Zakharia 6:9

A Concluding Oracle

6:9 The word of the Lord came to me as follows:

Zakharia 7:4

7:4 The word of the Lord who rules over all then came to me,

Zakharia 7:8

7:8 Again the word of the Lord came to Zechariah:

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.’ ¹ 

Zakharia 8:16

8:16 These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts. ² 

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, ³  who will sprout up from his place and build the temple of the Lord.

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 1:14

1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved ⁴  for Jerusalem and for Zion.

Zakharia 1:1

Introduction

1:1 In the eighth month of Darius’ ⁵  second year, ⁶  the word of the Lord came to the prophet Zechariah, ⁷  son of Berechiah son of Iddo, as follows:

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 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. ⁸  But the blacksmiths have come to terrify Judah’s enemies ⁹  and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” ¹⁰ 

Zakharia 3:9

3:9 As for the stone ¹¹  I have set before Joshua – on the one stone there are seven eyes. ¹²  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. ¹³ 

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 ¹⁴  months through all these seventy years, did you truly fast for me – for me, indeed?

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 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, ¹⁵  so that the temple might be built.

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. ¹⁶  Moreover, he will not nourish the one that is healthy but instead will eat the meat of the fat sheep ¹⁷  and tear off their hooves.

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 7:7

7:7 Should you not have obeyed the words that the Lord cried out through the former prophets when Jerusalem ²⁰  was peacefully inhabited and her surrounding cities, the Negev, and the Shephelah ²¹  were also populated?

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 3:7

3:7 “The Lord who rules over all says, ‘If you live ²²  and work according to my requirements, you will be able to preside over my temple ²³  and attend to my courtyards, and I will allow you to come and go among these others who are standing by you.

Zakharia 7:3

7:3 by asking both the priests of the temple ²⁴  of the Lord who rules over all and the prophets, “Should we weep in the fifth month, ²⁵  fasting as we have done over the years?”

Zakharia 10:6

10:6 “I (says the Lord) will strengthen the kingdom ²⁶  of Judah and deliver the people of Joseph ²⁷  and will bring them back ²⁸  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 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.’” ²⁹ 

Zakharia 4:8

4:8 Moreover, the word of the Lord came to me as follows:

Zakharia 3:6

3:6 Then the angel of the Lord exhorted Joshua solemnly:

Zakharia 6:4

6:4 Then I asked the angelic messenger ³⁰  who was speaking with me, “What are these, sir?”

Zakharia 1:9

The Interpretation of the First Vision

1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger ³¹  who replied to me said, “I will show you what these are.”

Zakharia 1:3

1:3 Therefore say to the people: ³²  The Lord who rules over all ³³  says, “Turn ³⁴  to me,” says the Lord who rules over all, “and I will turn to you,” says the Lord who rules over all.

Zakharia 5:6

5:6 I asked, “What is it?” And he replied, “It is a basket for measuring grain ³⁵  that is moving away from here.” Moreover, he said, “This is their ‘eye’ ³⁶  throughout all the earth.”

Zakharia 4:4

4:4 Then I asked the messenger who spoke with me, “What are these, ³⁷  sir?”

Zakharia 1:19

1:19 So I asked the angelic messenger ³⁸  who spoke with me, “What are these?” He replied, “These are the horns ³⁹  that have scattered Judah, Israel, and Jerusalem.” ⁴⁰ 

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 4:14

4:14 So he said, “These are the two anointed ones ⁴¹  who stand by the Lord of the whole earth.”

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 12:1

The Repentance of Judah

12:1 The revelation of the word of the Lord concerning Israel: The Lord – he who stretches out the heavens and lays the foundations of the earth, who forms the human spirit within a person ⁴²  – says,

Zakharia 4:13

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

Zakharia 8:18

8:18 The word of the Lord who rules over all came to me as follows:

Zakharia 4:9

4:9 “The hands of Zerubbabel have laid the foundations of this temple, ⁴³  and his hands will complete it.” Then you will know that the Lord who rules over all has sent me to you.

Zakharia 1:10

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 ⁴⁴  on 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 6:5

6:5 The messenger replied, “These are the four spirits ⁴⁵  of heaven that have been presenting themselves before the Lord of all the earth.

Zakharia 3:4

3:4 The angel ⁴⁶  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 ⁴⁷  in fine clothing.”

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,’ ⁴⁸  says the Lord who rules over all.”

Zakharia 8:1

The Blessing of True Fasting

8:1 Then the word of the Lord who rules over all ⁴⁹  came to me as follows:

Zakharia 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ⁵⁰  with its focus on Damascus: ⁵¹ 

The eyes of all humanity, ⁵²  especially of the tribes of Israel, are toward the Lord,

Zakharia 4:5

4:5 He replied, “Don’t you know what these are?” So I responded, “No, sir.”

Zakharia 11:15

11:15 Again the Lord said to me, “Take up once more the equipment of a foolish shepherd. ⁵³ 

Zakharia 5:3

5:3 The speaker went on to say, “This is a curse ⁵⁴  traveling across the whole earth. For example, according to the curse whoever steals ⁵⁵  will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.”

Zakharia 8:12

8:12 ‘for there will be a peaceful time of sowing, the vine will produce its fruit and the ground its yield, and the skies ⁵⁶  will rain down dew. Then I will allow the remnant of my people to possess all these things.

Zakharia 4:10

4:10 For who dares make light of small beginnings? These seven eyes ⁵⁷  will joyfully look on the tin tablet ⁵⁸  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 ⁵⁹  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ⁶⁰  rebuke you! Isn’t this man like a burning stick snatched from the fire?”

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 13:6

13:6 Then someone will ask him, ‘What are these wounds on your chest?’ ⁶¹  and he will answer, ‘Some that I received in the house of my friends.’

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 5:1

Vision Six: The Flying Scroll

5:1 Then I turned to look, and there was a flying scroll!

Zakharia 6:15

6:15 Then those who are far away ⁶²  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.”’”

Zakharia 1:12

1:12 The angel of the Lord then asked, “Lord who rules over all, ⁶³  how long before you have compassion on Jerusalem ⁶⁴  and the other cities of Judah which you have been so angry with for these seventy years?” ⁶⁵ 

Zakharia 4:11

4:11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?”

Zakharia 5:10

5:10 I asked the messenger who was speaking to me, “Where are they taking the basket?”

Zakharia 7:9

7:9 “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other.

Zakharia 2:2

2:2 I asked, “Where are you going?” He replied, “To measure Jerusalem ⁶⁶  in order to determine its width and its length.”

Zakharia 5:5

Vision Seven: The Ephah

5:5 After this the angelic messenger ⁶⁷  who had been speaking to me went out and said, “Look, see what is leaving.”

Zakharia 5:7

5:7 Then a round lead cover was raised up, revealing a woman sitting inside the basket.

Zakharia 6:1

Vision Eight: The Chariots

6:1 Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze. ⁶⁸ 

Zakharia 6:14

6:14 The crown will then be turned over to Helem, ⁶⁹  Tobijah, Jedaiah, and Hen ⁷⁰  son of Zephaniah as a memorial in the temple of the Lord.

Zakharia 7:11

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

Zakharia 13:8

13:8 It will happen in all the land, says the Lord,

that two-thirds of the people ⁷¹  in it will be cut off and die,

but one-third will be left in it. ⁷² 

Zakharia 14:15

14:15 This is the kind of plague that will devastate horses, mules, camels, donkeys, and all the other animals in those camps.

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 2:4

2:4 and said to him, “Hurry, speak to this young man ⁷³  as follows: ‘Jerusalem will no longer be enclosed by walls ⁷⁴  because of the multitude of people and animals there.

Zakharia 1:11

1:11 The riders then agreed with the angel of the Lord, ⁷⁵  who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.”

Zakharia 2:8

2:8 For the Lord who rules over all says to me that for his own glory ⁷⁶  he has sent me to the nations that plundered you – for anyone who touches you touches the pupil ⁷⁷  of his ⁷⁸  eye.

Zakharia 4:7

Oracle of Response

4:7 “What are you, you great mountain? ⁷⁹  Because of Zerubbabel you will become a level plain! And he will bring forth the temple ⁸⁰  capstone with shoutings of ‘Grace! Grace!’ ⁸¹  because of this.”

Zakharia 8:20

8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come.

Zakharia 10:7

10:7 The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord.

Zakharia 11:5

11:5 Those who buy them ⁸²  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 11:7

11:7 So I ⁸³  began to shepherd the flock destined for slaughter, the most afflicted ⁸⁴  of all the flock. Then I took two staffs, ⁸⁵  calling one “Pleasantness” ⁸⁶  and the other “Binders,” ⁸⁷  and I tended the flock.

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 12:3

12:3 Moreover, on that day I will make Jerusalem a heavy burden ⁸⁸  for all the nations, and all who try to carry it will be seriously injured; ⁸⁹  yet all the peoples of the earth will be assembled against it.

Zakharia 14:17

14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem ⁹⁰  to worship the King, the Lord who rules over all, they will get no rain.

Zakharia 14:10

14:10 All the land will change and become like the Arabah ⁹¹  from Geba to Rimmon, ⁹²  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 ⁹³  and on to the Corner Gate, ⁹⁴  and from the Tower of Hananel to the royal winepresses. ⁹⁵ 

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 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 ⁹⁶  land a waste.”

Zakharia 8:14

8:14 “For the Lord who rules over all says, ‘As I had planned to hurt ⁹⁷  you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry,

Zakharia 8:19

8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth ⁹⁸  months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’

Zakharia 9:10

9:10 I will remove ⁹⁹  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 ¹⁰⁰  to the ends of the earth.

Zakharia 13:2

13:2 And also on that day,” says the Lord who rules over all, “I will remove ¹⁰¹  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.

[13:5]  ¹ tn Or perhaps “for the land has been my possession since my youth” (so NRSV; similar NAB).

[8:16]  ² sn For a similar reference to true and righteous judgment see Mic 6:8.

[6:12]  ³ 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).

[1:14]  ⁴ 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.

[1:1]  ⁵ sn Darius is Darius Hystaspes, king of Persia from 522-486 b.c.

[1:1]  ⁶ sn The eighth month of Darius’ second year was late October – late November, 520 b.c., by the modern (Julian) calendar. This is two months later than the date of Haggai’s first message to the same community (cf. Hag 1:1).

[1:1]  ⁷ 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).

[1:21]  ⁸ tn Heb “so that no man lifts up his head.”

[1:21]  ⁹ tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.

[1:21]  ¹⁰ tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.

[3:9]  ¹¹ 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]  ¹² 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]  ¹³ 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).

[7:5]  ¹⁴ 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.

[8:9]  ¹⁵ 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.

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

[11:16]  ¹⁷ tn Heb “the fat [ones].” Cf. ASV “the fat sheep”; NIV “the choice sheep.”

[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.

[7:7]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:7]  ²¹ sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country. The Hebrew term can be translated “lowlands” (cf. ASV), “foothills” (NAB, NASB, NLT), or “steppes.”

[3:7]  ²² tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9).

[3:7]  ²³ sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.

[7:3]  ²⁴ tn Heb “house” (so NAB, NIV, NRSV).

[7:3]  ²⁵ sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586 b.c., almost exactly 70 years earlier (cf. 2 Kgs 25:8).

[10:6]  ²⁶ tn Heb “the house.”

[10:6]  ²⁷ 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]  ²⁸ 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).

[13:9]  ²⁹ 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).

[6:4]  ³⁰ tn See the note on the expression “angelic messenger” in 1:9.

[1:9]  ³¹ tn Heb “messenger” or “angel” (מַלְאָךְ, mal’akh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).

[1:3]  ³² tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.

[1:3]  ³³ 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]  ³⁴ 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).

[5:6]  ³⁵ 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]  ³⁶ 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.

[4:4]  ³⁷ sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.

[1:19]  ³⁸ tn See the note on the expression “angelic messenger” in v. 9.

[1:19]  ³⁹ 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]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:14]  ⁴¹ 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.

[12:1]  ⁴² tn Heb “who forms the spirit of man within him” (so NIV).

[4:9]  ⁴³ tn Heb “house” (so NAB, NRSV).

[1:10]  ⁴⁴ 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.”

[6:5]  ⁴⁵ 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).

[3:4]  ⁴⁶ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ⁴⁷ 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.”

[4:6]  ⁴⁸ 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).

[8:1]  ⁴⁹ sn Lord who rules over all. There is a remarkable concentration of this name of God in this section of Zechariah. Of 53 occurrences of יְהוָה צְבָאוֹת (yÿhvah tsÿva’ot) in the Hebrew text in the book, 18 are in this chapter. The reason is the sheer human impossibility of accomplishing what lies ahead – it must be done by the Lord who rules over all.

[9:1]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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).

[11:15]  ⁵³ sn The grammar (e.g., the incipient participle מֵקִים, maqim, “about to raise up,” v. 16) and overall sense of vv. 15-17 give the incident a future orientation. Zechariah once more is role-playing but this time he is a “foolish” shepherd, i.e., one who does not know God and who is opposed to him (cf. Prov 1:7; 15:5; 20:3; 27:22). The individual who best represents this eschatological enemy of God and his people is the Antichrist (cf. Matt 24:5, 24; 2 Thess 2:3-4; 1 John 2:18, 22; 4:3; 2 John 7).

[5:3]  ⁵⁴ 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]  ⁵⁵ 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.

[8:12]  ⁵⁶ tn Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “skies” depending on the context.

[4:10]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:6]  ⁶¹ 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.

[6:15]  ⁶² sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.

[1:12]  ⁶³ sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.

[1:12]  ⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁶⁵ 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 b.c., exactly seventy years after its destruction in 586.

[2:2]  ⁶⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:5]  ⁶⁷ tn See the note on the expression “angelic messenger” in 1:9.

[6:1]  ⁶⁸ 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 Lord who will return to the Mount of Olives and divide it into two mountains, one on the north and the other on the south (cf. Zech 14:1-8; Ezek 47:1-12).

[6:14]  ⁶⁹ 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]  ⁷⁰ 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).

[13:8]  ⁷¹ tn The words “of the people” are supplied in the translation for clarity (cf. NCV, TEV, NLT).

[13:8]  ⁷² sn The fractions mentioned here call to mind the affliction of God’s people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to a future eschatological age. Ezekiel spoke of cutting his hair at God’s command (Ezek 5:1-4) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this “third” Zechariah speaks of (v. 9), the remnant who will be purified and reclaimed as God’s covenant people.

[2:4]  ⁷³ sn That is, to Zechariah.

[2:4]  ⁷⁴ 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).

[1:11]  ⁷⁵ sn The angel of the Lord is a special being who throughout the OT represents God himself and on occasion almost approaches divine hypostatization or incarnation (cf. Gen 18:2, 13, 17, 22; Exod 23:20-21; Josh 5:13-15; Judg 6:11-24; 13:2-20).

[2:8]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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.

[4:7]  ⁷⁹ 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]  ⁸⁰ tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).

[4:7]  ⁸¹ 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).

[11:5]  ⁸² 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.

[11:7]  ⁸³ sn The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the Lord as the actions of vv. 8-14 make clear. The prophet, like others before him, probably performed actions dramatizing the account of God’s past dealings with Israel and Judah (cf. Hos 1-3; Isa 20:2-4; Jer 19:1-15; 27:2-11; Ezek 4:1-3).

[11:7]  ⁸⁴ tc For the MT reading לָכֵן עֲנִיֵּי (lakhen ’aniyyey, “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions.

[11:7]  ⁸⁵ sn The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1-11; Ezek 37:15-23.

[11:7]  ⁸⁶ tn The Hebrew term נֹעַם (no’am) is frequently translated “Favor” (so NAB, NASB, NIV, NRSV, NLT); cf. KJV “Beauty”; CEV “Mercy.”

[11:7]  sn The name of the first staff, pleasantness, refers to the rest and peace of the covenant between the Lord and his people (cf. v. 10).

[11:7]  ⁸⁷ tn The Hebrew term חֹבְלִים (khovlim) is often translated “Union” (so NASB, NIV, NLT); cf. KJV, ASV “Bands”; NAB “Bonds”; NRSV, TEV, CEV “Unity”).

[11:7]  sn The name of the second staff, Binders, refers to the relationship between Israel and Judah (cf. v. 14).

[12:3]  ⁸⁸ tn Heb “heavy stone” (so NRSV, TEV, NLT); KJV “burdensome stone”; NIV “an immovable rock.”

[12:3]  ⁸⁹ 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.

[14:17]  ⁹⁰ sn The reference to any…who refuse to go up to Jerusalem makes clear the fact that the nations are by no means “converted” to the Lord but are under his compulsory domination.

[14:10]  ⁹¹ 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]  ⁹² 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]  ⁹³ tn Or “old gate” (NLT); or “former gate” (NRSV).

[14:10]  ⁹⁴ 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]  ⁹⁵ sn From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south.

[7:14]  ⁹⁶ tn Or “desirable”; traditionally “pleasant” (so many English versions; cf. TEV “This good land”).

[8:14]  ⁹⁷ 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.

[8:19]  ⁹⁸ 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).

[9:10]  ⁹⁹ 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]  ¹⁰⁰ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[13:2]  ¹⁰¹ tn Heb “cut off” (so NRSV); NAB “destroy”; NIV “banish.”