Zechariah 1:16

The Oracle of Response

1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate ¹  toward Jerusalem ²  and will rebuild my temple ³  in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’

Zechariah 2:6

2:6 “You there! ⁴  Flee from the northland!” says the Lord, “for like the four winds of heaven ⁵  I have scattered you,” says the Lord.

Zechariah 6:12

6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, ⁶  who will sprout up from his place and build the temple of the Lord.

Zechariah 8:3

8:3 The Lord says, ‘I have returned to Zion and will live within Jerusalem. ⁷  Now Jerusalem will be called “truthful city,” “mountain of the Lord who rules over all,” “holy mountain.”’

Zechariah 8:14

8:14 “For the Lord who rules over all says, ‘As I had planned to hurt ⁸  you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry,

Zechariah 8:22

8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor.

Zechariah 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ⁹  with its focus on Damascus: ¹⁰ 

The eyes of all humanity, ¹¹  especially of the tribes of Israel, are toward the Lord,

Zechariah 12:1

The Repentance of Judah

12:1 The revelation of the word of the Lord concerning Israel: The Lord – he who stretches out the heavens and lays the foundations of the earth, who forms the human spirit within a person ¹²  – says,

Zechariah 14:9

14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. ¹³ 

Zechariah 14:20

14:20 On that day the bells of the horses will bear the inscription “Holy to the Lord.” The cooking pots in the Lord’s temple ¹⁴  will be as holy as the bowls in front of the altar. ¹⁵ 

[1:16]  ¹ tn Heb “I have turned.” 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.

[1:16]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ³ tn Heb “house.”

[2:6]  ⁴ 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.

[2:6]  ⁵ tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.

[6:12]  ⁷ tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).

[8:3]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ¹³ 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.

[9:1]  ¹⁶ sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).

[9:1]  ¹⁷ tn Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, mÿnukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.

[9:1]  ¹⁸ tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT).

[12:1]  ¹⁹ tn Heb “who forms the spirit of man within him” (so NIV).

[14:9]  ²² sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion – he will be “king over all the earth.”

[14:20]  ²⁵ tn Heb “house” (also in the following verse).

[14:20]  ²⁶ sn In the glory of the messianic age there will be no differences between the sacred (the bowls before the altar) and the profane (the cooking pots in the Lord’s temple) – all will be dedicated to his use.