Zechariah 2:6
Context2:6 “You there! 1 Flee from the northland!” says the Lord, “for like the four winds of heaven 2 I have scattered you,” says the Lord.
Zechariah 8:13
Context8:13 And it will come about that just as you (both Judah and Israel) were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong!’
Zechariah 11:9
Context11:9 I then said, “I will not shepherd you. What is to die, let it die, and what is to be eradicated, let it be eradicated. As for those who survive, let them eat each other’s flesh!”
Zechariah 2:8
Context2:8 For the Lord who rules over all says to me that for his own glory 3 he has sent me to the nations that plundered you – for anyone who touches you touches the pupil 4 of his 5 eye.


[2:6] 1 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
[2:6] 2 tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.
[2:8] 3 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] 4 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] 5 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