1 sn (1:1) Darius is Darius Hystaspes, king of Persia from 522-486 B.C.
2sn (1:1) The eighth month of Darius's 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).
3sn (1:1) Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. Quite likely Zechariah's actual father Berechiah had died and the prophet was reared by his grandfather Iddo. The "Zechariah son of Berachiah" 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).
4tn (1:2) Heb "fathers" (also in vv. 4, 5).
5tn (1:3) Heb "to them"; the referent (the people) has been specified in the translation for clarity.
6sn (1:3) The epithet sovereign LORD (traditionally, "LORD of hosts"), very common in Zechariah (53 times), emphasizes the majestic sovereignty of the LORD, an especially important concept in the post-exilic world of great human empires and rulers.
7tn (1:3) The Hebrew verb bWv is common in covenant contexts. To turn from the LORD is to break the covenant and to turn to him (to repent) is to renew the covenant relationship (cf. 2 Kgs 17:13).
8tc (1:6) BHS suggests <k#t=a# ("you") for the MT <k#yt@b)a& ("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.
9tn (1:6) Heb "they turned."
10sn (1:7) The twenty-fourth day of the eleventh month...in Darius's second year was February 15, 519 B.C.
11tn (1:8) Heb "riding," but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses "seated."
12tc (1:8) The LXX presupposes <yr]h*h# ("mountains") rather than the MT <yS!d~h&h^ ("myrtles"), probably because of reference to the ravine. This is unnecessary.
13sn (1:8) The Hebrew <yQ!r%c= means "red." Modern translations such as "speckled" or "spotted" are based on ancient versions that attempt to bring the color of this horse into line with those of Zech 6:2-3. This is a methodological fallacy since these are two different and unrelated visions.
14tn (1:9) Heb "messenger" or "angel" (Ea*l=m^). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).
15sn (1:10) The stem used here (hithpael) with the verb walk (El^h*) 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.
16sn (1:11) 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).
17sn (1:12) Here the angel of the LORD is clearly distinct from the sovereign LORD himself.
18sn (1:12) 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.
19tn (1:14) Heb "jealous for." 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 intimacy.
20tn (1:16) Heb "I have turned." This suggests that the LORD has responded to the "turning" (i.e., repentance) of the people (v. 6) and now, with great love and forgiveness, allows temple building to go forward.
21tn (1:16) Heb "house."
22sn (2:1) 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.
23tn (1:19) See the note on the expression "angelic messenger" in v. 9.
24sn (1:19) The (animal) 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.
25sn (1:20) The horns, one may infer, are iron, the strongest of all metals known to the ancient Near Eastern world. Only blacksmiths can cut them off. If the horns are oppressive nations, the blacksmiths must be deliverers whom the LORD raises up, kings like Cyrus of Persia (cf. Isa 54:16).
26tn (1:21) Heb "so that no man lifts up his head."
27tn (1:21) Heb "terrify them"; the referent (Judah's enemies) has been specified in the translation for clarity.
28tn (1:21) Heb "to scatter it." The word "people" has been supplied in the translation for clarity.
1tn (2:3) See the note on the expression "angelic messenger" in v. 9.
2sn (2:4) That is, to Zechariah.
3tn (2:4) Heb "Jerusalem will dwell as open regions (tozr´P=)." 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).
4tn (2:5) Heb "her"; the referent (Jerusalem) has been specified in the translation for clarity.
5sn (2:6) These are the scattered Jews of eschatological times (as four winds of heaven makes clear) and not those of Zechariah's time who have, for the most part, already returned by 520 B.C. This theme continues and is reinforced in vv. 10-13.
6tn (2:6) Or "of the sky." The same Hebrew term, <y]m^v* (v*m^y]<), may be translated "heaven(s)" or "sky" depending on the context.
7tn (2:7) Heb "live in [or, "with," i.e., "among"] the daughter of Babylon."
8tn (2:8) Heb "After glory has he sent me." What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the LORD.
9tn (2:8) Heb "gate" (hb*B*) of the eye, that is, pupil. It is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the pupil of the LORD's eye is to raise her value to an incalculable price.
10tc (2:8) A scribal emendation (tiqqun sopherim) has apparently altered an original "my eye" to "his eye" in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the LORD saying, in effect, that he has sent himself on the mission to the nations.
11tn (2:9) Heb "I will wave my hand over them."
12sn (2:10) 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.
13tn (2:11) Heb "on that day." The descriptive phrase "of salvation" has been supplied in the translation for clarity.
14tc (2:11) The LXX and Syriac have the 3ms suffix in both places ("his people" and "he will settle") 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).
15tn (2:12) Heb "will inherit."
16tn (2:13) Heb "all flesh."
17sn (2:13) The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.
1sn (3:1) 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).
2tn (3:1) The Hebrew term /f*C*h^ ("the satan") suggests not so much a personal name 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.
3sn (3:2) 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.
4sn (3:3) The Hebrew word <ya!ox (s£o,ái,m) 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.
5tn (3:4) Heb "and he"; the referent (the angel) has been specified in the translation for clarity.
6tn (3:4) The occurrence of the infinitive absolute here for an expected imperfect 1 cs (or even imperative 2 mp or preterit 3 mp) is well-attested elsewhere.
7tn (3:7) Heb "walk." To "walk" in the ways of the LORD is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9).
8sn (3:7) 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 post-exilic 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.
9tn (3:8) Heb "these men." The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.
10sn (3:8) 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).
11sn (3:9) 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).
12tn (3:9) Some understand the Hebrew term /y]u^ (u^y]/) here to refer to facets or "faces" of the stone rather than some representation of organs of sight (cf. NAB, NRSV, NLT).
sn (3:9) The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech. 1:10; 4:10; 2 Chr 16:9).
13sn (3:9) Inscriptions were common on ancient Near Eastern corner stones. 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).
14tn (3:10) Heb "under the vine and under the fig tree," with the article used twice as a possessive pronoun ("his").
sn (3:10) 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).
1tn (4:1) See the note on the expression "angelic messenger" in v. 9.
2tc (4:2) The present translation follows the reading of the Qere and many versions, "I said," as opposed to the MT Kethib "he said."
3sn (4:3) 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.
4sn (4:4) Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.
5sn (4:6) It is premature to understand the Spirit here as the Holy Spirit 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).
6sn (4:7) 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.
7tn (4:7) The word "temple" has been supplied in the translation to clarify the referent.
8sn (4:7) 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).
9tn (4:9) Heb "house."
10tn (4:10) 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.
11tn (4:10) This term is usually translated "plumb line" (so NASB, NIV, NLT), cf "plummet" (NRSV), but it is more likely that the Hebrew lyd]B= is to be derived not from ld~B*, "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.
12tn (4:12) The usual meaning of the Hebrew term tl#B)v= is "ears" (as in ears of grain). Here it probably refers to the product of the olive trees, i.e., olives.
13tn (4:14) The usual word for "anointed (one)," jy~v!m*, is not used here but, rather, rh*x=Y]h^-yn}b=, literally, "sons of fresh oil." This is to stay in keeping 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.
1tn (5:2) These dimensions ("thirty feet long and fifteen feet wide") can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains.
2tn (5:3) The Hebrew word translated "curse" (hl*a*) alludes to the covenant sanctions that attend the violation of God's covenant with Israel (cf. Deut 29:12, 14, 20-21).
3sn (5:3) Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.
4tn (5:5) See the note on the expression "angelic messenger" in v. 9.
5tn (5:6) 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.
6tc (5:6) The LXX and Syriac read <n´ou& ("their iniquity") for the MT <n´yu@ ("their eye"), a reading that is, indeed, in line 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.
7sn (5:9) 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 (hu*v=r]) is grammatically feminine, so feminine imagery is appropriate throughout.
8tn (5:11) Heb "house."
9sn (5:11) The land of Babylonia (Heb "the land of Shinar") is another name for Sumer and Akkad, where Babylon was located (Gen 10:10). Babylon throughout the Bible symbolizes the focus of anti-God sentiment and activity (Gen 11:4; 14:1; Isa 13-14; 47:1-3; Jer 50-51; Rev 14:8; 17:1, 5, 18; 18:21).
1tn (6:1) Heb "two mountains, and the mountains [were] mountains of bronze." This has been simplified in the translation for stylistic reasons.
sn (6:1) 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 post-exilic Jewish community (cf. 4:7). The cleft between the two 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).
2tc (6:3) For the MT reading <yX!m%a& ("strong") Aquila and Syriac presuppose <yM!d%a& ("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.
3tn (6:4) See the note on the expression "angelic messenger" in v. 9.
4tn (6:5) The Hebrew term translated "spirit" here may also be translated "wind" or "breath" depending on the context (cf. NAB "the four winds of the heavens").
5tn (6:7) The present translation takes <yX!m%a& ("strong") to be a descriptive of all the horses--white, black, red, and spotted.
6tn (6:8) Heb "my spirit." The subject appears to be the LORD who exclaims here that the horsemen have accomplished their task of bringing peace.
7sn (6:8) 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). There is also, however, an eschatological dimension, referring to a time when there will be perfect and universal peace.
8tn (6:10) The words "some people" are supplied in the translation. The Hebrew verb translated "choose" (alternatively "take" [NAB, NIV]; "collect" [NRSV]) has no direct object specified in the text. Some translations supply "silver and gold" (NIV, NRSV) or "an offering" (NASB).
9sn (6:10) Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.
10tn (6:11) Heb "crowns" (also in v. 14). The Hebrew word for "crown" here is tr\f#u&, a term never used in the OT for the priestly crown or mitre. Thus, the scene here is the investing of the priest with royal authority.
11tn (6:12) The epithet "Branch" (jm^x#) derives from the verb used here (jm*x=y], "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.
12sn (6:13) 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).
13tn (6:14) "Helem" is probably the same individual as "Heldai" in v. 10. Since the MT and the major 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]).
14tn (6:14) Since the "son of Zephaniah" in v. 10 is Josiah, it might be best here to understand "Hen" in its meaning "grace" (/j@); that is, "Hen" is a nickname for Josiah-- "the gracious one."
15sn (6:15) Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.
1sn (7:1) The fourth day of Kislev, the ninth month would be December 7, 518 B.C., 22 months after the previous eight visions.
2tn (7:3) Heb "house."
3sn (7:3) 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).
4tn (7:5) 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.
5sn (7:7) The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country. The Hebrew term can be translated "lowlands," "foothills," or "steppes."
6tn (7:12) The Hebrew term rym!v* 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 uses "diamond" because in modern times it has become proverbial for its hardness.
7tn (7:13) 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.
8tn (7:14) Or "desirable"; traditionally "pleasant."
1sn (8:1) There is a remarkable concentration of this name of God in this section of Zechariah. Of 36 occurrences in the book, 15 are in vv. 1-23 and six in just vv. 1-8. The reason is the sheer human impossibility of accomplishing what lies ahead--it must be done by the sovereign LORD.
2sn (8:5) The references to longevity and to children living and playing in peace is eschatological in tone. Elsewhere the millennial kingdom is characterized in this manner (cf. Isa 65:20; Jer 31:12-13).
3sn (8:8) The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the LORD desired to have with his people but which their disloyalty had ruptured. In the eschaton God and Israel will be in covenant union again (cf. Jer 31:33).
4sn (8:9) These prophets who were there at the founding of the house of the sovereign LORD include at least Haggai and Zechariah, and perhaps others. The founding referred to here is not the laying of the temple 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.
5tn (8:12) Or "the heavens." The same Hebrew term, <y]m^v* (v*m^y]<), may be translated "heavens" or "skies" depending on the context.
6tn (8:14) The verb <m^z´ 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. God may bring hurt but its purpose is redemptive and/or pedagogical.
7sn (8:16) For a similar reference to true and righteous judgment see Mic 6:8.
8sn (8:19) The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here with the fourth and tenth month observances. 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).
9sn (8:23) 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).
1sn (9:1) The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT "Aram").
2tn (9:1) Heb "Damascus its resting place." The 3ms suffix on "resting place" (otj*n%m=), 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.
3tc (9:1) Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose <r´a* yd}u* ("cities of Aram") for <d´a* /yu@ ("eye of man") or hm*d´a& ("ground") for <d´a* ("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.
4tn (9:4) The Hebrew word ly]j^ ("strength, wealth") can, with certain suffixes, look exactly like lj@ ("fortress, rampart"). The chiastic pattern here suggests that not Tyre's riches but her defenses will be cast into the sea. Thus the present translation renders the term "fortifications" rather than "wealth" (NASB, NRSV) or "power" (NIV).
5tn (9:5) The present translation presupposes a Hiphil perfect of vb@y´ ("be dry") rather than the usually accepted Hiphil of vwB ("be ashamed"), a sense that is less suitable with the removal of hope.
6tn (9:7) 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, or eating unclean or forbidden foods.
7tn (9:7) Heb "and they will be a remnant for our God."
8tn (9:8) Heb "house."
9tn (9:8) Though a hapax legomenon, the hb*X*m! of the MT (from bx^n´, "take a stand") is preferable to the suggestion hb*X@m^ ("pillar") or even ab*X*m! ("from" or "against the army"). The context favors the idea of the LORD as a protector.
10tn (9:9) The Hebrew term qyD]x^, 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).
11tn (9:9) The Hebrew term uv*on, a Niphal participle of uv^y´, "to save," could mean "one delivered" or, if viewed as active, "one bringing salvation" (thus NIV, NKJV, KJV). 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.
12sn (9:9) 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 25:5; 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).
13tc (9:10) The MT first person pronoun ("I"), which seems to shift the subject too abruptly, becomes 3ms ("he") in the LXX (tyr]k=h! presupposed for yT!r~k=h!). 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.
tn (9:10) Heb "cut off" (also later in this verse).
14tn (9:10) Heb "the river." The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.
15tn (9:13) 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).
16tn (9:13) The words "O Zion" are not repeated here in the Hebrew text, but are supplied in the translation to indicate that the statement refers to Zion and not to Greece.
17tn (9:15) Heb "they will drink and roar as with wine"; the LXX reads "they will drink blood like wine" (referring to a figurative "drinking" of the blood of their enemies).
18sn (9:15) 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.
19sn (9:17) 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.
1tn (10:1) 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. 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).
2tn (10:2) The Hebrew word <yp!r´T= ("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).
3sn (10:2) 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).
4sn (10:4) On the NT use of the image of the cornerstone, see Luke 20:17; Eph 2:20; 1 Pet 2:6.
5sn (10:4) The metaphor of the wall peg (Heb. dt@y´), together with the others in this list, describes the remarkable change that will take place at the inauguration of God's eschatological kingdom. Israel, formerly sheep-like, will be turned into a mighty warhorse. The peg refers to a wall hook from which tools and weapons were suspended, but figuratively also to the promise of God upon which all of Israel's hopes were hung (cf. Isa 22:15-25; Ezra 9:8).
6tn (10:4) This is not the usual word to describe a king of Israel or Judah (such as El#m# or ayc!n´), but cg}on, "dictator." The author is asserting by this choice of wording that in the messianic age God's rule will be by force.
7tn (10:5) Heb "and the riders on horses will be put to shame." The word "enemy" in the translation is supplied from context.
8tn (10:6) Heb "the house."
9tn (10:6) Heb "the house of Joseph."
sn (10:6) 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.
10tc (10:6) The anomalous MT reading <yt!obv=ojw+ should probably be <t!ob yv!h&w~, the Hiphil perfect csc. of bWv, "return" (cf. Jer 12:15).
11tn (10:9) Or "scatter."
12sn (10:10) 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).
13tn (10:11) Heb "he," in which case the referent is the LORD. The LXX reads "they," referring to the Israelites themselves.
14tn (10:11) Heb "scepter," referring by metonymy to the dominating rule of Egypt.
15tn (10:12) 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 <yT!r+B^G] ("I will strengthen them") to <t*r´b%G+ ("their strength"). This is wholly unnecessary, however, for the LORD frequently refers to himself in that manner (see Zech 2:11).
16tc (10:12) The LXX and Syriac presuppose WlL*h^t=y] ("they will glory") for WkL=h^t=y] ("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 at the heart of the present passage, there is no reason to reject the MT reading.
1sn (11:1) In this poetic piece, 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).
2sn (11:5) 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.
3sn (11:7) 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 dramatized 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).
4tc (11:7) For the MT reading yY}n]u& /k@l* ("therefore the [most] afflicted of") the LXX presupposes yYn}u&n~k=l! ("to the merchants of"). The line would then read "So I began to shepherd the flock destined for slaughter for the sheep merchants." This helps to explain the difficult /k@l* here but otherwise has no attestation or justification.
5sn (11:7) 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.
6tn (11:7) The Hebrew term <u^n{ (n{u^<) is traditionally translated "favor."
sn (11:7) 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).
7tn (11:7) The Hebrew term <yl!b=j) (j{bl!<) is traditionally translated "union" (NAB "Bonds"; NRSV "Unity").
sn (11:7) The name of the second staff, Binders, refers to the relationship between Israel and Judah (cf. v. 14).
8sn (11:8) Zechariah is only dramatizing what God had done historically (see the note on the word "cedars" in 11:1). The "one month" probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1-25:7).
9sn (11:12) The speaker (Zechariah) represents the LORD, who here is asking what his service as faithful shepherd has been worth in the opinion of his people Israel.
10sn (11:12) If taken at face value, thirty pieces (shekels) of silver was worth about two and a half years' wages for a common laborer. More likely this number is synonymous to a pittance, not worth considering (cf. Exod 21:32; Lev 27:4; Matt 26:15).
11tn (11:13) Heb "splendor of splendor" (rq*y+h^ rd\a#). This expression sarcastically draws attention to the incredibly low value placed upon the LORD's redemptive grace by his very own people.
12tn (11:13) The Syriac presupposes rx*oah* ("treasury") for the MT rx@oYh^ ("potter") perhaps because of the lack of evidence for a potter's shop in the area of the temple. 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.
13tn (11:13) Heb "house."
14sn (11:15) The grammar (e.g., the incipient participle <yq!m@, "about to raise up," v. 16) and overall sense of vv. 15-17 give the incident a future orientation. Zechariah once more is role-playing but this time he is a "foolish" shepherd, i.e., one who does not know God and who is opposed to him (cf. Prov 1:7; 15:5; 20:3; 27:22). The individual who best encapsulates this eschatological enemy of God and his people is the Antichrist (cf. Matt 24:5, 24; 2 Thess 2:3-4; 1 John 2:18, 22; 4:3; 2 John 7).
15tn (11:16) Heb "the broken."
16tn (11:16) Heb "the fat [ones]."
1tn (12:1) Heb "who forms the spirit of man within him."
2sn (12:2) 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 become stumbling and irrational.
3tn (12:3) Heb "heavy stone."
4sn (12:3) In Israel's and Judah's past they had been plucked up by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so "heavy" with God's glory and so rooted in his promises that no nation will be able to move them.
5tn (12:4) Heb "every horse."
6tn (12:4) Or "peoples."
7sn (12:6) On that day (the day of the LORD) the Davidic monarchy will be restored and the LORD's people will recognize once more the legitimacy and divine sanction of David's dynasty. But there will also be a democratizing that will not give Jerusalem and its rulers undue priority over the people of the countryside (v. 7).
8tn (12:6) Heb "a firepot."
9tn (12:7) Heb "the tents."
10tn (12:7) Heb "house."
11sn (12:8) 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.
12tn (12:9) Or "peoples."
13tn (12:10) Or "dynasty"; Heb "house."
14tc (12:10) 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 rv#a& ta@ yl@a^ ("to the one whom") rather than the MT's rv#a& ta@ yl^a@ ("to me whom"). The reasons for such alternatives are clear, however--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.
tn (12:10) Or "on me."
15tn (12:10) The Hebrew term rokB= ("firstborn"), translated usually in the LXX by prwtovtoko" (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 Son of God and Messiah (cf. John 19:37; Rev 1:7).
16sn (12:11) Hadad-Rimmon is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar allows (subjective genitive), 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).
17sn (12:12) By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (the clan of the family of Nathan). Nathan was a son of David (2 Sam 5:14) through whom Jesus eventually came (Luke 3:23-31). Matthew traces Jesus' ancestry back through Solomon (Matt 1:6-16) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The "official" descent of Jesus may be viewed as passing through Solomon whereas the "physical" descent came through Nathan.
18sn (12:13) The Shimeites were Levites (Exod 6:16-17; Num 3:17-18) who presumably were prominent in the post-exilic era. Just as David and Nathan represented the political leadership of the community, so Levi and Shimei represented the religious leadership. All will lament the piercing of the Messiah.
1tn (13:1) Heb "house."
2sn (13:1) This reference to the fountain opened up...for 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.
3tn (13:2) Heb "cut off."
4sn (13:3) 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).
5tn (13:4) The "hairy garment of a prophet" (ru*v@ tr\D\a^) 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, tr\D\a^ alone suggests something of beauty and honor (Josh 7:21). The prophet's attire may have been simple but it conveyed to him also an image of great dignity.
6tn (13:4) The words "the people" are not in the Hebrew text, but are supplied in the translation from context.
7tn (13:5) Or perhaps "for the land has been my possession since my youth."
8tn (13:6) Heb "wounds between your hands."
sn (13:6) 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.
9sn (13:7) 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. He thus was not identifying himself with the shepherd in this text: the shepherd in the Zechariah text is a persona who is negatively portrayed.
10tn (13:8) The words "of the people" are supplied in the translation for clarity.
11sn (13:8) The fractions mentioned here call to mind the affliction of God's people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to an eschatological age. Ezekiel spoke of cutting his hair at God's command (Ezek 5:1-4) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this "third" Zechariah speaks of (v. 9), the remnant who will be purified and reclaimed as God's covenant people.
12sn (13:9) 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).
1sn (14:1) 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.
2tn (14:1) Heb "your plunder."
3tn (14:2) Heb "not be cut off from the city."
4sn (14:3) 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).
5tn (14:3) Heb "as he fights on a day of battle."
6sn (14:4) 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 (the valley of Jehoshaphat, or of "judgment of the LORD") without harming the inhabitants of the city.
7tc (14:5) For the MT reading <T#s=n~ ("you will escape") the LXX presupposes <T^s=n] ("will be stopped up"). This appears to derive from a perceived need to eliminate the unexpected "you" as subject. This not only is unnecessary to Hebrew discourse (and 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.
8sn (14:5) Azal is a place otherwise unknown.
9sn (14:5) The earthquake in the days of King Uzziah, referred to also in Amos 1:1, is apparently the one attested to at Hazor in 760 B.C.
10tn (14:6) Heb "the splendid will congeal." This difficult phrase (MT /oaP*q!y+ torq*y+) is not clarified by the LXX which presupposes /oaP*q!w+ tWrq*w+, "and cold and ice." 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.
11sn (14:7) 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."
12sn (14:8) 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).
13sn (14:8) The eastern sea is a reference to the Dead Sea.
14sn (14:8) The western sea is a reference to the Mediterranean Sea.
15sn (14:9) 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."
16tn (14:10) Or "like a plain"; or "like a steppe." The Hebrew term hb*r´u& (u&r*b*h) 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 Aqabah.
17sn (14:10) 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. ub^G\) means "hill" and Rimmon resembles the word for height (Heb. hm*r´), this could be a play on words suggesting that all the high country will be made low, like the great Arabah valley.
18tn (14:10) Or "old gate" (NLT); or "former gate" (NRSV).
19sn (14:10) From the Benjamin Gate...on to the Corner Gate marks the northern wall of the city of Jerusalem from east to west.
20sn (14:10) From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south.
21tn (14:14) The Hebrew phrase <l*v*WryB! with the verb <j^l=n] ("make war") would ordinarily suggest that Judah is fighting against Jerusalem. While this could happen accidentally, the context here favors the idea that Judah is fighting alongside Jerusalem against a common enemy. The preposition b, then, should be construed as locative.
22tn (14:14) The term translated "gathered up" could also be rendered "collected" (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.
23sn (14:16) Having imposed his sovereignty over the earth following the Battle of Armageddon, the LORD will receive homage and tribute from all who survive from all the nations. The Feast of Tabernacles was especially associated with covenant institution and renewal so it will be appropriate for all people to acknowledge that they are vassals to the LORD at that time (cf. Deut 31:9-13; Neh 8:12-18; 9:1-38).
24sn (14:17) 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.
25tn (14:20) Heb "house" (also in the following verse).
26sn (14:20) In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the LORD's temple)--all will be dedicated to his use.
27tn (14:21) Or "merchant"; "trader" (because Canaanites, especially Phoenicians, were merchants and traders). Cf. BDB 489 (I, II). Translators have rendered the term either as "Canaanite" (KJV, NKJV, NASB, NIV), "trader" (RSV, NEB), or "traders" (NRSV, NLT), although frequently a note is given explaining the other option.
sn (14:21) This is not to preclude the Canaanite (or anyone else) from worship; the point is that all such ethnic and religious distinctions will be erased and all people will be eligible to worship the LORD.