Zakharia 1:1--8:23
Konteks1:1 In the eighth month of Darius’ 1 second year, 2 the word of the Lord came to the prophet Zechariah, 3 son of Berechiah son of Iddo, as follows:
1:2 The Lord was very angry with your ancestors. 4 1:3 Therefore say to the people: 5 The Lord who rules over all 6 says, “Turn 7 to me,” says the Lord who rules over all, “and I will turn to you,” says the Lord who rules over all. 1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord. 1:5 “As for your ancestors, where are they? And did the prophets live forever? 1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? 8 Then they paid attention 9 and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”
1:7 On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year, 10 the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo, as follows:
1:8 I was attentive that night and saw a man seated 11 on a red horse that stood among some myrtle trees 12 in the ravine. Behind him were red, sorrel, 13 and white horses.
1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger 14 who replied to me said, “I will show you what these are.” 1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about 15 on the earth.” 1:11 The riders then agreed with the angel of the Lord, 16 who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.” 1:12 The angel of the Lord then asked, “Lord who rules over all, 17 how long before you have compassion on Jerusalem 18 and the other cities of Judah which you have been so angry with for these seventy years?” 19 1:13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me. 1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved 20 for Jerusalem and for Zion. 1:15 But I am greatly displeased with the nations that take my grace for granted. 21 I was a little displeased with them, but they have only made things worse for themselves.
1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate 22 toward Jerusalem 23 and will rebuild my temple 24 in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’ 1:17 Speak up again with the message of the Lord who rules over all: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”
1:18 (2:1) 25 Once again I looked and this time I saw four horns. 1:19 So I asked the angelic messenger 26 who spoke with me, “What are these?” He replied, “These are the horns 27 that have scattered Judah, Israel, and Jerusalem.” 28 1:20 Next the Lord showed me four blacksmiths. 29 1:21 I asked, “What are these going to do?” He answered, “These horns are the ones that have scattered Judah so that there is no one to be seen. 30 But the blacksmiths have come to terrify Judah’s enemies 31 and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” 32
2:1 (2:5) I looked again, and there was a man with a measuring line in his hand. 2:2 I asked, “Where are you going?” He replied, “To measure Jerusalem 33 in order to determine its width and its length.” 2:3 At this point the angelic messenger 34 who spoke to me went out, and another messenger came to meet him 2:4 and said to him, “Hurry, speak to this young man 35 as follows: ‘Jerusalem will no longer be enclosed by walls 36 because of the multitude of people and animals there. 2:5 But I (the Lord says) will be a wall of fire surrounding Jerusalem 37 and the source of glory in her midst.’”
2:6 “You there! 38 Flee from the northland!” says the Lord, “for like the four winds of heaven 39 I have scattered you,” says the Lord. 2:7 “Escape, Zion, you who live among the Babylonians!” 40 2:8 For the Lord who rules over all says to me that for his own glory 41 he has sent me to the nations that plundered you – for anyone who touches you touches the pupil 42 of his 43 eye. 2:9 “I am about to punish them 44 in such a way,” he says, “that they will be looted by their own slaves.” Then you will know that the Lord who rules over all has sent me.
2:10 “Sing out and be happy, Zion my daughter! 45 For look, I have come; I will settle in your midst,” says the Lord. 2:11 “Many nations will join themselves to the Lord on the day of salvation, 46 and they will also be my 47 people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you. 2:12 The Lord will take possession of 48 Judah as his portion in the holy land and he will choose Jerusalem once again. 2:13 Be silent in the Lord’s presence, all people everywhere, 49 for he is being moved to action in his holy dwelling place. 50
3:1 Next I saw Joshua the high priest 51 standing before the angel of the Lord, with Satan 52 standing at his right hand to accuse him. 3:2 The Lord 53 said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, 54 rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes 55 as he stood there before the angel. 3:4 The angel 56 spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you 57 in fine clothing.” 3:5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby. 3:6 Then the angel of the Lord exhorted Joshua solemnly: 3:7 “The Lord who rules over all says, ‘If you live 58 and work according to my requirements, you will be able to preside over my temple 59 and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. 3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you 60 are a symbol that I am about to introduce my servant, the Branch. 61 3:9 As for the stone 62 I have set before Joshua – on the one stone there are seven eyes. 63 I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. 64 3:10 In that day,’ says the Lord who rules over all, ‘everyone will invite his friend to fellowship under his vine and under his fig tree.’” 65
4:1 The angelic messenger 66 who had been speaking with me then returned and woke me, as a person is wakened from sleep. 4:2 He asked me, “What do you see?” I replied, 67 “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps. 4:3 There are also two olive trees beside it, one on the right of the receptacle and the other on the left.” 68 4:4 Then I asked the messenger who spoke with me, “What are these, 69 sir?” 4:5 He replied, “Don’t you know what these are?” So I responded, “No, sir.” 4:6 Therefore he told me, “These signify the word of the Lord to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’ 70 says the Lord who rules over all.”
4:7 “What are you, you great mountain? 71 Because of Zerubbabel you will become a level plain! And he will bring forth the temple 72 capstone with shoutings of ‘Grace! Grace!’ 73 because of this.” 4:8 Moreover, the word of the Lord came to me as follows: 4:9 “The hands of Zerubbabel have laid the foundations of this temple, 74 and his hands will complete it.” Then you will know that the Lord who rules over all has sent me to you. 4:10 For who dares make light of small beginnings? These seven eyes 75 will joyfully look on the tin tablet 76 in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)
4:11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?” 4:12 Before he could reply I asked again, “What are these two extensions 77 of the olive trees, which are emptying out the golden oil through the two golden pipes?” 4:13 He replied, “Don’t you know what these are?” And I said, “No, sir.” 4:14 So he said, “These are the two anointed ones 78 who stand by the Lord of the whole earth.”
5:1 Then I turned to look, and there was a flying scroll! 5:2 Someone asked me, “What do you see?” I replied, “I see a flying scroll thirty feet long and fifteen feet wide.” 79 5:3 The speaker went on to say, “This is a curse 80 traveling across the whole earth. For example, according to the curse whoever steals 81 will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.” 5:4 “I will send it out,” says the Lord who rules over all, “and it will enter the house of the thief and of the person who swears falsely in my name. It will land in the middle of his house and destroy both timber and stones.”
5:5 After this the angelic messenger 82 who had been speaking to me went out and said, “Look, see what is leaving.” 5:6 I asked, “What is it?” And he replied, “It is a basket for measuring grain 83 that is moving away from here.” Moreover, he said, “This is their ‘eye’ 84 throughout all the earth.” 5:7 Then a round lead cover was raised up, revealing a woman sitting inside the basket. 5:8 He then said, “This woman represents wickedness,” and he pushed her down into the basket and placed the lead cover on top. 5:9 Then I looked again and saw two women 85 going forth with the wind in their wings (they had wings like those of a stork) and they lifted up the basket between the earth and the sky. 5:10 I asked the messenger who was speaking to me, “Where are they taking the basket?” 5:11 He replied, “To build a temple 86 for her in the land of Babylonia. 87 When it is finished, she will be placed there in her own residence.”
6:1 Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze. 88 6:2 Harnessed to the first chariot were red horses, to the second black horses, 6:3 to the third white horses, and to the fourth spotted horses, all of them strong. 89 6:4 Then I asked the angelic messenger 90 who was speaking with me, “What are these, sir?” 6:5 The messenger replied, “These are the four spirits 91 of heaven that have been presenting themselves before the Lord of all the earth. 6:6 The chariot with the black horses is going to the north country and the white ones are going after them, but the spotted ones are going to the south country. 6:7 All these strong ones 92 are scattering; they have sought permission to go and walk about over the earth.” The Lord had said, “Go! Walk about over the earth!” So they are doing so. 6:8 Then he cried out to me, “Look! The ones going to the northland have brought me 93 peace about the northland.” 94
6:9 The word of the Lord came to me as follows: 6:10 “Choose some people 95 from among the exiles, namely, Heldai, Tobijah, and Jedaiah, all of whom have come from Babylon, and when you have done so go to the house of Josiah son of Zephaniah. 96 6:11 Then take some silver and gold to make a crown 97 and set it on the head of Joshua son of Jehozadak, the high priest. 6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, 98 who will sprout up from his place and build the temple of the Lord. 6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest 99 with him on his throne and they will see eye to eye on everything. 6:14 The crown will then be turned over to Helem, 100 Tobijah, Jedaiah, and Hen 101 son of Zephaniah as a memorial in the temple of the Lord. 6:15 Then those who are far away 102 will come and build the temple of the Lord so that you may know that the Lord who rules over all has sent me to you. This will all come to pass if you completely obey the voice of the Lord your God.”’”
7:1 In King Darius’ fourth year, on the fourth day of Kislev, the ninth month, 103 the word of the Lord came to Zechariah. 7:2 Now the people of Bethel 104 had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor 7:3 by asking both the priests of the temple 105 of the Lord who rules over all and the prophets, “Should we weep in the fifth month, 106 fasting as we have done over the years?” 7:4 The word of the Lord who rules over all then came to me, 7:5 “Speak to all the people and priests of the land as follows: ‘When you fasted and lamented in the fifth and seventh 107 months through all these seventy years, did you truly fast for me – for me, indeed? 7:6 And now when you eat and drink, are you not doing so for yourselves?’” 7:7 Should you not have obeyed the words that the Lord cried out through the former prophets when Jerusalem 108 was peacefully inhabited and her surrounding cities, the Negev, and the Shephelah 109 were also populated?
7:8 Again the word of the Lord came to Zechariah: 7:9 “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other. 7:10 You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’
7:11 “But they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear. 7:12 Indeed, they made their heart as hard as diamond, 110 so that they could not obey the Torah and the other words the Lord who rules over all had sent by his Spirit through the former prophets. Therefore, the Lord who rules over all had poured out great wrath.
7:13 “‘It then came about that just as I 111 cried out, but they would not obey, so they will cry out, but I will not listen,’ the Lord Lord who rules over all had said. 7:14 ‘Rather, I will sweep them away in a storm into all the nations they are not familiar with.’ Thus the land had become desolate because of them, with no one crossing through or returning, for they had made the fruitful 112 land a waste.”
8:1 Then the word of the Lord who rules over all 113 came to me as follows: 8:2 “The Lord who rules over all says, ‘I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.’ 8:3 The Lord says, ‘I have returned to Zion and will live within Jerusalem. 114 Now Jerusalem will be called “truthful city,” “mountain of the Lord who rules over all,” “holy mountain.”’ 8:4 Moreover, the Lord who rules over all says, ‘Old men and women will once more live in the plazas of Jerusalem, each one leaning on a cane because of advanced age. 8:5 And the streets of the city will be full of boys and girls playing. 115 8:6 And,’ says the Lord who rules over all, ‘though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?’ asks the Lord who rules over all.
8:7 “The Lord who rules over all asserts, ‘I am about to save my people from the lands of the east and the west. 8:8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, 116 in truth and righteousness.’
8:9 “The Lord who rules over all also says, ‘Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the Lord who rules over all, 117 so that the temple might be built. 8:10 Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody – each one – against everyone else. 8:11 But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord who rules over all, 8:12 ‘for there will be a peaceful time of sowing, the vine will produce its fruit and the ground its yield, and the skies 118 will rain down dew. Then I will allow the remnant of my people to possess all these things. 8:13 And it will come about that just as you (both Judah and Israel) were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong!’
8:14 “For the Lord who rules over all says, ‘As I had planned to hurt 119 you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry, 8:15 so, to the contrary, I have planned in these days to do good to Jerusalem and Judah – do not fear! 8:16 These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts. 120 8:17 Do not plan evil in your hearts against one another. Do not favor a false oath – these are all things that I hate,’ says the Lord.”
8:18 The word of the Lord who rules over all came to me as follows: 8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth 121 months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’ 8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” 122
[1:1] 1 sn Darius is Darius Hystaspes, king of Persia from 522-486
[1:1] 2 sn The eighth month of Darius’ second year was late October – late November, 520
[1:1] 3 sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20-22).
[1:2] 4 tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).
[1:3] 5 tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.
[1:3] 6 sn The epithet
[1:3] 7 tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the
[1:6] 8 tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.
[1:6] 9 tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”
[1:7] 10 sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519
[1:8] 11 tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”
[1:8] 12 tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.
[1:8] 13 sn The Hebrew שְׂרֻקִּים (sÿruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX (ψαροί) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.
[1:9] 14 tn Heb “messenger” or “angel” (מַלְאָךְ, mal’akh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).
[1:10] 15 sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The
[1:11] 16 sn The angel of the
[1:12] 17 sn Note that here the angel of the
[1:12] 18 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 19 sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516
[1:14] 20 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.
[1:15] 21 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
[1:16] 22 tn Heb “I have turned.” This suggests that the
[1:16] 23 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:18] 25 sn This marks the beginning of ch. 2 in the Hebrew text. Beginning with 1:18, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:18 ET = 2:1 HT, 1:19 ET = 2:2 HT, 1:20 ET = 2:3 HT, 1:21 ET = 2:4 HT, 2:1 ET = 2:5 HT, etc., through 2:13 ET = 2:17 HT. From 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[1:19] 26 tn See the note on the expression “angelic messenger” in v. 9.
[1:19] 27 sn An animal’s horn is a common OT metaphor for military power (Pss 18:2; 75:10; Jer 48:25; Mic 4:13). The fact that there are four horns here (as well as four blacksmiths, v. 20) shows a correspondence to the four horses of v. 8 which go to four parts of the world, i.e., the whole world.
[1:19] 28 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:20] 29 tn Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” (HALOT 358 s.v. חָרָשׁ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers.
[1:20] sn The horns are perhaps made of iron, the strongest of all metals known to the ancient Near Eastern world, since military activity is implied in the context. Only blacksmiths can cut the horns off. If the horns represent oppressive nations, the blacksmiths must represent deliverers whom the
[1:21] 30 tn Heb “so that no man lifts up his head.”
[1:21] 31 tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.
[1:21] 32 tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.
[2:2] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:3] 34 tn See the note on the expression “angelic messenger” in 1:9.
[2:4] 35 sn That is, to Zechariah.
[2:4] 36 tn Heb “Jerusalem will dwell as open regions (פְּרָזוֹת, pÿrazot)”; cf. NAB “in open country”; CEV “won’t have any boundaries.” The population will be so large as to spill beyond the ancient and normal enclosures. The people need not fear, however, for the
[2:5] 37 tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.
[2:6] 38 sn These are the scattered Jews of eschatological times (as the expression four winds of heaven makes clear) and not those of Zechariah’s time who have, for the most part, already returned by 520
[2:6] 39 tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.
[2:7] 40 tn Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).
[2:8] 41 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the
[2:8] 42 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the
[2:8] 43 tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the
[2:9] 44 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”
[2:10] 45 sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the
[2:11] 46 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
[2:11] 47 tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the
[2:12] 48 tn Heb “will inherit” (so NIV, NRSV).
[2:13] 49 tn Heb “all flesh”; NAB, NIV “all mankind.”
[2:13] 50 sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.
[3:1] 51 sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445
[3:1] 52 tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.
[3:2] 53 sn The juxtaposition of the messenger of the
[3:2] 54 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:3] 55 sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.
[3:4] 56 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
[3:4] 57 tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
[3:7] 58 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the
[3:7] 59 sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.
[3:8] 60 tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.
[3:8] 61 sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).
[3:9] 62 sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).
[3:9] 63 tn Some understand the Hebrew term עַיִן (’ayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.
[3:9] sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10; 2 Chr 16:9).
[3:9] 64 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the
[3:10] 65 tn Heb “under the vine and under the fig tree,” with the Hebrew article used twice as a possessive pronoun (cf. NASB “his”). Some English translations render this as second person rather than third (NRSV “your vine”; cf. also NAB, NCV, TEV).
[3:10] sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the
[4:1] 66 tn See the note on the expression “angelic messenger” in 1:9.
[4:2] 67 tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”
[4:3] 68 sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12.
[4:4] 69 sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.
[4:6] 70 sn It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2; Exod 23:3; 31:3; Num 11:17-29; Judg 3:10; 6:34; 2 Kgs 2:9, 15, 16; Ezek 2:2; 3:12; 11:1, 5).
[4:7] 71 sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).
[4:7] 72 tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).
[4:7] 73 sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).
[4:9] 74 tn Heb “house” (so NAB, NRSV).
[4:10] 75 tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.
[4:10] 76 tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.
[4:12] 77 tn The usual meaning of the Hebrew term שְׁבֹּלֶת (shÿbolet) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”
[4:14] 78 tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vÿne-hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.
[5:2] 79 tn Heb “twenty cubits…ten cubits” (so NAB, NRSV). These dimensions (“thirty feet long and fifteen feet wide”) can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio, in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains.
[5:3] 80 tn The Hebrew word translated “curse” (אָלָה, ’alah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21).
[5:3] 81 sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.
[5:5] 82 tn See the note on the expression “angelic messenger” in 1:9.
[5:6] 83 tn Heb “[This is] the ephah.” An ephah was a liquid or solid measure of about a bushel (five gallons or just under twenty liters). By metonymy it refers here to a measuring container (probably a basket) of that quantity.
[5:6] 84 tc The LXX and Syriac read עֲוֹנָם (’avonam, “their iniquity,” so NRSV; NIV similar) for the MT עֵינָם (’enam, “their eye”), a reading that is consistent with the identification of the woman in v. 8 as wickedness, but one that is unnecessary. In 4:10 the “eye” represented divine omniscience and power; here it represents the demonic counterfeit.
[5:9] 85 sn Here two women appear as the agents of the
[5:11] 86 tn Heb “house” (so NIV, NRSV, CEV).
[5:11] 87 sn The land of Babylonia (Heb “the land of Shinar”) is another name for Sumer and Akkad, where Babylon was located (Gen 10:10). Babylon throughout the Bible symbolizes the focus of anti-God sentiment and activity (Gen 11:4; 14:1; Isa 13–14; 47:1-3; Jer 50–51; Rev 14:8; 17:1, 5, 18; 18:21).
[6:1] 88 tn Heb “two mountains, and the mountains [were] mountains of bronze.” This has been simplified in the translation for stylistic reasons.
[6:1] sn Bronze, a hard, almost impenetrable metal, is an apt figure to speak of the obstacles standing in the way of the accomplishment of God’s purposes for the postexilic Jewish community (cf. 4:7). The cleft between the two from which the chariots emerge might be related to the eschatological triumph of the
[6:3] 89 tc For the MT reading אֲמֻצִּים (’amutsim, “strong”) Aquila and Syriac presuppose אֲדֻמִּים (’adummim, “red”), thus giving the red horse an assignment and eliminating the problem of a fifth, “spotted” horse. The fourth would be a mottled red horse according to this view. There is, however, no manuscript support for this interpretation.
[6:4] 90 tn See the note on the expression “angelic messenger” in 1:9.
[6:5] 91 tn The Hebrew term translated “spirit” here may also be translated “wind” or “breath” depending on the context (cf. ASV, NRSV, CEV “the four winds of heaven”; NAB similar).
[6:7] 92 tn The present translation takes אֲמֻצִּים (’amutsim, “strong”) to be a descriptive of all the horses – white, black, red, and spotted (cf. NAB, NIV, NLT).
[6:8] 93 tn Heb “my spirit.” The subject appears to be the
[6:8] 94 sn The immediate referent of peace about the northland is to the peace brought by Persia’s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22-23; Isa 44:28; 45:1-2). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace.
[6:10] 95 tn The words “some people” are supplied in the translation. The Hebrew verb translated “choose” (alternatively “take” [NAB, NIV]; “collect” [NRSV, CEV]) has no direct object specified in the text. Some translations supply “silver and gold” (NIV, NRSV) or “an offering” (NASB).
[6:10] 96 sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.
[6:11] 97 tn Heb “crowns” (so KJV, ASV; also in v. 14). The Hebrew word for “crown” here is עֲטֶרֶת (’ateret), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority.
[6:12] 98 tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).
[6:13] 99 sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).
[6:14] 100 tn “Helem” is probably the same individual as “Heldai” in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [2 Sam 23:29] and “Heldai” [1 Chr 27:15]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).
[6:14] 101 tn Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” (חֵן, khen); that is, “Hen” is a nickname for Josiah – “the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).
[6:15] 102 sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.
[7:1] 103 sn The fourth day of Kislev, the ninth month would be December 7, 518
[7:2] 104 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[7:3] 105 tn Heb “house” (so NAB, NIV, NRSV).
[7:3] 106 sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586
[7:5] 107 tn The seventh month apparently refers to the anniversary of the assassination of Gedaliah, governor of Judah (Jer 40:13-14; 41:1), in approximately 581
[7:7] 108 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:7] 109 sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country. The Hebrew term can be translated “lowlands” (cf. ASV), “foothills” (NAB, NASB, NLT), or “steppes.”
[7:12] 110 tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).
[7:13] 111 tn Heb “he.” Since the third person pronoun refers to the
[7:14] 112 tn Or “desirable”; traditionally “pleasant” (so many English versions; cf. TEV “This good land”).
[8:1] 113 sn
[8:3] 114 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:5] 115 sn The references to longevity and to children living and playing in peace are eschatological in tone. Elsewhere the millennial kingdom is characterized in a similar manner (cf. Isa 65:20; Jer 31:12-13).
[8:8] 116 sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the
[8:9] 117 sn These prophets who were there at the founding of the house of the
[8:12] 118 tn Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “skies” depending on the context.
[8:14] 119 tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.
[8:16] 120 sn For a similar reference to true and righteous judgment see Mic 6:8.
[8:19] 121 sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588
[8:23] 122 sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).
