Zakharia 1:9

The Interpretation of the First Vision

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

Zakharia 2:5

2:5 But I (the Lord says) will be a wall of fire surrounding Jerusalem ²  and the source of glory in her midst.’”

Zakharia 4:12

4:12 Before he could reply I asked again, “What are these two extensions ³  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 ⁴  of heaven that have been presenting themselves before the Lord of all the earth.

Zakharia 7:6

7:6 And now when you eat and drink, are you not doing so for yourselves?’”

Zakharia 12:11

12:11 On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad-Rimmon ⁵  in the plain of Megiddo. ⁶ 

Zakharia 14:1

The Sovereignty of the Lord

14:1 A day of the Lord ⁷  is about to come when your possessions ⁸  will be divided as plunder in your midst.

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

[2:5]  ² tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.

[4:12]  ³ 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]  ⁴ 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).

[12:11]  ⁵ tn “Hadad-Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as “for” (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as “of” (KJV, NAB, NASB, NIV, NLT) which is ambiguous.

[12:11]  ⁶ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[14:1]  ⁷ sn The eschatological day of the Lord described here (and through v. 8) is considered by many interpreters to refer to the period known as the great tribulation, a seven year time of great suffering by God’s (Jewish) people culminating in the establishing of the millennial reign of the Lord (vv. 9-21). For other OT and NT references to this aspect of the day of the Lord see Amos 9:8-15; Joel 1:15–2:11; Isa 1:24-31; 2:2-4; 4:2-6; 26:16–27:6; 33:13-24; 59:1–60:22; 65:13-25; Jer 30:7-11; 32:36-44; Ezek 20:33-44; Dan 11:40; 12:1; Matt 24:21, 29; 25:31-46; Rev 19:11-16.

[14:1]  ⁸ tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”