Zakharia 2:8

2:8 For the Lord who rules over all says to me that for his own glory ¹  he has sent me to the nations that plundered you – for anyone who touches you touches the pupil ²  of his ³  eye.

Zakharia 2:13

2:13 Be silent in the Lord’s presence, all people everywhere, ⁴  for he is being moved to action in his holy dwelling place. ⁵ 

Zakharia 13:5

13:5 Instead he will say, ‘I am no prophet – indeed, I am a farmer, for a man has made me his indentured servant since my youth.’ ⁶ 

Zakharia 10:2

10:2 For the household gods ⁷  have spoken wickedness, the soothsayers have seen a lie, and as for the dreamers, they have disclosed emptiness and give comfort in vain. Therefore the people set out like sheep and become scattered because they have no shepherd. ⁸ 

Zakharia 10:8

10:8 I will signal for them and gather them, for I have already redeemed them; then they will become as numerous as they were before.

Zakharia 9:8

9:8 Then I will surround my temple ⁹  to protect it like a guard ¹⁰  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.

Zakharia 2:10

2:10 “Sing out and be happy, Zion my daughter! ¹¹  For look, I have come; I will settle in your midst,” says the Lord.

Zakharia 8:17

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.”

Zakharia 2:6

2:6 “You there! ¹²  Flee from the northland!” says the Lord, “for like the four winds of heaven ¹³  I have scattered you,” says the Lord.

Zakharia 3:8

3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you ¹⁴  are a symbol that I am about to introduce my servant, the Branch. ¹⁵ 

Zakharia 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ¹⁶  with its focus on Damascus: ¹⁷ 

The eyes of all humanity, ¹⁸  especially of the tribes of Israel, are toward the Lord,

Zakharia 9:13

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.

Zakharia 8:14

8:14 “For the Lord who rules over all says, ‘As I had planned to hurt ²¹  you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry,

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 10:6

10:6 “I (says the Lord) will strengthen the kingdom ²²  of Judah and deliver the people of Joseph ²³  and will bring them back ²⁴  because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them.

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.”’” ²⁵ 

Zakharia 3:9

3:9 As for the stone ²⁶  I have set before Joshua – on the one stone there are seven eyes. ²⁷  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. ²⁸ 

Zakharia 4:10

4:10 For who dares make light of small beginnings? These seven eyes ²⁹  will joyfully look on the tin tablet ³⁰  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Zakharia 10:3

10:3 I am enraged at the shepherds and will punish the lead-goats.

For the Lord who rules over all has brought blessing to his flock, the house of Judah, and will transform them into his majestic warhorse.

Zakharia 11:6

11:6 Indeed, I will no longer have compassion on the people of the land,” says the Lord, “but instead I will turn every last person over to his neighbor and his king. They will devastate the land, and I will not deliver it from them.”

Zakharia 11:16

11:16 Indeed, I am about to raise up a shepherd in the land who will not take heed to the sheep headed to slaughter, will not seek the scattered, and will not heal the injured. ³¹  Moreover, he will not nourish the one that is healthy but instead will eat the meat of the fat sheep ³²  and tear off their hooves.

Zakharia 13:3

13:3 Then, if anyone prophesies in spite of this, his father and mother to whom he was born will say to him, ‘You cannot live, for you lie in the name of the Lord.’ Then his father and mother to whom he was born will run him through with a sword when he prophesies. ³³ 

Zakharia 5:3

5:3 The speaker went on to say, “This is a curse ³⁴  traveling across the whole earth. For example, according to the curse whoever steals ³⁵  will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.”

Zakharia 14:5

14:5 Then you will escape ³⁶  through my mountain valley, for the mountains will extend to Azal. ³⁷  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ³⁸  of Judah. Then the Lord my God will come with all his holy ones with him.

Zakharia 1:15

1:15 But I am greatly displeased with the nations that take my grace for granted. ³⁹  I was a little displeased with them, but they have only made things worse for themselves.

Zakharia 9:17

9:17 How precious and fair! ⁴⁰  Grain will make the young men flourish and new wine the young women.

Zakharia 11:3

11:3 Listen to the howling of shepherds,

because their magnificence has been destroyed.

Listen to the roaring of young lions,

because the thickets of the Jordan have been devastated.

Zakharia 11:2

11:2 Howl, fir tree,

because the cedar has fallen;

the majestic trees have been destroyed.

Howl, oaks of Bashan,

because the impenetrable forest has fallen.

Zakharia 1:3

1:3 Therefore say to the people: ⁴¹  The Lord who rules over all ⁴²  says, “Turn ⁴³  to me,” says the Lord who rules over all, “and I will turn to you,” says the Lord who rules over all.

Zakharia 1:16

The Oracle of Response

1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate ⁴⁴  toward Jerusalem ⁴⁵  and will rebuild my temple ⁴⁶  in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’

Zakharia 7:12

7:12 Indeed, they made their heart as hard as diamond, ⁴⁷  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.

Zakharia 10:5

10:5 And they will be like warriors trampling the mud of the streets in battle. They will fight, for the Lord will be with them, and will defeat the enemy cavalry. ⁴⁸ 

Zakharia 9:2

9:2 as are those of Hamath also, which adjoins Damascus, and Tyre ⁴⁹  and Sidon, ⁵⁰  though they consider themselves to be very wise.

Zakharia 14:11

14:11 And people will settle there, and there will no longer be the threat of divine extermination – Jerusalem will dwell in security.

Zakharia 7:11

7:11 “But they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear.

Zakharia 7:14

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 ⁵¹  land a waste.”

Zakharia 3:5

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.

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 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 9:5

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. ⁵²  Gaza will lose her king, and Ashkelon will no longer be inhabited.

Zakharia 9:11

9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit.

Zakharia 10:9

10:9 Though I scatter ⁵³  them among the nations, they will remember in far-off places – they and their children will sprout forth and return.

Zakharia 11:5

11:5 Those who buy them ⁵⁴  slaughter them and are not held guilty; those who sell them say, ‘Blessed be the Lord, for I am rich.’ Their own shepherds have no compassion for them.

Zakharia 11:9

11:9 I then said, “I will not shepherd you. What is to die, let it die, and what is to be eradicated, let it be eradicated. As for those who survive, let them eat each other’s flesh!”

Zakharia 12:2

12:2 “I am about to make Jerusalem ⁵⁵  a cup that brings dizziness ⁵⁶  to all the surrounding nations; indeed, Judah will also be included when Jerusalem is besieged.

Zakharia 13:6

13:6 Then someone will ask him, ‘What are these wounds on your chest?’ ⁵⁷  and he will answer, ‘Some that I received in the house of my friends.’

Zakharia 14:7

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. ⁵⁸ 

Zakharia 2:4

2:4 and said to him, “Hurry, speak to this young man ⁵⁹  as follows: ‘Jerusalem will no longer be enclosed by walls ⁶⁰  because of the multitude of people and animals there.

Zakharia 8:13

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!’

Zakharia 8:19

8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth ⁶¹  months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’

[2:8]  ¹ 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 Lord.

[2:8]  ² 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 Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”).

[2:8]  ³ 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 Lord saying, in effect, that he has sent himself on the mission to the nations.

[2:13]  ⁴ tn Heb “all flesh”; NAB, NIV “all mankind.”

[2:13]  ⁵ 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.

[13:5]  ⁶ tn Or perhaps “for the land has been my possession since my youth” (so NRSV; similar NAB).

[10:2]  ⁷ tn The Hebrew word תְּרָפִים (tÿrafim, “teraphim”) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34-35; 1 Sam 19:13, 16; Hos 3:4). A number of English versions transliterate the Hebrew term (cf. ASV, NAB, NASB, NRSV) or simply use the generic term “idols” (so KJV, NIV, TEV).

[10:2]  ⁸ sn Shepherd is a common OT metaphor for the king (see esp. Jer 2:8; 3:15; 10:21; 23:1-2; 50:6; Ezek 34).

[9:8]  ⁹ tn Heb “house” (so NAB, NIV, NRSV).

[9:8]  ¹⁰ 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 Lord as a protector.

[2:10]  ¹¹ 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 Lord regards his chosen people.

[2:6]  ¹² 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 b.c. This theme continues and is reinforced in vv. 10-13.

[2:6]  ¹³ tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.

[3:8]  ¹⁴ 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]  ¹⁵ 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).

[9:1]  ¹⁶ 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]  ¹⁷ 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 Lord” is finding its resting place, that is, its focus in or on Damascus.

[9:1]  ¹⁸ 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 Lord (cf. NIV, NLT).

[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.

[8:14]  ²¹ 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.

[10:6]  ²² tn Heb “the house.”

[10:6]  ²³ tn Or “the kingdom of Israel”; Heb “the house of Joseph.”

[10:6]  sn Joseph is mentioned here instead of the usual Israel (but see 2 Sam 19:20; Ps 78:67; 80:1; 81:5; Ezek 37:16; Amos 5:6, 15; 6:6) because of the exodus motif that follows in vv. 8-11.

[10:6]  ²⁴ tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).

[8:23]  ²⁵ 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).

[3:9]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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).

[4:10]  ²⁹ 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]  ³⁰ 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.

[11:16]  ³¹ tn Heb “the broken” (so KJV, NASB; NRSV “the maimed”).

[11:16]  ³² tn Heb “the fat [ones].” Cf. ASV “the fat sheep”; NIV “the choice sheep.”

[13:3]  ³³ sn Death (in this case being run…through with a sword) was the penalty required in the OT for prophesying falsely (Deut 13:6-11; 18:20-22).

[5:3]  ³⁴ 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]  ³⁵ 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.

[14:5]  ³⁶ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ³⁷ sn Azal is a place otherwise unknown.

[14:5]  ³⁸ sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

[1:15]  ³⁹ 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.”

[9:17]  ⁴⁰ 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.

[1:3]  ⁴¹ tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.

[1:3]  ⁴² sn The epithet Lord who rules over all occurs frequently as a divine title throughout Zechariah (53 times total). This name (יְהוָה צְבָאוֹת, yÿhvah tsÿva’ot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.

[1:3]  ⁴³ tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the Lord is to break the covenant and to turn to him (i.e., to repent) is to renew the covenant relationship (cf. 2 Kgs 17:13).

[1:16]  ⁴⁴ tn Heb “I have turned.” This suggests that the Lord has responded to the “turning” (i.e., repentance) of the people (v. 6) and now, with great love and forgiveness, allows construction of the temple to proceed.

[1:16]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ⁴⁶ tn Heb “house.”

[7:12]  ⁴⁷ 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).

[10:5]  ⁴⁸ tn Heb “and the riders on horses will be put to shame,” figurative for the defeat of mounted troops. The word “enemy” in the translation is supplied from context.

[9:2]  ⁴⁹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[9:2]  ⁵⁰ map For location see Map1 A1; JP3 F3; JP4 F3.

[7:14]  ⁵¹ tn Or “desirable”; traditionally “pleasant” (so many English versions; cf. TEV “This good land”).

[9:5]  ⁵² 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.

[10:9]  ⁵³ tn Or “sow” (so KJV, ASV). The imagery is taken from the sowing of seed by hand.

[11:5]  ⁵⁴ sn The expression those who buy them appears to be a reference to the foreign nations to whom Israel’s own kings “sold” their subjects. Far from being good shepherds, then, they were evil and profiteering. The whole section (vv. 4-14) refers to the past when the Lord, the Good Shepherd, had in vain tried to lead his people to salvation and life.

[12:2]  ⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:2]  ⁵⁶ sn The image of a cup that brings dizziness is that of drunkenness. The Lord will force the nations to drink of his judgment and in doing so they will become so intoxicated by his wrath that they will stumble and become irrational.

[13:6]  ⁵⁷ tn Heb “wounds between your hands.” Cf. NIV “wounds on your body”; KJV makes this more specific: “wounds in thine hands.”

[13:6]  sn These wounds on your chest. Pagan prophets were often self-lacerated (Lev 19:28; Deut 14:1; 1 Kgs 18:28) for reasons not entirely clear, so this false prophet betrays himself as such by these graphic and ineradicable marks.

[14:7]  ⁵⁸ 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.”

[2:4]  ⁵⁹ sn That is, to Zechariah.

[2:4]  ⁶⁰ 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).

[8:19]  ⁶¹ 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).