Zakharia 3:3

3:3 Now Joshua was dressed in filthy clothes ¹  as he stood there before the angel.

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. ² 

Zakharia 4:3

4:3 There are also two olive trees beside it, one on the right of the receptacle and the other on the left.” ³ 

Zakharia 1:18

Vision Two: The Four Horns

1:18 (2:1) ⁴  Once again I looked and this time I saw four horns.

Zakharia 5:1

Vision Six: The Flying Scroll

5:1 Then I turned to look, and there was a flying scroll!

Zakharia 4:2

4:2 He asked me, “What do you see?” I replied, ⁵  “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps.

Zakharia 5:7

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

Zakharia 2:1

Vision Three: The Surveyor

2:1 (2:5) I looked again, and there was a man with a measuring line in his hand.

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 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 1:8

The Content of the First Vision

1:8 I was attentive that night and saw a man seated ⁷  on a red horse that stood among some myrtle trees ⁸  in the ravine. Behind him were red, sorrel, ⁹  and white horses.

Zakharia 5:6

5:6 I asked, “What is it?” And he replied, “It is a basket for measuring grain ¹⁰  that is moving away from here.” Moreover, he said, “This is their ‘eye’ ¹¹  throughout all the earth.”

Zakharia 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ¹²  of David and the people of Jerusalem ¹³  to cleanse them from sin and impurity. ¹⁴ 

Zakharia 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ¹⁵  with its focus on Damascus: ¹⁶ 

The eyes of all humanity, ¹⁷  especially of the tribes of Israel, are toward the Lord,

Zakharia 4:10

4:10 For who dares make light of small beginnings? These seven eyes ¹⁸  will joyfully look on the tin tablet ¹⁹  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

Zakharia 8:6

8:6 And,’ says the Lord who rules over all, ‘though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?’ asks the Lord who rules over all.

Zakharia 3:9

3:9 As for the stone ²⁰  I have set before Joshua – on the one stone there are seven eyes. ²¹  I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. ²² 

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 ²³  months through all these seventy years, did you truly fast for me – for me, indeed?

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. ²⁴ 

Zakharia 4:13

4:13 He replied, “Don’t you know what these are?” And I said, “No, sir.”

Zakharia 4:5

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

Zakharia 10:12

10:12 Thus I will strengthen them by my power, ²⁵  and they will walk about ²⁶  in my name,” says the Lord.

Zakharia 1:9

The Interpretation of the First Vision

1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger ²⁷  who replied to me said, “I will show you what these are.”

Zakharia 12:2

12:2 “I am about to make Jerusalem ²⁸  a cup that brings dizziness ²⁹  to all the surrounding nations; indeed, Judah will also be included when Jerusalem is besieged.

Zakharia 14:8

14:8 Moreover, on that day living waters will flow out from Jerusalem, ³⁰  half of them to the eastern sea ³¹  and half of them to the western sea; ³²  it will happen both in summer and in winter.

Zakharia 13:7

13:7 “Awake, sword, against my shepherd,

against the man who is my associate,”

says the Lord who rules over all.

Strike the shepherd that the flock may be scattered; ³³ 

I will turn my hand against the insignificant ones.

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. ³⁴ 

Zakharia 10:2

10:2 For the household gods ³⁵  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. ³⁶ 

Zakharia 5:9

5:9 Then I looked again and saw two women ³⁷  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 14:6

14:6 On that day there will be no light – the sources of light in the heavens will congeal. ³⁸ 

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 13:6

13:6 Then someone will ask him, ‘What are these wounds on your chest?’ ³⁹  and he will answer, ‘Some that I received in the house of my friends.’

Zakharia 12:11

12:11 On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad-Rimmon ⁴⁰  in the plain of Megiddo. ⁴¹ 

Zakharia 1:5

1:5 “As for your ancestors, where are they? And did the prophets live forever?

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 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 ⁴²  in the house of the Lord who rules over all.

Zakharia 6:12

6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, ⁴³  who will sprout up from his place and build the temple of the Lord.

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 ⁴⁴  of a prophet to deceive the people. ⁴⁵ 

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. ⁴⁶ 

Zakharia 5:5

Vision Seven: The Ephah

5:5 After this the angelic messenger ⁴⁷  who had been speaking to me went out and said, “Look, see what is leaving.”

Zakharia 6:14

6:14 The crown will then be turned over to Helem, ⁴⁸  Tobijah, Jedaiah, and Hen ⁴⁹  son of Zephaniah as a memorial in the temple of the Lord.

Zakharia 7:6

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

Zakharia 11:3

11:3 Listen to the howling of shepherds,

because their magnificence has been destroyed.

Listen to the roaring of young lions,

because the thickets of the Jordan have been devastated.

Zakharia 14:9

14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. ⁵⁰ 

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 ⁵¹  land a waste.”

Zakharia 1:11

1:11 The riders then agreed with the angel of the Lord, ⁵²  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 ⁵³  standing before the angel of the Lord, with Satan ⁵⁴  standing at his right hand to accuse him.

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 3:8

3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you ⁵⁵  are a symbol that I am about to introduce my servant, the Branch. ⁵⁶ 

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 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 9:8

9:8 Then I will surround my temple ⁵⁷  to protect it like a guard ⁵⁸  from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.

Zakharia 9:13

9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! ⁵⁹  I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, ⁶⁰  like a warrior’s sword.

Zakharia 10:1

The Restoration of the True People

10:1 Ask the Lord for rain in the season of the late spring rains ⁶¹  – the Lord who causes thunderstorms – and he will give everyone showers of rain and green growth in the field.

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. ⁶² 

Zakharia 10:10

10:10 I will bring them back from Egypt and gather them from Assyria. ⁶³  I will bring them to the lands of Gilead and Lebanon, for there will not be enough room for them in their own land.

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 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 4:14

4:14 So he said, “These are the two anointed ones ⁶⁴  who stand by the Lord of the whole earth.”

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.’” ⁶⁵ 

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 ⁶⁶  on the earth.”

Zakharia 6:8

6:8 Then he cried out to me, “Look! The ones going to the northland have brought me ⁶⁷  peace about the northland.” ⁶⁸ 

Zakharia 7:1-2

The Hypocrisy of False Fasting

7:1 In King Darius’ fourth year, on the fourth day of Kislev, the ninth month, ⁶⁹  the word of the Lord came to Zechariah. 7:2 Now the people of Bethel ⁷⁰  had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor

Zakharia 7:13

7:13 “‘It then came about that just as I ⁷¹  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 8:11

8:11 But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord who rules over all,

Zakharia 11:10

11:10 Then I took my staff “Pleasantness” and cut it in two to annul my covenant that I had made with all the people.

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 ⁷²  – says,

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.’ ⁷³ 

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 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.”’” ⁷⁴ 

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 1:12

1:12 The angel of the Lord then asked, “Lord who rules over all, ⁷⁵  how long before you have compassion on Jerusalem ⁷⁶  and the other cities of Judah which you have been so angry with for these seventy years?” ⁷⁷ 

Zakharia 1:19

1:19 So I asked the angelic messenger ⁷⁸  who spoke with me, “What are these?” He replied, “These are the horns ⁷⁹  that have scattered Judah, Israel, and Jerusalem.” ⁸⁰ 

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.’” ⁸¹ 

Zakharia 4:7

Oracle of Response

4:7 “What are you, you great mountain? ⁸²  Because of Zerubbabel you will become a level plain! And he will bring forth the temple ⁸³  capstone with shoutings of ‘Grace! Grace!’ ⁸⁴  because of this.”

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 9:11-12

9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit. 9:12 Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you.

Zakharia 11:7

11:7 So I ⁸⁵  began to shepherd the flock destined for slaughter, the most afflicted ⁸⁶  of all the flock. Then I took two staffs, ⁸⁷  calling one “Pleasantness” ⁸⁸  and the other “Binders,” ⁸⁹  and I tended the flock.

Zakharia 14:14

14:14 Moreover, Judah will fight at ⁹⁰  Jerusalem, and the wealth of all the surrounding nations will be gathered up ⁹¹  – gold, silver, and clothing in great abundance.

Zakharia 14:17-18

14:17 But if any of the nations anywhere on earth refuse to go up to Jerusalem ⁹²  to worship the King, the Lord who rules over all, they will get no rain. 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 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. ⁹³  But the blacksmiths have come to terrify Judah’s enemies ⁹⁴  and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” ⁹⁵ 

Zakharia 3:7

3:7 “The Lord who rules over all says, ‘If you live ⁹⁶  and work according to my requirements, you will be able to preside over my temple ⁹⁷  and attend to my courtyards, and I will allow you to come and go among these others who are standing by you.

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 ⁹⁸  will rain down dew. Then I will allow the remnant of my people to possess all these things.

Zakharia 9:10

9:10 I will remove ⁹⁹  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ¹⁰⁰  to the ends of the earth.

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, ¹⁰¹  full like the sacrificial basin or like the corners of the altar. ¹⁰² 

Zakharia 10:6

10:6 “I (says the Lord) will strengthen the kingdom ¹⁰³  of Judah and deliver the people of Joseph ¹⁰⁴  and will bring them back ¹⁰⁵  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 14:5

14:5 Then you will escape ¹⁰⁶  through my mountain valley, for the mountains will extend to Azal. ¹⁰⁷  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ¹⁰⁸  of Judah. Then the Lord my God will come with all his holy ones with him.

Zakharia 14:10

14:10 All the land will change and become like the Arabah ¹⁰⁹  from Geba to Rimmon, ¹¹⁰  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 ¹¹¹  and on to the Corner Gate, ¹¹²  and from the Tower of Hananel to the royal winepresses. ¹¹³ 

[3:3]  ¹ sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.

[6:3]  ² 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.

[4:3]  ³ sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12.

[1:18]  ⁴ 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.

[4:2]  ⁵ tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”

[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).

[1:8]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[5:6]  ¹⁰ tn Heb “[This is] the ephah.” An ephah was a liquid or solid measure of about a bushel (five gallons or just under twenty liters). By metonymy it refers here to a measuring container (probably a basket) of that quantity.

[5:6]  ¹¹ tc The LXX and Syriac read עֲוֹנָם (’avonam, “their iniquity,” so NRSV; NIV similar) for the MT עֵינָם (’enam, “their eye”), a reading that is consistent with the identification of the woman in v. 8 as wickedness, but one that is unnecessary. In 4:10 the “eye” represented divine omniscience and power; here it represents the demonic counterfeit.

[13:1]  ¹² tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

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

[13:1]  ¹⁴ 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).

[9:1]  ¹⁵ sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).

[9:1]  ¹⁶ tn Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, mÿnukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.

[9:1]  ¹⁷ tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT).

[4:10]  ¹⁸ 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]  ¹⁹ 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.

[3:9]  ²⁰ sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).

[3:9]  ²¹ tn Some understand the Hebrew term עַיִן (’ayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.

[3:9]  sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10; 2 Chr 16:9).

[3:9]  ²² sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7-9).

[7:5]  ²³ 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.

[13:3]  ²⁴ 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).

[10:12]  ²⁵ 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]  ²⁶ 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.

[1:9]  ²⁷ tn Heb “messenger” or “angel” (מַלְאָךְ, mal’akh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).

[12:2]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:2]  ²⁹ sn The image of a cup that brings dizziness is that of drunkenness. The Lord will force the nations to drink of his judgment and in doing so they will become so intoxicated by his wrath that they will stumble and become irrational.

[14:8]  ³⁰ sn Living waters will flow out from Jerusalem. Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (Ezek 47; cf. Rev 22:1-5; also John 7:38).

[14:8]  ³¹ sn The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).

[14:8]  ³² sn The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).

[13:7]  ³³ sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively).

[6:1]  ³⁴ 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).

[10:2]  ³⁵ 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]  ³⁶ 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).

[5:9]  ³⁷ 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.

[14:6]  ³⁸ tn Heb “the splendid will congeal.” This difficult phrase (MT יְקָרוֹת יְקִפָּאוֹן, yÿqarot yÿqippa’on) is not clarified by the LXX which presupposes וְקָרוּת וְקִפָּאוֹן (vÿqarut vÿqippa’on, “and cold and ice,” a reading followed by NAB, NIV, NCV, NRSV, TEV). Besides the fact that cold and ice do not necessarily follow the absence of light, the idea here is that day will be night and night day. The heavenly sources of light “freeze up” as it were, and refuse to shine.

[13:6]  ³⁹ tn Heb “wounds between your hands.” Cf. NIV “wounds on your body”; KJV makes this more specific: “wounds in thine hands.”

[13:6]  sn These wounds on your chest. Pagan prophets were often self-lacerated (Lev 19:28; Deut 14:1; 1 Kgs 18:28) for reasons not entirely clear, so this false prophet betrays himself as such by these graphic and ineradicable marks.

[12:11]  ⁴⁰ 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]  ⁴¹ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[14:21]  ⁴² 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.

[6:12]  ⁴³ tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).

[13:4]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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.”

[5:5]  ⁴⁷ tn See the note on the expression “angelic messenger” in 1:9.

[6:14]  ⁴⁸ tn “Helem” is probably the same individual as “Heldai” in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [2 Sam 23:29] and “Heldai” [1 Chr 27:15]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).

[6:14]  ⁴⁹ tn Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” (חֵן, khen); that is, “Hen” is a nickname for Josiah – “the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).

[14:9]  ⁵⁰ sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion – he will be “king over all the earth.”

[7:14]  ⁵¹ tn Or “desirable”; traditionally “pleasant” (so many English versions; cf. TEV “This good land”).

[1:11]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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.

[3:8]  ⁵⁵ 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]  ⁵⁶ 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).

[9:8]  ⁵⁷ tn Heb “house” (so NAB, NIV, NRSV).

[9:8]  ⁵⁸ tn Though a hapax legomenon, the מִצָּבָה (mitsavah) of the MT (from נָצַב, natsav, “take a stand”) is preferable to the suggestion מַצֵּבָה (matsevah, “pillar”) or even מִצָּבָא (mitsava’, “from” or “against the army”). The context favors the idea of the Lord as a protector.

[9:13]  ⁵⁹ 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]  ⁶⁰ 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.

[10:1]  ⁶¹ 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).

[10:5]  ⁶² 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.

[10:10]  ⁶³ sn I will bring them back from Egypt…from Assyria. The gathering of God’s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3-5; 43:1-7, 14-21; 48:20-22; 51:9-11).

[4:14]  ⁶⁴ 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.

[13:9]  ⁶⁵ 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).

[1:10]  ⁶⁶ 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.”

[6:8]  ⁶⁷ tn Heb “my spirit.” The subject appears to be the Lord who exclaims here that the horsemen have accomplished their task of bringing peace.

[6:8]  ⁶⁸ sn The immediate referent of peace about the northland is to the peace brought by Persia’s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22-23; Isa 44:28; 45:1-2). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace.

[7:1]  ⁶⁹ sn The fourth day of Kislev, the ninth month would be December 7, 518 b.c., 22 months after the previous eight visions.

[7:2]  ⁷⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ⁷¹ 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.

[12:1]  ⁷² tn Heb “who forms the spirit of man within him” (so NIV).

[13:5]  ⁷³ tn Or perhaps “for the land has been my possession since my youth” (so NRSV; similar NAB).

[8:23]  ⁷⁴ 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).

[1:12]  ⁷⁵ sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.

[1:12]  ⁷⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁷⁷ 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.

[1:19]  ⁷⁸ tn See the note on the expression “angelic messenger” in v. 9.

[1:19]  ⁷⁹ 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]  ⁸⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:10]  ⁸¹ 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).

[4:7]  ⁸² sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).

[4:7]  ⁸³ tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).

[4:7]  ⁸⁴ sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).

[11:7]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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).

[14:14]  ⁹⁰ tn The Hebrew phrase בִּירוּשָׁלָם (birushalam) with the verb נִלְחַם (nilkham, “make war”) would ordinarily suggest that Judah is fighting against Jerusalem (so NAB, CEV). While this could happen accidentally, the context here favors the idea that Judah is fighting alongside Jerusalem against a common enemy. The preposition בְּ (bÿ), then, should be construed as locative (“at”; cf. KJV, NASB, NIV, NRSV, NLT).

[14:14]  ⁹¹ tn The term translated “gathered up” could also be rendered “collected” (so NIV, NCV, NRSV, although this might suggest a form of taxation) or “confiscated” (which might imply seizure of property against someone’s will). The imagery in the context, however, suggests the aftermath of a great battle, where the spoils are being picked up by the victors (cf. NLT “captured”).

[14:17]  ⁹² sn The reference to any…who refuse to go up to Jerusalem makes clear the fact that the nations are by no means “converted” to the Lord but are under his compulsory domination.

[1:21]  ⁹³ tn Heb “so that no man lifts up his head.”

[1:21]  ⁹⁴ tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.

[1:21]  ⁹⁵ tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.

[3:7]  ⁹⁶ tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9).

[3:7]  ⁹⁷ sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.

[8:12]  ⁹⁸ tn Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “skies” depending on the context.

[9:10]  ⁹⁹ tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  tn Heb “cut off” (so NASB, NRSV; also later in this verse); NAB “banish”; NIV, CEV “take away.”

[9:10]  ¹⁰⁰ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[9:15]  ¹⁰¹ 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]  ¹⁰² 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.

[10:6]  ¹⁰³ tn Heb “the house.”

[10:6]  ¹⁰⁴ 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]  ¹⁰⁵ 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).

[14:5]  ¹⁰⁶ 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]  ¹⁰⁷ sn Azal is a place otherwise unknown.

[14:5]  ¹⁰⁸ 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.

[14:10]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ tn Or “old gate” (NLT); or “former gate” (NRSV).

[14:10]  ¹¹² 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]  ¹¹³ sn From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south.