Annotations for Zechariah

1:1–6 Introduction: A Call to Return to the Lord. Zechariah begins with a call to return to God. The subsequent night visions (1:7—6:8), sign-action (6:9–15), and response to a question about fasting (7:1—8:23) indicate what this “return” (v. 3), or repentance (see v. 6), should look like in view of God’s return. The two prophetic messages of chs. 9–14 vividly portray the impact of God’s return.

1:1 In the eighth month of the second year of Darius. Cf. v. 7; 7:1. Darius was the Persian king who succeeded Cambyses (who reigned 530–522 BC) and Cyrus (who reigned 559–530 BC). In 539 BC, Cyrus decreed that the Judean exiles in Babylonia could return to Jerusalem and rebuild the temple (cf. Ezra 1:1–4). However, an initial attempt to rebuild the temple came to a standstill (cf. Ezra 4:24). The date in this verse is some 20 years later (520 BC) and “the eighth month” is late October/early November, two months after temple building had recommenced (cf. Hag 1:14–15). the word of the LORD came to. A technical phrase that indicates Zechariah’s status as a prophet of God (cf. 7:1). son of Berekiah, the son of Iddo. Places Zechariah in a priestly family (Ezra 5:1; 6:14; Neh 12:4–7, 16).

1:2 very angry with your ancestors. God’s anger with the sins of their preexilic ancestors resulted in the destruction of Jerusalem and the experience of exile (cf. v. 4).

1:3 LORD Almighty. Or “Yahweh of armies.” This title, which occurs 53 times in Zechariah, speaks of God’s might and universal rule; here it underlines why the people should listen to his word. Return to me. A call to repentance and covenant obedience. I will return to you. Promises full restoration of covenant blessing. In the wider context of the book, it also speaks of God’s return to the temple to dwell among his people, a key motif in Zechariah (cf. 1:16; 8:3; 9:8–9; 14:16–21) and a promise that Jesus ultimately fulfills (e.g., John 1:14; 2:21).

1:4–5 God was very angry (v. 2) because their ancestors refused to obey his word spoken through the “earlier prophets” (v. 4), a word which called them to repentance (e.g., Isa 45:22; Jer 18:11; 25:5; Ezek 33:11). Zechariah wants his contemporaries to learn from the example of their ancestors and not repeat their mistake.

1:6 they repented. Since judgment overtook their ancestors and they were no more (see v. 5), “they” must refer to Zechariah’s contemporaries rather than their ancestors. Those who heard God’s word proclaimed by Zechariah repented and acknowledged the rightness of God’s ways (cf. Hag 1:12–14). The challenge is for later readers of Zechariah also to repent, not as a one-time act, but as an ongoing response to God’s word.

1:7—6:8 Eight Night Visions of Zechariah. These visions portray God returning to his people and establishing his kingdom. This is significant given God’s earlier abandonment of the Jerusalem temple, his palace. Having given Jerusalem over to the Babylonians, God will reestablish his control over the city.

1:7–17 The Man Among the Myrtle Trees. The first vision proclaims the end of the exile, God’s coming judgment of the nations, and his return to Jerusalem.

1:7 A second dating formula (cf. v. 1; 7:1) introduces the visions. It is about three months after the date of v. 1 (see note there). Shebat. A Babylonian month name (cf. 7:1). Whereas the dates in the earlier prophets relate to the kings of Judah (e.g., Isa 1:1; Jer 1:2–3; Hos 1:1), God’s people are now reckoning their history with reference to the pagan king, Darius (cf. 1:1). This situation is less than ideal.

1:8 “The word of the LORD” (v. 7) comes to Zechariah as a vision or a series of visions during the night. A vision is distinct from a dream in that the recipient is awake (cf. 4:1). Zechariah sees “a man mounted on a red horse.” Horses were used for military or royal purposes and have great speed. There were “red, brown and white horses.” In Hebrew, the colors are plural, which indicates multiple horses of each color. Verse 11 suggests that the horses have riders since they “reported to the angel of the LORD.” The significance of the colors and the “myrtle trees in a ravine” is not stated. These features may only contribute to the vision’s picture rather than its meaning.

1:9–10 The angel features in seven of the eight visions and explains the important features of the visions. “The man standing among the myrtle trees” (v. 10; cf. v. 8) explains the function of the horses: They “go throughout the earth” (v. 10) to patrol or provide surveillance for God and express his sovereign rule.

1:11–12 The “man” of v. 8 is “the angel of the LORD” (v. 11), a different figure from the interpreting angel of v. 9. He represents God and speaks for God and yet is distinct from God (cf. 3:1, 5–6). The riders report that they have “found the whole world at rest and in peace” (v. 11). By his second year, and after some years of uncertainty when one might suppose Jewish expectation of freedom from Persian control was heightened, Darius was able to establish control over the Persian Empire. The report of “rest” and “peace” suggests a return of the status quo and provokes the complaint “how long . . . ?” (v. 12). Indeed, God had promised his people “rest” and “peace” after being restored to the land (see, e.g., Jer 30:10).

1:12 seventy years. The years of exile and temple desolation prophesied in Jer 25:11–12; 29:10 (cf. Zech 7:5). The exact beginning and end points are debated (cf. Dan 9:2, 24–27). However, the period between the destruction of the temple (in 586 BC) and its reconstruction (in 516/15 BC) is almost exactly 70 years.

1:13 kind and comforting words. A description of the contents of vv. 14–17. Cf. Isa 40:1.

1:14 very jealous. God is concerned for what is rightly his, and he is willing to overthrow all opposition to defend it (e.g., Exod 20:5). While God used the nations to judge his people for their sin (cf. Isa 27:6–7; Jer 25:9–14), the nations “went too far with the punishment” (v. 15). God’s judgment of the nations is the theme of the next two visions.

1:16 I will return. Can also be translated “I have turned” (cf. 8:3). God has turned back to his people with mercy; the judgment of exile is over. God promises a rebuilt temple (his “house”) and city (“the measuring line will be stretched out over Jerusalem”).

1:17 towns will again overflow with prosperity. Cf. 7:7. will again comfort Zion. See v. 13. choose Jerusalem. Cf. 2:12; 3:2; Deut 12:5; Ps 78:68–70.

1:18–21 Four Horns and Four Craftsmen. The second vision connects the rebuilding of Jerusalem and the temple (v. 16) with the judgment of the nations (v. 15).

1:18–19 four horns. Animal horns were a common image of military and political power (see, e.g., Deut 33:17; 1 Sam 2:1; Ps 132:17; Jer 48:25; Dan 7–8). The number “four” elsewhere symbolizes north, south, east, and west (cf. 2:6; 6:1, 5–6). Hence, the “four horns” (v. 18) represent all the surrounding nations that “scattered Judah, Israel and Jerusalem” (v. 19), primarily Assyria and Babylon, but also Egypt, Edom, Ammon, and Philistia. “Scattered” (v. 19) refers to the exiles of the northern and southern kingdoms (cf. vv. 5–6, 15).

1:20-21 craftsmen. Helped construct (Exod 35:35; 1 Kgs 7:14) and repair (2 Kgs 12:11; 22:6) the tabernacle and temple. There are “four” to match the horns. They will do to the horns what the horns have done to others: “terrify” and “throw down” (v. 21). In context, the craftsmen are best understood as temple workers, who by their rebuilding will bring about the reversal promised in the first vision as God returns to judge the nations (an element of the third vision).

2:1–13 A Man With a Measuring Line. The third vision of a glorious new Jerusalem (vv. 1–5) serves as the basis for a call to exiles in Babylon to return to Jerusalem (vv. 6–9) and rejoice in God’s return to his people (vv. 10–13).

2:1 a man with a measuring line. He surveys Jerusalem for its rebuilding (cf. 1:16; Jer 31:39; Ezek 40:3).

2:4 Run. The second angel’s message is urgent. The young man’s conception of the restored Jerusalem is too small. without walls. Walls will not be able to contain Jerusalem because its human and animal populations will be overflowing (cf. 1:17).

2:5 Since a wall functioned to protect and secure a city, God promises to be “a wall of fire” (cf. Gen 3:24; Exod 14:19–20, 24; Deut 5:23–24; 2 Kgs 6:17; Pss 46; 48) and “its glory within” (cf. 1:3, 16). God’s glory was associated with the tabernacle and the temple (Exod 40:34–35; 1 Kgs 8:11). Ezekiel envisions God’s glory returning to Jerusalem (Ezek 43:1–5) after departing in judgment (Ezek 1; 8–11).

2:6 Flee. The exiles in Babylon must return to Jerusalem. land of the north. Babylon (cf. Jer 3:18; 50:8). scattered. God judged his people’s sin by exiling them among the nations.

2:7 Daughter Babylon. Personifies the inhabitants of the city (cf. “Daughter Zion” in v. 10). In the Bible, “Babylon” comes to typify human opposition to God. For instance, in Rev 18, Babylon is a seductive prostitute who deceives the nations. She represents the glitz and glamour of an anti-God world. Likewise, Christians must flee from her or be destroyed (Rev 18:4; see also “City of God”).

2:8 After the Glorious One has sent me against the nations that have plundered you. The Hebrew of this verse is difficult to understand. An alternative rendering is “After glory sent me to the nations that have plundered you,” where “glory” refers to God’s own character that compelled him to depart the defiled temple and dwell with his people among the nations (cf. Ezek 8:6). apple of his eye. God’s people are precious (cf. Exod 19:5).

2:9 I will surely raise my hand. God will judge the nations that have touched his people (cf. 1:15). plunder. God’s judgment will be like how the Israelites plundered the Egyptians (cf. Exod 12:35–36). This will underline Zechariah’s authority as a prophet.

2:10 Shout and be glad. Cf. 9:9; Zeph 3:14. Daughter Zion. Inhabitants of Jerusalem (cf. “Daughter Babylon,” v. 7). For. The reason for this jubilation is God’s promise to come and “live among” them, presumably once the temple is rebuilt.

2:11 Many nations will be joined with the LORD. Fulfills God’s promise to Abraham (Gen 12:3; 18:18; 22:18; cf. Zech 8:22–23; 14:16; Isa 2:1–4; 14:1; 56:3, 6). in that day. The day when God will establish his kingdom on earth in glory (cf. 3:10 and note on 12:1—14:21). Fulfillment will confirm Zechariah’s message (cf. 4:8–10). will become my people. A covenant privilege (cf. Jer 31:33).

2:12–13 Judah and Jerusalem have a privileged place: Judah is the tribe of king David, and Jerusalem is the city of David and the location of the temple (the next two visions feature the king and temple).

2:12 holy. The land is “holy” because God is present (cf. v. 13; 14:21; Ps 78:54). choose. Expresses God’s sovereignty (cf. Deut 12).

2:13 Be still. Or silent, anticipating God’s return. The return of God’s glory came with Jesus, who “made his dwelling among us” (John 1:14) and brought salvation for Israel and the nations (cf. Acts 1:8; Eph 2:13–18). John’s vision of the new Jerusalem in Rev 21–22 draws on many aspects of Zechariah’s vision.

3:1–10 Clean Garments for the High Priest. The fourth vision pictures a heavenly court scene (cf. Job 1–2) where the high priest Joshua is cleansed for service in the new temple (vv. 1–5). This priestly service anticipates the day of the Branch (Messiah), a day of forgiveness and prosperity (vv. 8–10).

3:1 Joshua the high priest. He was responsible for ensuring the purity of God’s people through temple sacrifice. standing before. Indicates coming before a judge (cf. Num 27:2). the angel of the LORD. Represents and speaks for God yet is distinct from God (cf. 1:11; see note on 1:11–12). Satan. Means “the accuser.” The Hebrew is definite (“the Satan”) and implies a title (cf. Job 1:6–12; 2:1–7). From a canonical perspective, he can be identified as “the devil” (Rev 12:9). He stands ready “to accuse” Joshua. accuse. The Hebrew for “accuse” has the same root as “Satan.”

3:2 The LORD rebuke you, Satan! God silences Satan before he can make any accusation. chosen Jerusalem. God’s sovereign purposes will come to pass (cf. 1:17; 2:12; Deut 12:5). burning stick snatched from the fire. God has delivered Joshua from the judgment of exile, but the image implies that he is charred and unclean (cf. Amos 4:11).

3:3 filthy clothes. In Hebrew, the adjective “filthy” when used as a noun denotes excrement (see, e.g., Deut 23:13). Hence, there were grounds for Satan’s accusation as Joshua is ritually unclean and unfit for temple service.

3:4 those who were standing before him. Probably angels in the heavenly court. taken away your sin. This qualifies and reinstates Joshua to serve as the high priest. fine. Or “clean” or “pure.”

3:5 clean turban. The high priest’s head-wear (cf. Exod 28:39). Joshua is cleansed by God’s grace and clothed with clean garments so that he might serve God. Christians are set free from the accusations of Satan similarly. By grace and through the cross, Jesus cleanses and clothes his people with a righteousness not their own in order to serve God (Rom 3:21–26; 8:33–34; 12:1).

3:6–7 If Joshua, now cleansed and clothed, obeys God in covenant faithfulness (cf. Deut 11:1; 28:9), then God will give him the privilege of governing his temple (“house”), guarding the purity of his temple “courts,” and being admitted to his presence (“a place among these standing here”), the high priest’s privilege on the Day of Atonement (cf. Lev 16).

3:8 associates. Likely Joshua’s fellow priests. As they serve in the new temple, they will function as a sign that God will bring “my servant,” a title used 31 times of David. the Branch. Or “Shoot.” This is a future Davidic king of humble origins who is associated with the coming kingdom of God with all its blessings (cf. 6:12; Jer 23:5–6; 33:14–18). The promise of a servant is ultimately fulfilled in Jesus the Messiah.

3:9 stone. Given the focus on the high priest’s garments in vv. 4–5, this “stone” with seven facets (see NIV text note) is likely an inscribed gemstone (cf. Exod 28:9–11, 21). It functions as a reminder of God’s promise to “remove the sin of this land in a single day,” which brings to mind the Day of Atonement. Yet the connection of this day with the coming Messiah (v. 8) and prosperity (v. 10) suggests an even greater day than this: the day when the great high priest Jesus offered the once-for-all sacrifice that cleanses consciences from acts that lead to death so that people can serve the living God (Heb 9:14).

3:10 sit under your vine and fig tree. An image of peace and prosperity (cf. 1 Kgs 4:25; Mic 4:4).

4:1–14 The Gold Lampstand and the Two Olive Trees. The fifth vision (vv. 1–5, 11–14) centers on a message to Zerubbabel (vv. 6–10) that he will build the temple by the power of God’s Spirit.

4:1 The angel returns and rouses Zechariah for another vision.

4:2 solid gold lampstand. Hebrew of “lampstand” is mĕnôrâ; brings to mind the lampstand of the tabernacle and temple (Exod 25:31–40; 1 Kgs 7:49), which has tree-like qualities that evoke the Garden of Eden (Gen 2:9). Fire is often associated with God’s presence (see, e.g., Gen 15:17; Exod 3:2–6), and this suggests that the lampstand with “seven lamps” represents God’s presence in the temple. Zechariah’s lampstand has several additional features: “seven channels” to a “bowl” (v. 3) and also “gold pipes” and “golden oil” (v. 12), which means that it is supplied with oil from “two olive trees by it” (v. 3) and is therefore without the need for priests.

4:4–5 Zechariah fails to understand the significance of the olive trees, so the angel gives him two prophetic messages concerning Zerubbabel in vv. 6–7 and vv. 8–10.

4:6 Zerubbabel. He returned from Babylon, rebuilt the altar, and laid the foundation of the temple (Ezra 2:2; 3:2, 8; Neh 12:1). He was the “governor of Judah” (Hag 1:1) and the “son of Shealtiel” (Hag 1:1), which indicates his Davidic lineage and qualification to rebuild the temple (Hag 1:1, 14; 2:2, 21, 23; cf. 1 Chr 3:17). In the first prophetic message, Zechariah must tell Zerubbabel that the temple will be built “not by might nor by power” (v. 6; cf. Ps 33:16), but by God’s Spirit. Like the lampstand that is supplied with resources from outside itself, Zerubbabel will rebuild the temple in the power of God’s Spirit.

4:7 mighty mountain . . . will become level ground. Obstacles such as spiritual and economic difficulties (cf. Hag 1) will be overcome (cf. Isa 40:4). Zerubbabel will complete the temple with a “capstone” accompanied by shouts requesting God to “bless” the building.

4:8–10 A second prophetic message assures Zechariah that Zerubbabel will complete the temple. This will demonstrate that Zechariah’s message is authentic (cf. 1:16; 2:9, 11; 8:9).

4:10 Who dares despise the day of small things. May indicate that the community is frustrated over the slow and painful progress of the rebuilding. It implies that their present experience is “small” compared to what lay in the future. seven eyes of the LORD that range throughout the earth. Cf. 2 Chr 16:9; Ezra 5:5. God’s presence among his people to strengthen them to complete the temple connects the vision of the lampstand, which represents God’s presence in the temple (cf. v. 2), with the message to Zerubbabel. capstone. Derision will turn to joy when Zerubbabel completes the temple with the “chosen capstone.” It is difficult to see how the alternative translation “plumb line” (see NIV text note) would inspire joy.

4:11–13 Zechariah asks the angel twice more about the significance of the “two olive trees” (v. 11) and “two olive branches” (v. 12; cf. vv. 3–5).

4:12 two gold pipes that pour out golden oil. The pipes presumably pour the oil into the “bowl” of vv. 2–3.

4:14 two who are anointed. The translation “two who bring oil” (see NIV text note) is definitely preferred. The olive trees “bring” oil rather than receive it (“are anointed”). two. While commonly identified as Joshua and Zerubbabel, they are better understood as the prophets Haggai and Zechariah. serve. Alternatively rendered “stand by.” This heavenly access indicates a privilege of the prophet (1 Kgs 22:19; Jer 23:18–22). In addition, the OT often connects the work of the Spirit with prophecy (7:12) and attributes the reconstruction of the temple to the prophets Haggai and Zechariah (8:9; Ezra 5:1–2; 6:14–15). Revelation 11:3–4 creatively uses this vision, and the two olive trees are prophets. This identification also connects the vision with the two prophetic messages about Zerubbabel (vv. 6–7, 8–10): The main driving force behind the completion of the temple will be God’s Spirit as he rouses the people to action through the preaching of his prophets. This side of the coming of Jesus, God builds his temple the church in exactly the same way: by his word through his Spirit (Eph 2:19–22).

5:1–4 The Flying Scroll. After envisioning God’s return in visions 1–5, visions 6–7 picture God judging the wicked and driving iniquity and wickedness far from the land.

5:2 flying scroll. It is extraordinary in its activity and dimensions. Scrolls are generally associated with God’s written words (cf. Ps 40:7; Jer 36; Ezek 2–3). God sends this scroll (cf. v. 4), and it is clear for all to see, like a huge banner. twenty cubits long and ten cubits wide. See NIV text note.

5:3 The “curse” and the crimes of theft and swearing falsely suggest that the scroll represents “the Book [scroll] of the Law of Moses” (Josh 8:31, 34; 23:6; cf. Exod 24:4, 7; 1 Kgs 2:3; Dan 9:11). The Hebrew indicates that these crimes have gone unpunished (“been acquitted” rather than “banished”), and hence there has been a corruption of justice. God has sent the scroll to put things right and ensure that the guilty will not be acquitted, an action consistent with his character (cf. Exod 20:7; 34:7).

5:4 In contrast to God’s “house” (the temple) that will be built (1:16; 3:7; 4:9), the curse of the scroll will enter and destroy the houses of the guilty. This implies the death of the inhabitants (cf. Deut 30:15). There is an echo of this vision in Revelation with the scroll in the hands of the risen Lord Jesus that judges his enemies (Rev 5:9; 6:12–17).

5:5–11 The Woman in a Basket. The seventh vision pictures wickedness being removed from the land and transported to Babylon.

5:6 basket. Or “ephah,” a vessel holding about 22 liters and used in worship and commerce (e.g., Lev 5:11; 19:36). It represents “the iniquity of the people throughout the land.”

5:7–8 Concealed in the basket is a woman who represents “wickedness” (v. 8), which in Hebrew is a near anagram for “Asherah,” a foreign god worshiped up until the Babylonian exile (2 Kgs 23:4, 6–7). She is restrained in the basket with a “cover of lead” (v. 7) and cannot escape.

5:9 wind in their wings. Indicates flight (cf. Ezek 1:11–12). between heaven and earth. The sky. The basket is transported to the country of God’s enemies, Babylonia (cf. 2:7; see also “City of God”), where a house is built for it, and it is set up like an idol. There are many elements of this vision that suggest the basket is a parody of the ark of the covenant (cf. Ezek 1; 8–11). In Hebrew “cover of lead” (v. 7) sounds like “mercy seat.” The two cherubim of the ark are paralleled by the two women with stork-like wings. Where God was enthroned on the ark, the woman sits beneath the lead cover (v. 7). As God’s house is built in Jerusalem and he returns (visions 1–5), wickedness is carried far away and a house is built for it (v. 11). Jesus’ second coming will see the final judgment and removal of wickedness in the world (cf. 2 Thess 1:6–10).

6:1–8 Four Chariots. In the final vision, God’s heavenly army subdues the nations and gives his Spirit rest.

6:1 four chariots. Recalls the horses in the first vision, though the colors are not all the same. “Four” may represent the scope of their mission to “the whole world” (v. 5; cf. 1:19–20). Chariots were primarily military vehicles used in open country for rapid movement. These are heavenly chariots since they come from God’s presence (v. 5). two mountains . . . of bronze. They represent the entrance to the heavens in the vision. Solomon’s temple, which represented the heavens in its layout (cf. Heb 8:5), had two bronze pillars at its entrance (1 Kgs 7:15–22).

6:2–3 Each chariot has different colored horses, though no significance is given to the colors. The horses are “powerful” (cf. vv. 3, 7).

6:5 four spirits. The chariots are characterized as “four spirits,” or “winds” (see NIV text note), of heaven, which suggests swift and wide-ranging movement (cf. Ps 104:4). going out from standing in the presence of the Lord of the whole world. See the description of God in 4:14, which indicates they go from his heavenly court. They are the army of “the LORD Almighty” or “the Yahweh of armies” (see note on 1:3). world. Or “earth.”

6:6 Two chariots go “toward the north country.” The word translated “west” can also be read as “after them” (see NIV text note); in other words, the chariot with the white horses goes “after them,” namely, after the chariot with the black horses. They go to Babylon, where God’s people had been taken as captives (cf. 2:6–7) and where the woman in the basket had been taken (5:11). Another chariot travels “south” (there is no need to travel elsewhere since to the east is desert and to the west is sea). The fourth chariot is possibly held in reserve.

6:7–8 The horses and chariots go out at God’s command “throughout the earth” (v. 7). Whereas the horses in the first vision did surveillance, these subdue the nations as God’s heavenly army. In the first vision, the “whole world” was “at rest” (1:11), rather than God’s people. This vision pictures the judgment of the nations, particularly Babylon, with God’s Spirit “given . . . rest” (v. 8). God’s “spirit” (see NIV text note on v. 8), or “wind” (see NIV text note on v. 5), could refer to his anger or wrath (cf. Eccl 10:4; Ezek 13:13; 21:17). Rev 19:11–16 develops this imagery: Jesus and the armies of heaven ride white horses and strike down rebellious nations.

6:9–15 A Crown for Joshua. Zechariah is to perform a symbolic action that looks beyond Zerubbabel’s temple to the coming Branch and the temple that he will build.

6:9–11 Many exiles returned from Babylon with wealth (cf. Ezra 2:68–69).

6:11 the high priest, Joshua. Cf. 3:1. In the exile, the Davidic king was removed from the throne and his crown was defiled in the dust (Ps 89:39; Jer 22:24–30; Ezek 21:26–27). The crown is possibly placed on the high priest to sanctify it in preparation for a king to wear it again.

6:12–13 Zechariah is to speak to Joshua, who represents the future “Branch” (or “Shoot”) in this symbolic action (see note on 3:8 concerning the Messianic significance of this title).

6:12 he will branch out from his place. The Branch will literally “shoot up” in place of Joshua and take the crown (in the Hebrew “branch out” is a wordplay on “Branch” or “Shoot”). build the temple of the LORD. Repeated for emphasis in v. 13. This is the temple that earlier prophets expected—much greater than Zerubbabel’s temple (e.g., Isa 2:2–4; Jer 3:16–18; Ezek 40–42; Mic 4:1–5).

6:13 clothed with majesty. Appropriate for a king. sit and rule on his throne . . . be a priest. Ps 110 is the conceptual background: The Messiah sits by the Lord’s throne (Ps 110:1) and rules (Ps 110:2–3) and is designated as a priest in the order of Melchizedek (Ps 110:4; cf. Heb 5:1–10; 6:20—8:2). The reign of the Lord and his Messiah (“the two”) will issue in “harmony,” or “peace” (Hebrew šālôm)—a peace that ultimately comes in the priest-king Jesus (cf. 9:9–10; John 14:27; Eph 2:14), who is building God’s temple, the church (Matt 16:18; Eph 2:19–22).

6:14 The crown will be given. Given to the exiles for safekeeping in Zerubbabel’s temple “as a memorial,” presumably pointing to the coming Branch (cf. the symbols of 3:8–9).

6:15 Those who are far away. May be Gentiles (cf. 2:11; 8:20–23; 14:16–19), but more likely exiles (cf. 2:6) who will come to help complete Zerubbabel’s temple and thereby authenticate Zechariah’s message. The challenge is to “obey” (cf. 1:3).

7:1—8:23 From Fasting to Feasting. A question about fasting provides an occasion for Zechariah to reapply pertinent covenant requirements to the people and restate the hope for restoration. This section forms a bridge between chs. 1–6 and chs. 9–14.

7:1–14 Justice and Mercy, Not Fasting. Zechariah calls for covenant obedience in view of past sin and judgment.

7:1 A third dating formula (cf. 1:1, 7 and notes) introduces this section. fourth year . . . fourth day of the ninth month. Dec. 7, 518 BC. Almost two years after the night visions and two years before the temple is completed (cf. Ezra 6:14–16). Kislev. A Babylonian month name (see note on 1:7).

7:2 Bethel. Located about 12 miles (20 kilometers) north of Jerusalem. Before the exile it had been a northern town (1 Kgs 12:29–33; Hos 10:15; Amos 3:14); after the exile it appears to have been part of Judah (Ezra 2:28; Neh 7:32). entreat the LORD. The delegation went to seek God’s favor.

7:3 mourn and fast. Doing so “in the fifth month” may recall Nebuchadnezzar’s destruction of the temple in 586 BC (2 Kgs 25:8–9). It was a sign of penitence and lamentation over sin (cf. 2 Sam 12:21–22). With the near completion of the temple, the delegation asks if they must continue to mourn and fast.

7:5 The fast of the “seventh” month apparently commemorated the assassination of Gedaliah, whom Nebuchadnezzar appointed as governor (2 Kgs 25:25). seventy years. The time of exile and temple desolation that Jeremiah prophesies (Jer 25:11–12; 29:10; cf. Zech 1:12 and note). was it really for me that you fasted? Zechariah challenges the people about their motives. Furthermore, did they eat and drink at their religious festivals (e.g., Passover, Weeks, Tabernacles) for God or for their own benefit? The implication is that their motives have been selfish and insincere. Jesus likewise teaches (e.g., Luke 18:9–14) that repentance and humility before God is more important than fasting.

7:7 the earlier prophets. They proclaimed that having a relationship with God and obeying his word is more important than religious ritual (e.g., Isa 1:10–11; 58:3–6; Jer 7; Joel 2:12–13; Mic 6:6–8). Negev. About 50 miles (80 kilometers) south of Jerusalem. Used for grazing and agriculture. Western foothills. Or “Shephelah,” the tract of low hills between the high central ranges of Judea and the coastal plains. Zechariah implies that these regions are not inhabited as they were in preexilic times.

7:8–10 God summarizes what the earlier prophets said: God values justice more than religious ritual (e.g., 1 Sam 15:22–23; Amos 5:21–27; Mic 6:7–8).

7:9 Administer true justice. Broader than ruling in legal cases (cf. 8:16–17; see also “Justice”). justice. It is first and foremost found in God, but for people it represents right relationships as enshrined in the Mosaic covenant and encompasses “mercy and compassion” (cf. Jer 9:24; Hos 2:19; 12:6). Justice includes not oppressing the weak and vulnerable (the “widow . . . fatherless . . . foreigner . . . poor” [v. 10]; cf. Isa 1:17; Jer 7:6), and it extends to thoughts and motivations (“Do not plot evil” [v. 10]). This is a universal biblical emphasis (e.g., Matt 9:13; 1 Cor 11:17–34; Gal 6:10; 1 Tim 5:8–16; 1 John 3:17).

7:11–12 The ancestors refused to obey God’s words through the “law [and] . . . the earlier prophets” (v. 12; see 1:4; Isa 6:10; Jer 6:28; 7:24; 17:1). God’s words came through the prophets “by his Spirit” (v. 12; cf. 4:6; Ezek 11:5; Mic 3:8; 1 Pet 1:10–12). God judged the ancestors (vv. 13–14) because he “was very angry” (v. 12; cf. 1:2).

7:13 they did not listen. Because they refused to listen to God, God shut his ears to their prayers. He also “scattered them with a whirlwind among all the nations” (v. 14), one of the covenant curses (Lev 26:31–33; Deut 28:64).

7:14 they made the pleasant land desolate. Their disobedience reversed the prosperous situation of v. 7.

8:1–23 The Lord Promises to Bless Jerusalem. This section contains ten promises of blessing, each beginning with “This is what the LORD (Almighty) says” (vv. 2, 3, 4, 6, 7, 9, 14, 19, 20, 23).

8:2 very jealous for Zion. Cf. 1:14; see note there. God’s concern for what is rightly his is the grounds for his return (v. 3).

8:3 will return. Could be translated “have turned” (cf. 1:16; 2:10). Like 1:16, God has turned to his people with mercy (the exile is over), and he will dwell in Jerusalem after the temple’s completion when his glory returns (cf. Ezek 43:4). Malachi 3:1 anticipates the coming of God to his temple, a dwelling that is fulfilled in Jesus (John 1:14). Then Jerusalem will be “the Faithful City” as its inhabitants reflect God’s character (cf. the transformation of Jerusalem in Isaiah [e.g., Isa 1:21—2:5]). mountain. Mount Zion, the temple site in Jerusalem. It will be “the Holy Mountain” because God will dwell upon it (cf. Jer 31:23; Ezek 20:40). This holiness expands from the temple through Jerusalem and Judah (14:20–21; cf. Rev 21:2).

8:4–5 A picture of great prosperity. The elderly and children were the first to perish when cities were besieged, and they had to work in times of adversity. Here the elderly are “of ripe old age” (v. 4) and have time to “sit” (v. 4), and “boys and girls” (v. 5) play in the “city streets” (v. 5), which are not transport routes but open places between houses.

8:6 marvelous. This future may seem incredible to “the remnant” (those who had returned from exile) but not to God because of his power to save (cf. 4:10).

8:7 will save. God will bring his people back from the countries to which they had been scattered. Presumably they are saved from the coming judgment on the nations (1:21; 6:7–8).

8:8 to live in Jerusalem. Cf. 2:6; 7:14. they will be my people, and I will be . . . their God. Classic covenant terminology expressing the intimate fellowship between God and his people (cf. 13:9; Exod 6:7; Lev 26:12). This language is also associated with the promised new covenant (e.g., Jer 24:7; 31:33; Ezek 11:20). Salvation and restoration express God’s faithfulness (keeping his word) and righteousness (doing what is right).

8:9–11 This section has many echoes of Haggai and speaks of difficult times: “no wages for people or hire for animals” (v. 10; cf. Hag 1:11), no safety because of “their enemies” (v. 10; see Ezra 4:1–5), and conflict within the community with “everyone against their neighbor” (v. 10). Again God promises a great reversal for the “remnant” (v. 11; cf. v. 6; Hag 1:12, 14; 2:2).

8:9 Let your hands be strong. A call for courage (cf. v. 13) so that they can finish building the temple. foundation was laid. Not what happened under Zerubbabel some 20 years earlier (Ezra 3:10), but the recommenced building under Haggai and Zechariah, “the prophets . . . who were present.”

8:12–13 The covenant blessings (cf. Deut 28:4, 11–12) are a reversal of the curse in Hag 1:10–11. They are the remnant’s “inheritance” in the land (v. 12; cf. Jer 3:18; Ezek 47:14). Curse will turn to blessing.

8:14 disaster on . . . your ancestors. In the past God was angry with their ancestors and brought disaster (i.e., exile) on them (cf. 1:2, 6, 12, 15–16; cf. 8:2–3).

8:15 Jerusalem and Judah. They are at the center of God’s purpose “to do good” (cf. 1:17; Josh 24:20; Ezek 36:11) that will then spread out to include the nations (vv. 20–23).

8:16–17 The words of the earlier prophets (cf. 7:9–10) continue to apply. Speak the truth . . . do not plot evil. Uphold honesty in personal relationships. render true and sound judgment in your courts . . . do not love to swear falsely. Administer justice in the community. The two negative commands involve things that God hates (cf. 5:3–4, 8). While God wants the temple rebuilt, it is not an end in itself. Ethical transformation is essential.

8:19 fasts. God mentions two additional fasts (cf. 7:3, 5; see notes there) not referred to elsewhere in the OT. fourth. Commemorates the Babylonian army breaching the walls of Jerusalem (2 Kgs 25:2–4). tenth. Recalls the beginning of the siege against Jerusalem (2 Kgs 25:1). These will all become “joyful and glad occasions” (cf. Isa 35:10; 51:3, 11; Jer 31:13; 33:10–11) and “happy festivals” (cf. 14:18; Isa 33:20). Hence, feasting will replace fasting. love truth and peace. Summarizes God’s concern for the social dimensions of life. These are the opposite of the things that God hates (v. 17).

8:20 inhabitants of many cities. Perhaps the towns surrounding Jerusalem (like Bethel; cf. 7:2, 7). It seems that they will be caught up in the excitement of what God is doing in Jerusalem and tell others (v. 21).

8:22 many peoples. Cf. v. 23. powerful nations. The powerful will recognize true power and will come to Jerusalem. to seek the LORD Almighty and to entreat him. To seek God’s mercy (cf. 7:2).

8:23 In those days. The future day of salvation (cf. 2:11; 3:10). The ratio of “ten” to “one” speaks of a great multitude “from all languages and nations” (cf. Rev 7:9). At Babel, humanity united together against God. In judgment, God confused their language and scattered them (Gen 11:7–8). Here Babel is reversed as all languages and nations seek God on his terms and join together in the “happy festivals” (v. 19) in Jerusalem. take firm hold of one Jew by the hem of his robe. This custom lays claim to a desired relationship or outcome (cf. Ruth 3:9; 1 Sam 15:27; Matt 9:20–22). God is with you. Cf. “Immanuel” in Isa 7:14 (see NIV text note there); Isa 8:10. This summarizes Zechariah’s hope: God will return to dwell among his people. It will turn the nations from enemies to friends. God’s promise to Abraham includes blessing for the nations (Gen 12:3; 17:4–7). This is a major theme of Isaiah (e.g., 2:2–4; 42:1–7; 66:18–24) and Zechariah (2:11; 9:7; 14:16–19). It is fulfilled in the coming of Jesus (e.g., Acts 11:18; Gal 3:14; Rev 5:9).

9:1—11:17 First Prophetic Message. The first of two prophecies that dramatically picture God’s return and its outcome in terms drawn from Israel’s past history. Many texts from chs. 9–14 are applied to Jesus in the NT. The first prophetic message (chs. 9–11) presents God subduing enemy nations and their kings.

9:1–17 The Lord Returns. God’s coming will claim the land (vv. 1–8) through his king (vv. 9–13) for his people (vv. 14–17).

9:1–8 Judgment on Israel’s Enemies. God comes to subdue the nations and return to his temple (v. 8). The movement from north to south mirrors earlier enemy campaigns. The cities in this section mark out the ideal land of Israel. King David incorporated many of these cities into his empire, and some paid him tribute. They existed during Zechariah’s time but did not threaten Judah. Hence, Zechariah draws on Israel’s past to portray the future. In addition, Jeremiah prophesied the downfall of many of these cities before restoration would take place (e.g., Jer 25).

9:1 land of Hadrak. Not mentioned elsewhere in the OT. Probably a “land” that relates to the city of Hatarikka (known from Assyrian sources); a region that borders Damascus, the capital of Syria (Aram). David subdued Damascus, and they paid him tribute (2 Sam 8:6).

9:2 Hamath. Hostile to Israel until David subdued it (2 Sam 8:9–10). Tyre and Sidon. Trade ports that possessed great wealth and security (v. 3). The king of Tyre helped build palaces for David and Solomon (2 Sam 5:11; 1 Kgs 9:11). God will judge all these cities in the northern regions (cf. 6:1–8).

9:5–7 Moving south, God mentions four cities associated with the Philistines. They defined the borders of the territory of Judah (Josh 15:11, 45–46), but Israel did not subdue them until David’s time (2 Sam 5:17–25; 21:15–22). God will subdue them once again and remove what is unclean (v. 7). God will incorporate “those who are left” (v. 7) into his people, just like the Jebusites who inhabited Jerusalem before David captured it were absorbed into Judah (2 Sam 5:6–9; 24:18–24). Hence, Zechariah envisages God judging and saving the nations (cf. 8:22–23).

9:8 God will return to “encamp” at his “temple” to protect his people (cf. 7:14). This also brings David to mind since it was only in his time when God “camped” in his house (the tabernacle tent) in Jerusalem.

9:9–13 The Coming of Zion’s King. Along with Israel’s enemies being subdued and God returning to his temple, Jerusalem’s king will come.

9:9 Rejoice greatly . . . Shout. Cf. 2:10; Zeph 3:14. Daughter Zion . . . Daughter Jerusalem. Inhabitants of Jerusalem. The Davidic king whom the earlier prophets expected will come (cf. 3:8; 6:12). Unlike many kings of the past, this king will be “righteous” (cf. Jer 23:5). victorious. The Hebrew can also be translated “saved” (cf. Ps 33:16–17). lowly. Or “afflicted” (cf. Isa 53:4, 7). The background to this picture is the suffering David of 2 Samuel and the Psalms, along with the suffering servant of Isaiah. riding on a donkey. During David’s exile from Jerusalem, when he was nearly defeated by his enemies, he rode on a donkey (cf. 2 Sam 16:2). God saved David in battle and delivered him back to Jerusalem as king. Isaiah’s suffering servant is “afflicted” not for his own sins (like David) but for the sins of others (Isa 53). Zechariah combines the images here to speak of the future Messiah who will return to Jerusalem on a donkey and “proclaim peace to the nations” (v. 10; cf. the “harmony” of 6:13). (The forgiveness of sin associated with Isaiah’s servant is the focus of Zech 12:10—13:1; cf. 3:9.) The king’s rule will extend over all the earth (v. 10; cf. Gen 49:10–11; Ps 72:8). All four Gospels record that Jesus rode a donkey into Jerusalem claiming to be this king (Matt 21:1–11; Mark 11:1–11; Luke 19:28–38; John 12:12–19). His righteousness and his affliction as a servant to the point of death (Phil 2:6–11) meant that God “saved” him in his resurrection, and now through his gospel he proclaims “peace to the nations” (v. 10; cf. Eph 2:14–18; Col 1:20).

9:11 blood of my covenant. The Sinai covenant was ratified with blood, indicating God’s commitment to his people (cf. Exod 24:8; Matt 26:28). Like Joseph (Gen 37:24) and Jeremiah (Jer 38:6), the “prisoners” (exiles) will be set “free . . . from the waterless pit” (an image of exile).

9:12 fortress. Jerusalem. They are to return to Jerusalem with hope for a double restoration (cf. 2:6–7).

9:13 Greece. The Philistines had sold the people of Jerusalem and Judah to the Greeks (Joel 3:4–6). God will use Judah as his bow and Ephraim (the northern kingdom) as his arrow. This image points to a reunited kingdom (cf. 9:1; 10:6–7).

9:14–17 The Lord Will Appear. God will fight for, save, and bless his people.

9:14–15 Like God’s salvation in the exodus (Exod 15:1–21) and his appearance at Sinai with “lightning” and “trumpet” (Exod 19:16), God will appear to save his people. He will come as an army on the “march” with “arrow” and “trumpet” (v. 14; cf. 6:1–8; 9:1–8). He will “shield” (v. 15), or protect, his people, who “will destroy and overcome with slingstones” (v. 15) as did David (cf. 12:8; 1 Sam 17). The battle will sound like the “roar” (v. 15) of those drunk with wine, and its sight will be like blood at a sacrifice.

9:16–17 Shepherd imagery is prominent in chs. 10–13.

9:16 jewels in a crown. Cf. the “treasured possession” of Exod 19:5; Mal 3:17.

9:17 Grain . . . new wine. Agricultural abundance is a covenant blessing (Deut 33:28; Joel 2:19; Amos 9:13).

10:1—11:3 The Lord Will Care for Judah. In view of God’s future coming (ch. 9), this section deals with the present leadership of God’s oppressed people (10:1–2). God will raise up a new leadership who will overthrow the enemies of his people and save and restore them (10:3–12). Foreign leaders will be judged (11:1–3). It is another perspective on the battle of ch. 9.

10:1 Ask the LORD for rain. Yahweh, not the false gods, controls the weather. springtime. The season of rain, crucial for crops and survival. In times of drought (cf. Hag 1:10–11), the temptation would be to turn to “idols” and “diviners” (v. 2) to predict the future (which Deut 5:8–9; 18:9–14 forbids), but these deceive. Following them is what led to exile and removal of the kings of Israel and Judah.

10:2 shepherd. Metaphor for a leader, particularly a king (e.g., Ps 78:70–72). Without a king, “the people wander like sheep oppressed” (cf. Isa 53:6; Jer 50:6–7; Ezek 34:5). Hence, the importance of godly leaders (cf. 1 Tim 3:1–13; 1 Pet 5:1–6).

10:3 God is coming to judge the present rulers of his people, probably foreign rulers since the people lacked a shepherd of their own (v. 2). leaders. Elsewhere this word can refer to foreign kings (e.g., Isa 14:9; Ezek 39:18). They are likely the same rulers destroyed in 11:1–3. the LORD Almighty. See note on 1:3. will care for his flock. Cf. 9:16. They will no longer be like sheep but will be “like a proud horse in battle.”

10:4–5 God will raise up an alternative leadership for his people.

10:4 From Judah. Or “from the LORD” (the Hebrew is simply “from him”). God will send these leaders. cornerstone . . . tent peg . . . battle bow. Leadership metaphors conveying strength and stability.

10:5 the LORD is with them. Ensures the certainty of victory (cf. 9:14–16).

10:6 With a new leadership, God will “strengthen Judah” and “save the tribes of Joseph” (the southern and northern houses of Israel). In his “compassion” he will “restore” their covenant relationship and answer his people’s prayers (cf. 7:13; 13:9).

10:7 Ephraimites. Another name for the northern house of Israel (cf. “Ephraim” in 9:13 and “tribes of Joseph” in v. 6). God is committed to strengthen and save all his people (cf. “all the tribes of Israel” in 9:1), which will result in “joyful” celebration (cf. 9:9).

10:8–12 This passage echoes Moses’ prophecy in Deut 30:1–10. God will “gather” (v. 8) his people from the nations, pictured as a new exodus. God will “redeem them” (v. 8; cf. Deut 7:8), and “they will be as numerous as before” (v. 8; cf. Deut 30:5; Jer 23:3; Ezek 36:11). God scattered them (or, “sowed” them like seeds) in exile, where they grew (having “children,” v. 9). In exile, God’s people “will remember” him (v. 9; cf. Deut 30:2), and God will bring them back from Egypt and Assyria, traditional enemies of God’s people and countries to which the Ephraimites had been exiled. Gilead. In the Transjordan region; the territory through which Moses first approached the promised land from Egypt (Deut 3:10, 12–13, 15). Lebanon. The northernmost extent of the promised land from which Assyrian exiles would return. The people will fill these lands, which historically had been relatively empty. The exodus imagery continues as they will “pass through the sea” (v. 11)—this time through “the Nile” (v. 11) rather than the Red Sea. God promises to humble the proud and powerful nations (cf. Deut 30:7) and “strengthen” (v. 12) his people.

11:1–3 Kings are often portrayed as mighty trees (e.g., 2 Kgs 14:9; Dan 4:10–27). In this taunt song, foreign kings—“cedars” (v. 1), “juniper” (v. 2), “oaks” (v. 2)—are cut down and devoured by fire so that God’s people might return to the land, just as ch. 10 portrays. “Lebanon” (v. 1; 10:10) and “Bashan” (v. 2) epitomize pride (e.g., Isa 2:12–13), and here their kings are the objects of God’s wrath. Mixing metaphors, the “shepherds” (v. 3) of the foreign nations are like “lions” (v. 3) that ravage and feed on God’s people (cf. Jer 25:36). They will “wail” and “roar” (v. 3) as God saves and takes away their resources, namely, God’s people.

11:4–17 Two Shepherds. God tells Zechariah to perform two sign-actions that represent two very different shepherds (vv. 4–14; 15–17). These sign-actions explain why foreign shepherds currently rule and oppress God’s people (cf. v. 3).

11:4–6 The first sign-action looks backward as Zechariah portrays what led to the Babylonian exile. He does so by playing the role of a “shepherd” who represents God. flock. The nation of Israel (cf. Jer 12:3). marked for slaughter. The experience of exile because “their own shepherds” (v. 5), i.e., leaders, failed (cf. 10:2). Rather than feeding and protecting the flock, the leaders used the flock for their own gain by buying and selling them and then mocking God, saying, “Praise the LORD, I am rich!” (v. 5). Cf. Jer 23:1–2; Ezek 34. God’s patience finally ran out; he would “no longer have pity” (v. 6) but would hand them over to their enemies. The judgment of v. 6 came with the Babylonian king Nebuchadnezzar in 586 BC.

11:7–9 Acting this out, Zechariah takes up two shepherd staffs. Verses 10 and 14 explain the names “Favor” and “Union.”

11:8 one month. When Jerusalem fell (see Jer 52:6, 12) and its leadership was exiled or killed. three shepherds. Probably king, priest, and prophet (Jer 52:10, 15, 24–27). The people “detested” God, whose patience ran thin (“grew weary”), so he ceased shepherding his people and handed them over to the destruction of exile.

11:9 eat one another’s flesh. Cannibalism occurred during the siege of Jerusalem (cf. Deut. 28:53; Jer 19:9; Lam 2:20; 4:10).

11:10–11 Zechariah breaks the first staff, called “Favor,” which represents “the covenant [God] had made with all the nations” (the Hebrew is “all the peoples,” where “peoples” may refer to the whole nation of Israel [cf. Isa 3:13; Mic 1:1–2], hence the Mosaic covenant). The judgment of exile for rejecting God was a curse of the Mosaic covenant (e.g., Deut 28:36, 45–68). knew it was the word of the LORD. In Deuteronomy (28:36, 63–64), God promises exile if his people reject him, a message the earlier prophets reiterate.

11:12–13 thirty pieces of silver. The price of a slave in Exod 21:32. This payoff is an insult that utterly rejects God as shepherd. Zechariah throws the money to the potter in the temple, the place of idolatrous worship that earlier prophets condemn (e.g., Ezek 8–11). Matthew sees this same scenario of rejecting God played out again when Judas betrays Jesus, the Good Shepherd, for 30 pieces of silver (Matt 26:14–15; 27:9–10). See note on 13:7.

11:14 broke. Represents dividing the kingdom into Israel under Jeroboam and Judah under Rehoboam (cf. 1 Kgs 12). Elsewhere, Zechariah promises reunion (e.g., 10:6–7; 12:12–14; cf. Ezek 37:15–28). This first sign-action explains that the division of the kingdom and the exile came about because the people rejected the Lord as their Shepherd.

11:15–17 The second sign-action explains how the people received the leadership they deserved. Zechariah acts as a “foolish shepherd” who oppresses and devours the flock. eat the meat of the choice sheep, tearing off their hooves. Like a lion; the “foolish shepherd” represents foreign kings who presently oppress and feed off God’s people (cf. v. 3). Yet the last word judges this “worthless shepherd” (v. 17). This connects back to vv. 1–3 and 10:3, which also look forward to the destruction of foreign shepherds. In stark contrast, Jesus is the Good Shepherd who rescues and reunites the flock by laying down his life (John 10:11–18; Rev 7:17).

12:1—14:21 Second Prophetic Message. A second prophecy (cf. 9:1; see note on 9:1—11:17) reveals that God’s kingdom will not come without great cost. There will be another exile-like experience for Jerusalem, but its outcome will be glorious. The phrase “on that day” runs through this section and refers to the day when God will establish his kingdom on earth in glory. In the NT, this “day” is expanded to encompass both the first and second comings of Jesus.

12:1–9 Jerusalem’s Enemies to Be Destroyed. Zechariah prophesies a future offensive by the nations against Jerusalem. God promises to save and strengthen his people.

12:1 God’s work in creation demonstrates his power and dominion over all nations of the earth (cf. 14:9).

12:2–4 The Hebrew allows for the possibility that Judah (the region around Jerusalem) was initially also opposed to Jerusalem (see also 14:14). When Jerusalem is “besieged” (v. 2), God will repel the nations who attack: He will “make Jerusalem a cup that sends all the surrounding peoples reeling” (v. 2) as if drunk; Jerusalem will be “an immovable rock” (v. 3) that injures all those “who try to move it” (v. 3); and “the horses of the nations” (v. 4; used in warfare) will be put out of action, thwarting their attack. Yet God promises to “keep a watchful eye over Judah” (v. 4), who was initially caught up with the nations in this attack.

12:5–6 When the “clans of Judah” (v. 5) see God protecting them and defending Jerusalem, they have a change of heart and turn against the surrounding peoples and “consume” them (v. 6). The outcome is that “Jerusalem will remain intact in her place” (v. 6); it will be saved (cf. 9:9, 16; 10:6).

12:7–9 This day of salvation will be glorious for Jerusalem and the house of David. So that the “dwellings of Judah” (v. 7) do not miss out on this honor, they are saved “first” (v. 7).

12:8 like David. Who defeated the mighty Goliath and the Philistines in God’s strength. the angel of the LORD. Cf. 1:11; see note on 1:11–12. The angel of the Lord led and protected God’s people on many occasions, particularly in the exodus (Exod 13:21; 14:19; 33:2). David was likened to an “angel of God,” enabling him to lead his people (2 Sam 14:17, 20; 19:27). Hence, the house of David will once again lead and protect God’s people like God himself (cf. 9:9). The promises of the Davidic covenant, including an eternal throne (2 Sam 7:13, 16; cf. 23:5), explain the focus on the house of David here.

12:9 destroy all the nations that attack Jerusalem. Summarizes vv. 1–9. The day when the nations and the people of Israel gathered against Jerusalem (represented by God and his anointed king in Ps 2) was when God’s holy servant Jesus, the Messiah, was crucified (Acts 4:24–28; notice how they conspire “in this city,” i.e., Jerusalem). This was the day of salvation for God’s people.

12:10–14 Mourning for the One They Pierced. In the aftermath of this battle, the people will mourn and grieve the one they have pierced.

12:10 a spirit of grace. The Spirit (see NIV text note; cf. Isa 44:3–5; Ezek 39:29; Joel 2:28–29). supplication. Prayer for mercy; a sign of repentance. me . . . him . . . him. Suggests that the people “pierced” God (metaphorically) and a closely associated third party (literally). The immediate and wider contexts of Zechariah suggest that this third party is the future king of the “house of David” (see 3:8; 6:12; 9:9), the shepherd of 13:7–9. pierced. Piercing with a weapon normally meant death (cf. Isa 13:15). The close connection between God and his anointed (cf. Ps 45:6; Isa 9:6) explains how the death of the Messiah also “pierced” God. This prophecy gains even greater clarity for Christians who see its fulfillment in the piercing of Jesus on the cross by a Roman soldier’s spear (John 19:34–37). After Jesus’ death, God’s Spirit was poured out on the God-fearing Jews in Jerusalem, who were “cut to the heart” and repented (Acts 2:32–37). At his return, all the nations will mourn the one who was pierced (Rev 1:7). as one mourns for an only child. Immense sorrow. firstborn. The heir.

12:11 weeping in Jerusalem. Cf. 2 Chr 35:20–25, where another Davidic king, Josiah, was pierced in a battle at Megiddo. Hadad Rimmon. Likely a place in the plain of Megiddo (otherwise unknown) rather than a reference to Baal, since a reference to pagan mourning is unlikely in this context.

12:12–14 The extent of the mourning suggests the one who died is royalty. house of David . . . house of Levi. The royal and priestly lines. house of Nathan . . . clan of Shimei. Likely subsidiary lines of David (2 Sam 5:14) and Levi (Num 3:21), respectively. wives. The whole community is involved.

13:1–6 Cleansing From Sin. Mourning and grief give way to cleansing God’s people “from sin and impurity” (v. 1) and removing impurity from the land (vv. 2–6).

13:1 Water was used for cleansing in the Torah (e.g., Num 8:5–14). fountain. Suggests an abundant and ongoing supply. The sequence implies that cleansing “from sin and impurity” follows the death of the Messiah and the pouring out of the Spirit (12:10–11; cf. 3:8–9). The NT shows how this is at the heart of the gospel message about Jesus (e.g., Titus 3:4–7).

13:2–6 Idols and the powers attributed to them are to be “banished” (v. 2), i.e., eliminated. Idolatry and false prophecy are often associated (e.g., Jer 6:13–14). They were the chief sins that led to the exile, and their seriousness is underscored by the penalty: Even “parents will stab” their children if they prophesy (v. 3; cf. Deut 13:6–11). The Hebrew for “stab” (v. 3) is the same as the verb for “pierced” in 12:10. False prophets will be “ashamed” (v. 4) and eschew their past. They will no longer dress in pretense (cf. 2 Kgs 1:8) but will pretend to have always been a “farmer” (v. 5). They will explain in another way the “wounds” (v. 6) they may have received from their false prophetic activity (cf. 1 Kgs 18:28). Idolatry, false prophecy, and impurity have no place in God’s kingdom, and hence no place in the church (e.g., Eph 5:5–6; Rev 2:14–16, 20–23).

13:7–9 The Shepherd Struck, the Sheep Scattered. Judgment lies ahead for God’s people with the shepherd struck, but it will refine and renew those who emerge.

13:7 Awake, sword. God charges a sword to be drawn and strike his “shepherd . . . the man who is close to me.” Indicates a close relationship with God, hence a different shepherd from the “foolish” and “worthless shepherd” of 11:15–17. Striking the shepherd will result in scattering “the sheep,” including “the little ones” coming under God’s judgment. The wider expectation of the book of Zechariah suggests this shepherd is the future Davidic king who will be pierced in the battle that will usher in God’s kingdom (3:8; 6:12; 9:9; 12:10). His death will be God’s intent and design. There are many similarities with Isaiah’s presentation of the suffering servant, who suffers death on behalf of God’s people by God’s intent (cf. Isa 53:6, 10). Jesus quotes this verse with reference to his own imminent death (Matt 26:31; Mark 14:27), which will establish the new covenant, an idea also present in 13:9.

13:8–9 The extent of this judgment “in the whole land” (v. 8) will be devastating: “Two-thirds [of the flock] will be struck down and perish” (v. 8). The “third” (v. 9) that remains will be refined and tested in “fire . . . like silver and . . . gold” (v. 9; cf. Isa 1:24–26).

13:9 They are my people . . . The LORD is our God. Those who emerge will enjoy a new covenant relationship with God, including answered prayer (cf. 2:11; 8:8; 9:16; 10:6; Jer 31:33).

14:1–21 The Lord Comes and Reigns. God will return to his people to save them from their enemies and bring in a new creation. Zechariah uses well-known images from Israel’s past and present to picture God’s future kingdom. The NT applies the language and images in this chapter to both the first and second comings of Jesus. Hence there is a “now and not yet” perspective on the fulfillment of this chapter. The kingdom has come with Jesus’ death and resurrection and will come at his return.

14:1–2 This gives another perspective on the future battle of 12:2–9, revealing great devastation to Jerusalem’s inhabitants (cf. Ezek 38–39). This picture replays the past when they were “plundered” (v. 1) by the nations and taken into “exile” (v. 2; cf. 2 Kgs 25).

14:3 fight. Cf. 12:2–9. God’s salvation will shake the heavens and the earth (cf. Hag 2:21–22).

14:4 forming a great valley. Through which God’s people will flee to escape. This echoes the exodus-salvation of the parting of the Red Sea (Exod 14:21–22).

14:5 Azel. Location unknown. earthquake in the days of Uzziah. Occurred over 200 years earlier and left a lasting impression (Amos 1:1). holy ones. Could be angels or the people who are saved and now return to Jerusalem (cf. 1 Thess 3:13; Jude 14). According to Matt 27:51–54, when Jesus died on the cross, “the earth shook, the rocks split” in an “earthquake” and “many holy people . . . were raised to life . . . and went into the holy city” (Jerusalem). Matthew connects these apocalyptic signs with the salvation that came in Jesus’ death.

14:6–8 The language of these verses reflects the Genesis creation account (cf. 12:1). However, this will be a new creation with a single day of “light” (v. 7; cf. Isa 60:19–20; Rev 21:25; 22:5). “Darkness” (v. 6) precedes the “light” (v. 7) and is also associated with Jesus’ death (Matt 27:45; cf. Joel 2:31; Amos 8:9). Just as life-giving water flowed from Eden (Gen 2:10), this day will bring a new supply of “living water” (v. 8) to the world from Jerusalem (cf. Ps 36:8–9; Ezek 47:1–12; Joel 3:18). Jesus gives this “living water” (John 4:10; see Rev 21:6; 22:17), which is also a feature of the new Jerusalem (Rev 22:1–2).

14:9 king over the whole earth. The climax of Zechariah’s vision of the future. Since the names of the idols will be banished (cf. 13:2), God’s “name” will be “the only name,” expressing his uniqueness (cf. 13:9; Deut 6:4). This reality will be finally experienced at Jesus’ return, when he hands the kingdom to his Father (1 Cor 15:23–28).

14:10–11 Geba . . . Rimmon. The northern and southern boundaries of the land of Judah, respectively. Arabah. A desert plain to the south of the Dead Sea. Hence, the land will be flattened, and “Jerusalem will be raised up high” (v. 10; cf. Isa 2:1–4; Ezek 40:1–2; Mic 4:1–5). The city “will be inhabited” (v. 11; cf. 1:17; 2:4) and “secure” (v. 11; cf. 2:5; Ps 46:5).

14:12–13 God will defeat the nations who fight against Jerusalem (cf. v. 2) by causing “plague” (v. 12) and “panic” (v. 13) to come on them (cf. Rev 19:11–21). This recalls earlier military victories (cf. Exod 7–11; Judg 7:22; 1 Sam 5:9; 14:15–20).

14:14 Judah too will fight at Jerusalem. Reflects the circumstances in 12:2–5 (see notes on 12:2–4, 5–6). wealth. Reverses the situation in 14:1 (cf. Hag 2:6–9; Rev 21:26).

14:15 A destroying “plague” (cf. v. 12) will strike the animals used in war (present in the “camps” of those who fight).

14:16 Including “all the nations” in worship mirrors the end of ch. 8 (see note on 8:23). Festival of Tabernacles. Sukkôt; a seven-day festival of joy and thanksgiving for the harvest and God’s goodness. The tabernacles were a reminder of the tents the Israelites lived in when they came out of Egypt (cf. Lev 23:33–43). The festival is associated with the temple and includes the foreigner (Deut 16:13–15; 1 Kings 8:2, 41–43, 65). The reality to which this festival points is found in Christ, who has won an even greater salvation and blessings (Col 2:16–17).

14:17–19 The alternative for those who do not “worship the King” (v. 16) is “no rain” (vv. 17–18) and “plague” (v. 18) as “punishment” (v. 19; cf. vv. 12–15). A lack of rain would devastate the harvest and is a classic covenant curse (e.g., Deut 28:22–24). The “Egyptian people” (v. 18) are singled out, possibly because they were not so dependent on rain on account of the Nile or to indicate that this salvation will be a new exodus.

14:20–21 Zechariah finishes with a picture of the holiness that will result from God’s presence among his people. HOLY TO THE LORD. Engraved on the gold plate attached to the turban of the high priest (Exod 28:36–38; see also “Holiness”). The holiness that once belonged to the priesthood and the Lord’s “house” (v. 20; the temple) will spread to all “Jerusalem and Judah” (see v. 21 and note), from “the bells of the horses” (v. 20) to “the cooking pots” (v. 20; cf. 2:12–13). Everything impure, including the idolatrous “Canaanite” (see v. 21 and note), will be removed from the land (cf. 3:9; 5:5–11; 13:1–6; Rev 21:27).

14:21 Canaanite. May also be translated “merchant” (see NIV text note). This verse may lie behind Jesus’ cleansing of the temple (Matt 21:12–13; Mark 11:15–17; Luke 19:45–46; John 2:13–16). In John’s vision of the new Jerusalem there is no temple (Rev 21:22), for all that the temple symbolized (God’s presence and rule) will be realized in the city. This “Holy City, the new Jerusalem” (Rev 21:2) is the bride of the Lamb, the church.