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 ¹  for Jerusalem and for Zion.

Zakharia 2:9

2:9 “I am about to punish them ²  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 3:10

3:10 In that day,’ says the Lord who rules over all, ‘everyone will invite his friend to fellowship under his vine and under his fig tree.’” ³ 

Zakharia 7:3

7:3 by asking both the priests of the temple ⁴  of the Lord who rules over all and the prophets, “Should we weep in the fifth month, ⁵  fasting as we have done over the years?”

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 10:9

10:9 Though I scatter ⁶  them among the nations, they will remember in far-off places – they and their children will sprout forth and return.

Zakharia 11:12

11:12 Then I ⁷  said to them, “If it seems good to you, pay me my wages, but if not, forget it.” So they weighed out my payment – thirty pieces of silver. ⁸ 

[1:14]  ¹ 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.

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

[3:10]  ³ tn Heb “under the vine and under the fig tree,” with the Hebrew article used twice as a possessive pronoun (cf. NASB “his”). Some English translations render this as second person rather than third (NRSV “your vine”; cf. also NAB, NCV, TEV).

[3:10]  sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the Lord in the coming messianic age (Mic 4:4; cf. 1 Kgs 4:25).

[7:3]  ⁴ tn Heb “house” (so NAB, NIV, NRSV).

[7:3]  ⁵ 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).

[10:9]  ⁶ tn Or “sow” (so KJV, ASV). The imagery is taken from the sowing of seed by hand.

[11:12]  ⁷ sn The speaker (Zechariah) represents the Lord, who here is asking what his service as faithful shepherd has been worth in the opinion of his people Israel.

[11:12]  ⁸ sn If taken at face value, thirty pieces (shekels) of silver was worth about two and a half years’ wages for a common laborer. The Code of Hammurabi prescribes a monthly wage for a laborer of one shekel. If this were the case in Israel, 30 shekels would be the wages for 2 1/2 years (R. de Vaux, Ancient Israel, pp. 76, 204-5). For other examples of “thirty shekels” as a conventional payment, see K. Luke, “The Thirty Pieces of Silver (Zech. 11:12f.), Ind TS 19 (1982): 26-30. Luke, on the basis of Sumerian analogues, suggests that “thirty” came to be a term meaning anything of little or no value (p. 30). In this he follows Erica Reiner, “Thirty Pieces of Silver,” in Essays in Memory of E. A. Speiser, AOS 53, ed. William W. Hallo (New Haven, Conn.: American Oriental Society, 1968), 186-90. Though the 30 shekels elsewhere in the OT may well be taken literally, the context of Zech. 11:12 may indeed support Reiner and Luke in seeing it as a pittance here, not worth considering (cf. Exod 21:32; Lev 27:4; Matt 26:15).