Zakharia 6:4

6:4 Then I asked the angelic messenger ¹  who was speaking with me, “What are these, sir?”

Zakharia 4:4

4:4 Then I asked the messenger who spoke with me, “What are these, ²  sir?”

Zakharia 4:1

Vision Five: The Menorah

4:1 The angelic messenger ³  who had been speaking with me then returned and woke me, as a person is wakened from sleep.

Zakharia 4:5

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

Zakharia 2:3

2:3 At this point the angelic messenger ⁴  who spoke to me went out, and another messenger came to meet him

Zakharia 1:13

1:13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me.

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 1:9

The Interpretation of the First Vision

1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger ⁵  who replied to me said, “I will show you what these are.”

Zakharia 5:5

Vision Seven: The Ephah

5:5 After this the angelic messenger ⁶  who had been speaking to me went out and said, “Look, see what is leaving.”

Zakharia 1:19

1:19 So I asked the angelic messenger ⁷  who spoke with me, “What are these?” He replied, “These are the horns ⁸  that have scattered Judah, Israel, and Jerusalem.” ⁹ 

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 ¹⁰  for Jerusalem and for Zion.

Zakharia 1:12

1:12 The angel of the Lord then asked, “Lord who rules over all, ¹¹  how long before you have compassion on Jerusalem ¹²  and the other cities of Judah which you have been so angry with for these seventy years?” ¹³ 

Zakharia 3:4

3:4 The angel ¹⁴  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 ¹⁵  in fine clothing.”

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 ¹⁶  with him on his throne and they will see eye to eye on everything.

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 ¹⁷  on the earth.”

Zakharia 4:12

4:12 Before he could reply I asked again, “What are these two extensions ¹⁸  of the olive trees, which are emptying out the golden oil through the two golden pipes?”

Zakharia 6:5

6:5 The messenger replied, “These are the four spirits ¹⁹  of heaven that have been presenting themselves before the Lord of all the earth.

Zakharia 7:13

7:13 “‘It then came about that just as I ²⁰  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 10:12

10:12 Thus I will strengthen them by my power, ²¹  and they will walk about ²²  in my name,” says the Lord.

Zakharia 1:11

1:11 The riders then agreed with the angel of the Lord, ²³  who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.”

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,’ ²⁴  says the Lord who rules over all.”

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. ²⁵ 

Zakharia 8:23

8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ²⁶ 

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

[4:4]  ² sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.

[4:1]  ³ tn See the note on the expression “angelic messenger” in 1:9.

[2:3]  ⁴ tn See the note on the expression “angelic messenger” in 1:9.

[1:9]  ⁵ tn Heb “messenger” or “angel” (מַלְאָךְ, mal’akh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).

[5:5]  ⁶ tn See the note on the expression “angelic messenger” in 1:9.

[1:19]  ⁷ tn See the note on the expression “angelic messenger” in v. 9.

[1:19]  ⁸ 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]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:14]  ¹⁰ 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.

[1:12]  ¹¹ sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.

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

[1:12]  ¹³ 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.

[3:4]  ¹⁴ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ¹⁵ 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.”

[6:13]  ¹⁶ 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).

[1:10]  ¹⁷ 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.”

[4:12]  ¹⁸ tn The usual meaning of the Hebrew term שְׁבֹּלֶת (shÿbolet) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”

[6:5]  ¹⁹ 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).

[7:13]  ²⁰ 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.

[10:12]  ²¹ tc Heb “I will strengthen them in the Lord.” Because of the perceived problem of the Lord saying he will strengthen the people “in the Lord,” both BHK and BHS suggest emending גִּבַּרְתִּים (gibbartim, “I will strengthen them”) to גְּבֻרָתָם (gevuratam, “their strength”). This is unnecessary, however, for the Lord frequently refers to himself in that manner (see Zech 2:11).

[10:12]  ²² tc The LXX and Syriac presuppose יִתְהַלָּלוּ (yithallalu, “they will glory”) for יִתְהַלְּכוּ (yithallÿkhu, “they will walk about”). Since walking about is a common idiom in Zechariah (cf. 1:10, 11; 6:7 [3x]) to speak of dominion, and dominion is a major theme of the present passage, there is no reason to reject the MT reading, which is followed by most modern English versions.

[1:11]  ²³ 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).

[4:6]  ²⁴ 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).

[8:16]  ²⁵ sn For a similar reference to true and righteous judgment see Mic 6:8.

[8:23]  ²⁶ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).