Zechariah 5:9
5:9 Then I looked again and saw two women 1 going forth with the wind in their wings (they had wings like those of a stork) and they lifted up the basket between the earth and the sky.
Zechariah 6:7
6:7 All these strong ones 2 are scattering; they have sought permission to go and walk about over the earth.” The Lord had said, “Go! Walk about over the earth!” So they are doing so.
Zechariah 7:13
7:13 “‘It then came about that just as I 3 cried out, but they would not obey, so they will cry out, but I will not listen,’ the Lord Lord who rules over all had said.
Zechariah 8:10
8:10 Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody – each one – against everyone else.
Zechariah 8:14
8:14 “For the Lord who rules over all says, ‘As I had planned to hurt 4 you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry,
Zechariah 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.
1 sn 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 (רִשְׁעָה) is grammatically feminine, so feminine imagery is appropriate throughout.
2 tn The present translation takes אֲמֻצִּים (’amutsim, “strong”) to be a descriptive of all the horses – white, black, red, and spotted (cf. NAB, NIV, NLT).
3 tn 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 as Hebrew does.
4 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.