¹ tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.

² tn In the MT this refers to the words that follow (cf. NIV, NCV).

³ tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

⁴ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

⁵ tn Heb “fathers” (also in v. 20).

⁶ tn Heb “Moses.” The pronoun has been used in the translation for stylistic reasons.

⁷ tn The Hebrew term שְׁמִטָּה (shÿmittah), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God’s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at Deut 15:1.

⁸ tn The Hebrew phrase הַסֻּכּוֹת[חַג] ([khag] hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13.

sn For the regulations on this annual festival see Deut 16:13-15.

⁹ tn Heb “before all Israel.”

¹⁰ tn The phrase “this law” is not in the Hebrew text, but English style requires an object for the verb here. Other translations also supply the object which is otherwise implicit (cf. NIV “who do not know this law”; TEV “who have never heard the Law of the Lord your God”).

¹¹ tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.

¹² tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).

¹³ tn Heb “I will command him.”

¹⁴ tn Heb “and the pillar of cloud.” This phrase was not repeated in the translation; a relative clause was used instead.

¹⁵ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

¹⁶ tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.

¹⁷ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

¹⁸ tn Or “abandon” (TEV, NLT).

¹⁹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

²⁰ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

²¹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

²² tn Heb “find,” “encounter.”

²³ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

²⁴ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

²⁵ tn Heb “evils.”

²⁶ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

²⁷ tn Heb “my.”

²⁸ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

²⁹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”

³⁰ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

³¹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

³² tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

³³ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

³⁴ tn Heb “and are satisfied.”

³⁵ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

³⁶ tn Heb “Then it will come to pass that.”

³⁷ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

³⁸ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

³⁹ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

⁴⁰ tn Heb “it will not be forgotten from the mouth of his seed.”

⁴¹ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

⁴² tn Heb “which he is doing.”

⁴³ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

⁴⁴ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

⁴⁵ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.

⁴⁶ tn Heb “Moses.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

⁴⁷ tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.

⁴⁸ tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.

⁴⁹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”

⁵⁰ tn Heb “do the evil.”

⁵¹ tn Heb “the work of your hands.”

⁵² tn The plural form needs to be revocalized as a singular in order to agree with the preceding singular verb and the singular pronoun in the next line. The Lord’s “command” refers here to the law (see Ps 19:8).

⁵³ tn Heb “I hold back my feet.”

⁵⁴ tn Heb “your word.” Many medieval Hebrew mss read the plural.

⁵⁵ tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew mss, as well as several other ancient witnesses, read the plural “your words,” which can then be understood as the subject of the plural verb “they are smooth.”

⁵⁶ tn Heb “every false path.”

⁵⁷ tn Many medieval Hebrew mss read the plural (“words”).

⁵⁸ tn Heb “[is] a lamp for my foot and a light for my path.”

⁵⁹ tn Heb “according to your word.”

⁶⁰ tn Heb “of my mouth.”

⁶¹ tn Heb “my life [is] in my hands continually.”

⁶² tn Heb “for the joy of my heart [are] they.”

⁶³ tn Heb “I turn my heart to do.”

⁶⁴ tn Heb “divided ones.” The word occurs only here; it appears to be derived from a verbal root, attested in Arabic, meaning “to split” (see HALOT 762 s.v. *סֵעֵף). Since the psalmist is emphasizing his unswerving allegiance to God and his law, the term probably refers to those who lack such loyalty. The translation is similar to that suggested by L. C. Allen, Psalms 101-150 (WBC), 131.

⁶⁵ tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

⁶⁶ tn The psalmist has already declared that he observes God’s commands despite persecution, so here the idea must be “so that I might observe the commands of my God unhindered by threats.”

⁶⁷ tn Heb “according to your word.”

⁶⁸ tn The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

⁶⁹ tn Heb “do not make me ashamed of my hope.” After the Hebrew verb בּוֹשׁ (bosh, “to be ashamed”) the preposition מִן (min, “from”) often introduces the reason for shame.

⁷⁰ tn Or “and that I might focus.” The two cohortatives with vav (ו) conjunctive indicate purpose/result after the imperative at the beginning of the verse.

⁷¹ tn The Hebrew verb סָלָה (salah, “to disdain”) occurs only here and in Lam 1:15. Cognate usage in Aramaic and Akkadian, as well as Lam 1:15, suggest it may have a concrete nuance of “to throw away.”

⁷² tn Heb “for their deceit [is] falsehood.”

⁷³ sn Traditionally “dross” (so KJV, ASV, NIV). The metaphor comes from metallurgy; “slag” is the substance left over after the metallic ore has been refined.

⁷⁴ sn As he explains in the next verse, the psalmist’s fear of judgment motivates him to obey God’s rules.

⁷⁵ tn Heb “my flesh.”

⁷⁶ tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.

⁷⁷ tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.

⁷⁸ tn Heb “declare to my people their rebellion.”

⁷⁹ tn Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).

⁸⁰ tn Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”

⁸¹ tn The words “they lament” are supplied in the translation for clarification.

⁸² tn Heb “you find pleasure”; NASB “you find your desire.”

⁸³ tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.

⁸⁴ tn Heb “you fast for” (so NASB); NRSV “you fast only to quarrel.”

⁸⁵ tn Heb “and for striking with a sinful fist.”

⁸⁶ tn Heb “choose” (so NASB, NRSV); NAB “wish.”

⁸⁷ tn Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.

⁸⁸ tn Or “making [their] bed.”

⁸⁹ tn Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.

⁹⁰ tn The words “I want you” are supplied in the translation for stylistic reasons.

⁹¹ tn Heb “crushed.”

⁹² tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”

⁹³ tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.

⁹⁴ tn Heb “and from your flesh do not hide yourself.”

⁹⁵ tn Heb “will burst out like the dawn.”

sn Light here symbolizes God’s favor and restored blessing, as the immediately following context makes clear.

⁹⁶ tn Heb “prosper”; KJV “spring forth speedily.”

⁹⁷ tn Or “righteousness.” Their godly behavior will be on display for all to see.

⁹⁸ sn The nation will experience God’s protective presence.

⁹⁹ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.

¹⁰⁰ tn Heb “if you.” See the note on “you must” in v. 9b.

¹⁰¹ tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”

¹⁰² tn Heb “will rise in the darkness.”

¹⁰³ tn Heb “and your darkness [will be] like noonday.”

¹⁰⁴ tn Heb “he will satisfy in parched regions your appetite.”

¹⁰⁵ tn Heb “and your bones he will strengthen.”

¹⁰⁶ tn Heb “and they will build from you ancient ruins.”

¹⁰⁷ tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.

¹⁰⁸ tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.

¹⁰⁹ tn Heb “if you turn from the Sabbath your feet.”

¹¹⁰ tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsa^a supplies the preposition מִן (min) on “doing.”

¹¹¹ tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”

¹¹² tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).

¹¹³ tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).

¹¹⁴ tn For a parallel use of the phrase “find joy in” (Hitpael of עָנַג [’anag] followed by the preposition עַל [’al]), see Ps 37:4.

¹¹⁵ tn Heb “and I will cause you to ride upon the heights of the land.” The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God’s abundant provision of food.

¹¹⁶ tn Heb “and I will cause you to eat the inheritance of Jacob your father.” The Hebrew term נַחֲלָה (nakhalah) likely stands by metonymy for the crops that grow on Jacob’s “inheritance” (i.e., the land he inherited as a result of God’s promise).

¹¹⁷ tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the preceding promise will become reality (because it is guaranteed by the divine word).

¹¹⁸ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

¹¹⁹ tn Grk “before people in order to be seen by them.”

¹²⁰ tn Grk “give alms,” but this term is not in common use today. The giving of alms was highly regarded in the ancient world (Deut 15:7-11).

¹²¹ sn See the note on synagogues in 4:23.

¹²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹²³ tc L W Θ 0250 Ï it read ἐν τῷ φανερῷ (en tw fanerw, “openly”) at the end of this verse, giving a counterweight to what is done in secret. But this reading is suspect because of the obvious literary balance, because of detouring the point of the passage (the focus of vv. 1-4 is not on two kinds of public rewards but on human vs. divine approbation), and because of superior external testimony that lacks this reading (א B D Z Ë^1,13 33 al).

¹²⁴ sn See the note on synagogues in 4:23.

¹²⁵ sn The term translated room refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

¹²⁶ tc See the tc note on “will reward you” in 6:4: The problem is the same and the ms support differs only slightly.

¹²⁷ tn Here δέ (de) has not been translated.

¹²⁸ tn Grk “So do not.” Here οὖν (oun) has not been translated.

¹²⁹ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

¹³⁰ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

¹³¹ tn Grk “hallowed be your name.”

¹³² sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

¹³³ tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.

¹³⁴ tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.

¹³⁵ tn Or “into a time of testing.”

sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin.

¹³⁶ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

tn The term πονηροῦ (ponhrou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponhrou). Cf. also “the evildoer” in 5:39, which is the same construction.

¹³⁷ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

¹³⁸ tn Here δέ (de) has not been translated.

¹³⁹ tn Here the term “disfigure” used in a number of translations was not used because it could convey to the modern reader the notion of mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”

¹⁴⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁴¹ tn Here δέ (de) has not been translated.

¹⁴² tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

¹⁴³ tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the one who hears Jesus’ commands should obey.

¹⁴⁴ sn Seeking heavenly treasure means serving others and honoring God by doing so.

¹⁴⁵ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107). partly due to the immediate context concerning money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

¹⁴⁶ tn Or “if your eye is sick” (L&N 23.149).

sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

¹⁴⁷ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

¹⁴⁸ tn Or “and treat [the other] with contempt.”

¹⁴⁹ tn Grk “God and mammon.”

sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

¹⁵⁰ tn Or “do not be anxious,” and so throughout the rest of this paragraph.

¹⁵¹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

¹⁵² tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

¹⁵³ tn Grk “of more value.”

¹⁵⁴ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς (phcus). Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 436 s.v. 3 for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

¹⁵⁵ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

¹⁵⁶ tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.

¹⁵⁷ tn Grk “grass of the field.”

¹⁵⁸ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

¹⁵⁹ sn The phrase even more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

¹⁶⁰ tn Or “unbelievers”; Grk “Gentiles.”

¹⁶¹ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

¹⁶² tn Grk “Sufficient for the day is its evil.”