Zakharia 3:1
Konteks3:1 Next I saw Joshua the high priest 1 standing before the angel of the Lord, with Satan 2 standing at his right hand to accuse him.
Zakharia 9:1-17
Konteks9:1 An oracle of the word of the Lord concerning the land of Hadrach, 3 with its focus on Damascus: 4
The eyes of all humanity, 5 especially of the tribes of Israel, are toward the Lord, 9:2 as are those of Hamath also, which adjoins Damascus, and Tyre 6 and Sidon, 7 though they consider themselves to be very wise. 9:3 Tyre built herself a fortification and piled up silver like dust and gold like the mud of the streets! 9:4 Nevertheless the Lord will evict her and shove her fortifications 8 into the sea – she will be consumed by fire. 9:5 Ashkelon will see and be afraid; Gaza will be in great anguish, as will Ekron, for her hope will have been dried up. 9 Gaza will lose her king, and Ashkelon will no longer be inhabited. 9:6 A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines. 9:7 I will take away their abominable religious practices; 10 then those who survive will become a community of believers in our God, 11 like a clan in Judah, and Ekron will be like the Jebusites. 9:8 Then I will surround my temple 12 to protect it like a guard 13 from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.
9:9 Rejoice greatly, daughter of Zion!
Shout, daughter of Jerusalem!
Look! Your king is coming to you:
he is legitimate 14 and victorious, 15
humble and riding on a donkey 16 –
on a young donkey, the foal of a female donkey.
9:10 I will remove 17 the chariot from Ephraim
and the warhorse from Jerusalem,
and the battle bow will be removed.
Then he will announce peace to the nations.
His dominion will be from sea to sea
and from the Euphrates River 18 to the ends of the earth.
9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit. 9:12 Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you. 9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! 19 I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, 20 like a warrior’s sword.
9:14 Then the Lord will appear above them, and his arrow will shoot forth like lightning; the Lord God will blow the trumpet and will sally forth on the southern storm winds. 9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, 21 full like the sacrificial basin or like the corners of the altar. 22 9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. 9:17 How precious and fair! 23 Grain will make the young men flourish and new wine the young women.
Zakharia 1:11-21
Konteks1:11 The riders then agreed with the angel of the Lord, 24 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, 25 how long before you have compassion on Jerusalem 26 and the other cities of Judah which you have been so angry with for these seventy years?” 27 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 28 for Jerusalem and for Zion. 1:15 But I am greatly displeased with the nations that take my grace for granted. 29 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 30 toward Jerusalem 31 and will rebuild my temple 32 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) 33 Once again I looked and this time I saw four horns. 1:19 So I asked the angelic messenger 34 who spoke with me, “What are these?” He replied, “These are the horns 35 that have scattered Judah, Israel, and Jerusalem.” 36 1:20 Next the Lord showed me four blacksmiths. 37 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. 38 But the blacksmiths have come to terrify Judah’s enemies 39 and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” 40
Zakharia 1:1
Konteks1:1 In the eighth month of Darius’ 41 second year, 42 the word of the Lord came to the prophet Zechariah, 43 son of Berechiah son of Iddo, as follows:
Zakharia 1:1-21
Konteks1:1 In the eighth month of Darius’ 44 second year, 45 the word of the Lord came to the prophet Zechariah, 46 son of Berechiah son of Iddo, as follows:
1:2 The Lord was very angry with your ancestors. 47 1:3 Therefore say to the people: 48 The Lord who rules over all 49 says, “Turn 50 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? 51 Then they paid attention 52 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, 53 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 54 on a red horse that stood among some myrtle trees 55 in the ravine. Behind him were red, sorrel, 56 and white horses.
1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger 57 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 58 on the earth.” 1:11 The riders then agreed with the angel of the Lord, 59 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, 60 how long before you have compassion on Jerusalem 61 and the other cities of Judah which you have been so angry with for these seventy years?” 62 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 63 for Jerusalem and for Zion. 1:15 But I am greatly displeased with the nations that take my grace for granted. 64 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 65 toward Jerusalem 66 and will rebuild my temple 67 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) 68 Once again I looked and this time I saw four horns. 1:19 So I asked the angelic messenger 69 who spoke with me, “What are these?” He replied, “These are the horns 70 that have scattered Judah, Israel, and Jerusalem.” 71 1:20 Next the Lord showed me four blacksmiths. 72 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. 73 But the blacksmiths have come to terrify Judah’s enemies 74 and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” 75
Zakharia 6:1-15
Konteks6:1 Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze. 76 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. 77 6:4 Then I asked the angelic messenger 78 who was speaking with me, “What are these, sir?” 6:5 The messenger replied, “These are the four spirits 79 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 80 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 81 peace about the northland.” 82
6:9 The word of the Lord came to me as follows: 6:10 “Choose some people 83 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. 84 6:11 Then take some silver and gold to make a crown 85 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, 86 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 87 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, 88 Tobijah, Jedaiah, and Hen 89 son of Zephaniah as a memorial in the temple of the Lord. 6:15 Then those who are far away 90 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.”’”
[3:1] 1 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] 2 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.
[9:1] 3 sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).
[9:1] 4 tn Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, mÿnukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the
[9:1] 5 tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the
[9:2] 6 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[9:2] 7 map For location see Map1 A1; JP3 F3; JP4 F3.
[9:4] 8 tn The Hebrew word חַיִל (khayil, “strength, wealth”) can, with certain suffixes, look exactly like חֵל (khel, “fortress, rampart”). The chiastic pattern here suggests that not Tyre’s riches but her defenses will be cast into the sea. Thus the present translation renders the term “fortifications” (so also NLT) rather than “wealth” (NASB, NRSV, TEV) or “power” (NAB, NIV).
[9:5] 9 tn The present translation presupposes a Hiphil perfect of יָבֵשׁ (yavesh, “be dry”; cf. NRSV “are withered”) rather than the usually accepted Hiphil of בּוֹשׁ (bosh, “be ashamed”; cf. KJV, ASV), a sense that is less suitable with the removal of hope.
[9:7] 10 tn Heb “and I will take away their blood from their mouth and their abominations from between their teeth.” These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it (less likely NCV “drinking blood”) or eating unclean or forbidden foods.
[9:7] 11 tn Heb “and they will be a remnant for our God”; cf. NIV “will belong to our God”; NLT “will worship our God.”
[9:8] 12 tn Heb “house” (so NAB, NIV, NRSV).
[9:8] 13 tn Though a hapax legomenon, the מִצָּבָה (mitsavah) of the MT (from נָצַב, natsav, “take a stand”) is preferable to the suggestion מַצֵּבָה (matsevah, “pillar”) or even מִצָּבָא (mitsava’, “from” or “against the army”). The context favors the idea of the
[9:9] 14 tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).
[9:9] 15 tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).
[9:9] 16 sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).
[9:10] 17 tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the
[9:10] tn Heb “cut off” (so NASB, NRSV; also later in this verse); NAB “banish”; NIV, CEV “take away.”
[9:10] 18 tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.
[9:13] 19 tn The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).
[9:13] 20 tn The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.
[9:15] 21 tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).
[9:15] 22 sn The whole setting is eschatological as the intensely figurative language shows. The message is that the
[9:17] 23 sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.
[1:11] 24 sn The angel of the
[1:12] 25 sn Note that here the angel of the
[1:12] 26 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 27 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] 28 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] 29 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] 30 tn Heb “I have turned.” This suggests that the
[1:16] 31 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:18] 33 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] 34 tn See the note on the expression “angelic messenger” in v. 9.
[1:19] 35 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] 36 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:20] 37 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] 38 tn Heb “so that no man lifts up his head.”
[1:21] 39 tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.
[1:21] 40 tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.
[1:1] 41 sn Darius is Darius Hystaspes, king of Persia from 522-486
[1:1] 42 sn The eighth month of Darius’ second year was late October – late November, 520
[1:1] 43 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).
[1:1] 44 sn Darius is Darius Hystaspes, king of Persia from 522-486
[1:1] 45 sn The eighth month of Darius’ second year was late October – late November, 520
[1:1] 46 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] 47 tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).
[1:3] 48 tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.
[1:3] 49 sn The epithet
[1:3] 50 tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the
[1:6] 51 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] 52 tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”
[1:7] 53 sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519
[1:8] 54 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] 55 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] 56 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] 57 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] 58 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] 59 sn The angel of the
[1:12] 60 sn Note that here the angel of the
[1:12] 61 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:12] 62 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] 63 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] 64 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] 65 tn Heb “I have turned.” This suggests that the
[1:16] 66 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:18] 68 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] 69 tn See the note on the expression “angelic messenger” in v. 9.
[1:19] 70 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] 71 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:20] 72 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] 73 tn Heb “so that no man lifts up his head.”
[1:21] 74 tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.
[1:21] 75 tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.
[6:1] 76 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] 77 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] 78 tn See the note on the expression “angelic messenger” in 1:9.
[6:5] 79 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] 80 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] 81 tn Heb “my spirit.” The subject appears to be the
[6:8] 82 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] 83 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] 84 sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.
[6:11] 85 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] 86 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] 87 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] 88 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] 89 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] 90 sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.
