of wickedness.”
7 tn Heb “strengthened themselves.”
8 tn Heb “a young man and tender of heart.”
9 tn Heb “the kingdom of the
10 tn Or “horde”; or “multitude.”
11 tn In the Hebrew text this is phrased as a rhetorical question, “Did you not banish?” The rhetorical question expects the answer, “Of course you did,” the force of which is reflected in the translation “But you banished.”
12 tn Heb “whoever comes to fill his hand with a bull of a son of cattle, and seven rams, and he is a priest to no-gods.”
13 tn Heb “and priests serving the
14 tn Or “for.”
15 tn Heb “and his priests and the trumpets of the war alarm [are ready] to sound out against you.”
16 tn Heb “fathers” (also in v. 18).
17 tn Heb “and Jeroboam had caused to circle around an ambush to come from behind them.”
18 tn Heb “Judah.”
19 tn Heb “and Judah turned, and, look, to them [was] the battle in front and behind.”
20 tn Heb “shouted out.”
21 tn Heb “Judah.”
22 tn Heb “them”; the referent (the men of Judah) has been specified in the translation for clarity.
23 tn Heb “struck them down with a great striking down.”
24 tn Heb “and [the] slain from Israel fell, five hundred thousand chosen men.”
25 tn Heb “at that time.”
26 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
27 tn Heb “and the strength of Jeroboam was not retained again in the days of Abijah.”
28 tn Heb “lifted up for himself.”
29 tn Heb “and his ways and his words.”
30 tn Here καί (kai) has not been translated due to differences between Greek and English style.
31 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
32 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
33 tn Grk “who has” (cf. 1:16).
34 tn Grk “a name.”
35 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
36 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
37 tn The verb ἔμελλον (emellon) is in the imperfect tense.
38 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
39 tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”
40 tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
41 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
42 tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).
43 tn Or “come on.”
44 tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”
45 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
46 tn The word “dressed” is not in the Greek text, but is implied.
47 tn Or “who overcomes.”
48 tn Grk “thus.”
49 tn Or “white robes.”
50 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
51 tn Or “will never wipe out.”
52 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
53 tn Grk “will confess.”
54 tn Here καί (kai) has not been translated due to differences between Greek and English style.
55 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
56 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
57 tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.
58 tn See the note on the word “door” earlier in this verse.
59 tn Grk “I have given.”
60 tn Grk “to shut it,” but English would leave the direct object understood in this case.
sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.
61 tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”
62 tn Or “little power.”
63 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
64 tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.
65 tn Grk “behold” (L&N 91.13).
66 sn See the note on synagogue in 2:9.
67 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
68 tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.
69 tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.
70 tn Or “and know,” “and recognize.”
71 tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.
72 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
73 tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
74 tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”
75 sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).
76 tn Or “who is victorious”; traditionally, “who overcomes.”
77 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
78 tn Here καί (kai) has not been translated because of differences between Greek and English style.
79 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.
80 tn Here καί (kai) has not been translated due to differences between Greek and English style.
81 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
82 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
83 tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.
84 sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.
85 tn Or “I intend.”
86 tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.
87 tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.
88 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
89 tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
90 tn Grk “I counsel you to buy.”
91 tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.
92 tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).
93 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).
94 tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”
95 tn Grk “Behold.”
96 tn Grk “come in to him.”
sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.
97 tn Grk “The one who conquers, to him I will grant.”
98 tn Or “who is victorious”; traditionally, “who overcomes.”
99 tn Grk “I will give [grant] to him.”
100 tn Or “have been victorious”; traditionally, “have overcome.”
101 sn The first day of the sixth month was Elul 1 according to the Jewish calendar; August 29, 520
102 sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486
103 tn Heb “the word of the
104 tn The typical translation “Joshua (the) son of Jehozadak, the high priest” (cf. ASV, NASB, NIV, NRSV) can be understood to mean that Jehozadak was high priest. However, Zech 3:1, 8 clearly indicates that Joshua was high priest (see also Ezra 5:1-2; cf. NAB). The same potential misunderstanding occurs in Hag 1:12, 14 and 2:2, where the same solution has been employed in the translation.
105 sn The epithet
106 tn Heb “the time has not come, the time for the house of the
107 tn Heb “and the word of the
108 sn Richly paneled houses. Paneling is otherwise known in the OT only in connection with the temple (1 Kgs 6:9) and the royal palace (2 Kgs 7:3, 7). It implies decoration and luxury (cf. NCV “fancy houses”; TEV “well-built houses”; NLT “luxurious houses”). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.
109 tn Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.”
110 tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).
111 tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (tsÿror) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.”
112 tn Heb “Set your heart upon your ways”; see v. 5.
113 tn Heb “and build the house” (so NIV, NRSV), with “house” referring specifically to the temple here.
114 sn The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).
115 tn The Hebrew verb אֶכָּבְדָ (’ekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ’ertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose/result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”).
116 tn Heb “look!” (הִנֵּה, hinneh). The term, an interjection, draws attention to the point being made.
117 tn Heb “I blew it away” (so NRSV, TEV, NLT). The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them (see Ezek 22:20, 21; and Isa 40:7 with נָשַׁב, nashav).
118 tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”
119 tn The Hebrew text has “over you” (so KJV), but this is redundant in contemporary English and has been left untranslated.
120 sn This linkage of human sin to natural disaster is reminiscent of the curse brought upon the earth by Adam’s disobedience (Gen 3:17-19; see Rom 8:20-22).
121 tn Heb “all the labor of hands” (similar KJV, NASB, NIV); cf. NAB “all that is produced by hand.”
122 tn Many English versions have “Joshua [the] son of Jehozadak, the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
123 tn Heb “all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (shÿ’erit ha’am) in this postexilic context is used as a technical term to refer to the returned remnant (see Ezra 9:14; Isa 10:20-22; 11:11, 16; Jer 23:3; 31:7; and many other passages). Cf. TEV “all the people who had returned from the exile in Babylonia.”
124 tn Heb “heard the voice of”; NAB “listened to the voice of.”
125 tn Heb “and according to the words of Haggai the prophet just as the
126 tn Heb “and the people feared from before the
127 tn Heb “Haggai, the messenger of the
128 tn Heb “stirred up” (as in many English versions). Only one verb appears in the Hebrew text, but the translation “energized and encouraged” brings out its sense in this context. Cf. TEV “inspired”; NLT “sparked the enthusiasm of”; CEV “made everyone eager to work.”
sn It was God who initiated the rebuilding by providing the people with motivation and ability.
129 tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).
130 tn Heb “the spirit of Joshua son of Jehozadak, the high priest” (as in many English versions), but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
131 tn Heb “and the spirit of all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (shÿ’erit ha’am) in this postexilic context is used as a technical term to refer to the returned remnant; see the note on the phrase “the whole remnant of the people” in v. 12.
132 sn The twenty-fourth day of the sixth month of King Darius’ second year was September 21, 520
133 map For location see Map1 C3; Map2 D2; Map3 C5.
134 sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.
135 tn Grk “in Galilee, and Jesus’ mother.”
136 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.
137 tn The word “left” is not in the Greek text but is implied.
sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.
138 tn Grk “and Jesus said to her.”
139 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.
140 tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).
141 tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).
sn The Greek word translated time (ὥρα, Jwra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension – though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.
142 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
143 tn Grk “for the purification of the Jews.”
144 tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrhtai). A μετρητῆς (metrhths) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).
sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.
145 tn Grk “them” (it is clear from the context that the servants are addressed).
146 tn Or “the master of ceremonies.”
147 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
148 tn Grk “and he did not know where it came from.”
149 tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.
150 tn Grk “every man” (in a generic sense).
151 tn Or “poorer.”
152 tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.
153 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.
154 map For location see Map1 C3; Map2 D2; Map3 C5.
155 tn Grk “in Cana of Galilee, and he revealed.”
156 tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”
157 sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.
map For location see Map1 D2; Map2 C3; Map3 B2.
158 sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.
159 tn Grk “the Passover of the Jews.” This is first of at least three (and possibly four) Passovers mentioned in John’s Gospel. If it is assumed that the Passovers appear in the Gospel in their chronological order (and following a date of
160 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
161 sn John 2:14-22. Does John’s account of the temple cleansing describe the same event as the synoptic gospels describe, or a separate event? The other accounts of the cleansing of the temple are Matt 21:12-13; Mark 11:15-17; and Luke 19:45-46. None are as long as the Johannine account. The fullest of the synoptic accounts is Mark’s. John’s account differs from Mark’s in the mention of sheep and oxen, the mention of the whip of cords, the Greek word κερματιστῆς (kermatisths) for money changer (the synoptics use κολλυβιστῆς [kollubisths], which John mentions in 2:15), the scattering of the coins (2:15), and the command by Jesus, “Take these things away from here!” The word for overturned in John is ἀναστρεφω (anastrefw), while Matthew and Mark use καταστρεφω (katastrefw; Luke does not mention the moneychangers at all). The synoptics all mention that Jesus quoted Isa 56:7 followed by Jer 7:11. John mentions no citation of scripture at all, but says that later the disciples remembered Ps 69:9. John does not mention, as does Mark, Jesus’ prohibition on carrying things through the temple (i.e., using it for a shortcut). But the most important difference is one of time: In John the cleansing appears as the first great public act of Jesus’ ministry, while in the synoptics it is virtually the last. The most common solution of the problem, which has been endlessly discussed among NT scholars, is to say there was only one cleansing, and that it took place, as the synoptics record it, at the end of Jesus’ ministry. In the synoptics it appears to be the event that finalized the opposition of the high priest, and precipitated the arrest of Jesus. According to this view, John’s placing of the event at the opening of Jesus’ ministry is due to his general approach; it was fitting ‘theologically’ for Jesus to open his ministry this way, so this is the way John records it. Some have overstated the case for one cleansing and John’s placing of it at the opening of Jesus’ public ministry, however. For example W. Barclay stated: “John, as someone has said, is more interested in the truth than in the facts. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple” (John [DSBS], 94). But this is not the impression one gets by a reading of John’s Gospel: The evangelist seems to go out of his way to give details and facts, including notes of time and place. To argue as Barclay does that John is interested in truth apart from the facts is to set up a false dichotomy. Why should one have to assume, in any case, that there could have been only one cleansing of the temple? This account in John is found in a large section of nonsynoptic material. Apart from the work of John the Baptist – and even this is markedly different from the references in the synoptics – nothing else in the first five chapters of John’s Gospel is found in any of the synoptics. It is certainly not impossible that John took one isolated episode from the conclusion of Jesus’ earthly ministry and inserted it into his own narrative in a place which seemed appropriate according to his purposes. But in view of the differences between John and the synoptics, in both wording and content, as well as setting and time, it is at least possible that the event in question actually occurred twice (unless one begins with the presupposition that the Fourth Gospel is nonhistorical anyway). In support of two separate cleansings of the temple, it has been suggested that Jesus’ actions on this occasion were not permanent in their result, and after (probably) 3 years the status quo in the temple courts had returned to normal. And at this time early in Jesus’ ministry, he was virtually unknown. Such an action as he took on this occasion would have created a stir, and evoked the response John records in 2:18-22, but that is probably about all, especially if Jesus’ actions met with approval among part of the populace. But later in Jesus’ ministry, when he was well-known, and vigorously opposed by the high-priestly party in Jerusalem, his actions might have brought forth another, harsher response. It thus appears possible to argue for two separate cleansings of the temple as well as a single one relocated by John to suit his own purposes. Which then is more probable? On the whole, more has been made of the differences between John’s account and the synoptic accounts than perhaps should have been. After all, the synoptic accounts also differ considerably from one another, yet few scholars would be willing to posit four cleansings of the temple as an explanation for this. While it is certainly possible that the author did not intend by his positioning of the temple cleansing to correct the synoptics’ timing of the event, but to highlight its significance for the course of Jesus’ ministry, it still appears somewhat more probable that John has placed the event he records in the approximate period of Jesus’ public ministry in which it did occur, that is, within the first year or so of Jesus’ public ministry. The statement of the Jewish authorities recorded by the author (this temple has been under construction for forty-six years) would tend to support an earlier rather than a later date for the temple cleansing described by John, since 46 years from the beginning of construction on Herod’s temple in ca. 19
162 tn Grk “in the temple.”
sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
163 tn Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.
164 tc Several witnesses, two of which are quite ancient (Ì66,75 L N Ë1 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë13 Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”
165 tn Grk “the temple.”
166 sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.
167 tn Or (perhaps) “Stop making.”
168 tn Or “a house of merchants” (an allusion to Zech 14:21).
sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.
169 tn Or “Fervent devotion to your house.”
170 sn A quotation from Ps 69:9.
171 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)
172 tn Grk “answered and said to him.”
173 sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).
174 tn Grk “answered and said to them.”
175 tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”
176 tn See the note on this phrase in v. 18.
177 tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
178 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19
179 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).
180 tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.
sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body. Compare the nonlocalized worship mentioned in John 4:21-23, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6).
181 sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.
182 tn Or “statement”; Grk “word.”
183 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
184 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
185 sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.
186 tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).
187 tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.
188 tn See previous note on “man” in this verse.
