* [1:1] Darius: Darius I, emperor of Persia from 522 to 486 B.C. The second year…eighth month: October/November 520 B.C., i.e., prior to the latest date in Haggai (Dec. 18, 520 B.C., Hg 2:10). Unlike other prophets, Haggai and Zechariah 1–8 contain specific chronological information, probably because they were sensitive to the imminent end of the expected seventy years of exile. See note on Zec 1:12.

* [1:2] Your ancestors: refers to the preexilic people of Judah, who were subjected to Babylonian destruction and exile.

* [1:3] Oracle of the Lord: a phrase used extensively in prophetic books to indicate divine speech.

* [1:4] Earlier prophets: preexilic prophets of the Lord. There are many allusions to them in Zechariah, indicating their influence on the postexilic community (see 7:7, 12).

* [1:6] Repented: the Hebrew word shub literally means “turn back.” This term is often used to speak of repentance as a return to the covenantal relationship between Israel and the Lord.

* [1:7] The second year…eleventh month: February 15, 519 B.C. The largest set of visions (1:7–6:15) is dated to a time just prior to the beginning of the new year in the spring.

* [1:8–11] Four riders on horses of three different colors are sent by God to patrol the four corners of the earth. Compare the four chariots of the seventh vision, 6:1–8.

* [1:8] In the night: nighttime, or this night. This setting of darkness is meant only for the first vision.

* [1:9] My lord: this expression in Hebrew (‘adoni) is used as a polite form of address. Angel who spoke with me: angelic being (not identical to the angel of the Lord who is one of the four horsemen) who serves as an interpreter, bringing a message from God to the prophet, who himself is a messenger of God.

* [1:11] Angel of the Lord: chief angelic figure in God’s heavenly court, and perhaps the “man” of 1:8.

* [1:12] These seventy years: allusion to the period of divine anger mentioned in Jer 25:11–12 and 29:10. Here the symbolic number seventy is understood to mark the period without a Temple in Jerusalem. Since these seventy years would have been almost over at this point, this symbolic number would have provided motivation for rebuilding the Temple as a sign of the end of the exile.

* [1:14] For Jerusalem and for Zion: rather than the usual order, Zion and Jerusalem, elsewhere in the Bible. The reversal highlights the centrality of Jerusalem, which is mentioned in all three of the brief oracles of 1:14–17.

* [1:15] Complacent nations: probably a reference to the Persian empire, which in its imperial extent included many national groups that maintained separate identities. Compounded the disaster: the surrounding nations took advantage of the Lord’s anger against Judah to further their own interests.

* [1:16] My house: the Temple. See note on Hg 1:4. Measuring line: a builder’s string, not for devastation, as in Is 34:11, but for reconstruction.

* [2:1] Four horns: symbols of the total political and military might of Judah’s imperial adversaries, probably representing Assyria, Babylonia, and Persia. The number four represents universality rather than any specific number of foes.

* [2:2] Scattered: sent part of the population into exile. This was standard imperial policy initiated in the ancient Near East by the Assyrians for dealing with a conquered state.

* [2:3] Four workmen: four agents of God’s power. The imagery follows that of four horns: the workers cut down, or make ineffectual, the horns, i.e., enemy.

* [2:5] Measuring cord: a string for measuring, as opposed to a builder’s string, 1:16.

* [2:8] That official: probably the man with the measuring cord of v. 5.

* [2:9] Encircling wall of fire: divine protection for an unwalled Jerusalem. Urban centers were generally walled, and Jerusalem’s walls were eventually rebuilt in the late fifth century B.C. (Neh 2:17–20).

* [2:10] Land of the north: refers to Babylon (v. 11), in a geographic rather than a political sense, as the place from which exiles will return. The designation is “north” because imperial invaders historically entered Palestine from that direction (see Jer 3:18; 23:8).

* [2:15] Many nations…my people: a way of expressing God’s relationship to people in covenant language. The covenant between God and Israel (see Jer 31:33; 32:38) is here universalized to include all nations.

* [2:16] The holy land: the Lord’s earthly territory, a designation found only rarely in the Old Testament.

* [3:1] Adversary: Hebrew satan, here, the prosecuting attorney, a figure in the Lord’s heavenly courtroom. Cf. Jb 1:6–2:7. Later tradition understands this figure to be Satan.

* [3:3–4] The filthy garments of Joshua symbolized the guilt of the Israelite people who have become unclean by going into exile. The angel of the Lord purifies the high priest by the removal of his garments.

* [3:7] If you walk…watch over my courts: four components of priestly activity: (1) following God’s commandments and teaching them to the people, (2) carrying out cultic functions, (3) participating in the judicial system in certain difficult cases, and (4) administering the laborers and lands in the Temple’s domain.

* [3:8] Signs of things to come: the restoration of the priesthood is a sign of the expected restoration of the Davidic line. The Branch: a tree metaphor for the expected future ruler as a descendant of the Davidic dynasty. This imagery also appears in Is 11:1, 10; Jer 23:5; 33:15; and Zec 6:12.

* [3:9] Stone with seven facets: represents both the precious stones that were part of the high priest’s apparel and the building stone (see 4:7, 10) that initiated a major construction project. The seven facets (or “eyes”) indicate the totality of its role as an instrument of God’s vigilance and action. Inscription: can refer both to words engraved on the high priest’s apparel (Ex 28:9, 11) and to words chiseled on a cornerstone.

* [4:2] Lampstand: receptacle for lamps and one of the furnishings of the main room of the Temple. This visionary object does not correspond to the biblical descriptions of the menorah in either the tabernacle (Ex 25:31–40) or the Solomonic Temple (1 Kgs 7:49) but rather has properties of both. Seven lamps…seven spouts: seven lamps, each with seven pinched wick holes. Such objects were part of the repertoire of cultic vessels throughout the Old Testament period. Here they symbolize God’s eyes, i.e., divine omniscience; see v. 10.

* [4:3] Olive trees: visionary image that picks up the botanical language describing the Israelite cultic lampstands, with the olive trees specifically connoting fertility, permanence, and righteousness.

* [4:6] Not by might…my spirit: one of the most quoted verses from the Old Testament, particularly in Jewish tradition, which connects it with the theme of Hanukkah, sometimes called the Festival of Lights.

* [4:7] Great mountain: part of symbolic imagery for the Temple on Mount Zion, as embodiment of the cosmic mountain where heaven and earth connect. Plain: leveled ground serving as the foundation area for the construction of the Temple, and symbolizing the foundation of the cosmos. First stone: foundation stone of a major public building. Such stones were laid with great ceremony in foundation rituals when monumental buildings were newly built or rebuilt in the biblical world.

* [4:10] Capstone: topmost stone of a structure, which finishes the construction. This translation is based on the context. Other translations read: “stone of distinction,” “plummet,” “tin-stone.”

* [4:14] Two anointed ones: two leadership positions in the ideal restored nation. The concept of a state headed by both priestly and political leaders harks back to premonarchic traditions (Aaron and Moses) and finds an echo in the two messianic figures—a Davidic and a levitical messiah—in the Dead Sea Scrolls and in apocryphal literature. See also the two crowns of 6:11–14.

* [5:2] Twenty cubits long and ten cubits wide: ca. thirty feet by fifteen feet. These dimensions may represent the ratio of height to width in the exposed portion of a scroll being opened for liturgical reading; at the same time it may symbolize the approach to God’s presence since the entryway to the Temple has the same measurements (1 Kgs 6:3). The scroll itself may represent God’s covenant with the people, insofar as it contains curses against those who break the law.

* [5:3] Thief…perjurer: a pair of miscreants representing all those who disobey God’s covenant (see note on v. 2) and who must therefore be punished according to covenant curses.

* [5:6] Basket: literally, ephah, a dry measure; see note on Is 5:10.

* [5:7] Woman sitting inside the basket: figure representing wickedness or foreign idolatry being transported back to Babylonia (vv. 1–11). Returning exiles were apparently worshiping deities they had learned to accept in Babylonia, and that “wickedness” (v. 8) must be removed.

* [5:9] Two women…wings: composite beings, part human and part animal, similar to the cherubim flanking the holy ark (Ex 25:18–22; 1 Kgs 6:23–28; Ez 10:18–22). Such creatures accompany foreign deities as here, or the biblical God.

* [5:11] Shinar: land of Babylonia; this name for Babylonia is found also in Gn 1:10; 11:2; 14:1; Is 11:11; and Dn 1:2.

* [6:1] Four chariots: vehicles with horses of four different colors (vv. 2–3) represent God’s presence throughout the world and correspond to the four horses of 1:7–11.

* [6:5] Four winds of the heavens: four compass directions and therefore the whole world.

* [6:8] Land of the north: the enemy (cf. 2:10). This emphasis on the land of the north refers to the fact that God will deal with Israel’s foes and order will be re-established.

* [6:11] Crowns: two crowns made of precious metals and representing two high offices (compare the symbolism of the two olive trees in 4:14). One crown is for the high priest Joshua, who, with the governor Zerubbabel, was one of the recognized rulers of the Persian province of Judah. The other crown would have been for a royal ruler, a Davidic descendant. Zerubbabel was a Davidide but could not be king because the Persians would not allow such autonomy. The second crown was thus put in storage in the Temple (v. 14) for the crowning of a future king, or “branch” (see 3:8), from the house of David.

* [6:12] Branch: future Davidic ruler. See note on 3:8.

* [6:13] Peaceful understanding: harmonious rule of both the high priest and the king.

* [7:1] The fourth year of Darius…the ninth month, Kislev: December 7, 518 B.C., the last chronological heading in Zechariah.

* [7:3] Weep…fifth month: a mourning ritual commemorating the destruction of Jerusalem and the Temple on the seventh day of the fifth month in the nineteenth year of Nebuchadnezzar’s reign (ca. 587/586 B.C.; see 2 Kgs 25:8).

* [7:5] Seventh month: the time of a fast in memory of the murder of Gedaliah, the governor installed by the Babylonians after they conquered Jerusalem (see 2 Kgs 25:25; Jer 41:1–3). Seventy years: see note on 1:12.

* [7:7, 12] Earlier prophets: see note on 1:4.

* [7:10] Widow…orphan…resident alien…poor: four categories of socially and economically marginalized persons. Concern for their well-being is commanded in both pentateuchal and prophetic literature.

* [8:3] Faithful city: a unique biblical epithet for Jerusalem, signaling the importance of the holy city and its leaders for establishing justice in society (see also vv. 8, 16, 19). Holy mountain: Jerusalem and its Temple, the sacred center of the holy land (2:16) and of the whole world.

* [8:9] When the foundation…was laid: December 18, 520 B.C., the date of the Temple refoundation ceremony, marking the beginning of the project to restore the Temple (see Hg 2:10, 18, 20).

* [8:12] Vine…land…heavens: future prosperity, reversing the hardships of Hg 1:10.

* [8:16] Gates: important gathering places in ancient Near Eastern cities, where legal proceedings were often carried out.

* [8:19] Fast days of the fourth, the fifth, the seventh, and the tenth months: all these fast days were probably held in connection with Jerusalem’s demise. The fasts of the fourth month (commemorating the departure of Judahite leadership from Jerusalem, 2 Kgs 25:3–7) and of the tenth month (marking the beginning of the siege of Jerusalem, 2 Kgs 25:1) were added to the fasts of the fifth and seventh months mentioned in Zec 7:3 and 5 (see notes).

* [9:1–8] The opening verses of Second Zechariah delineate the ideal boundaries of a restored Israel. Echoing the ideas of Haggai and First Zechariah (chaps. 1–8), the prophet reiterates the notion that the rebuilt Temple will bring about peace. The areas to be returned to Israel include Syria (Aram), with the cities of Hadrach and Damascus; Phoenicia, with the cities of Tyre and Sidon; and Philistia, with the cities of Ashkelon, Gaza, Ekron, and Ashdod.

* [9:1] An oracle: this designation also introduces Zec 12:1 and Mal 1:1, suggesting a connection among the three units. The term functions as both a title to the larger literary unit (Zec 9–11) and a part of the message of the opening oracular statement.

* [9:7] The Jebusites: the pre-Israelite inhabitants of Jerusalem, conquered by David and incorporated into Israel.

* [9:9–10] These two verses form the centerpiece of chap. 9. The restoration of a royal figure connects the first part of the chapter (vv. 1–8), which depicts the restored land of Israel, with the second part (vv. 11–17), which concerns the restoration of the people Israel.

* [9:9] Your king: a just savior, a figure of humble demeanor, but riding on a donkey like royalty in the ancient Near East (Gn 49:11; Jgs 5:10; 10:4). The announcement of the coming of such a king marks a departure from the view of the royal figure as a conquering warrior. This depiction is in keeping with the tone of First Zechariah (3:8; 4:6–10; 6:12) but contrasts with Haggai (2:20–23). New Testament authors apply this prophecy to Jesus’ triumphant entry into Jerusalem (Mt 21:4–5; Jn 12:14–15).

* [9:10] The River: probably the Euphrates; see note on Ps 72:8.

* [9:11] The blood of your covenant: the covenant between the Lord and Israel sealed with sacrificial blood (Ex 24:8).

* [9:12] Fortress: the Hebrew word for “fortress” (bissaron) plays upon the Hebrew word for Zion (siyyon). Those who return to Zion will be protected by the Lord. O prisoners of hope: imagery of exile, conveying a sense that the future in Israel will be better.

* [9:13] Your sons, O Yavan: the reference is to the Greeks and their struggle with the Persians for control of Syria-Palestine and the eastern Mediterranean in the mid-fifth century B.C.

* [9:16] Like gemstones of a crown: imagery reminiscent of First Zechariah (3:9; 4:7, 10; 6:11, 14) and evocative of the Temple and the priestly headgear (cf. Ex 29:6 and Lv 8:9).

* [10:2] Teraphim: household idols or cult objects (see Gn 31:19, 30–35; Jgs 17:5; 1 Sm 19:11–17), or ancestor statuettes (see 2 Kgs 23:24; Hos 3:4).

* [10:3] Against the shepherds: bad leaders or false prophets.

* [10:6] The house of Joseph: represents the Northern Kingdom (Israel), as does Ephraim in v. 7 below.

* [10:8] Gather them in…be as numerous as before: God’s intention is to bring back the exiles and redeem them as at the time of the exodus. This image, resumed in vv. 10–11, anticipates an expanded population, echoes the ancestral promise (Gn 1:22, 28; 9:1, 7; 35:11), and also suggests an awareness of the acute demographic decline of Jews in Palestine in the Persian period.

* [11:4–17] This narrative has features of an allegory, a parable, and a commissioning narrative. The use of a symbolic action (vv. 7, 10, 14), however, places this text squarely in the tradition of classical prophecy. For example, the staff “Delight” signifies the Mosaic covenant, and the staff “Union” signifies the union of Israel and Judah. Breaking the staffs signifies the breaking of the Mosaic covenant (resulting in the destruction of Jerusalem and the exile) and the historical schism between north and south. In this narrative the prophet is the “shepherd” of God’s flock, which is to be slaughtered. The “three shepherds” of v. 8 represent either leaders responsible for the decay in Israelite society or false prophets (cf. vv. 15, 17 and 13:2–6). The service of the good shepherd is contemptuously valued at thirty pieces of silver, the legal indemnity for a gored slave (Ex 21:32). The prophet throws the money into the Temple treasury, showing how poorly God’s love is requited (cf. Mt 26:14–16; 27:5). With great rhetorical irony, payment is rejected. The entire wage-payment scenario may be regarded as another symbolic action, embedded within the primary action.

* [12:1–10] The oracles deal with (1) the status of Judah in relation to other political powers in the world that threaten its existence and (2) the reordering of Judah’s internal structures so that its future can be realized. That future is linked to the fortunes of the house of David, which is mentioned five times between 12:7 and 13:1 (12:7, 8, 10, 12; 13:1).

* [12:1] An oracle: part two of Second Zechariah begins with the same heading as that of part one (9:1; also Mal 1:1), suggesting two distinct blocks of material. The unusual cluster of introductory terms that follow the heading greatly intensifies the claim of prophetic authority, apparently an issue in postexilic prophecy.

* [12:2] Cup of reeling: like a cup filled with intoxicating drink, Jerusalem will cause the nations to stumble and fall (cf. Is 51:17, 22; Jer 25:15; 49:12; Lam 4:21).

* [12:10] They look on him…thrust through: another possible rendering is “they shall look to me concerning him…thrust through.” In either case, the victim is an enigmatic figure, perhaps referring to a Davidic descendant, a priestly leader, or even a true prophet. Some historical event, unknown to us from any surviving source, may underlie this reference. The Gospel of John applies this text to the piercing of Christ’s side after his death (19:37).

* [12:11] The mourning for the pierced victim in Jerusalem is compared to the annual ritual mourning in the plain of Megiddo over the death of the Phoenician fertility god, Hadadrimmon. According to others, Hadadrimmon is the name of a place near Megiddo, and the reference would then be to the mourning over the death of King Josiah at the hands of Pharaoh Neco in 609 B.C.; cf. 2 Kgs 23:29–30; 2 Chr 35:22–25.

* [13:1–6] False prophecy is a major theme of Second Zechariah (chaps. 9–14) and figures in many other passages (10:1–2; 11; 12:10). Problems of idolatry and false prophecy occurred in postexilic Judah as they had in preexilic times. The understanding of the role of the prophet as an intermediary was challenged because (1) there was no king in Jerusalem, and (2) the texts of earlier prophets were beginning to be accorded the authority of prophetic tradition.

* [13:1] For the house of David: anticipation that a cleansed leadership will enable the re-established monarchy to be rid of the misdeeds of its past.

* [13:4] Hairy mantle: worn by prophets as a sign of their calling, for example, Elijah (1 Kgs 19:13; 2 Kgs 1:8) and John the Baptist (Mt 3:4).

* [13:6] Wounds on your chest: lit., “wounds between your hands.” The false prophets, like the prophets of Baal (1 Kgs 18:28), apparently inflicted wounds on themselves. Here it seems that persons accused of false prophecy deny having inflicted wounds on themselves and instead claim that they have received them at the houses of their friends.

* [13:7] Strike the shepherd…may be scattered: in Matthew’s Gospel (26:31) Jesus makes use of this text before his arrest in the Garden of Gethsemane and the flight of the disciples.

* [14:1–21] The marked eschatological thrust of Zec 9–14 culminates in this apocalyptic description, with its astonishing images of the day of the Lord. This last and longest chapter focuses on the restoration of Jerusalem and the return of the people of Zion so that the rest of the world will acknowledge God’s sovereignty. Four units constitute this chapter: vv. 1–5 concentrate on the destruction and rescue of Jerusalem and the escape of a remnant; vv. 6–11 describe the transformation of the climate and the topography of Jerusalem; vv. 12–15 depict the defeat of Jerusalem’s enemies; and vv. 16–21 outline a vision for the end time, in which even foreign nations will make the pilgrimage to Jerusalem to acknowledge God’s universal reign.

* [14:4] God’s feet will stand: a remarkable anthropomorphic image adds emphasis to the traditional Old Testament scene of God appearing on a mountain and causing extreme reactions such as quaking, melting, shattering (see Ex 19:18; Ps 97:5; Hb 3:6). The Mount of Olives is split, which opens a way for those fleeing from the Lord’s appearance to escape from Jerusalem.

* [14:5] Earthquake: Am 1:1 mentions an earthquake in the time of King Uzziah (cf. Is 6:4).

* [14:16] Feast of Booths: fall harvest festival, also known as the “festival of Ingathering” (Ex 23:16; 34:22) or “Booths” (Lv 23:33–36; Dt 16:13–15; 31:9–13). The singling out of this festival indicates its special status in the sacred calendar; it is frequently referred to as “the feast” (1 Kgs 8:1–2; 2 Chr 5:3; Ez 45:25).

* [14:20] Horses’ bells: even these bells, part of the trappings of animals used for war, will become holy in the end time, like the bells of the high priest’s garb (cf. Ex 28:34).

* [14:21] Every pot: vessels used for mundane food preparation will, in the end time, be as holy as Temple vessels.