Discovery BoxZechariah 1:4
Context1:4 “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
Context1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? 1 Then they paid attention 2 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 3:7
Context3:7 “The Lord who rules over all says, ‘If you live 3 and work according to my requirements, you will be able to preside over my temple 4 and attend to my courtyards, and I will allow you to come and go among these others who are standing by you.
Zechariah 10:2
Context10:2 For the household gods 5 have spoken wickedness, the soothsayers have seen a lie, and as for the dreamers, they have disclosed emptiness and give comfort in vain. Therefore the people set out like sheep and become scattered because they have no shepherd. 6
Zechariah 8:11
Context8:11 But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord who rules over all,
Zechariah 2:9
Context2:9 “I am about to punish them 7 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 2:8
Context2:8 For the Lord who rules over all says to me that for his own glory 8 he has sent me to the nations that plundered you – for anyone who touches you touches the pupil 9 of his 10 eye.
Zechariah 4:7
Context4:7 “What are you, you great mountain? 11 Because of Zerubbabel you will become a level plain! And he will bring forth the temple 12 capstone with shoutings of ‘Grace! Grace!’ 13 because of this.”
Zechariah 14:10
Context14:10 All the land will change and become like the Arabah 14 from Geba to Rimmon, 15 south of Jerusalem; and Jerusalem will be raised up and will stay in its own place from the Benjamin Gate to the site of the First Gate 16 and on to the Corner Gate, 17 and from the Tower of Hananel to the royal winepresses. 18
[1:6] 1 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] 2 tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”
[3:7] 1 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] 2 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.
[10:2] 1 tn The Hebrew word תְּרָפִים (tÿrafim, “teraphim”) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34-35; 1 Sam 19:13, 16; Hos 3:4). A number of English versions transliterate the Hebrew term (cf. ASV, NAB, NASB, NRSV) or simply use the generic term “idols” (so KJV, NIV, TEV).
[10:2] 2 sn Shepherd is a common OT metaphor for the king (see esp. Jer 2:8; 3:15; 10:21; 23:1-2; 50:6; Ezek 34).
[2:9] 1 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”
[2:8] 1 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
[2:8] 2 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
[2:8] 3 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
[4:7] 1 sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).
[4:7] 2 tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).
[4:7] 3 sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).
[14:10] 1 tn Or “like a plain” (similar KJV, NAB, NASB, NCV, NRSV, NLT); or “like a steppe”; cf. CEV “flatlands.” The Hebrew term עֲרָבָה (’aravah) refers to an arid plain or steppe, but can be used specifically as the name of the rift valley running from the Sea of Galilee via the Jordan Valley and the Dead Sea to the Gulf of Aqaba.
[14:10] 2 sn The expression from Geba to Rimmon is a way of indicating the extent of all Judah from north (2 Kgs 23:8) to south (Job 15:32; 19:7). Since Geba (Heb. גֶּבַע) means “hill” and Rimmon resembles the word for height (Heb. רָמָה, ramah), this could be a play on words suggesting that all the high country will be made low, like the great Arabah valley.
[14:10] 3 tn Or “old gate” (NLT); or “former gate” (NRSV).
[14:10] 4 sn From the Benjamin Gate…on to the Corner Gate marks the northern wall of the city of Jerusalem from east to west.
[14:10] 5 sn From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south.
