Zechariah 1:10

1:10 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 7:2

7:2 Now the people of Bethel ²  had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor

Zechariah 9:11

9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit.

Zechariah 2:9

2:9 “I am about to punish them ³  in such a way,” he says, “that they will be looted by their own slaves.” Then you will know that the Lord who rules over all has sent me.

Zechariah 4:9

4:9 “The hands of Zerubbabel have laid the foundations of this temple, ⁴  and his hands will complete it.” Then you will know that the Lord who rules over all has sent me to you.

Zechariah 6:15

6:15 Then those who are far away ⁵  will come and build the temple of the Lord so that you may know that the Lord who rules over all has sent me to you. This will all come to pass if you completely obey the voice of the Lord your God.”’”

Zechariah 2:8

2:8 For the Lord who rules over all says to me that for his own glory ⁶  he has sent me to the nations that plundered you – for anyone who touches you touches the pupil ⁷  of his ⁸  eye.

Zechariah 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ⁹  and they will also be my ¹⁰  people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you.

Zechariah 7:12

7:12 Indeed, they made their heart as hard as diamond, ¹¹  so that they could not obey the Torah and the other words the Lord who rules over all had sent by his Spirit through the former prophets. Therefore, the Lord who rules over all had poured out great wrath.

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.

[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 Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.”

[7:2]  ² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[2:9]  ³ tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”

[4:9]  ⁴ tn Heb “house” (so NAB, NRSV).

[6:15]  ⁵ sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.

[2:8]  ⁶ 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.

[2:8]  ⁷ 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”).

[2:8]  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.

[2:11]  ⁷ tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ⁸ tc The LXX and Syriac have the 3rd 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).

[7:12]  ⁸ tn The Hebrew term שָׁמִיר (shamir) 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 nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).