Zakharia 3:3

3:3 Now Joshua was dressed in filthy clothes ¹  as he stood there before the angel.

Zakharia 6:13

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 ²  with him on his throne and they will see eye to eye on everything.

Zakharia 2:13

2:13 Be silent in the Lord’s presence, all people everywhere, ³  for he is being moved to action in his holy dwelling place. ⁴ 

Zakharia 6:8

6:8 Then he cried out to me, “Look! The ones going to the northland have brought me ⁵  peace about the northland.” ⁶ 

Zakharia 14:3

14:3 Then the Lord will go to battle ⁷  and fight against those nations, just as he fought battles in ancient days. ⁸ 

Zakharia 2:12

2:12 The Lord will take possession of ⁹  Judah as his portion in the holy land and he will choose Jerusalem once again.

Zakharia 5:2

5:2 Someone asked me, “What do you see?” I replied, “I see a flying scroll thirty feet long and fifteen feet wide.” ¹⁰ 

Zakharia 13:6

13:6 Then someone will ask him, ‘What are these wounds on your chest?’ ¹¹  and he will answer, ‘Some that I received in the house of my friends.’

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.’ ¹² 

Zakharia 5:4

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.”

Zakharia 3:1

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ¹³  standing before the angel of the Lord, with Satan ¹⁴  standing at his right hand to accuse him.

Zakharia 6:7

6:7 All these strong ones ¹⁵  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.

Zakharia 3:4

3:4 The angel ¹⁶  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 ¹⁷  in fine clothing.”

Zakharia 4:7

Oracle of Response

4:7 “What are you, you great mountain? ¹⁸  Because of Zerubbabel you will become a level plain! And he will bring forth the temple ¹⁹  capstone with shoutings of ‘Grace! Grace!’ ²⁰  because of this.”

Zakharia 10:11

10:11 The Lord ²¹  will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination ²²  of Egypt will be no more.

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 ²³  of a prophet to deceive the people. ²⁴ 

Zakharia 1:8

The Content of the First Vision

1:8 I was attentive that night and saw a man seated ²⁵  on a red horse that stood among some myrtle trees ²⁶  in the ravine. Behind him were red, sorrel, ²⁷  and white horses.

Zakharia 4:6

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,’ ²⁸  says the Lord who rules over all.”

Zakharia 9:10

9:10 I will remove ²⁹  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 ³⁰  to the ends of the earth.

Zakharia 2:4

2:4 and said to him, “Hurry, speak to this young man ³¹  as follows: ‘Jerusalem will no longer be enclosed by walls ³²  because of the multitude of people and animals there.

Zakharia 2:8

2:8 For the Lord who rules over all says to me that for his own glory ³³  he has sent me to the nations that plundered you – for anyone who touches you touches the pupil ³⁴  of his ³⁵  eye.

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. ³⁶ 

Zakharia 5:3

5:3 The speaker went on to say, “This is a curse ³⁷  traveling across the whole earth. For example, according to the curse whoever steals ³⁸  will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.”

Zakharia 9:7

9:7 I will take away their abominable religious practices; ³⁹  then those who survive will become a community of believers in our God, ⁴⁰  like a clan in Judah, and Ekron will be like the Jebusites.

Zakharia 1:17

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.’”

Zakharia 14:12

14:12 But this will be the nature of the plague with which the Lord will strike all the nations that have fought against Jerusalem: Their flesh will decay while they stand on their feet, their eyes will rot away in their sockets, and their tongues will dissolve in their mouths.

Zakharia 1:6

1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ⁴¹  Then they paid attention ⁴²  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

Zakharia 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ⁴³ 

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 6:12

6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, ⁴⁴  who will sprout up from his place and build the temple of the Lord.

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁴⁵  and victorious, ⁴⁶ 

humble and riding on a donkey ⁴⁷  –

on a young donkey, the foal of a female donkey.

Zakharia 4:14

4:14 So he said, “These are the two anointed ones ⁴⁸  who stand by the Lord of the whole earth.”

Zakharia 2:5

2:5 But I (the Lord says) will be a wall of fire surrounding Jerusalem ⁴⁹  and the source of glory in her midst.’”

Zakharia 5:11

5:11 He replied, “To build a temple ⁵⁰  for her in the land of Babylonia. ⁵¹  When it is finished, she will be placed there in her own residence.”

Zakharia 6:5

6:5 The messenger replied, “These are the four spirits ⁵²  of heaven that have been presenting themselves before the Lord of all the earth.

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 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. ⁵³  Moreover, he will not nourish the one that is healthy but instead will eat the meat of the fat sheep ⁵⁴  and tear off their hooves.

Zakharia 1:5

1:5 “As for your ancestors, where are they? And did the prophets live forever?

Zakharia 1:19

1:19 So I asked the angelic messenger ⁵⁵  who spoke with me, “What are these?” He replied, “These are the horns ⁵⁶  that have scattered Judah, Israel, and Jerusalem.” ⁵⁷ 

Zakharia 5:6

5:6 I asked, “What is it?” And he replied, “It is a basket for measuring grain ⁵⁸  that is moving away from here.” Moreover, he said, “This is their ‘eye’ ⁵⁹  throughout all the earth.”

Zakharia 5:8

5:8 He then said, “This woman represents wickedness,” and he pushed her down into the basket and placed the lead cover on top.

Zakharia 9:4

9:4 Nevertheless the Lord will evict her and shove her fortifications ⁶⁰  into the sea – she will be consumed by fire.

Zakharia 4:13

4:13 He replied, “Don’t you know what these are?” And I said, “No, sir.”

Zakharia 2:9

2:9 “I am about to punish them ⁶¹  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.

Zakharia 4:9

4:9 “The hands of Zerubbabel have laid the foundations of this temple, ⁶²  and his hands will complete it.” Then you will know that the Lord who rules over all has sent me to you.

Zakharia 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ⁶³  with its focus on Damascus: ⁶⁴ 

The eyes of all humanity, ⁶⁵  especially of the tribes of Israel, are toward the Lord,

Zakharia 10:1

The Restoration of the True People

10:1 Ask the Lord for rain in the season of the late spring rains ⁶⁶  – the Lord who causes thunderstorms – and he will give everyone showers of rain and green growth in the field.

Zakharia 10:9

10:9 Though I scatter ⁶⁷  them among the nations, they will remember in far-off places – they and their children will sprout forth and return.

Zakharia 12:9

12:9 So on that day I will set out to destroy all the nations ⁶⁸  that come against Jerusalem.”

Zakharia 1:21

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. ⁶⁹  But the blacksmiths have come to terrify Judah’s enemies ⁷⁰  and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” ⁷¹ 

Zakharia 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ⁷²  and they will also be my ⁷³  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 1:9-10

The Interpretation of the First Vision

1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger ⁷⁴  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 ⁷⁵  on the earth.”

Zakharia 2:2

2:2 I asked, “Where are you going?” He replied, “To measure Jerusalem ⁷⁶  in order to determine its width and its length.”

Zakharia 5:5

Vision Seven: The Ephah

5:5 After this the angelic messenger ⁷⁷  who had been speaking to me went out and said, “Look, see what is leaving.”

Zakharia 7:13

7:13 “‘It then came about that just as I ⁷⁸  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.

Zakharia 12:5

12:5 Then the leaders of Judah will say to themselves, ‘The inhabitants of Jerusalem are a means of strength to us through their God, the Lord who rules over all.’

Zakharia 4:2

4:2 He asked me, “What do you see?” I replied, ⁷⁹  “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps.

Zakharia 4:10

4:10 For who dares make light of small beginnings? These seven eyes ⁸⁰  will joyfully look on the tin tablet ⁸¹  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Zakharia 3:2

3:2 The Lord ⁸²  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ⁸³  rebuke you! Isn’t this man like a burning stick snatched from the fire?”

Zakharia 3:8

3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you ⁸⁴  are a symbol that I am about to introduce my servant, the Branch. ⁸⁵ 

Zakharia 6:6

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.

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 8:8

8:8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, ⁸⁶  in truth and righteousness.’

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 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 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 11:17

11:17 Woe to the worthless shepherd

who abandons the flock!

May a sword fall on his arm and his right eye!

May his arm wither completely away,

and his right eye become completely blind!”

Zakharia 12:2

12:2 “I am about to make Jerusalem ⁸⁷  a cup that brings dizziness ⁸⁸  to all the surrounding nations; indeed, Judah will also be included when Jerusalem is besieged.

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. ⁸⁹ 

Zakharia 9:15

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, ⁹⁰  full like the sacrificial basin or like the corners of the altar. ⁹¹ 

Zakharia 12:6

12:6 On that day ⁹²  I will make the leaders of Judah like an igniter ⁹³  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 14:4

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. ⁹⁴ 

Zakharia 14:8

14:8 Moreover, on that day living waters will flow out from Jerusalem, ⁹⁵  half of them to the eastern sea ⁹⁶  and half of them to the western sea; ⁹⁷  it will happen both in summer and in winter.

[3:3]  ¹ 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.

[6:13]  ² 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).

[2:13]  ³ tn Heb “all flesh”; NAB, NIV “all mankind.”

[2:13]  ⁴ 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.

[6:8]  ⁵ tn Heb “my spirit.” The subject appears to be the Lord who exclaims here that the horsemen have accomplished their task of bringing peace.

[6:8]  ⁶ 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.

[14:3]  ⁷ 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]  ⁸ tn Heb “as he fights on a day of battle” (similar NASB, NIV, NRSV).

[2:12]  ⁹ tn Heb “will inherit” (so NIV, NRSV).

[5:2]  ¹⁰ 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.

[13:6]  ¹¹ 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.

[13:5]  ¹² tn Or perhaps “for the land has been my possession since my youth” (so NRSV; similar NAB).

[3:1]  ¹³ 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 b.c. (Neh 12:10).

[3:1]  ¹⁴ 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.

[6:7]  ¹⁵ 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).

[3:4]  ¹⁶ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ¹⁷ 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.”

[4:7]  ¹⁸ 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]  ¹⁹ tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).

[4:7]  ²⁰ 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).

[10:11]  ²¹ tn Heb “he,” in which case the referent is the Lord. This reading is followed by KJV, ASV, NAB (which renders it as first person), and NASB. The LXX reads “they,” referring to the Israelites themselves, a reading followed by many modern English versions (e.g., NIV, NRSV, TEV, NLT).

[10:11]  ²² tn Heb “scepter,” referring by metonymy to the dominating rule of Egypt (cf. NLT).

[13:4]  ²³ 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]  ²⁴ tn The words “the people” are not in the Hebrew text, but are supplied in the translation from context (cf. NCV, TEV, NLT).

[1:8]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[4:6]  ²⁸ 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).

[9:10]  ²⁹ 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 Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  tn Heb “cut off” (so NASB, NRSV; also later in this verse); NAB “banish”; NIV, CEV “take away.”

[9:10]  ³⁰ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[2:4]  ³¹ sn That is, to Zechariah.

[2:4]  ³² 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).

[2:8]  ³³ 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]  ³⁴ 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]  ³⁵ 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.

[13:3]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.

[9:7]  ³⁹ 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]  ⁴⁰ tn Heb “and they will be a remnant for our God”; cf. NIV “will belong to our God”; NLT “will worship our God.”

[1:6]  ⁴¹ 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]  ⁴² tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[13:9]  ⁴³ sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[6:12]  ⁴⁴ 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).

[9:9]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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).

[4:14]  ⁴⁸ 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.

[2:5]  ⁴⁹ tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.

[5:11]  ⁵⁰ tn Heb “house” (so NIV, NRSV, CEV).

[5:11]  ⁵¹ 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).

[6:5]  ⁵² 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).

[11:16]  ⁵³ tn Heb “the broken” (so KJV, NASB; NRSV “the maimed”).

[11:16]  ⁵⁴ tn Heb “the fat [ones].” Cf. ASV “the fat sheep”; NIV “the choice sheep.”

[1:19]  ⁵⁵ tn See the note on the expression “angelic messenger” in v. 9.

[1:19]  ⁵⁶ 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]  ⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:6]  ⁵⁸ 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]  ⁵⁹ 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.

[9:4]  ⁶⁰ 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).

[2:9]  ⁶¹ tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”

[4:9]  ⁶² tn Heb “house” (so NAB, NRSV).

[9:1]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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).

[10:1]  ⁶⁶ tn Heb “the latter rain.” This expression refers to the last concentration of heavy rainfall in the spring of the year in Palestine, about March or April. Metaphorically and eschatologically (as here) the “latter rain” speaks of God’s outpouring of blessing in the end times (cf. Hos 6:3; Joel 2:21-25).

[10:9]  ⁶⁷ tn Or “sow” (so KJV, ASV). The imagery is taken from the sowing of seed by hand.

[12:9]  ⁶⁸ tn Or “peoples.”

[1:21]  ⁶⁹ tn Heb “so that no man lifts up his head.”

[1:21]  ⁷⁰ tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.

[1:21]  ⁷¹ tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.

[2:11]  ⁷² tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ⁷³ 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).

[1:9]  ⁷⁴ 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]  ⁷⁵ 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 Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.”

[2:2]  ⁷⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:5]  ⁷⁷ tn See the note on the expression “angelic messenger” in 1:9.

[7:13]  ⁷⁸ tn Heb “he.” Since the third person pronoun refers to the Lord, it has been translated as a first person pronoun (“I”) to accommodate English style, which typically does not exhibit switches between persons of pronouns in the same immediate context as Hebrew does.

[4:2]  ⁷⁹ 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.”

[4:10]  ⁸⁰ 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]  ⁸¹ 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.

[3:2]  ⁸² sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ⁸³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:8]  ⁸⁴ 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]  ⁸⁵ 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).

[8:8]  ⁸⁶ 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 Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33).

[12:2]  ⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:2]  ⁸⁸ 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.

[14:7]  ⁸⁹ 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.”

[9:15]  ⁹⁰ 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]  ⁹¹ sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

[12:6]  ⁹² 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]  ⁹³ tn Heb “a firepot” (so NASB, NIV); NRSV “a blazing pot”; NLT “a brazier.”

[14:4]  ⁹⁴ 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.

[14:8]  ⁹⁵ 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]  ⁹⁶ sn The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).

[14:8]  ⁹⁷ sn The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).