Zakharia 2:3

2:3 At this point the angelic messenger ¹  who spoke to me went out, and another messenger came to meet him

Zakharia 12:14

12:14 all the clans that remain, each separately with their wives.”

Zakharia 7:10

7:10 You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’

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 8:17

8:17 Do not plan evil in your hearts against one another. Do not favor a false oath – these are all things that I hate,’ says the Lord.”

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. ² 

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,’ ³  says the Lord who rules over all.”

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 11:7

11:7 So I ⁴  began to shepherd the flock destined for slaughter, the most afflicted ⁵  of all the flock. Then I took two staffs, ⁶  calling one “Pleasantness” ⁷  and the other “Binders,” ⁸  and I tended the flock.

Zakharia 8:10

8:10 Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody – each one – against everyone else.

Zakharia 5:3

5:3 The speaker went on to say, “This is a curse ⁹  traveling across the whole earth. For example, according to the curse whoever steals ¹⁰  will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.”

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.’” ¹¹ 

Zakharia 14:13

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.

Zakharia 4:8

4:8 Moreover, the word of the Lord came to me as follows:

Zakharia 13:5

13:5 Instead he will say, ‘I am no prophet – indeed, I am a farmer, for a man has made me his indentured servant since my youth.’ ¹² 

Zakharia 1:18

Vision Two: The Four Horns

1:18 (2:1) ¹³  Once again I looked and this time I saw four horns.

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 ¹⁴  of Judah first, so that the splendor of the kingship ¹⁵  of David and of the people of Jerusalem may not exceed that of Judah.

Zakharia 14:18

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.

Zakharia 11:14

11:14 Then I cut the second staff “Binders” in two in order to annul the covenant of brotherhood between Judah and Israel.

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 11:16

11:16 Indeed, I am about to raise up a shepherd in the land who will not take heed to the sheep headed to slaughter, will not seek the scattered, and will not heal the injured. ¹⁶  Moreover, he will not nourish the one that is healthy but instead will eat the meat of the fat sheep ¹⁷  and tear off their hooves.

Zakharia 6:1

Vision Eight: The Chariots

6:1 Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze. ¹⁸ 

Zakharia 7:6

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

Zakharia 14:15

14:15 This is the kind of plague that will devastate horses, mules, camels, donkeys, and all the other animals in those camps.

Zakharia 14:19

14:19 This will be the punishment of Egypt and of all nations that do not go up to celebrate the Feast of Tabernacles.

Zakharia 1:8

The Content of the First Vision

1:8 I was attentive that night and saw a man seated ¹⁹  on a red horse that stood among some myrtle trees ²⁰  in the ravine. Behind him were red, sorrel, ²¹  and white horses.

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 1:7

The Introduction to the Visions

1:7 On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year, ²²  the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo, as follows:

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 3:1

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ²⁴  standing before the angel of the Lord, with Satan ²⁵  standing at his right hand to accuse him.

Zakharia 3:4

3:4 The angel ²⁶  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 ²⁷  in fine clothing.”

Zakharia 3:8

3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you ²⁸  are a symbol that I am about to introduce my servant, the Branch. ²⁹ 

Zakharia 14:2

14:2 For I will gather all the nations against Jerusalem ³⁰  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. ³¹ 

Zakharia 14:7

14:7 It will happen in one day (a day known to the Lord); not in the day or the night, but in the evening there will be light. ³² 

Zakharia 2:4

2:4 and said to him, “Hurry, speak to this young man ³³  as follows: ‘Jerusalem will no longer be enclosed by walls ³⁴  because of the multitude of people and animals there.

Zakharia 6:15

6:15 Then those who are far away ³⁵  will come and build the temple of the Lord so that you may know that the Lord who rules over all has sent me to you. This will all come to pass if you completely obey the voice of the Lord your God.”’”

Zakharia 7:14

7:14 ‘Rather, I will sweep them away in a storm into all the nations they are not familiar with.’ Thus the land had become desolate because of them, with no one crossing through or returning, for they had made the fruitful ³⁶  land a waste.”

Zakharia 8:12

8:12 ‘for there will be a peaceful time of sowing, the vine will produce its fruit and the ground its yield, and the skies ³⁷  will rain down dew. Then I will allow the remnant of my people to possess all these things.

Zakharia 8:14

8:14 “For the Lord who rules over all says, ‘As I had planned to hurt ³⁸  you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry,

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.”’” ³⁹ 

Zakharia 9:7

9:7 I will take away their abominable religious practices; ⁴⁰  then those who survive will become a community of believers in our God, ⁴¹  like a clan in Judah, and Ekron will be like the Jebusites.

Zakharia 12:12

12:12 The land will mourn, clan by clan – the clan of the royal household of David by itself and their wives by themselves; the clan of the family of Nathan ⁴²  by itself and their wives by themselves;

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

[8:16]  ² sn For a similar reference to true and righteous judgment see Mic 6:8.

[4:6]  ³ 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).

[11:7]  ⁴ sn The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the Lord as the actions of vv. 8-14 make clear. The prophet, like others before him, probably performed actions dramatizing the account of God’s past dealings with Israel and Judah (cf. Hos 1-3; Isa 20:2-4; Jer 19:1-15; 27:2-11; Ezek 4:1-3).

[11:7]  ⁵ tc For the MT reading לָכֵן עֲנִיֵּי (lakhen ’aniyyey, “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions.

[11:7]  ⁶ sn The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1-11; Ezek 37:15-23.

[11:7]  ⁷ tn The Hebrew term נֹעַם (no’am) is frequently translated “Favor” (so NAB, NASB, NIV, NRSV, NLT); cf. KJV “Beauty”; CEV “Mercy.”

[11:7]  sn The name of the first staff, pleasantness, refers to the rest and peace of the covenant between the Lord and his people (cf. v. 10).

[11:7]  ⁸ tn The Hebrew term חֹבְלִים (khovlim) is often translated “Union” (so NASB, NIV, NLT); cf. KJV, ASV “Bands”; NAB “Bonds”; NRSV, TEV, CEV “Unity”).

[11:7]  sn The name of the second staff, Binders, refers to the relationship between Israel and Judah (cf. v. 14).

[5:3]  ⁹ tn The Hebrew word translated “curse” (אָלָה, ’alah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21).

[5:3]  ¹⁰ sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.

[3:10]  ¹¹ 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).

[13:5]  ¹² tn Or perhaps “for the land has been my possession since my youth” (so NRSV; similar NAB).

[1:18]  ¹³ sn This marks the beginning of ch. 2 in the Hebrew text. Beginning with 1:18, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:18 ET = 2:1 HT, 1:19 ET = 2:2 HT, 1:20 ET = 2:3 HT, 1:21 ET = 2:4 HT, 2:1 ET = 2:5 HT, etc., through 2:13 ET = 2:17 HT. From 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[12:7]  ¹⁴ tn Heb “the tents” (so NAB, NRSV); NIV “the dwellings.”

[12:7]  ¹⁵ 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.

[11:16]  ¹⁶ tn Heb “the broken” (so KJV, NASB; NRSV “the maimed”).

[11:16]  ¹⁷ tn Heb “the fat [ones].” Cf. ASV “the fat sheep”; NIV “the choice sheep.”

[6:1]  ¹⁸ tn Heb “two mountains, and the mountains [were] mountains of bronze.” This has been simplified in the translation for stylistic reasons.

[6:1]  sn Bronze, a hard, almost impenetrable metal, is an apt figure to speak of the obstacles standing in the way of the accomplishment of God’s purposes for the postexilic Jewish community (cf. 4:7). The cleft between the two from which the chariots emerge might be related to the eschatological triumph of the Lord who will return to the Mount of Olives and divide it into two mountains, one on the north and the other on the south (cf. Zech 14:1-8; Ezek 47:1-12).

[1:8]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[1:7]  ²² sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519 b.c.

[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).

[3:1]  ²⁴ 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]  ²⁵ 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.

[3:4]  ²⁶ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ²⁷ 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.”

[3:8]  ²⁸ 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]  ²⁹ 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).

[14:2]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ³¹ tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”

[14:7]  ³² sn In the evening there will be light. The normal pattern is that light breaks through in the morning (Gen 1:3) but in the day of the Lord in judgment it would do so in the evening. In a sense the universe will be “de-created” in order to be “recreated.”

[2:4]  ³³ sn That is, to Zechariah.

[2:4]  ³⁴ 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).

[6:15]  ³⁵ sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.

[7:14]  ³⁶ tn Or “desirable”; traditionally “pleasant” (so many English versions; cf. TEV “This good land”).

[8:12]  ³⁷ tn Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “skies” depending on the context.

[8:14]  ³⁸ tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.

[8:23]  ³⁹ 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).

[9:7]  ⁴⁰ tn Heb “and I will take away their blood from their mouth and their abominations from between their teeth.” These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it (less likely NCV “drinking blood”) or eating unclean or forbidden foods.

[9:7]  ⁴¹ tn Heb “and they will be a remnant for our God”; cf. NIV “will belong to our God”; NLT “will worship our God.”

[12:12]  ⁴² sn By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (the clan of the family of Nathan). Nathan was a son of David (2 Sam 5:14) through whom Jesus eventually came (Luke 3:23-31). Matthew traces Jesus’ ancestry back through Solomon (Matt 1:6-16) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The “official” descent of Jesus may be viewed as passing through Solomon whereas the “physical” descent came through Nathan.