Zechariah 2:2

2:2 I asked, “Where are you going?” He replied, “To measure Jerusalem ¹  in order to determine its width and its length.”

Zechariah 4:7

Oracle of Response

4:7 “What are you, you great mountain? ²  Because of Zerubbabel you will become a level plain! And he will bring forth the temple ³  capstone with shoutings of ‘Grace! Grace!’ ⁴  because of this.”

Zechariah 5:2

5:2 Someone asked me, “What do you see?” I replied, “I see a flying scroll thirty feet long and fifteen feet wide.” ⁵ 

Zechariah 5:8

5:8 He then said, “This woman represents wickedness,” and he pushed her down into the basket and placed the lead cover on top.

Zechariah 1:12

1:12 The angel of the Lord then asked, “Lord who rules over all, ⁶  how long before you have compassion on Jerusalem ⁷  and the other cities of Judah which you have been so angry with for these seventy years?” ⁸ 

Zechariah 3:7-8

3:7 “The Lord who rules over all says, ‘If you live ⁹  and work according to my requirements, you will be able to preside over my temple ¹⁰  and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. 3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you ¹¹  are a symbol that I am about to introduce my servant, the Branch. ¹² 

Zechariah 4:2

4:2 He asked me, “What do you see?” I replied, ¹³  “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps.

Zechariah 6:10

6:10 “Choose some people ¹⁴  from among the exiles, namely, Heldai, Tobijah, and Jedaiah, all of whom have come from Babylon, and when you have done so go to the house of Josiah son of Zephaniah. ¹⁵ 

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

[4:7]  ² 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]  ³ tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).

[4:7]  ⁴ 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).

[5:2]  ³ tn Heb “twenty cubits…ten cubits” (so NAB, NRSV). These dimensions (“thirty feet long and fifteen feet wide”) can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio, in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains.

[1:12]  ⁴ sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.

[1:12]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁶ sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516 b.c., exactly seventy years after its destruction in 586.

[3:7]  ⁵ tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9).

[3:7]  ⁶ 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.

[3:8]  ⁶ tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.

[3:8]  ⁷ sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).

[4:2]  ⁷ tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”

[6:10]  ⁸ tn The words “some people” are supplied in the translation. The Hebrew verb translated “choose” (alternatively “take” [NAB, NIV]; “collect” [NRSV, CEV]) has no direct object specified in the text. Some translations supply “silver and gold” (NIV, NRSV) or “an offering” (NASB).

[6:10]  ⁹ sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.