Zakharia 7:9

7:9 “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other.

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 ¹  with him on his throne and they will see eye to eye on everything.

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 7:3

7:3 by asking both the priests of the temple ³  of the Lord who rules over all and the prophets, “Should we weep in the fifth month, ⁴  fasting as we have done over the years?”

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 3:7

3:7 “The Lord who rules over all says, ‘If you live ⁵  and work according to my requirements, you will be able to preside over my temple ⁶  and attend to my courtyards, and I will allow you to come and go among these others who are standing by you.

Zakharia 1:5

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

Zakharia 14:3

14:3 Then the Lord will go to battle ⁷  and fight against those nations, just as he fought battles in ancient days. ⁸ 

Zakharia 1:4

1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord.

Zakharia 1:6

1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ⁹  Then they paid attention ¹⁰  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

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. ¹¹  But the blacksmiths have come to terrify Judah’s enemies ¹²  and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” ¹³ 

Zakharia 8:14

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

Zakharia 12:10

12:10 “I will pour out on the kingship ¹⁵  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ¹⁶  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. ¹⁷ 

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 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 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ¹⁸  of David and the people of Jerusalem ¹⁹  to cleanse them from sin and impurity. ²⁰ 

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 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 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 ²¹  months through all these seventy years, did you truly fast for me – for me, indeed?

Zakharia 8:19

8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth ²²  months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’

Zakharia 9:7

9:7 I will take away their abominable religious practices; ²³  then those who survive will become a community of believers in our God, ²⁴  like a clan in Judah, and Ekron will be like the Jebusites.

Zakharia 10:6

10:6 “I (says the Lord) will strengthen the kingdom ²⁵  of Judah and deliver the people of Joseph ²⁶  and will bring them back ²⁷  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.

[6:13]  ¹ 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).

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

[7:3]  ³ tn Heb “house” (so NAB, NIV, NRSV).

[7:3]  ⁴ sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586 b.c., almost exactly 70 years earlier (cf. 2 Kgs 25:8).

[3:7]  ⁵ 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]  ⁶ 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.

[14:3]  ⁷ sn The statement the Lord will go to battle introduces the conflict known elsewhere as the “battle of Armageddon,” a battle in which the Lord delivers his people and establishes his millennial reign (cf. Joel 3:12, 15-16; Ezek 38–39; Rev 16:12-21; 19:19-21).

[14:3]  ⁸ tn Heb “as he fights on a day of battle” (similar NASB, NIV, NRSV).

[1:6]  ⁹ tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ¹⁰ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[1:21]  ¹¹ tn Heb “so that no man lifts up his head.”

[1:21]  ¹² tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.

[1:21]  ¹³ tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.

[8:14]  ¹⁴ 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.

[12:10]  ¹⁵ tn Or “dynasty”; Heb “house.”

[12:10]  ¹⁶ 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]  ¹⁷ 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).

[13:1]  ¹⁸ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ²⁰ 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).

[7:5]  ²¹ 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]  ²² 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).

[9:7]  ²³ 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]  ²⁴ tn Heb “and they will be a remnant for our God”; cf. NIV “will belong to our God”; NLT “will worship our God.”

[10:6]  ²⁵ tn Heb “the house.”

[10:6]  ²⁶ 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]  ²⁷ 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).