Zechariah 1:3

1:3 Therefore say to the people: 1  The Lord who rules over all 2  says, “Turn 3  to me,” says the Lord who rules over all, “and I will turn to you,” says the Lord who rules over all.

Zechariah 2:4

2:4 and said to him, “Hurry, speak to this young man 4  as follows: ‘Jerusalem will no longer be enclosed by walls 5  because of the multitude of people and animals there.

Zechariah 6:10

6:10 “Choose some people 6  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. 7 

Zechariah 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 8  months through all these seventy years, did you truly fast for me – for me, indeed?

Zechariah 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.

Zechariah 12:7

12:7 The Lord also will deliver the homes 9  of Judah first, so that the splendor of the kingship 10  of David and of the people of Jerusalem may not exceed that of Judah.

Zechariah 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 11  of a prophet to deceive the people. 12 

Zechariah 13:8

13:8 It will happen in all the land, says the Lord,

that two-thirds of the people 13  in it will be cut off and die,

but one-third will be left in it. 14 

1 tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.

2 sn The epithet Lord who rules over all occurs frequently as a divine title throughout Zechariah (53 times total). This name (יְהוָה צְבָאוֹת, yÿhvah tsÿva’ot), 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.

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).

4 sn That is, to Zechariah.

5 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 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).

7 sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.

8 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.

9 tn Heb “the tents” (so NAB, NRSV); NIV “the dwellings.”

10 tn Heb “house,” referring here to the dynastic line. Cf. NLT “the royal line”; CEV “the kingdom.” The same expression is translated “dynasty” in the following verse.

11 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.

12 tn The words “the people” are not in the Hebrew text, but are supplied in the translation from context (cf. NCV, TEV, NLT).

13 tn The words “of the people” are supplied in the translation for clarity (cf. NCV, TEV, NLT).

14 sn 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 a future 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.