Zechariah 7:13

7:13 “‘It then came about that just as I ¹  cried out, but they would not obey, so they will cry out, but I will not listen,’ the Lord Lord who rules over all had said.

Zechariah 8:13-14

8:13 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!’

8:14 “For the Lord who rules over all says, ‘As I had planned to hurt ²  you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry,

Zechariah 1:6

1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ³  Then they paid attention ⁴  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 7:3

7:3 by asking both the priests of the temple ⁵  of the Lord who rules over all and the prophets, “Should we weep in the fifth month, ⁶  fasting as we have done over the years?”

Zechariah 10:6

10:6 “I (says the Lord) will strengthen the kingdom ⁷  of Judah and deliver the people of Joseph ⁸  and will bring them back ⁹  because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them.

Zechariah 14:5

14:5 Then you will escape ¹⁰  through my mountain valley, for the mountains will extend to Azal. ¹¹  Indeed, you will flee as you fled from the earthquake in the days of King Uzziah ¹²  of Judah. Then the Lord my God will come with all his holy ones with him.

[7:13]  ¹ tn Heb “he.” Since the third person pronoun refers to the Lord, it has been translated as a first person pronoun (“I”) to accommodate English style, which typically does not exhibit switches between persons of pronouns in the same immediate context as Hebrew does.

[8:14]  ² tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.

[1:6]  ³ 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]  ⁴ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[7:3]  ⁴ tn Heb “house” (so NAB, NIV, NRSV).

[7:3]  ⁵ sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586 b.c., almost exactly 70 years earlier (cf. 2 Kgs 25:8).

[10:6]  ⁵ tn Heb “the house.”

[10:6]  ⁶ tn Or “the kingdom of Israel”; Heb “the house of Joseph.”

[10:6]  ⁷ tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).

[14:5]  ⁶ tc For the MT reading נַסְתֶּם (nastem, “you will escape”) the LXX presupposes נִסְתַּם (nistam, “will be stopped up”; this reading is followed by NAB). This appears to derive from a perceived need to eliminate the unexpected “you” as subject. This not only is unnecessary to Hebrew discourse (see “you” in the next clause), but it contradicts the statement in the previous verse that the mountain will be split open, not stopped up.

[14:5]  ⁷ sn Azal is a place otherwise unknown.

[14:5]  ⁸ sn The earthquake in the days of King Uzziah, also mentioned in Amos 1:1, is apparently the one attested to at Hazor in 760 b.c.