Zakharia 12:5

12:5 Then the leaders of Judah will say to themselves, ‘The inhabitants of Jerusalem are a means of strength to us through their God, the Lord who rules over all.’

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 12:7

12:7 The Lord also will deliver the homes ¹  of Judah first, so that the splendor of the kingship ²  of David and of the people of Jerusalem may not exceed that of Judah.

Zakharia 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ³  of David and the people of Jerusalem ⁴  to cleanse them from sin and impurity. ⁵ 

Zakharia 8:4

8:4 Moreover, the Lord who rules over all says, ‘Old men and women will once more live in the plazas of Jerusalem, each one leaning on a cane because of advanced age.

Zakharia 8:21

8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’

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 ⁶  with him on his throne and they will see eye to eye on everything.

Zakharia 12:8

12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. ⁷ 

Zakharia 12:10

12:10 “I will pour out on the kingship ⁸  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ⁹  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ¹⁰ 

Zakharia 10:6

10:6 “I (says the Lord) will strengthen the kingdom ¹¹  of Judah and deliver the people of Joseph ¹²  and will bring them back ¹³  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 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 2:7

2:7 “Escape, Zion, you who live among the Babylonians!” ¹⁴ 

Zakharia 5:7

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

Zakharia 14:11

14:11 And people will settle there, and there will no longer be the threat of divine extermination – Jerusalem will dwell in security.

Zakharia 2:10

2:10 “Sing out and be happy, Zion my daughter! ¹⁵  For look, I have come; I will settle in your midst,” says 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 9:6

9:6 A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines.

Zakharia 7:7

7:7 Should you not have obeyed the words that the Lord cried out through the former prophets when Jerusalem ¹⁶  was peacefully inhabited and her surrounding cities, the Negev, and the Shephelah ¹⁷  were also populated?

Zakharia 3:8

3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you ¹⁸  are a symbol that I am about to introduce my servant, the Branch. ¹⁹ 

Zakharia 7:2

7:2 Now the people of Bethel ²⁰  had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor

Zakharia 8:3

8:3 The Lord says, ‘I have returned to Zion and will live within Jerusalem. ²¹  Now Jerusalem will be called “truthful city,” “mountain of the Lord who rules over all,” “holy mountain.”’

Zakharia 8:8

8:8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, ²²  in truth and righteousness.’

Zakharia 9:5

9:5 Ashkelon will see and be afraid; Gaza will be in great anguish, as will Ekron, for her hope will have been dried up. ²³  Gaza will lose her king, and Ashkelon will no longer be inhabited.

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ²⁴  and victorious, ²⁵ 

humble and riding on a donkey ²⁶  –

on a young donkey, the foal of a female donkey.

Zakharia 14:2

14:2 For I will gather all the nations against Jerusalem ²⁷  to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. ²⁸ 

Zakharia 9:2

9:2 as are those of Hamath also, which adjoins Damascus, and Tyre ²⁹  and Sidon, ³⁰  though they consider themselves to be very wise.

Zakharia 13:8

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

that two-thirds of the people ³¹  in it will be cut off and die,

but one-third will be left in it. ³² 

Zakharia 14:1

The Sovereignty of the Lord

14:1 A day of the Lord ³³  is about to come when your possessions ³⁴  will be divided as plunder in your midst.

Zakharia 2:4

2:4 and said to him, “Hurry, speak to this young man ³⁵  as follows: ‘Jerusalem will no longer be enclosed by walls ³⁶  because of the multitude of people and animals there.

Zakharia 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ³⁷  and they will also be my ³⁸  people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you.

Zakharia 12:6

12:6 On that day ³⁹  I will make the leaders of Judah like an igniter ⁴⁰  among sticks and a burning torch among sheaves, and they will burn up all the surrounding nations right and left. Then the people of Jerusalem will settle once more in their place, the city of Jerusalem.

Zakharia 1:15

1:15 But I am greatly displeased with the nations that take my grace for granted. ⁴¹  I was a little displeased with them, but they have only made things worse for themselves.

Zakharia 1:19

1:19 So I asked the angelic messenger ⁴²  who spoke with me, “What are these?” He replied, “These are the horns ⁴³  that have scattered Judah, Israel, and Jerusalem.” ⁴⁴ 

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.’” ⁴⁵ 

Zakharia 8:2

8:2 “The Lord who rules over all says, ‘I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.’

Zakharia 9:13

9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! ⁴⁶  I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, ⁴⁷  like a warrior’s sword.

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. ⁴⁸ 

Zakharia 10:9

10:9 Though I scatter ⁴⁹  them among the nations, they will remember in far-off places – they and their children will sprout forth and return.

Zakharia 14:10

14:10 All the land will change and become like the Arabah ⁵⁰  from Geba to Rimmon, ⁵¹  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 ⁵²  and on to the Corner Gate, ⁵³  and from the Tower of Hananel to the royal winepresses. ⁵⁴ 

Zakharia 1:8

The Content of the First Vision

1:8 I was attentive that night and saw a man seated ⁵⁵  on a red horse that stood among some myrtle trees ⁵⁶  in the ravine. Behind him were red, sorrel, ⁵⁷  and white horses.

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. ⁵⁸  But the blacksmiths have come to terrify Judah’s enemies ⁵⁹  and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” ⁶⁰ 

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 ⁶¹  months through all these seventy years, did you truly fast for me – for me, indeed?

Zakharia 8:13

8:13 And it will come about that just as you (both Judah and Israel) were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong!’

Zakharia 8:19

8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth ⁶²  months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’

Zakharia 10:3

10:3 I am enraged at the shepherds and will punish the lead-goats.

For the Lord who rules over all has brought blessing to his flock, the house of Judah, and will transform them into his majestic warhorse.

Zakharia 12:4

12:4 In that day,” says the Lord, “I will strike every horse with confusion and its rider with madness. I will pay close attention to the house of Judah, but will strike all the horses ⁶³  of the nations ⁶⁴  with blindness.

Zakharia 14:21

14:21 Every cooking pot in Jerusalem and Judah will become holy in the sight of the Lord who rules over all, so that all who offer sacrifices may come and use some of them to boil their sacrifices in them. On that day there will no longer be a Canaanite ⁶⁵  in the house of the Lord who rules over all.

[12:7]  ¹ tn Heb “the tents” (so NAB, NRSV); NIV “the dwellings.”

[12:7]  ² tn Heb “house,” referring here to the dynastic line. Cf. NLT “the royal line”; CEV “the kingdom.” The same expression is translated “dynasty” in the following verse.

[13:1]  ³ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ⁵ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[13:1]  sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9-10; Titus 3:5). “In that day” throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37).

[6:13]  ⁶ 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).

[12:8]  ⁷ sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.

[12:10]  ⁸ tn Or “dynasty”; Heb “house.”

[12:10]  ⁹ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  tn Or “on me.”

[12:10]  ¹⁰ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[10:6]  ¹¹ tn Heb “the house.”

[10:6]  ¹² 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]  ¹³ 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).

[2:7]  ¹⁴ tn Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).

[2:10]  ¹⁵ sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.

[7:7]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:7]  ¹⁷ 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.”

[3:8]  ¹⁸ tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.

[3:8]  ¹⁹ sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).

[7:2]  ²⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[8:3]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:8]  ²² sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33).

[9:5]  ²³ tn The present translation presupposes a Hiphil perfect of יָבֵשׁ (yavesh, “be dry”; cf. NRSV “are withered”) rather than the usually accepted Hiphil of בּוֹשׁ (bosh, “be ashamed”; cf. KJV, ASV), a sense that is less suitable with the removal of hope.

[9:9]  ²⁴ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ²⁵ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ²⁶ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[14:2]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ²⁸ tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”

[9:2]  ²⁹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[9:2]  ³⁰ map For location see Map1 A1; JP3 F3; JP4 F3.

[13:8]  ³¹ tn The words “of the people” are supplied in the translation for clarity (cf. NCV, TEV, NLT).

[13:8]  ³² 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.

[14:1]  ³³ 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]  ³⁴ tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”

[2:4]  ³⁵ sn That is, to Zechariah.

[2:4]  ³⁶ 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).

[2:11]  ³⁷ tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ³⁸ tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

[12:6]  ³⁹ sn On that day (referring to the day of the Lord) the Davidic monarchy will be restored and the Lord’s people will recognize once more the legitimacy and divine sanction of David’s dynasty. But there will also be a democratizing that will not give Jerusalem and its rulers undue priority over the people of the countryside (v. 7).

[12:6]  ⁴⁰ tn Heb “a firepot” (so NASB, NIV); NRSV “a blazing pot”; NLT “a brazier.”

[1:15]  ⁴¹ tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”

[1:19]  ⁴² tn See the note on the expression “angelic messenger” in v. 9.

[1:19]  ⁴³ 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]  ⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:10]  ⁴⁵ 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).

[9:13]  ⁴⁶ tn The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).

[9:13]  ⁴⁷ tn The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.

[10:5]  ⁴⁸ 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.

[10:9]  ⁴⁹ tn Or “sow” (so KJV, ASV). The imagery is taken from the sowing of seed by hand.

[14:10]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Or “old gate” (NLT); or “former gate” (NRSV).

[14:10]  ⁵³ 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]  ⁵⁴ sn From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south.

[1:8]  ⁵⁵ tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”

[1:8]  ⁵⁶ tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.

[1:8]  ⁵⁷ sn The Hebrew שְׂרֻקִּים (sÿruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX (ψαροί) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.

[1:21]  ⁵⁸ tn Heb “so that no man lifts up his head.”

[1:21]  ⁵⁹ tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.

[1:21]  ⁶⁰ tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.

[7:5]  ⁶¹ 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.

[8:19]  ⁶² 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).

[12:4]  ⁶³ tn Heb “every horse.”

[12:4]  ⁶⁴ tn Or “peoples” (so NAB, NRSV).

[14:21]  ⁶⁵ tn Or “merchant”; “trader” (because Canaanites, especially Phoenicians, were merchants and traders; cf. BDB 489 s.v. I and II כְּנַעֲנִי). English versions have rendered the term as “Canaanite” (KJV, NKJV, NASB, NIV), “trader” (RSV, NEB), “traders” (NRSV, NLT), or “merchant” (NAB), although frequently a note is given explaining the other option. Cf. also John 2:16.

[14:21]  sn This is not to preclude the Canaanite (or anyone else) from worship; the point is that in the messianic age all such ethnic and religious distinctions will be erased and all people will be eligible to worship the Lord.