Discovery BoxZechariah 1:10
Context1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about 1 on the earth.”
Zechariah 13:6
Context13:6 Then someone will ask him, ‘What are these wounds on your chest?’ 2 and he will answer, ‘Some that I received in the house of my friends.’
Zechariah 1:11
Context1:11 The riders then agreed with the angel of the Lord, 3 who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.”
Zechariah 11:14
Context11:14 Then I cut the second staff “Binders” in two in order to annul the covenant of brotherhood between Judah and Israel.
Zechariah 1:8
Context1:8 I was attentive that night and saw a man seated 4 on a red horse that stood among some myrtle trees 5 in the ravine. Behind him were red, sorrel, 6 and white horses.
Zechariah 3:7
Context3:7 “The Lord who rules over all says, ‘If you live 7 and work according to my requirements, you will be able to preside over my temple 8 and attend to my courtyards, and I will allow you to come and go among these others who are standing by you.
Zechariah 5:9
Context5:9 Then I looked again and saw two women 9 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 6:13
Context6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest 10 with him on his throne and they will see eye to eye on everything.
[1:10] 1 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
[13:6] 2 tn Heb “wounds between your hands.” Cf. NIV “wounds on your body”; KJV makes this more specific: “wounds in thine hands.”
[1:11] 3 sn The angel of the
[1:8] 4 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.”
[1:8] 5 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.
[1:8] 6 sn The Hebrew שְׂרֻקִּים (sÿruqqim) 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) 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.
[3:7] 5 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the
[3:7] 6 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.
[5:9] 6 sn Here two women appear as the agents of the
[6:13] 7 sn 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).
