Zakharia 2:9

2:9 “I am about to punish them ¹  in such a way,” he says, “that they will be looted by their own slaves.” Then you will know that the Lord who rules over all has sent me.

Zakharia 11:5

11:5 Those who buy them ²  slaughter them and are not held guilty; those who sell them say, ‘Blessed be the Lord, for I am rich.’ Their own shepherds have no compassion for them.

Zakharia 4:9

4:9 “The hands of Zerubbabel have laid the foundations of this temple, ³  and his hands will complete it.” Then you will know that the Lord who rules over all has sent me to you.

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 3:2

3:2 The Lord ⁹  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ¹⁰  rebuke you! Isn’t this man like a burning stick snatched from the fire?”

Zakharia 9:11

9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit.

Zakharia 11:11

11:11 So it was annulled that very day, and then the most afflicted of the flock who kept faith with me knew that that was the word of the Lord.

Zakharia 3:5

3:5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby.

Zakharia 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ¹¹  and they will also be my ¹²  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 4:14

4:14 So he said, “These are the two anointed ones ¹³  who stand by the Lord of the whole earth.”

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 ¹⁴  land a waste.”

Zakharia 5:9

5:9 Then I looked again and saw two women ¹⁵  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 7:12

7:12 Indeed, they made their heart as hard as diamond, ¹⁶  so that they could not obey the Torah and the other words the Lord who rules over all had sent by his Spirit through the former prophets. Therefore, the Lord who rules over all had poured out great wrath.

Zakharia 11:13

11:13 The Lord then said to me, “Throw to the potter that exorbitant sum ¹⁷  at which they valued me!” So I took the thirty pieces of silver and threw them to the potter ¹⁸  at the temple ¹⁹  of the Lord.

Zakharia 6:15

6:15 Then those who are far away ²⁰  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 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 13:3

13:3 Then, if anyone prophesies in spite of this, his father and mother to whom he was born will say to him, ‘You cannot live, for you lie in the name of the Lord.’ Then his father and mother to whom he was born will run him through with a sword when he prophesies. ²¹ 

Zakharia 5:10

5:10 I asked the messenger who was speaking to me, “Where are they taking the basket?”

Zakharia 4:4

4:4 Then I asked the messenger who spoke with me, “What are these, ²²  sir?”

Zakharia 10:6

10:6 “I (says the Lord) will strengthen the kingdom ²³  of Judah and deliver the people of Joseph ²⁴  and will bring them back ²⁵  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 1:13

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

Zakharia 3:8

3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you ²⁶  are a symbol that I am about to introduce my servant, the Branch. ²⁷ 

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 ²⁸  for Jerusalem and for Zion.

Zakharia 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ²⁹ 

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,’ ³⁰  says the Lord who rules over all.”

Zakharia 6:6

6:6 The chariot with the black horses is going to the north country and the white ones are going after them, but the spotted ones are going to the south country.

Zakharia 10:2

10:2 For the household gods ³¹  have spoken wickedness, the soothsayers have seen a lie, and as for the dreamers, they have disclosed emptiness and give comfort in vain. Therefore the people set out like sheep and become scattered because they have no shepherd. ³² 

Zakharia 9:6-7

9:6 A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines. 9:7 I will take away their abominable religious practices; ³³  then those who survive will become a community of believers in our God, ³⁴  like a clan in Judah, and Ekron will be like the Jebusites.

Zakharia 1:17

1:17 Speak up again with the message of the Lord who rules over all: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”

Zakharia 12:7-8

12:7 The Lord also will deliver the homes ³⁵  of Judah first, so that the splendor of the kingship ³⁶  of David and of the people of Jerusalem may not exceed that of Judah. 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. ³⁷ 

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 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. ³⁸ 

Zakharia 6:10

6:10 “Choose some people ³⁹  from among the exiles, namely, Heldai, Tobijah, and Jedaiah, all of whom have come from Babylon, and when you have done so go to the house of Josiah son of Zephaniah. ⁴⁰ 

Zakharia 4:10

4:10 For who dares make light of small beginnings? These seven eyes ⁴¹  will joyfully look on the tin tablet ⁴²  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Zakharia 8:9

8:9 “The Lord who rules over all also says, ‘Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the Lord who rules over all, ⁴³  so that the temple might be built.

Zakharia 14:5

14:5 Then you will escape ⁴⁴  through my mountain valley, for the mountains will extend to Azal. ⁴⁵  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ⁴⁶  of Judah. Then the Lord my God will come with all his holy ones with him.

Zakharia 6:2-3

6:2 Harnessed to the first chariot were red horses, to the second black horses, 6:3 to the third white horses, and to the fourth spotted horses, all of them strong. ⁴⁷ 

Zakharia 11:1

The History and Future of Judah’s Wicked Kings

11:1 Open your gates, Lebanon,

so that the fire may consume your cedars. ⁴⁸ 

Zakharia 10:7

10:7 The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord.

Zakharia 6:11

6:11 Then take some silver and gold to make a crown ⁴⁹  and set it on the head of Joshua son of Jehozadak, the high priest.

Zakharia 9:17

9:17 How precious and fair! ⁵⁰  Grain will make the young men flourish and new wine the young women.

Zakharia 8:5

8:5 And the streets of the city will be full of boys and girls playing. ⁵¹ 

Zakharia 12:1

The Repentance of Judah

12:1 The revelation of the word of the Lord concerning Israel: The Lord – he who stretches out the heavens and lays the foundations of the earth, who forms the human spirit within a person ⁵²  – says,

Zakharia 14:1

The Sovereignty of the Lord

14:1 A day of the Lord ⁵³  is about to come when your possessions ⁵⁴  will be divided as plunder in your midst.

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁵⁵  and victorious, ⁵⁶ 

humble and riding on a donkey ⁵⁷  –

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

Zakharia 10:1

The Restoration of the True People

10:1 Ask the Lord for rain in the season of the late spring rains ⁵⁸  – the Lord who causes thunderstorms – and he will give everyone showers of rain and green growth in the field.

Zakharia 13:4

13:4 “Therefore, on that day each prophet will be ashamed of his vision when he prophesies and will no longer wear the hairy garment ⁵⁹  of a prophet to deceive the people. ⁶⁰ 

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. ⁶¹ 

Zakharia 2:4

2:4 and said to him, “Hurry, speak to this young man ⁶²  as follows: ‘Jerusalem will no longer be enclosed by walls ⁶³  because of the multitude of people and animals there.

Zakharia 9:15

9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, ⁶⁴  full like the sacrificial basin or like the corners of the altar. ⁶⁵ 

Zakharia 14:4

14:4 On that day his feet will stand on the Mount of Olives which lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward. ⁶⁶ 

[2:9]  ¹ tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”

[11:5]  ² sn The expression those who buy them appears to be a reference to the foreign nations to whom Israel’s own kings “sold” their subjects. Far from being good shepherds, then, they were evil and profiteering. The whole section (vv. 4-14) refers to the past when the Lord, the Good Shepherd, had in vain tried to lead his people to salvation and life.

[4:9]  ³ tn Heb “house” (so NAB, NRSV).

[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).

[3:2]  ⁹ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

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

[2:11]  ¹² 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).

[4:14]  ¹³ tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vÿne-hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.

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

[5:9]  ¹⁵ 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.

[7:12]  ¹⁶ tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).

[11:13]  ¹⁷ tn Heb “splendor of splendor” (אֶדֶר הַיְקָר, ’eder hayqar). This expression sarcastically draws attention to the incredibly low value placed upon the Lord’s redemptive grace by his very own people.

[11:13]  ¹⁸ tn The Syriac presupposes הָאוֹצָר (ha’otsar, “treasury”) for the MT הַיּוֹצֵר (hayyotser, “potter”) perhaps because of the lack of evidence for a potter’s shop in the area of the temple. The Syriac reading is followed by NAB, NRSV, TEV. Matthew seems to favor this when he speaks of Judas having thrown the thirty shekels for which he betrayed Jesus into the temple treasury (27:5-6). However, careful reading of the whole gospel pericope makes it clear that the money actually was used to purchase a “potter’s field,” hence Zechariah’s reference to a potter. The MT reading is followed by most other English versions.

[11:13]  ¹⁹ tn Heb “house” (so NASB, NIV, NRSV).

[6:15]  ²⁰ sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.

[13:3]  ²¹ sn Death (in this case being run…through with a sword) was the penalty required in the OT for prophesying falsely (Deut 13:6-11; 18:20-22).

[4:4]  ²² sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.

[10:6]  ²³ tn Heb “the house.”

[10:6]  ²⁴ 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]  ²⁵ 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).

[3:8]  ²⁶ 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]  ²⁷ 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).

[1:14]  ²⁸ 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.

[13:9]  ²⁹ sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[4:6]  ³⁰ 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).

[10:2]  ³¹ tn The Hebrew word תְּרָפִים (tÿrafim, “teraphim”) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34-35; 1 Sam 19:13, 16; Hos 3:4). A number of English versions transliterate the Hebrew term (cf. ASV, NAB, NASB, NRSV) or simply use the generic term “idols” (so KJV, NIV, TEV).

[10:2]  ³² sn Shepherd is a common OT metaphor for the king (see esp. Jer 2:8; 3:15; 10:21; 23:1-2; 50:6; Ezek 34).

[9:7]  ³³ 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]  ³⁴ tn Heb “and they will be a remnant for our God”; cf. NIV “will belong to our God”; NLT “will worship our God.”

[12:7]  ³⁵ tn Heb “the tents” (so NAB, NRSV); NIV “the dwellings.”

[12:7]  ³⁶ 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.

[12:8]  ³⁷ 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.

[10:5]  ³⁸ 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.

[6:10]  ³⁹ tn The words “some people” are supplied in the translation. The Hebrew verb translated “choose” (alternatively “take” [NAB, NIV]; “collect” [NRSV, CEV]) has no direct object specified in the text. Some translations supply “silver and gold” (NIV, NRSV) or “an offering” (NASB).

[6:10]  ⁴⁰ sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.

[4:10]  ⁴¹ tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.

[4:10]  ⁴² tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.

[8:9]  ⁴³ sn These prophets who were there at the founding of the house of the Lord who rules over all included at least Haggai and Zechariah, and perhaps others. The founding referred to here is not the initial laying of the temple’s foundations in 536 b.c. (Ezra 3:8) but the resumption of work two years before the time of the present narrative (i.e., in 520 b.c.), as vv. 10-12 make clear.

[14:5]  ⁴⁴ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ⁴⁵ sn Azal is a place otherwise unknown.

[14:5]  ⁴⁶ sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.

[6:3]  ⁴⁷ tc For the MT reading אֲמֻצִּים (’amutsim, “strong”) Aquila and Syriac presuppose אֲדֻמִּים (’adummim, “red”), thus giving the red horse an assignment and eliminating the problem of a fifth, “spotted” horse. The fourth would be a mottled red horse according to this view. There is, however, no manuscript support for this interpretation.

[11:1]  ⁴⁸ sn In this poetic section, plants and animals provide the imagery for rulers, especially evil ones (cf. respectively Isa 10:33-34; Ezek 31:8; Amos 2:9; Nah 2:12).

[6:11]  ⁴⁹ tn Heb “crowns” (so KJV, ASV; also in v. 14). The Hebrew word for “crown” here is עֲטֶרֶת (’ateret), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority.

[9:17]  ⁵⁰ sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.

[8:5]  ⁵¹ sn The references to longevity and to children living and playing in peace are eschatological in tone. Elsewhere the millennial kingdom is characterized in a similar manner (cf. Isa 65:20; Jer 31:12-13).

[12:1]  ⁵² tn Heb “who forms the spirit of man within him” (so NIV).

[14:1]  ⁵³ 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]  ⁵⁴ tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”

[9:9]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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).

[10:1]  ⁵⁸ tn Heb “the latter rain.” This expression refers to the last concentration of heavy rainfall in the spring of the year in Palestine, about March or April. Metaphorically and eschatologically (as here) the “latter rain” speaks of God’s outpouring of blessing in the end times (cf. Hos 6:3; Joel 2:21-25).

[13:4]  ⁵⁹ tn The “hairy garment of a prophet” (אַדֶּרֶת שֵׁעָר, ’adderet she’ar) was the rough clothing of Elijah (1 Kgs 19:13), Elisha (1 Kgs 19:19; 2 Kgs 2:14), and even John the Baptist (Matt 3:4). Yet, אַדֶּרֶת alone suggests something of beauty and honor (Josh 7:21). The prophet’s attire may have been simple the image it conveyed was one of great dignity.

[13:4]  ⁶⁰ tn The words “the people” are not in the Hebrew text, but are supplied in the translation from context (cf. NCV, TEV, NLT).

[14:7]  ⁶¹ 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]  ⁶² sn That is, to Zechariah.

[2:4]  ⁶³ 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).

[9:15]  ⁶⁴ tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).

[9:15]  ⁶⁵ sn The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.

[14:4]  ⁶⁶ sn This seismic activity provides a means of escape from Jerusalem so that the Messiah (the Lord), whose feet will stand on the Mount of Olives, may destroy the wicked nations in the Kidron Valley (the v. of Jehoshaphat, or of “judgment of the Lord”) without harming the inhabitants of the city.