Zechariah 4:8

4:8 Moreover, the word of the Lord came to me as follows:

Zechariah 6:9

A Concluding Oracle

6:9 The word of the Lord came to me as follows:

Zechariah 7:8

7:8 Again the word of the Lord came to Zechariah:

Zechariah 7:4

7:4 The word of the Lord who rules over all then came to me,

Zechariah 8:1

The Blessing of True Fasting

8:1 Then the word of the Lord who rules over all ¹  came to me as follows:

Zechariah 8:18

8:18 The word of the Lord who rules over all came to me as follows:

Zechariah 1:1

Introduction

1:1 In the eighth month of Darius’ ²  second year, ³  the word of the Lord came to the prophet Zechariah, ⁴  son of Berechiah son of Iddo, as follows:

Zechariah 7:1

The Hypocrisy of False Fasting

7:1 In King Darius’ fourth year, on the fourth day of Kislev, the ninth month, ⁵  the word of the Lord came to Zechariah.

Zechariah 11:11

11:11 So it was annulled that very day, and then the most afflicted of the flock who kept faith with me knew that that was the word of the Lord.

Zechariah 1:7

The Introduction to the Visions

1:7 On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year, ⁶  the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo, as follows:

Zechariah 4:6

4:6 Therefore he told me, “These signify the word of the Lord to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’ ⁷  says the Lord who rules over all.”

Zechariah 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ⁸  with its focus on Damascus: ⁹ 

The eyes of all humanity, ¹⁰  especially of the tribes of Israel, are toward the Lord,

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 ¹¹  – says,

Zechariah 3:2

3:2 The Lord ¹²  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ¹³  rebuke you! Isn’t this man like a burning stick snatched from the fire?”

Zechariah 1:14

1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved ¹⁴  for Jerusalem and for Zion.

Zechariah 9:10

9:10 I will remove ¹⁵  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ¹⁶  to the ends of the earth.

[8:1]  ¹ sn Lord who rules over all. There is a remarkable concentration of this name of God in this section of Zechariah. Of 53 occurrences of יְהוָה צְבָאוֹת (yÿhvah tsÿva’ot) in the Hebrew text in the book, 18 are in this chapter. The reason is the sheer human impossibility of accomplishing what lies ahead – it must be done by the Lord who rules over all.

[1:1]  ¹ sn Darius is Darius Hystaspes, king of Persia from 522-486 b.c.

[1:1]  ² sn The eighth month of Darius’ second year was late October – late November, 520 b.c., by the modern (Julian) calendar. This is two months later than the date of Haggai’s first message to the same community (cf. Hag 1:1).

[1:1]  ³ sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20-22).

[7:1]  ¹ sn The fourth day of Kislev, the ninth month would be December 7, 518 b.c., 22 months after the previous eight visions.

[1:7]  ¹ sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519 b.c.

[4:6]  ¹ sn It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2; Exod 23:3; 31:3; Num 11:17-29; Judg 3:10; 6:34; 2 Kgs 2:9, 15, 16; Ezek 2:2; 3:12; 11:1, 5).

[9:1]  ¹ sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).

[9:1]  ² tn Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, mÿnukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.

[9:1]  ³ tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. NIV, NLT).

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

[3:2]  ¹ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:14]  ¹ tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.

[9:10]  ¹ tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  ² tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.