Zakharia 9:14

9:14 Then the Lord will appear above them, and his arrow will shoot forth like lightning; the Lord God will blow the trumpet and will sally forth on the southern storm winds.

Zakharia 12:10

12:10 “I will pour out on the kingship ¹  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ²  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. ³ 

Zakharia 9:13

9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! ⁴  I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, ⁵  like a warrior’s sword.

Zakharia 9:6

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

Zakharia 10:9

10:9 Though I scatter ⁶  them among the nations, they will remember in far-off places – they and their children will sprout forth and return.

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 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. ⁷ 

Zakharia 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ⁸  and victorious, ⁹ 

humble and riding on a donkey ¹⁰  –

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

Zakharia 8:5

8:5 And the streets of the city will be full of boys and girls playing. ¹¹ 

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 2:7

2:7 “Escape, Zion, you who live among the Babylonians!” ¹² 

Zakharia 9:17

9:17 How precious and fair! ¹³  Grain will make the young men flourish and new wine the young women.

Zakharia 6:11

6:11 Then take some silver and gold to make a crown ¹⁴  and set it on the head of Joshua son of Jehozadak, the high priest.

Zakharia 2:10

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

Zakharia 7:2

7:2 Now the people of Bethel ¹⁶  had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor

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 1:1

Introduction

1:1 In the eighth month of Darius’ ¹⁷  second year, ¹⁸  the word of the Lord came to the prophet Zechariah, ¹⁹  son of Berechiah son of Iddo, as follows:

Zakharia 2:4

2:4 and said to him, “Hurry, speak to this young man ²⁰  as follows: ‘Jerusalem will no longer be enclosed by walls ²¹  because of the multitude of people and animals there.

Zakharia 6:10

6:10 “Choose some people ²²  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. ²³ 

Zakharia 9:16

9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land.

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. ²⁴  Moreover, he will not nourish the one that is healthy but instead will eat the meat of the fat sheep ²⁵  and tear off their hooves.

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; ²⁶ 

I will turn my hand against the insignificant ones.

[12:10]  ¹ tn Or “dynasty”; Heb “house.”

[12:10]  ² 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]  ³ 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).

[9:13]  ⁴ 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]  ⁵ 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.

[10:9]  ⁶ tn Or “sow” (so KJV, ASV). The imagery is taken from the sowing of seed by hand.

[13:3]  ⁷ 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).

[9:9]  ⁸ 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]  ⁹ 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]  ¹⁰ 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).

[8:5]  ¹¹ 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).

[2:7]  ¹² tn Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).

[9:17]  ¹³ 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.

[6:11]  ¹⁴ 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.

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

[7:2]  ¹⁶ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[1:1]  ¹⁷ sn Darius is Darius Hystaspes, king of Persia from 522-486 b.c.

[1:1]  ¹⁸ sn The eighth month of Darius’ second year was late October – late November, 520 b.c., by the modern (Julian) calendar. This is two months later than the date of Haggai’s first message to the same community (cf. Hag 1:1).

[1:1]  ¹⁹ sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20-22).

[2:4]  ²⁰ sn That is, to Zechariah.

[2:4]  ²¹ 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).

[6:10]  ²² 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]  ²³ sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.

[11:16]  ²⁴ tn Heb “the broken” (so KJV, NASB; NRSV “the maimed”).

[11:16]  ²⁵ tn Heb “the fat [ones].” Cf. ASV “the fat sheep”; NIV “the choice sheep.”

[13:7]  ²⁶ 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).