And the angel said to those who were standing before him: The angel is of course the angel of the LORD, as in verse 1. Those who were standing before him are lesser angels who have not been mentioned before. Several modern versions make their status clear by using the word “attendants” (Moffatt, Good News Translation, New Jewish Publication Society’s Tanakh; compare New English Bible/ Revised English Bible “those in attendance on him”), and translators should follow these examples. Good News Translation goes further, and by using the expression “heavenly attendants” makes it clear that they were angels rather than human beings. Contemporary English Version is rather misleading when it says “some of the people,” and should not be followed in this. Die Bibel im heutigen Deutsch goes to the opposite extreme and actually uses the word “angels.” In other languages translators will need to decide for themselves whether this is necessary. Alternative translation models for “heavenly attendants” are “those angels who served him” or “those heavenly messengers who served him [or, accompanied him],” as in Bible en français courant and Parola Del Signore: La Bibbia in Lingua Corrente.

Remove the filthy garments from him: Remove here means “take off” (Moffatt, Jerusalem Bible, New American Bible, Revised English Bible, New International Version, New Jewish Publication Society’s Tanakh) rather than “take away” (Good News Translation).

And to him he said: This is the first time the angel addresses Joshua directly. Good News Translation, New International Version, and Contemporary English Version use a more natural word order and include the priest’s name: “Then he said to Joshua” (similarly Revised English Bible, New Living Translation, Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente, Biblen: Det Gamle og Det Nye Testamente).

Behold, I have taken your iniquity away from you: The Hebrew word translated Behold is not the common term used in 1.8, 18; 2.1, 9. It is an imperative form of a verb meaning “to see” and carries somewhat more emphasis than the usual term. Accordingly, it would be better not to omit it as Good News Translation has. Other modern versions use “Look” (Jerusalem Bible) or “See” (Moffatt, New American Bible, New International Version, New Jewish Publication Society’s Tanakh, Beck, New Living Translation). Perhaps the most natural rendering of the clause is in New English Bible/ Revised English Bible: “See how I have taken away….”

Your iniquity: It was actually the dirty clothes that had been taken away. The angel’s comment here makes it clear that the clothes were a symbol of sin.

And I will clothe you with rich apparel: Instead of the filthy garments, Joshua is to be given rich apparel. The Hebrew word used here occurs elsewhere only in Isa 3.22, where it is translated “festal robes” in Revised Standard Version. Here Moffatt and Jerusalem Bible render “robes of state.” Good News Translation “new clothes” hardly sounds grand enough. Perhaps “splendid clothes” would be more appropriate, as in Biblen: Det Gamle og Det Nye Testamente. New English Bible and Revised English Bible use “fine vestments.” The word “vestment” is linked with priestly functions in English, but is not a common language term. If such a word is available in other languages, it could be appropriate here provided that it is well known. Translators may also say “I will have them put fine [or, beautiful] priestly clothes on you.”

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

And the angel answered me: In English the word answered gives the impression that the question of verse 4 is resolved in the same terms in which it was asked; but if the Revised Standard Version translation is correct, this is not the case. In languages that can make such distinctions, “responded” in English would be better (compare New American Bible), or even “explained” (Contemporary English Version).

These are going forth to the four winds of heaven: The word to is not in the Hebrew text. The following words the four winds of heaven can be taken either as referring to directions (Revised Standard Version, Moffatt, Jerusalem Bible, Die Bibel im heutigen Deutsch, 1. Edition) or else as a fuller way of expressing These (“These are the four winds” in Good News Translation; other versions are similar). The second possibility makes these words more directly an answer to the prophet’s question, but it complicates the interpretation, and this must be considered a drawback. The expression the four winds (with or without the addition of of heaven) usually stands for the four main points of the compass (1 Chr. 9.24 [Revised Standard Version “four sides”]; Ezek 37.9; Ezek 42.20 [Revised Standard Version “four sides”]; Dan 8.8; Zech 2.6). Moreover, verse 6 goes on to speak of the directions in which the horses departed, and this supports the Revised Standard Version interpretation here. Another possible translation model is “These chariots are going out in four directions,” or even “These four chariots are going out, each in a different direction.” Some versions translate four winds as “four spirits” (New Living Translation, New Revised Standard Version footnote), but this seems less probable and is not recommended.

After presenting themselves before the LORD of all the earth: The phrase presenting themselves is literally “standing before” (King James Version, Revised Version, Jerusalem Bible; compare New International Version). Other renderings are “being reviewed by” (New American Bible) and “attending” (New Jerusalem Bible, Revised English Bible). This is a case where a literal translation “standing before” may carry the correct meaning in many languages.

The LORD of all the earth in Hebrew is the same expression as that translated “the Lord of the whole earth” in 4.14. The word “Lord” does not represent the divine name and the use of capital letters (LORD) in Revised Standard Version here is therefore an error. This error also occurs in New Revised Standard Version. Curiously enough the same error occurs in New American Bible both here and in 4.14. See the comment on “Lord” in 4.14.

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

And I will bring them to dwell in the midst of Jerusalem: This is very old-fashioned English. Modern versions express the meaning more naturally as “I will bring them back to live in Jerusalem” (New International Version; similarly New Revised Standard Version, New English Bible/ Revised English Bible, Good News Translation, New Living Translation, Contemporary English Version). The prophet is here promising an end to the shortage of people in the city (compare verses 4-5).

They shall be my people and I will be their God: These words echo several other parts of the Old Testament, for instance Lev 26.12; Jer 7.23; Jer 11.4; Jer 24.7; Ezek 11.20; Ezek 36.28; Ezek 37.23, 27. They give the sense that the covenant relationship between the LORD and his people will be restored, so that the people will have a new opportunity to enjoy the fellowship with God that God always wanted them to have. Their God in some languages will be expressed as “the God they worship.”

In faithfulness and in righteousness: These terms would remind the readers of Hos 2.19-20. They make clear that the basis of the intimate relationship between the LORD and his people is an ethical one. The Hebrew does not indicate whether in faithfulness and in righteousness applies to the people, to the LORD, or to both parties. Good News Translation takes this phrase as applying only to the LORD, and translates it as “ruling over them faithfully and justly” (New International Version, New Jerusalem Bible, New Living Translation, Bible en français courant, and Die Bibel im heutigen Deutsch taking the same view). However, other versions seem to apply the phrase to both parties (Moffatt, New American Bible, New English Bible/ Revised English Bible, New Jewish Publication Society’s Tanakh, Bible de Jérusalem, Jerusalem Bible, Traduction œcuménique de la Bible), though all are somewhat ambiguous. Only Knox clearly includes both parties, expressing this meaning in clear but stilted English as “in troth and loyalty either to other bound.”

It is also possible that we are here dealing with a chiasmus (A-B-B-A structure). If this is so, then in the sequence “people-God-faithfulness-righteousness,” faithfulness is the quality that God displays, and righteousness the quality that the people display (Baldwin). This suggestion is an attractive one, and if translators accept it, a possible translation base is “they will be my righteous people and I will be their faithful God.”

Both faithfulness and righteousness are difficult ideas to translate in many languages. The essential feature of faithfulness is reliability, adherence to truthfulness and to a person’s obligations. This term is translated as “truth” by New English Bible and New Jewish Publication Society’s Tanakh, and as “loyally” by Moffatt (compare Bible en français courant). Righteousness as a human quality means basically showing moral integrity by acting justly in dealings with other people. It is translated “justly” in Good News Translation (compare “justice” in New American Bible, New English Bible/ Revised English Bible, Contemporary English Version, Bible en français courant, and Parola Del Signore: La Bibbia in Lingua Corrente; “integrity” in Jerusalem Bible; and “sincerity” in New Jewish Publication Society’s Tanakh).

A possible alternative model for the last half of the verse, attributing faithfulness to God and righteousness to human beings is the following:

• They will be my people and I will be their God. I will be faithful to them and they will deal justly with each other.

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

This verse and the next go closely together, and emphasize that it is the LORD, and not idols, who is the source of rain (and therefore of crops and food).

Ask rain from the LORD in the season of the spring rain: In the Holy Land the main rains were in October/November (sometimes called “the former rains”) and in March/April (sometimes called “the latter rains”). The earlier rainy season was the time to prepare the soil for plowing, and the later rain stimulated good growth of the crops. Only the later rain is mentioned here in the Hebrew, and there is no need to copy New English Bible and New Jerusalem Bible, which follow the ancient Greek translation in mentioning both seasons. In the Hebrew the word order indicates that the focus is on the LORD (rather than on rain), establishing a contrast between him and the false gods mentioned in the following verse. In some languages it may be better to say “It is the LORD you should ask for rain….” In the season of the spring rain may also be expressed as “the rain at the beginning of the year.”

From the LORD who makes the storm clouds: The term translated storm clouds is a rare word that occurs elsewhere only in Job 28.26; Job 38.25. In those places it is rendered by “lightning” or “thunderbolt,” and indeed Revised Version and Jerusalem Bible retain “lightning” here. Since lightning often accompanies heavy rain rather than causing it, many modern versions use a more general expression here: storm clouds (Revised Standard Version/New Revised Standard Version, New American Bible, Revised English Bible, New International Version, New Jerusalem Bible, New Living Translation), “storms” (New Jewish Publication Society’s Tanakh, Traduction œcuménique de la Bible, Bible en français courant), or “rain clouds” (Good News Translation, Beck). Makes the storm clouds is expressed in Good News Translation and Contemporary English Version as “sends….” In some languages this line can be rendered as “The LORD is the one who sends the clouds that produce [or, are full of] rain.”

Who gives men showers of rain: The word rendered men is actually a pronoun form meaning “to them” (compare King James Version, Revised Version, New Jerusalem Bible). This does not fit easily with the second person form of the sentence and has troubled many commentators and translators. New English Bible, New Revised Standard Version, Bible en français courant, and Parola Del Signore: La Bibbia in Lingua Corrente change to “you,” probably on translational rather than textual grounds, though some Hebrew manuscripts do have “to you.” This is a valid possibility when translating into English or French. But translators need to remember that there are many changes of person within this chapter, and if their own language tolerates them without loss of understanding, then such adaptations may not be necessary. Other modern versions restructure so as to avoid the problem. Revised Standard Version, New American Bible, and New International Version have “men,” while Good News Translation, Revised English Bible, Contemporary English Version, and Die Bibel im heutigen Deutsch do not name any recipient. This is perhaps the best solution. Jerusalem Bible adopts a suggested variant form of the Hebrew which has “bread” instead of “to them” (a change of only one consonant); but this is not necessary, and has been abandoned by New Jerusalem Bible. The word translated showers has the sense of heavy rain or “pouring rain” (New American Bible). So translators may also say “and makes the rain pour down.”

To every one the vegetation in the field: The rain that the LORD sends brings blessings to each individual in that it causes the crops to grow well. Revised Standard Version is rather awkward in structure, and most modern versions produce a more natural expression. New American Bible for instance has “for everyone, grassy fields”; Revised English Bible has “grass in the fields for everyone”; and Good News Translation has “making the fields green for everyone.” Translators could also say, for example, “making the crops grow well in the fields.”

It is possible to restructure this verse as follows:

• The LORD is the one who sends rain clouds and makes the rain pour down. He causes the crops to grow well in the fields. So when the crops need rain at the beginning of the year, you [plural] should pray to the LORD.

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

Then the clans of Judah shall say to themselves: In translating clans, Revised Standard Version is reading the Hebrew consonants with vowels slightly different from those of the traditional text. The traditional vowels give a word meaning “leaders” (New International Version) or “rulers” (New Jerusalem Bible). Most modern English versions have something like Revised Standard Version clans or “families” (Revised English Bible), but since the leaders would in any case speak on behalf of the clans, the difference is slight. There seems no strong reason to change the traditional text (compare Critique Textuelle de l’Ancien Testament and Hebrew Old Testament Text Project) and translators are advised to say “leaders.” Say to themselves is the natural expression in English for the Hebrew idiom “say in their hearts” (compare King James Version, Revised Version, New International Version). In some languages translators may be able to retain the Hebrew idiom. However, in other languages “think” or “realize” (Contemporary English Version) will be more natural style.

The inhabitants of Jerusalem have strength through the LORD of hosts, their God: Some English versions (Jerusalem Bible/New Jerusalem Bible and New English Bible/ Revised English Bible but not Revised Standard Version/New Revised Standard Version, Good News Translation, or Contemporary English Version) make it clear in a footnote that the rendering The inhabitants of Jerusalem have strength involves deleting one letter from the traditional Hebrew text. The Hebrew literally reads “The inhabitants of Jerusalem are my strength” (Revised Version). Though this is a little awkward, it is by no means unintelligible as some commentators claim. Its meaning would be that the confidence in the LORD which the inhabitants of Jerusalem showed while under siege was a source of inspiration to the leaders and people of Judah who were up to that point among the besiegers (compare Critique Textuelle de l’Ancien Testament and Hebrew Old Testament Text Project). This could be expressed as “The example of the inhabitants of Jerusalem gives us strength through the LORD Almighty, their God.” In fact, it gave them courage to change sides, as verses 6-7 indicate. As Revised Standard Version translates it, the statement is an observation by the leaders of Judah about the source of the strength enjoyed by the people of Jerusalem. The overall effect in the total context is not widely different whichever rendering is preferred. Probably most translators will choose to take the same interpretation as the dominant language in their region.

For LORD of hosts, see Hag 1.2. Their God will need to be restructured in languages that cannot use possessives with God. A common approach is to say “the God they worship.”

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .

And if any of the families of the earth do not go up to Jerusalem: The Hebrew word that Revised Standard Version translates families does not refer to families that consist only of parents and children, or even extended families in the usual sense. In the period after the exile, the word acquired a wider meaning (Meyers & Meyers). This is shown more clearly in the terms chosen in several modern versions for families of the earth: “races of the world” (Jerusalem Bible/New Jerusalem Bible; compare Moffatt), “any of the peoples of the earth” (New International Version, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente), and “Any of the earth’s communities” (New Jewish Publication Society’s Tanakh). The following verse shows clearly that such a choice is correct, and translators are advised to use an expression that denotes a large social group. As in the previous verse, go up is a technical term for attending a religious ceremony. In the present context the destination, to Jerusalem, is stated in the Hebrew.

To worship the King, the LORD of hosts: See the comments on the identical expression in verse 16.

There will be no rain upon them: In the Holy Land and most other parts of the Middle East, even normal rainfall is low, and any reduction has drastic effects on agriculture. The threat of having no rain is therefore very severe. In the period after the exile, the Festival of Shelters was associated with prayers for rain in the following year. Normally the autumn rain would fall within a month or so of the festival. If it did not, then the hope of a good crop in the following year was removed. Other ways to say this are “rain will not fall on their land” (Good News Translation) and “No rain will fall on the land of anyone … who…” (Contemporary English Version).

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .