Zechariah 1:3

1:3 Therefore say to the people: ¹  The Lord who rules over all ²  says, “Turn ³  to me,” says the Lord who rules over all, “and I will turn to you,” says the Lord who rules over all.

Zechariah 1:16

The Oracle of Response

1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate ⁴  toward Jerusalem ⁵  and will rebuild my temple ⁶  in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’

Zechariah 2:5

2:5 But I (the Lord says) will be a wall of fire surrounding Jerusalem ⁷  and the source of glory in her midst.’”

Zechariah 3:10

3:10 In that day,’ says the Lord who rules over all, ‘everyone will invite his friend to fellowship under his vine and under his fig tree.’” ⁸ 

Zechariah 8:6

8:6 And,’ says the Lord who rules over all, ‘though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?’ asks the Lord who rules over all.

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 ⁹  – says,

Zechariah 13:8

13:8 It will happen in all the land, says the Lord,

that two-thirds of the people ¹⁰  in it will be cut off and die,

but one-third will be left in it. ¹¹ 

[1:3]  ¹ tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.

[1:3]  ² sn The epithet Lord who rules over all occurs frequently as a divine title throughout Zechariah (53 times total). This name (יְהוָה צְבָאוֹת, yÿhvah tsÿva’ot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.

[1:3]  ³ tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the Lord is to break the covenant and to turn to him (i.e., to repent) is to renew the covenant relationship (cf. 2 Kgs 17:13).

[1:16]  ⁴ 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]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ⁶ tn Heb “house.”

[2:5]  ⁷ tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.

[3:10]  ¹⁰ tn Heb “under the vine and under the fig tree,” with the Hebrew article used twice as a possessive pronoun (cf. NASB “his”). Some English translations render this as second person rather than third (NRSV “your vine”; cf. also NAB, NCV, TEV).

[12:1]  ¹³ tn Heb “who forms the spirit of man within him” (so NIV).

[13:8]  ¹⁶ tn The words “of the people” are supplied in the translation for clarity (cf. NCV, TEV, NLT).

[13:8]  ¹⁷ sn The fractions mentioned here call to mind the affliction of God’s people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to a future eschatological age. Ezekiel spoke of cutting his hair at God’s command (Ezek 5:1-4) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this “third” Zechariah speaks of (v. 9), the remnant who will be purified and reclaimed as God’s covenant people.