Zechariah 1:2

1:2 The Lord was very angry with your ancestors. ¹ 

Zechariah 1:5

1:5 “As for your ancestors, where are they? And did the prophets live forever?

Zechariah 13:3

13:3 Then, if anyone prophesies in spite of this, his father and mother to whom he was born will say to him, ‘You cannot live, for you lie in the name of the Lord.’ Then his father and mother to whom he was born will run him through with a sword when he prophesies. ² 

Zechariah 8:14

8:14 “For the Lord who rules over all says, ‘As I had planned to hurt ³  you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry,

Zechariah 1:4

1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord.

Zechariah 1:6

1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ⁴  Then they paid attention ⁵  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

Zechariah 7:10

7:10 You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’

Zechariah 6:13

6:13 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 ⁶  with him on his throne and they will see eye to eye on everything.

[1:2]  ¹ tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).

[13:3]  ² sn Death (in this case being run…through with a sword) was the penalty required in the OT for prophesying falsely (Deut 13:6-11; 18:20-22).

[8:14]  ³ 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.

[1:6]  ⁴ tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ⁵ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[6:13]  ⁵ 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).