Zechariah 1-3

New English Translation

Footnotes

1. Zechariah 1:1 sn Darius is Darius Hystaspes, king of Persia from 522-486 b.c.
2. Zechariah 1:1 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).
3. Zechariah 1:1 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).
4. Zechariah 1:2 tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).
5. Zechariah 1:3 tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.
6. Zechariah 1:3 sn The epithet Lord of Heaven’s Armies occurs frequently as a divine title throughout Zechariah (53 times total). This name (יְהוָה צְבָאוֹת, y^ehvah ts^evaʾot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.
7. Zechariah 1:3 tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the Lord is to break the covenant and to turn to him (i.e., to repent) is to renew the covenant relationship (cf. 2 Kgs 17:13).
8. Zechariah 1:6 tc BHS suggests אֶתְכֶם (ʾetkhem, “you”) for the MT אֲבֹתֵיכֶם (ʾavotekhem, “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.
9. Zechariah 1:6 tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”
10. Zechariah 1:7 sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519 b.c.
11. Zechariah 1:8 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.”
12. Zechariah 1:8 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.
13. Zechariah 1:8 sn The Hebrew שְׂרֻקִּים (s^eruqqim) 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 (psaroi) 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.
14. Zechariah 1:9 tn Heb “messenger” or “angel” (מַלְאָךְ, malʾakh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).
15. Zechariah 1:10 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.”
16. Zechariah 1:11 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).
17. Zechariah 1:12 sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.
18. Zechariah 1:12 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.
19. Zechariah 1:14 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.
20. Zechariah 1:15 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (shaʾanan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn’t already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
21. Zechariah 1:16 tn Heb “I have turned in compassion.” 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 construction of the temple to proceed.
22. Zechariah 1:16 tn Heb “house.”
23. Zechariah 1:18 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.
24. Zechariah 1:19 tn See the note on the expression “angelic messenger” in v. 9.
25. Zechariah 1:19 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.
26. Zechariah 1:20 tn Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” (HALOT 358 s.v. חָרָשׁ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers.sn The horns are perhaps made of iron, the strongest of all metals known to the ancient Near Eastern world, since military activity is implied in the context. Only blacksmiths can cut the horns off. If the horns represent oppressive nations, the blacksmiths must represent deliverers whom the Lord raises up, kings like Cyrus of Persia (cf. Isa 54:16).
27. Zechariah 1:21 tn Heb “so that no man lifts up his head.”
28. Zechariah 1:21 tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.
29. Zechariah 1:21 tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.
30. Zechariah 2:3 tn See the note on the expression “angelic messenger” in 1:9.
31. Zechariah 2:4 sn That is, to Zechariah.
32. Zechariah 2:4 tn Heb “Jerusalem will dwell as open regions (פְּרָזוֹת, p^erazot)”; 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).
33. Zechariah 2:5 tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.
34. Zechariah 2:6 sn These are the scattered Jews of eschatological times (as the expression 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.
35. Zechariah 2:6 tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.
36. Zechariah 2:7 tn Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).
37. Zechariah 2:8 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord.
38. Zechariah 2:8 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil 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 (cf. NLT “my most precious possession”).
39. Zechariah 2:8 tc 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.
40. Zechariah 2:9 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”
41. Zechariah 2:10 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.
42. Zechariah 2:11 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
43. Zechariah 2:11 tc The LXX and Syriac have the third person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).
44. Zechariah 2:12 tn Heb “will inherit” (so NIV, NRSV).
45. Zechariah 2:13 tn Heb “all flesh”; NAB, NIV “all mankind.”
46. Zechariah 2:13 sn 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.
47. Zechariah 3:1 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).
48. Zechariah 3:1 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 also described this way in Job 1 and 2 and possibly 1 Chr 21:1.
49. Zechariah 3:2 sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.
50. Zechariah 3:3 sn The Hebrew word צוֹאִים (tsoʾim) 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.
51. Zechariah 3:4 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
52. Zechariah 3:4 tn Heb “to him”; the referent (Joshua) has been specified in the translation for clarity.
53. Zechariah 3:4 tn The occurrence of the infinitive absolute here for an expected imperfect first person common singular (or even imperative second person masculine plural or preterite third person masculine plural) is well-attested elsewhere. Most English translations render this as first person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
54. Zechariah 3:7 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).
55. Zechariah 3:7 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.
56. Zechariah 3:8 tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.
57. Zechariah 3:8 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).
58. Zechariah 3:9 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).
59. Zechariah 3:9 tn Some understand the Hebrew term עַיִן (ʿayin) 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.sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10; 2 Chr 16:9).
60. Zechariah 3:9 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).
61. Zechariah 3:10 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).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).