Zakharia 14:3

14:3 Then the Lord will go to battle ¹  and fight against those nations, just as he fought battles in ancient days. ² 

Zakharia 14:1

The Sovereignty of the Lord

14:1 A day of the Lord ³  is about to come when your possessions ⁴  will be divided as plunder in your midst.

Zakharia 12:9

12:9 So on that day I will set out to destroy all the nations ⁵  that come against Jerusalem.”

Zakharia 14:6-7

14:6 On that day there will be no light – the sources of light in the heavens will congeal. ⁶  14:7 It will happen in one day (a day known to the Lord); not in the day or the night, but in the evening there will be light. ⁷ 

Zakharia 11:11

11:11 So it was annulled that very day, and then the most afflicted of the flock who kept faith with me knew that that was the word of the Lord.

Zakharia 12:11

12:11 On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad-Rimmon ⁸  in the plain of Megiddo. ⁹ 

Zakharia 14:9

14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. ¹⁰ 

Zakharia 14:19

14:19 This will be the punishment of Egypt and of all nations that do not go up to celebrate the Feast of Tabernacles.

Zakharia 12:8

12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. ¹¹ 

Zakharia 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ¹²  of David and the people of Jerusalem ¹³  to cleanse them from sin and impurity. ¹⁴ 

Zakharia 8:15

8:15 so, to the contrary, I have planned in these days to do good to Jerusalem and Judah – do not fear!

Zakharia 9:16

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.

Zakharia 3:10

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.’” ¹⁵ 

Zakharia 9:12

9:12 Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you.

Zakharia 14:20

14:20 On that day the bells of the horses will bear the inscription “Holy to the Lord.” The cooking pots in the Lord’s temple ¹⁶  will be as holy as the bowls in front of the altar. ¹⁷ 

Zakharia 6:10

6:10 “Choose some people ¹⁸  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. ¹⁹ 

Zakharia 13:4

13:4 “Therefore, on that day each prophet will be ashamed of his vision when he prophesies and will no longer wear the hairy garment ²⁰  of a prophet to deceive the people. ²¹ 

Zakharia 14:13

14:13 On that day there will be great confusion from the Lord among them; they will seize each other and attack one another violently.

Zakharia 3:9

3:9 As for the stone ²²  I have set before Joshua – on the one stone there are seven eyes. ²³  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. ²⁴ 

Zakharia 14:8

14:8 Moreover, on that day living waters will flow out from Jerusalem, ²⁵  half of them to the eastern sea ²⁶  and half of them to the western sea; ²⁷  it will happen both in summer and in winter.

Zakharia 8:9

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, ²⁸  so that the temple might be built.

Zakharia 12:6

12:6 On that day ²⁹  I will make the leaders of Judah like an igniter ³⁰  among sticks and a burning torch among sheaves, and they will burn up all the surrounding nations right and left. Then the people of Jerusalem will settle once more in their place, the city of Jerusalem.

Zakharia 14:16

14:16 Then all who survive from all the nations that came to attack Jerusalem will go up annually to worship the King, the Lord who rules over all, and to observe the Feast of Tabernacles. ³¹ 

Zakharia 12:3

12:3 Moreover, on that day I will make Jerusalem a heavy burden ³²  for all the nations, and all who try to carry it will be seriously injured; ³³  yet all the peoples of the earth will be assembled against it.

Zakharia 14:18

14:18 If the Egyptians will not do so, they will get no rain – instead there will be the kind of plague which the Lord inflicts on any nations that do not go up to celebrate the Feast of Tabernacles.

Zakharia 4:10

4:10 For who dares make light of small beginnings? These seven eyes ³⁴  will joyfully look on the tin tablet ³⁵  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Zakharia 13:2

13:2 And also on that day,” says the Lord who rules over all, “I will remove ³⁶  the names of the idols from the land and they will never again be remembered. Moreover, I will remove the prophets and the unclean spirit from the land.

Zakharia 8:10

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.

Zakharia 12:4

12:4 In that day,” says the Lord, “I will strike every horse with confusion and its rider with madness. I will pay close attention to the house of Judah, but will strike all the horses ³⁷  of the nations ³⁸  with blindness.

Zakharia 14:4

14:4 On that day his feet will stand on the Mount of Olives which lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward. ³⁹ 

Zakharia 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ⁴⁰  and they will also be my ⁴¹  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.

Zakharia 8:19

8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth ⁴²  months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’

Zakharia 14:21

14:21 Every cooking pot in Jerusalem and Judah will become holy in the sight of the Lord who rules over all, so that all who offer sacrifices may come and use some of them to boil their sacrifices in them. On that day there will no longer be a Canaanite ⁴³  in the house of the Lord who rules over all.

Zakharia 8:4

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.

Zakharia 1:7

The Introduction to the Visions

1:7 On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year, ⁴⁴  the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo, as follows:

Zakharia 7:1

The Hypocrisy of False Fasting

7:1 In King Darius’ fourth year, on the fourth day of Kislev, the ninth month, ⁴⁵  the word of the Lord came to Zechariah.

Zakharia 8:11

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,

Zakharia 8:23

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.”’” ⁴⁶ 

Zakharia 8:6

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.

Zakharia 1:8

The Content of the First Vision

1:8 I was attentive that night and saw a man seated ⁴⁷  on a red horse that stood among some myrtle trees ⁴⁸  in the ravine. Behind him were red, sorrel, ⁴⁹  and white horses.

Zakharia 2:4

2:4 and said to him, “Hurry, speak to this young man ⁵⁰  as follows: ‘Jerusalem will no longer be enclosed by walls ⁵¹  because of the multitude of people and animals there.

[14:3]  ¹ sn The statement the Lord will go to battle introduces the conflict known elsewhere as the “battle of Armageddon,” a battle in which the Lord delivers his people and establishes his millennial reign (cf. Joel 3:12, 15-16; Ezek 38–39; Rev 16:12-21; 19:19-21).

[14:3]  ² tn Heb “as he fights on a day of battle” (similar NASB, NIV, NRSV).

[14:1]  ³ sn The eschatological day of the Lord described here (and through v. 8) is considered by many interpreters to refer to the period known as the great tribulation, a seven year time of great suffering by God’s (Jewish) people culminating in the establishing of the millennial reign of the Lord (vv. 9-21). For other OT and NT references to this aspect of the day of the Lord see Amos 9:8-15; Joel 1:15–2:11; Isa 1:24-31; 2:2-4; 4:2-6; 26:16–27:6; 33:13-24; 59:1–60:22; 65:13-25; Jer 30:7-11; 32:36-44; Ezek 20:33-44; Dan 11:40; 12:1; Matt 24:21, 29; 25:31-46; Rev 19:11-16.

[14:1]  ⁴ tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”

[12:9]  ⁵ tn Or “peoples.”

[14:6]  ⁶ tn Heb “the splendid will congeal.” This difficult phrase (MT יְקָרוֹת יְקִפָּאוֹן, yÿqarot yÿqippa’on) is not clarified by the LXX which presupposes וְקָרוּת וְקִפָּאוֹן (vÿqarut vÿqippa’on, “and cold and ice,” a reading followed by NAB, NIV, NCV, NRSV, TEV). Besides the fact that cold and ice do not necessarily follow the absence of light, the idea here is that day will be night and night day. The heavenly sources of light “freeze up” as it were, and refuse to shine.

[14:7]  ⁷ sn In the evening there will be light. The normal pattern is that light breaks through in the morning (Gen 1:3) but in the day of the Lord in judgment it would do so in the evening. In a sense the universe will be “de-created” in order to be “recreated.”

[12:11]  ⁸ tn “Hadad-Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as “for” (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as “of” (KJV, NAB, NASB, NIV, NLT) which is ambiguous.

[12:11]  ⁹ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[14:9]  ¹⁰ sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion – he will be “king over all the earth.”

[12:8]  ¹¹ sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.

[13:1]  ¹² tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ¹⁴ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[13:1]  sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9-10; Titus 3:5). “In that day” throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37).

[3:10]  ¹⁵ 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 Lord in the coming messianic age (Mic 4:4; cf. 1 Kgs 4:25).

[14:20]  ¹⁶ tn Heb “house” (also in the following verse).

[14:20]  ¹⁷ sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord’s temple) – all will be dedicated to his use.

[6:10]  ¹⁸ 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]  ¹⁹ sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.

[13:4]  ²⁰ tn The “hairy garment of a prophet” (אַדֶּרֶת שֵׁעָר, ’adderet she’ar) was the rough clothing of Elijah (1 Kgs 19:13), Elisha (1 Kgs 19:19; 2 Kgs 2:14), and even John the Baptist (Matt 3:4). Yet, אַדֶּרֶת alone suggests something of beauty and honor (Josh 7:21). The prophet’s attire may have been simple the image it conveyed was one of great dignity.

[13:4]  ²¹ tn The words “the people” are not in the Hebrew text, but are supplied in the translation from context (cf. NCV, TEV, NLT).

[3:9]  ²² 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]  ²³ 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]  ²⁴ 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 Lord bring salvation to all Israel (cf. Isa 66:7-9).

[14:8]  ²⁵ sn Living waters will flow out from Jerusalem. Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (Ezek 47; cf. Rev 22:1-5; also John 7:38).

[14:8]  ²⁶ sn The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).

[14:8]  ²⁷ sn The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).

[8:9]  ²⁸ sn These prophets who were there at the founding of the house of the Lord who rules over all included at least Haggai and Zechariah, and perhaps others. The founding referred to here is not the initial laying of the temple’s foundations in 536 b.c. (Ezra 3:8) but the resumption of work two years before the time of the present narrative (i.e., in 520 b.c.), as vv. 10-12 make clear.

[12:6]  ²⁹ sn On that day (referring to the day of the Lord) the Davidic monarchy will be restored and the Lord’s people will recognize once more the legitimacy and divine sanction of David’s dynasty. But there will also be a democratizing that will not give Jerusalem and its rulers undue priority over the people of the countryside (v. 7).

[12:6]  ³⁰ tn Heb “a firepot” (so NASB, NIV); NRSV “a blazing pot”; NLT “a brazier.”

[14:16]  ³¹ sn Having imposed his sovereignty over the earth following the Battle of Armageddon, the Lord will receive homage and tribute from all who survive from all the nations. The Feast of Tabernacles was especially associated with covenant institution and renewal so it will be appropriate for all people to acknowledge that they are vassals to the Lord at that time (cf. Deut 31:9-13; Neh 8:12-18; 9:1-38).

[12:3]  ³² tn Heb “heavy stone” (so NRSV, TEV, NLT); KJV “burdensome stone”; NIV “an immovable rock.”

[12:3]  ³³ sn In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them.

[4:10]  ³⁴ 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]  ³⁵ 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.

[13:2]  ³⁶ tn Heb “cut off” (so NRSV); NAB “destroy”; NIV “banish.”

[12:4]  ³⁷ tn Heb “every horse.”

[12:4]  ³⁸ tn Or “peoples” (so NAB, NRSV).

[14:4]  ³⁹ sn This seismic activity provides a means of escape from Jerusalem so that the Messiah (the Lord), whose feet will stand on the Mount of Olives, may destroy the wicked nations in the Kidron Valley (the v. of Jehoshaphat, or of “judgment of the Lord”) without harming the inhabitants of the city.

[2:11]  ⁴⁰ tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ⁴¹ 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 Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

[8:19]  ⁴² 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 b.c. (2 Kgs 25:1), and the former the breach of the city walls on or about July 18, 586 b.c. (Jer 39:2-5).

[14:21]  ⁴³ tn Or “merchant”; “trader” (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II כְּנַעֲנִי). English versions have rendered the term as “Canaanite” (KJV, NKJV, NASB, NIV), “trader” (RSV, NEB), “traders” (NRSV, NLT), or “merchant” (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16.

[14:21]  sn This is not to preclude the Canaanite (or anyone else) from worship; the point is that in the messianic age all such ethnic and religious distinctions will be erased and all people will be eligible to worship the Lord.

[1:7]  ⁴⁴ sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519 b.c.

[7:1]  ⁴⁵ sn The fourth day of Kislev, the ninth month would be December 7, 518 b.c., 22 months after the previous eight visions.

[8:23]  ⁴⁶ 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).

[1:8]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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.

[2:4]  ⁵⁰ sn That is, to Zechariah.

[2:4]  ⁵¹ 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 Lord will be an invisible but strong wall (v. 5).