Zakharia 1:5

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

Zakharia 1:11

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

Zakharia 3:1

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ²  standing before the angel of the Lord, with Satan ³  standing at his right hand to accuse him.

Zakharia 4:7

Oracle of Response

4:7 “What are you, you great mountain? ⁴  Because of Zerubbabel you will become a level plain! And he will bring forth the temple ⁵  capstone with shoutings of ‘Grace! Grace!’ ⁶  because of this.”

Zakharia 5:9

5:9 Then I looked again and saw two women ⁷  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 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 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. ⁸ 

Zakharia 14:13-14

14:13 On that day there will be great confusion from the Lord among them; they will seize each other and attack one another violently. 14:14 Moreover, Judah will fight at ⁹  Jerusalem, and the wealth of all the surrounding nations will be gathered up ¹⁰  – gold, silver, and clothing in great abundance.

Zakharia 14:17-18

14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem ¹¹  to worship the King, the Lord who rules over all, they will get no rain. 14:18 If the Egyptians will not do so, they will get no rain – instead there will be the kind of plague which the Lord inflicts on any nations that do not go up to celebrate the Feast of Tabernacles.

[1:11]  ¹ 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).

[3:1]  ² 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]  ³ 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.

[4:7]  ⁴ 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]  ⁵ tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).

[4:7]  ⁶ 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).

[5:9]  ⁷ 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.

[10:5]  ⁸ 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.

[14:14]  ⁹ tn The Hebrew phrase בִּירוּשָׁלָם (birushalam) with the verb נִלְחַם (nilkham, “make war”) would ordinarily suggest that Judah is fighting against Jerusalem (so NAB, CEV). While this could happen accidentally, the context here favors the idea that Judah is fighting alongside Jerusalem against a common enemy. The preposition בְּ (bÿ), then, should be construed as locative (“at”; cf. KJV, NASB, NIV, NRSV, NLT).

[14:14]  ¹⁰ tn The term translated “gathered up” could also be rendered “collected” (so NIV, NCV, NRSV, although this might suggest a form of taxation) or “confiscated” (which might imply seizure of property against someone’s will). The imagery in the context, however, suggests the aftermath of a great battle, where the spoils are being picked up by the victors (cf. NLT “captured”).

[14:17]  ¹¹ 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.