Zakharia 3:9

3:9 As for the stone ¹  I have set before Joshua – on the one stone there are seven eyes. ²  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. ³ 

Zakharia 4:10

4:10 For who dares make light of small beginnings? These seven eyes ⁴  will joyfully look on the tin tablet ⁵  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Zakharia 5:3

5:3 The speaker went on to say, “This is a curse ⁶  traveling across the whole earth. For example, according to the curse whoever steals ⁷  will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.”

Zakharia 5:9

5:9 Then I looked again and saw two women ⁸  going forth with the wind in their wings (they had wings like those of a stork) and they lifted up the basket between the earth and the sky.

Zakharia 7:5

7:5 “Speak to all the people and priests of the land as follows: ‘When you fasted and lamented in the fifth and seventh ⁹  months through all these seventy years, did you truly fast for me – for me, indeed?

Zakharia 12:3

12:3 Moreover, on that day I will make Jerusalem a heavy burden ¹⁰  for all the nations, and all who try to carry it will be seriously injured; ¹¹  yet all the peoples of the earth will be assembled against it.

Zakharia 14:10

14:10 All the land will change and become like the Arabah ¹²  from Geba to Rimmon, ¹³  south of Jerusalem; and Jerusalem will be raised up and will stay in its own place from the Benjamin Gate to the site of the First Gate ¹⁴  and on to the Corner Gate, ¹⁵  and from the Tower of Hananel to the royal winepresses. ¹⁶ 

[3:9]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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.

[5:3]  ⁶ 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]  ⁷ sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.

[5:9]  ⁸ sn Here two women appear as the agents of the Lord because the whole scene is feminine in nature. The Hebrew word for “wickedness” in v. 8 (רִשְׁעָה) is grammatically feminine, so feminine imagery is appropriate throughout.

[7:5]  ⁹ tn The seventh month apparently refers to the anniversary of the assassination of Gedaliah, governor of Judah (Jer 40:13-14; 41:1), in approximately 581 b.c.

[12:3]  ¹⁰ tn Heb “heavy stone” (so NRSV, TEV, NLT); KJV “burdensome stone”; NIV “an immovable rock.”

[12:3]  ¹¹ 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.

[14:10]  ¹² tn Or “like a plain” (similar KJV, NAB, NASB, NCV, NRSV, NLT); or “like a steppe”; cf. CEV “flatlands.” The Hebrew term עֲרָבָה (’aravah) refers to an arid plain or steppe, but can be used specifically as the name of the rift valley running from the Sea of Galilee via the Jordan Valley and the Dead Sea to the Gulf of Aqaba.

[14:10]  ¹³ sn The expression from Geba to Rimmon is a way of indicating the extent of all Judah from north (2 Kgs 23:8) to south (Job 15:32; 19:7). Since Geba (Heb. גֶּבַע) means “hill” and Rimmon resembles the word for height (Heb. רָמָה, ramah), this could be a play on words suggesting that all the high country will be made low, like the great Arabah valley.

[14:10]  ¹⁴ tn Or “old gate” (NLT); or “former gate” (NRSV).

[14:10]  ¹⁵ sn From the Benjamin Gate…on to the Corner Gate marks the northern wall of the city of Jerusalem from east to west.

[14:10]  ¹⁶ sn From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south.