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Haggai 1-2
New English Translation

Introduction

1 On the first day of the sixth month[a] of King Darius’[b] second year, the Lord’s message came through[c] the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to the high priest Joshua son of Jehozadak:[d]

The Accusation of Indifference Against the People

2 This is what the Lord of Heaven’s Armies[e] has said: “These people have said, ‘The time for rebuilding the Lord’s temple has not yet come.’”[f] 3 The Lord’s message came through the prophet Haggai as follows:[g] 4 “Is it right for you to live in richly paneled houses[h] while my temple is in ruins?[i] 5 Here then, this is what the Lord of Heaven’s Armies has said: ‘Think carefully about what you are doing.[j] 6 You have planted much, but have harvested little. You eat, but are never filled. You drink, but are still thirsty. You put on clothes, but are not warm. Those who earn wages end up with holes in their money bags.’”[k]

Consequences of the Failure to Rebuild the Temple

7 Moreover, this is what the Lord of Heaven’s Armies has said: “Pay close attention to these things also.[l] 8 Go up to the hill country and bring back timber to build[m] the temple.[n] Then I will be pleased and honored,”[o] says the Lord. 9 “You expected a large harvest, but instead there was little.[p] And when you would bring it home, I would blow it right away.[q] Why?” asks the Lord of Heaven’s Armies. “Because my temple remains in ruins, thanks to each of you favoring his own house![r] 10 This is why the sky[s] has held back its dew and the earth its produce.[t] 11 Moreover, I have called for a drought that will affect the fields, the hill country, the grain, new wine, fresh olive oil, and everything that grows from the ground; it also will harm people, animals, and everything they produce.”[u]

The Response of the Leaders and the People

12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak,[v] along with the whole remnant of the people,[w] obeyed[x] the Lord their God. They responded favorably to the message of the prophet Haggai, who spoke just as the Lord their God had instructed him,[y] and the people began to respect the Lord.[z] 13 Then Haggai, the Lord’s messenger, spoke the Lord’s announcement to the people:[aa] “I am with you,” decrees the Lord. 14 So the Lord energized and encouraged[ab] Zerubbabel[ac] son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak,[ad] and the whole remnant of the people.[ae] They came and worked on the temple of their God, the Lord of Heaven’s Armies. 15 This took place on the twenty-fourth day of the sixth month of King Darius’ second year.[af]

The Glory to Come

2 On the twenty-first day of the seventh month,[ag] the Lord’s message came through[ah] the prophet Haggai again: 2 “Ask the following questions to[ai] Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak,[aj] and the remnant of the people: 3 ‘Who among you survivors saw the former splendor of this temple?[ak] How does it look to you now? Isn’t it nothing by comparison?’ 4 Even so, take heart, Zerubbabel,” decrees the Lord. “Take heart, Joshua son of Jehozadak, the high priest. And take heart all you citizens of the land,”[al] decrees the Lord, “and begin to work. For I am with you,” decrees the Lord of Heaven’s Armies. 5 “Do not fear, because I made a promise to your ancestors when they left Egypt, and my Spirit[am] even now testifies to you.”[an] 6 Moreover, this is what the Lord of Heaven’s Armies has said: “In just a little while[ao] I will once again shake the sky[ap] and the earth, the sea and the dry ground. 7 I will also shake up all the nations, and they[aq] will offer their treasures;[ar] then I will fill this temple with glory.” So the Lord of Heaven’s Armies has said. 8 “The silver and gold will be mine,” decrees the Lord of Heaven’s Armies. 9 “The future splendor of this temple will be greater than that of former times,”[as] the Lord of Heaven’s Armies has declared. “And in this place I will give peace,” decrees the Lord of Heaven’s Armies.[at]

The Promised Blessing

10 On the twenty-fourth day of the ninth month of Darius’ second year,[au] the Lord’s message came to the prophet Haggai:[av] 11 “This is what the Lord of Heaven’s Armies has said, ‘Ask the priests about the law.[aw] 12 If someone carries holy meat in a fold of his garment and that fold touches bread, a boiled dish, wine, olive oil, or any other food, will that item become holy?’”[ax] The priests answered, “It will not.” 13 Then Haggai asked, “If a person who is ritually unclean because of touching a dead body[ay] comes in contact with one of these items, will it become unclean?” The priests answered, “It will be unclean.”

14 Then Haggai responded, “‘The people of this nation are unclean in my sight,’[az] decrees the Lord. ‘And so is all their effort; everything they offer is also unclean.[ba] 15 Now therefore reflect carefully on the recent past,[bb] before one stone was laid on another in the Lord’s temple.[bc] 16 From that time[bd] when one came expecting a heap of twenty measures, there were only ten; when one came to the wine vat to draw out fifty measures from it, there were only twenty. 17 I struck all the products of your labor[be] with blight, disease, and hail, and yet you brought nothing to me,’[bf] says the Lord. 18 ‘Think carefully[bg] about the past: from today, the twenty-fourth day of the ninth month,[bh] to the day work on the temple of the Lord was resumed,[bi] think about it.[bj] 19 The seed is still in the storehouse, isn’t it? And the vine, fig tree, pomegranate, and olive tree have not produced. Nevertheless, from today on I will bless you.’”

Zerubbabel the Chosen One

20 Then the Lord spoke to Haggai[bk] a second time on the twenty-fourth day of the month:[bl] 21 “Tell Zerubbabel governor of Judah: ‘I am ready[bm] to shake the sky[bn] and the earth. 22 I will overthrow royal thrones and shatter the might of earthly kingdoms.[bo] I will overthrow chariots and those who ride them, and horses and their riders will fall as people kill one another.[bp] 23 On that day,’[bq] says the Lord of Heaven’s Armies, ‘I will take you, Zerubbabel son of Shealtiel, my servant,’[br] says the Lord, ‘and I will make you like a signet ring,[bs] for I have chosen you,’ says the Lord of Heaven’s Armies.”[bt]

Footnotes

  1. Haggai 1:1 sn The first day of the sixth month was Elul 1 according to the Jewish calendar; August 29, 520 b.c. according to the modern (Julian) calendar.
  2. Haggai 1:1 sn King Darius is the Persian king Darius Hystaspes who ruled from 522-486 b.c.
  3. Haggai 1:1 tn Heb “by the hand of.” This suggests that the prophet is only an instrument of the Lord; the Lord is to be viewed as the true author (see 1:3; 2:1; Mal 1:1).
  4. Haggai 1:1 tn The typical translation “Joshua (the) son of Jehozadak, the high priest” (cf. ASV, NASB, NIV, NRSV) can be understood to mean that Jehozadak was high priest. However, Zech 3:1, 8 clearly indicate that Joshua was high priest (see also Ezra 5:1-2; cf. NAB). The same potential misunderstanding occurs in Hag 1:12, 14 and 2:2, where the same solution has been employed in the translation.
  5. Haggai 1:2 sn The epithet Lord of Heaven’s Armies occurs frequently as a divine title throughout Haggai (see 1:5, 7, 9, 14; 2:4, 6, 7, 8, 9, 11, 23). This name (יְהוָה צְבָאוֹת, yehvah tsevaʾot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.
  6. Haggai 1:2 tn Heb “the time has not come, the time for the house of the Lord to be built” (similar KJV). A number of English versions refer to “rebuilding” (so NAB, NCV, NRSV, TEV, NLT) since the reconstruction of Solomon’s temple is actually in view.
  7. Haggai 1:3 tn Heb “and the word of the Lord came by the hand of Haggai the prophet, saying.” Cf. the similar expression in v. 1 and the note there.
  8. Haggai 1:4 sn Richly paneled houses. Paneling is otherwise known in the OT only in connection with the temple (1 Kgs 6:9) and the royal palace (2 Kgs 7:3, 7). It implies decoration and luxury (cf. NCV “fancy houses”; TEV “well-built houses”; NLT “luxurious houses”). The impropriety of the people living in such lavish accommodations while the temple lay unfinished is striking.
  9. Haggai 1:4 tn Heb “Is it time for you, [yes] you, to live in paneled houses, while this house is in ruins”; NASB “lies desolate”; NIV “remains a ruin.”
  10. Haggai 1:5 tn Heb “Set your heart upon your ways” (see 2:15, 18); traditionally “Consider your ways” (so KJV, ASV, NAB, NASB).
  11. Haggai 1:6 tn Some translate “pockets” (so NLT) but the Hebrew word צְרוֹר (tseror) refers to a bag, pouch, or purse of money (BDB 865 s.v. צְרוֹר; HALOT 1054 s.v. צְרוֹר 1). Because coinage had been invented by the Persians and was thus in use in Haggai’s day, this likely is a money bag or purse rather than pouches or pockets in the clothing. Since in contemporary English “purse” (so NASB, NIV, NCV) could be understood as a handbag, the present translation uses “money bags.”
  12. Haggai 1:7 tn Heb “Set your heart upon your ways”; see v. 5.
  13. Haggai 1:8 tn Heb “and build the house” (so NIV, NRSV), with “house” referring specifically to the temple here.
  14. Haggai 1:8 sn The temple was built primarily of stone, so the timber here refers to interior paneling (see v. 4) and perhaps to scaffolding (see Ezra 5:8; 6:4).
  15. Haggai 1:8 tn The Hebrew verb אֶכָּבְדָ (ʾekkavda) appears to be a defectively written cohortative (“that I may be glorified”). The cohortatives (note that the preceding אֶרְצֶה, ʾertseh, “I will be pleased,” may also be taken as cohortative) indicate purpose or result (cf. NIV, NRSV “so that”; CEV “so”) following the imperatives of v. 8a (“go up,” “bring back,” “build”).
  16. Haggai 1:9 tn Heb “Turning for much—look! It is [become] little!” The term פָּנֹה (panoh) means “turning [the head],” and here it is in order to look around. The term הִנֵּה (hinneh, “look”) is an interjection drawing attention to the point being made.
  17. Haggai 1:9 tn Heb “I would blow at/against it.” The imagery here suggests that human achievements are so fragile and temporal that a mere breath from God can destroy them.
  18. Haggai 1:9 tn Heb “and each of you runs to his own house”; NIV “is busy with”; TEV “is busy working on”; NCV “work hard for.”
  19. Haggai 1:10 tn The Hebrew text has “over you” (so KJV), but this is redundant in contemporary English and has been left untranslated.
  20. Haggai 1:10 sn This linkage of human sin to natural disaster is reminiscent of the curse brought upon the earth by Adam’s disobedience (Gen 3:17-19; see Rom 8:20-22).
  21. Haggai 1:11 tn Heb “all the labor of hands” (similar KJV, NASB, NIV); cf. NAB “all that is produced by hand.”
  22. Haggai 1:12 tn Many English versions have “Joshua [the] son of Jehozadak, the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
  23. Haggai 1:12 tn Heb “all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (sheʾerit haʿam) in this postexilic context is used as a technical term to refer to the returned remnant (see Ezra 9:14; Isa 10:20-22; 11:11, 16; Jer 23:3; 31:7; and many other passages). Cf. TEV “all the people who had returned from the exile in Babylonia.”
  24. Haggai 1:12 tn Heb “heard the voice of”; NAB “listened to the voice of.”
  25. Haggai 1:12 tn Heb “and according to the words of Haggai the prophet just as the Lord their God sent him.” Some English versions (e.g., NAB, NIV, NCV) take the last clause as causal: “because the Lord their God had sent him.”
  26. Haggai 1:12 tn Heb “and the people feared from before the Lord”; NASB “showed reverence for the Lord.”
  27. Haggai 1:13 tn Heb “Haggai, the messenger of the Lord, said by the message of the Lord to the people.” The Hebrew is repetitive and has been simplified in keeping with contemporary English style.
  28. Haggai 1:14 tn Heb “stirred up” (as in many English versions). Only one verb appears in the Hebrew text, but the translation “energized and encouraged” brings out its sense in this context. Cf. TEV “inspired”; NLT “sparked the enthusiasm of”; CEV “made everyone eager to work.”sn It was God who initiated the rebuilding by providing the people with motivation and ability.
  29. Haggai 1:14 tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).
  30. Haggai 1:14 tn Heb “the spirit of Joshua son of Jehozadak, the high priest” (as in many English versions), but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
  31. Haggai 1:14 tn Heb “and the spirit of all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (sheʾerit haʿam) in this postexilic context is used as a technical term to refer to the returned remnant; see the note on the phrase “the whole remnant of the people” in v. 12.
  32. Haggai 1:15 sn The twenty-fourth day of the sixth month of King Darius’ second year was September 21, 520 b.c., twenty-three days after the original command by Haggai to rebuild (1:1). The text does not state the reason for the delay, but it may have resulted from the pressing need to bring in the late summer harvest.
  33. Haggai 2:1 tn Heb “In the seventh [month], on the twenty-first day of the month.”sn The seventh month was the month Tishri, according to the modern (Julian) calendar October 17, 520 b.c. The twenty-first day of Tishri marked the seventh day of the Feast of Tabernacles (Num 29:32-34). It also coincided with the date 440 years earlier (960 b.c.) when Solomon finished building his temple (1 Kgs 6:38; 8:2).
  34. Haggai 2:1 tc The MT has בְּיַד (beyad, “by the hand of” = “through” [so NAB, NIV, NLT] as in 1:1, 3); the Murabba’at Dead Sea text reads אֶל (ʾel, “to”), perhaps because the following command is given to the prophet.
  35. Haggai 2:2 tn Heb “say to”; NAB “Tell this to.”
  36. Haggai 2:2 tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
  37. Haggai 2:3 tn Heb “this house in its earlier splendor”; NAB, NIV, NRSV “in its former glory.”sn Solomon’s temple was demolished in 586 b.c., 66 years prior to Haggai’s time. There surely would have been some older people who remembered the former splendor of that magnificent structure and who lamented the contrast to the small, unimpressive temple they were building (see Ezra 3:8-13).
  38. Haggai 2:4 tn Heb “the people of the land” (עַם הָאָרֶץ, ʿam haʾarets); this is a technical term referring to free citizens as opposed to slaves.
  39. Haggai 2:5 sn My Spirit. It is theologically anachronistic to understand “Spirit” here in the NT sense as a reference to third person of the Trinity, the Holy Spirit; nevertheless during this postexilic period the conceptual groundwork was being laid for the doctrine of the Holy Spirit later revealed in the NT.
  40. Haggai 2:5 tc The MT of v. 5 reads “with the word which I cut with you when you went out from Egypt and my Spirit [which] stands in your midst, do not fear.” BHS proposes emending “with the word” to זֹאת הַבְּרִית (zoʾt habberit, “this is the covenant”) at the beginning of the verse. The proposed emendation makes excellent sense and is expected with the verb כָּרַת (karat, “cut” or “make” a covenant), but it has no textual support. Most English versions (including the present translation) therefore follow the MT here.
  41. Haggai 2:6 tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (ʿod ʾakhat meʿat hiʾ, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.
  42. Haggai 2:6 tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.
  43. Haggai 2:7 tn Heb “all the nations.”
  44. Haggai 2:7 tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.
  45. Haggai 2:9 tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”
  46. Haggai 2:9 tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yerushalayim) there will be שָׁלוֹם (shalom).
  47. Haggai 2:10 sn The twenty-fourth day of the ninth month of Darius’ second year was Kislev 24 or December 18, 520 b.c.
  48. Haggai 2:10 sn This Hebrew expression is slightly different from the one in 1:1, 3; 2:1.
  49. Haggai 2:11 tn Heb “Ask the priests a torah, saying”; KJV “concerning the law”; NAB “for a decision”; NCV “for a teaching”; NRSV “for a ruling.”
  50. Haggai 2:12 sn This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a pesaq din). There is, however, a Mosaic law that provides the basis for the priestly ruling (Lev 6:27).
  51. Haggai 2:13 tn Heb “unclean of a person,” a euphemism for “unclean because of a dead person”; see Lev 21:11; Num 6:6. Cf. NAB “unclean from contact with a corpse.”
  52. Haggai 2:14 tn Heb “so this people, and so this nation before me.” In this context “people” and “nation” refer to the same set of individuals; the repetition is emphatic. Cf. CEV “this entire nation.”
  53. Haggai 2:14 sn The point here is that the Jews cannot be made holy by unholy fellowship with their pagan neighbors; instead, they and their worship will become corrupted by such associations.
  54. Haggai 2:15 tn Heb “and now set your heart from this day and upward.” The juxtaposition of מָעְלָה (maʿlah, “upward”) with the following מִטֶּרֶם (mitterem, “before”) demands a look to the past. Cf. ASV “consider from this day and backward.”
  55. Haggai 2:15 sn Before one stone was laid on another in the Lord’s temple is best taken as referring to the laying of the present temple’s foundation, sixteen years earlier (536 b.c.; see Ezra 3:8). Cf. NCV “before you started laying stones”; TEV “before you started to rebuild”; NLT “before you began to lay (started laying CEV) the foundation.”
  56. Haggai 2:16 tn Heb “from their being,” idiomatic for “from the time they were then,” or “since the time.” Cf. KJV “Since those days were.”
  57. Haggai 2:17 tn Heb “you, all the work of your hands”; NRSV “you and all the products of your toil”; NIV “all the work of your hands.”
  58. Haggai 2:17 tn Heb “and there was not with you to me.” The context favors the idea that the harvests were so poor that the people took care of only themselves, leaving no offering for the Lord. Cf. KJV and many English versions “yet ye turned not to me,” understanding the phrase to refer to the people’s repentance rather than their failure to bring offerings.
  59. Haggai 2:18 tn Heb “set your heart.” A similar expression occurs in v. 15.
  60. Haggai 2:18 sn The twenty-fourth day of the ninth month was Kislev 24 or December 18, 520. See v. 10. Here the reference is to “today,” the day the oracle is being delivered.
  61. Haggai 2:18 sn The day work…was resumed. This does not refer to the initial founding of the Jerusalem temple in 536 b.c. but to the renewal of construction three months earlier (see 1:15). This is clear from the situation described in v. 19 which accords with the food scarcities of that time already detailed in Hag 1:10-11.
  62. Haggai 2:18 tn Heb “set your heart.” A similar expression occurs in v. 15 and at the beginning of this verse.
  63. Haggai 2:20 sn This Hebrew expression is like the one in 2:10 and is slightly different from the one in 1:1, 3; 2:1.
  64. Haggai 2:20 sn Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520 b.c. See v. 10.
  65. Haggai 2:21 tn The participle here suggests an imminent undertaking of action (cf. NRSV, TEV, NLT “I am about to”). The overall language of the passage is eschatological, but eschatology finds its roots in the present.
  66. Haggai 2:21 tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.
  67. Haggai 2:22 tn Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”
  68. Haggai 2:22 tn Heb “and horses and their riders will go down, a man with a sword his brother”; KJV “every one by the sword of his brother.”
  69. Haggai 2:23 sn The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18; Amos 8:3, 9; Hos 2:18, 21).
  70. Haggai 2:23 sn My servant. The collocation of “servant” and “chosen” bears strong messianic overtones. See the so-called “Servant Songs” and other messianic texts in Isaiah (Isa 41:8; 42:1; 44:4; 49:7).
  71. Haggai 2:23 sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne.
  72. Haggai 2:23 tn The repetition of the formula “says the Lord of Heaven’s Armies” in v. 23 emphasizes the solemn and divine nature of the promise.
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Zechariah 1-4
New English Translation

Introduction

1 In the eighth month of Darius’[a] second year,[b] the Lord’s message came to the prophet Zechariah,[c] son of Berechiah son of Iddo:

2 “The Lord was very angry with your ancestors.[d] 3 Therefore say to the people:[e] The Lord of Heaven’s Armies[f] says, ‘Turn[g] to me,’ says the Lord of Heaven’s Armies, ‘and I will turn to you,’ says the Lord of Heaven’s Armies. 4 Do not be like your ancestors, to whom the former prophets called out, saying, ‘This is what the Lord of Heaven’s Armies has said, “Turn now from your evil wickedness.”’ But they would by no means obey me, says the Lord. 5 As for your ancestors, where are they? And did the prophets live forever? 6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers?[h] Then they paid attention[i] and confessed, ‘The Lord of Heaven’s Armies has indeed done what he said he would do to us, because of our sinful ways.’”

The Introduction to the Visions

7 On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year,[j] the Lord’s message came to the prophet Zechariah son of Berechiah son of Iddo:

The Content of the First Vision

8 I was attentive that night and saw a man seated[k] on a red horse that stood among some myrtle trees[l] in the ravine. Behind him were red, sorrel,[m] and white horses.

The Interpretation of the First Vision

9 Then I asked one nearby, “What are these, sir?” The angelic messenger[n] who replied to me said, “I will show you what these are.” 10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about[o] on the earth.” 11 The riders then agreed with the angel of the Lord,[p] who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.” 12 The angel of the Lord then asked, “O Lord of Heaven’s Armies,[q] how long before you have compassion on Jerusalem and the other cities of Judah that you have been so angry with for these seventy years?”[r] 13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me. 14 Turning to me, the messenger then said, “Cry out that the Lord of Heaven’s Armies says, ‘I am very much moved[s] for Jerusalem and for Zion. 15 But I am greatly displeased with the nations that take my grace for granted.[t] I was a little displeased with them, but they have only made things worse for themselves.

The Oracle of Response

16 “‘Therefore,’ this is what the Lord has said, ‘I have become compassionate[u] toward Jerusalem and will rebuild my temple[v] in it,’ says the Lord of Heaven’s Armies. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’ 17 Speak up again with the message of the Lord of Heaven’s Armies: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”

Vision Two: The Four Horns

18 (2:1)[w] Once again I looked and this time I saw four horns. 19 So I asked the angelic messenger[x] who spoke with me, “What are these?” He replied, “These are the horns[y] that have scattered Judah, Israel, and Jerusalem.” 20 Next the Lord showed me four blacksmiths.[z] 21 I asked, “What are these going to do?” He answered, “These horns are the ones that have scattered Judah so that there is no one to be seen.[aa] But the blacksmiths have come to terrify Judah’s enemies[ab] and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.”[ac]

Vision Three: The Surveyor

2 (2:5) I looked again, and there was a man with a measuring line in his hand. 2 I asked, “Where are you going?” He replied, “To measure Jerusalem in order to determine its width and its length.” 3 At this point the angelic messenger[ad] who spoke to me went out, and another messenger came to meet him 4 and said to him, “Hurry, speak to this young man[ae] as follows: ‘Jerusalem will no longer be enclosed by walls[af] because of the multitude of people and animals there. 5 But I,’ the Lord says, ‘will be a wall of fire surrounding Jerusalem[ag] and the source of glory in her midst.’”

6 “You there![ah] Flee from the northland!” says the Lord, “for like the four winds of heaven[ai] I have scattered you,” says the Lord. 7 “Escape, Zion, you who live among the Babylonians!”[aj] 8 For the Lord of Heaven’s Armies says: “For his own glory[ak] he has sent me to the nations that plundered you—for anyone who touches you touches the pupil[al] of his[am] eye. 9 Yes, look here, I am about to punish them[an] so that they will be looted by their own slaves.” Then you will know that the Lord of Heaven’s Armies has sent me.

10 “Sing out and be happy, Zion my daughter![ao] For look, I have come; I will settle in your midst,” says the Lord. 11 “Many nations will join themselves to the Lord on the day of salvation,[ap] and they will also be my[aq] people. Indeed, I will settle in the midst of you all. Then you will know that the Lord of Heaven’s Armies has sent me to you. 12 The Lord will take possession of[ar] Judah as his portion in the holy land and he will choose Jerusalem once again. 13 Be silent in the Lord’s presence, all people everywhere,[as] for he is being moved to action in his holy dwelling place.”[at]

Vision Four: The Priest

3 Next I saw Joshua the high priest[au] standing before the angel of the Lord, with Satan[av] standing at his right hand to accuse him. 2 The Lord[aw] said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3 Now Joshua was dressed in filthy clothes[ax] as he stood there before the angel. 4 The angel[ay] spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua,[az] “I have freely forgiven your iniquity and will dress you[ba] in fine clothing.” 5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby. 6 Then the angel of the Lord exhorted Joshua solemnly: 7 “The Lord of Heaven’s Armies says, ‘If you follow[bb] my ways and keep my requirements, you will be able to preside over my temple[bc] and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. 8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you[bd] are a symbol that I am about to introduce my servant, the Branch.[be] 9 As for the stone[bf] I have set before Joshua—on the one stone there are seven eyes.[bg] I am about to engrave an inscription on it,’ says the Lord of Heaven’s Armies, ‘to the effect that I will remove the iniquity of this land in a single day.[bh] 10 In that day,’ says the Lord of Heaven’s Armies, ‘everyone will invite his friend to fellowship under his vine and under his fig tree.’”[bi]

Vision Five: The Menorah

4 The angelic messenger[bj] who had been speaking with me then returned and woke me, as a person is wakened from sleep. 2 He asked me, “What do you see?” I replied,[bk] “I see a menorah of pure gold with a receptacle at the top. There are seven lamps at the top, with seven[bl] pipes going to the lamps. 3 There are also two olive trees beside it, one on the right of the receptacle and the other on the left.”[bm] 4 Then I asked the messenger who spoke with me, “What are these,[bn] sir?” 5 He replied, “Don’t you know what these are?” So I responded, “No, sir.” 6 Therefore he told me, “This is the Lord’s message to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’[bo] says the Lord of Heaven’s Armies.

Oracle of Response

7 “What are you, you great mountain?[bp] Because of Zerubbabel you will become a level plain! And he will bring forth the temple[bq] capstone with shoutings of ‘Grace! Grace!’[br] because of this.” 8 Moreover, the Lord’s message came to me as follows: 9 “The hands of Zerubbabel have laid the foundations of this temple,[bs] and his hands will complete it. Then you will know that the Lord of Heaven’s Armies has sent me to you. 10 For who dares make light of small beginnings? These seven eyes[bt] will joyfully look on the tin tablet[bu] in Zerubbabel’s hand. These are the eyes of the Lord, which constantly range across the whole earth.”

11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?” 12 Before he could reply I asked again, “What are these two extensions[bv] of the olive trees, which are emptying out the golden oil through the two golden pipes?” 13 He replied, “Don’t you know what these are?” And I said, “No, sir.” 14 So he said, “These are the two anointed ones[bw] who stand by the Lord of the whole earth.”

Footnotes

  1. Zechariah 1:1 sn Darius is Darius Hystaspes, king of Persia from 522-486 b.c.
  2. Zechariah 1:1 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).
  3. Zechariah 1:1 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).
  4. Zechariah 1:2 tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).
  5. Zechariah 1:3 tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.
  6. Zechariah 1:3 sn The epithet Lord of Heaven’s Armies occurs frequently as a divine title throughout Zechariah (53 times total). This name (יְהוָה צְבָאוֹת, yehvah tsevaʾot), traditionally translated “Lord of hosts” (so KJV, NAB, NASB; cf. NIV, NLT “Lord Almighty”; NCV, CEV “Lord All-Powerful”), emphasizes the majestic sovereignty of the Lord, an especially important concept in the postexilic world of great human empires and rulers. For a thorough study of the divine title, see T. N. D. Mettinger, In Search of God, 123-57.
  7. Zechariah 1:3 tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the Lord is to break the covenant and to turn to him (i.e., to repent) is to renew the covenant relationship (cf. 2 Kgs 17:13).
  8. Zechariah 1:6 tc BHS suggests אֶתְכֶם (ʾetkhem, “you”) for the MT אֲבֹתֵיכֶם (ʾavotekhem, “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.
  9. Zechariah 1:6 tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”
  10. Zechariah 1:7 sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519 b.c.
  11. Zechariah 1:8 tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”
  12. Zechariah 1:8 tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.
  13. Zechariah 1:8 sn The Hebrew שְׂרֻקִּים (seruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX ψαροί (psaroi) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.
  14. Zechariah 1:9 tn Heb “messenger” or “angel” (מַלְאָךְ, malʾakh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).
  15. Zechariah 1:10 sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The Lord is here about to claim sovereignty over the nations. Cf. NAB, NASB, NRSV, NLT “to patrol”; TEV “to go and inspect.”
  16. Zechariah 1:11 sn The angel of the Lord is a special being who throughout the OT represents God himself and on occasion almost approaches divine hypostatization or incarnation (cf. Gen 18:2, 13, 17, 22; Exod 23:20-21; Josh 5:13-15; Judg 6:11-24; 13:2-20).
  17. Zechariah 1:12 sn Note that here the angel of the Lord is clearly distinct from the Lord who rules over all himself.
  18. Zechariah 1:12 sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516 b.c., exactly seventy years after its destruction in 586.
  19. Zechariah 1:14 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.
  20. Zechariah 1:15 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (shaʾanan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn’t already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
  21. Zechariah 1:16 tn Heb “I have turned in compassion.” This suggests that the Lord has responded to the “turning” (i.e., repentance) of the people (v. 6) and now, with great love and forgiveness, allows construction of the temple to proceed.
  22. Zechariah 1:16 tn Heb “house.”
  23. Zechariah 1:18 sn This marks the beginning of ch. 2 in the Hebrew text. Beginning with 1:18, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:18 ET = 2:1 HT, 1:19 ET = 2:2 HT, 1:20 ET = 2:3 HT, 1:21 ET = 2:4 HT, 2:1 ET = 2:5 HT, etc., through 2:13 ET = 2:17 HT. From 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
  24. Zechariah 1:19 tn See the note on the expression “angelic messenger” in v. 9.
  25. Zechariah 1:19 sn An animal’s horn is a common OT metaphor for military power (Pss 18:2; 75:10; Jer 48:25; Mic 4:13). The fact that there are four horns here (as well as four blacksmiths, v. 20) shows a correspondence to the four horses of v. 8 which go to four parts of the world, i.e., the whole world.
  26. Zechariah 1:20 tn Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” (HALOT 358 s.v. חָרָשׁ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers.sn The horns are perhaps made of iron, the strongest of all metals known to the ancient Near Eastern world, since military activity is implied in the context. Only blacksmiths can cut the horns off. If the horns represent oppressive nations, the blacksmiths must represent deliverers whom the Lord raises up, kings like Cyrus of Persia (cf. Isa 54:16).
  27. Zechariah 1:21 tn Heb “so that no man lifts up his head.”
  28. Zechariah 1:21 tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.
  29. Zechariah 1:21 tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.
  30. Zechariah 2:3 tn See the note on the expression “angelic messenger” in 1:9.
  31. Zechariah 2:4 sn That is, to Zechariah.
  32. Zechariah 2:4 tn Heb “Jerusalem will dwell as open regions (פְּרָזוֹת, perazot)”; cf. NAB “in open country”; CEV “won’t have any boundaries.” The population will be so large as to spill beyond the ancient and normal enclosures. The people need not fear, however, for the Lord will be an invisible but strong wall (v. 5).
  33. Zechariah 2:5 tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.
  34. Zechariah 2:6 sn These are the scattered Jews of eschatological times (as the expression four winds of heaven makes clear) and not those of Zechariah’s time who have, for the most part, already returned by 520 b.c. This theme continues and is reinforced in vv. 10-13.
  35. Zechariah 2:6 tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.
  36. Zechariah 2:7 tn Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).
  37. Zechariah 2:8 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the Lord.
  38. Zechariah 2:8 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the Lord’s eye is to raise her value to an incalculable price (cf. NLT “my most precious possession”).
  39. Zechariah 2:8 tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the Lord saying, in effect, that he has sent himself on the mission to the nations.
  40. Zechariah 2:9 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”
  41. Zechariah 2:10 sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the Lord regards his chosen people.
  42. Zechariah 2:11 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
  43. Zechariah 2:11 tc The LXX and Syriac have the third person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).
  44. Zechariah 2:12 tn Heb “will inherit” (so NIV, NRSV).
  45. Zechariah 2:13 tn Heb “all flesh”; NAB, NIV “all mankind.”
  46. Zechariah 2:13 sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.
  47. Zechariah 3:1 sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).
  48. Zechariah 3:1 tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is also described this way in Job 1 and 2 and possibly 1 Chr 21:1.
  49. Zechariah 3:2 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.
  50. Zechariah 3:3 sn The Hebrew word צוֹאִים (tsoʾim) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.
  51. Zechariah 3:4 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
  52. Zechariah 3:4 tn Heb “to him”; the referent (Joshua) has been specified in the translation for clarity.
  53. Zechariah 3:4 tn The occurrence of the infinitive absolute here for an expected imperfect first person common singular (or even imperative second person masculine plural or preterite third person masculine plural) is well-attested elsewhere. Most English translations render this as first person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
  54. Zechariah 3:7 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9).
  55. Zechariah 3:7 sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.
  56. Zechariah 3:8 tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.
  57. Zechariah 3:8 sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).
  58. Zechariah 3:9 sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).
  59. Zechariah 3:9 tn Some understand the Hebrew term עַיִן (ʿayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10; 2 Chr 16:9).
  60. Zechariah 3:9 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7-9).
  61. Zechariah 3:10 tn Heb “under the vine and under the fig tree,” with the Hebrew article used twice as a possessive pronoun (cf. NASB “his”). Some English translations render this as second person rather than third (NRSV “your vine”; cf. also NAB, NCV, TEV).sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the Lord in the coming messianic age (Mic 4:4; cf. 1 Kgs 4:25).
  62. Zechariah 4:1 tn See the note on the expression “angelic messenger” in 1:9.
  63. Zechariah 4:2 tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”
  64. Zechariah 4:2 tc The MT, supported by a Qumran manuscript, reads “seven and seven,” which would be fourteen. But Hebrew normally says “four and ten.” The LXX simply reads “seven,” suggesting the MT has a case of dittography.
  65. Zechariah 4:3 sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12.
  66. Zechariah 4:4 sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.
  67. Zechariah 4:6 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).
  68. Zechariah 4:7 sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).
  69. Zechariah 4:7 tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).
  70. Zechariah 4:7 sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).
  71. Zechariah 4:9 tn Heb “house” (so NAB, NRSV).
  72. Zechariah 4:10 tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.
  73. Zechariah 4:10 tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bedil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.
  74. Zechariah 4:12 tn The usual meaning of the Hebrew term שְׁבֹּלֶת (shebolet) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”
  75. Zechariah 4:14 tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vene hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.
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