The eighth month refers to a period from about mid-October to mid-November. The day of the month is not stated here, as it is in the other dates in the books of Haggai and Zechariah. Zechariah began his ministry about two months later than Haggai (compare Hag 1.1). In languages where the eighth month will be understood to mean August, translators should provide information to help the readers understand that the Jewish calendar was quite different from that of their culture. See Hag 1.1 for further comments.

The second year of Darius was 520 B.C., and this information may be added in a footnote. For Darius see the comments on Hag 1.1. The words “was emperor of Persia” (Good News Translation) are not in the Hebrew (compare Revised Standard Version) but are drawn from the larger historical context, and translators would do well to make this information clear as Good News Translation does (so also Contemporary English Version). Another way of expressing the second year of Darius is “the second year that Darius ruled as emperor of Persia.” For “emperor” and for idiomatic ways of translating this term, see the notes on Hag 1.1.

The word of the LORD came, as often elsewhere, means “the LORD gave this message” (Good News Translation) or “… gave the following message.” Most translators will find it more natural to make the LORD the subject of the sentence, as Good News Translation does.

To Zechariah the son of Berechiah, son of Iddo, the prophet: Translators should note that the prophet refers to Zechariah, not to Iddo. Zechariah is identified as a prophet here in the opening verse, as Haggai was in Hag 1.1. For comments on the translation of prophet, see Hag 1.1. The meaning of Zechariah is “the LORD remembers,” and it is a very common name in the Old Testament. It is the same name as that of the father of John the Baptist (Luke 1), but in some traditions such as that of King James Version and Revised Version in English, the spelling is different in the New Testament because it is based on a Greek form of the name. Translators should be aware that it is the same name, though they may still prefer to use a different spelling in the New Testament to avoid confusion of the persons referred to.

In giving Zechariah’s ancestors, the Hebrew says literally son of Berechiah, son of Iddo, but the meaning is clearer in English when the second instance of the word son is translated as “grandson” (Good News Translation, Contemporary English Version). In some other languages it may be more natural to use “son” both times, as the Hebrew does. Berechiah is mentioned elsewhere only in verse 7, and is not to be confused with Jeberechiah in Isa 8.2 or with the Berechiah (Good News Translation) mentioned in Matt 23.35. Some scholars believe that the words the son of Berechiah are wrongly included here, but there is no textual support for omitting them, and translators should not do so. Iddo is probably the priest Iddo mentioned among those who returned from exile with Zerubbabel in 537 B.C. (Neh 12.4).

Saying introduces the first degree quotation that begins in verse 2 and continues to the end of verse 6.

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 stands outside the direct speech of the LORD, which we have suggested ends at the end of verse 12 (see the discussion at the beginning of the notes on verse 11). In terms of the structure of the whole oracle (2.6-13), it is a short closing unit that balances the short opening unit in verse 6. Its status as separate from the previous verses is shown by the occurrence of the interjection translated Be silent, and the vocative all flesh.

Be silent, all flesh, before the LORD: These words are similar in thought but not identical in form to those of Hab 2.20; Zeph 1.7. They may have been used as part of the Temple liturgy in the days before the exile. All flesh means “everyone” (Good News Translation, Contemporary English Version), “all mankind” (Jerusalem Bible, New American Bible, New English Bible, New International Version), “all people” (New Jerusalem Bible, New Revised Standard Version), or even “every living creature” (Biblen: Det Gamle og Det Nye Testamente). Before the LORD means “in the presence of the LORD” (New American Bible, New English Bible/ Revised English Bible, Good News Translation). This clause may be expressed idiomatically in certain languages as “Be silent, everyone, in front of the face of the LORD” or “All you people of the world, do not speak when you are in front of the LORD’s face.” Without figurative language translators may say, “… when you are in the place where the LORD is.”

For he has roused himself: This pictures the LORD as waking up after a period of inactivity (compare Psa 44.23; Isa 51.9). Good News Translation drops the figurative language and says simply “for he is coming.” In other languages translators may wish to retain the figure of speech if it is clear and meaningful to their readers.

From his holy dwelling: This refers not to the Temple in Jerusalem, which was not yet rebuilt, but to the place where the LORD lives in heaven (compare Deut 26.15; Isa 63.15; Jer 25.30). In certain languages it will be necessary to make this clear and say, “from his holy dwelling place in heaven.” Holy, as in verse 12, indicates that the place is dedicated to or belongs to God. So, in some languages it may be better to omit holy, as the pronoun his covers this meaning.

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 .

He said to me may be better translated “He replied” (Moffatt, New American Bible, Jerusalem Bible/New Jerusalem Bible, New International Version, New Living Translation) or “he answered” (New English Bible/ Revised English Bible, Good News Translation, New Jewish Publication Society’s Tanakh, Contemporary English Version).

To the land of Shinar: Shinar was an ancient name for Babylonia, which occurs for instance in Gen 11.2. The use of an ancient name rather than the ordinary name Babylonia suggests a symbolic meaning. Its effect could be to some extent paralleled in English by referring to France as Gaul, or to China as Cathay. The association of the name Shinar with the story of the tower of Babel in Gen 11 suggests that the land of Shinar is associated with human opposition to God. Thus it is a fitting place to take the barrel symbolizing wickedness. Since Shinar is not a common or well-known name, it may be necessary in many languages to translate it as “Babylonia” (Good News Translation, New International Version, Contemporary English Version, Beck, New Living Translation). In order to keep something of the emotive impact of the term Shinar, however, translators could perhaps say “to the wicked land of Babylonia.” An alternative approach is to explain the significance of Shinar in a footnote, as in Jerusalem Bible/New Jerusalem Bible, New Jewish Publication Society’s Tanakh, Traduction œcuménique de la Bible, Die Bibel im heutigen Deutsch, 1. Edition, and Contemporary English Version. In some languages it will be necessary to repeat the verb “taking” from verse 10 and say, “They are taking it to Babylonia.”

To build a house for it: In Hebrew these words form the beginning of the angel’s reply. Revised Standard Version has changed the order so as to state first the answer to the prophet’s question “Where are they taking the ephah?” (verse 10). This change helps the flow of the paragraph, and is also made by a number of other versions. Many translators will find this a useful example to follow. To build may need to be expressed more fully as “There they will build….” The word house often means a temple, and that is probably its meaning here also. Several modern versions make this clear (New Jerusalem Bible, New American Bible, Good News Translation, Beck, New Living Translation), and many translators will also wish to do so. House (or, “temple”) here may be also expressed as “a place where people worship [their god],” or more simply “a worship place.”

When this is prepared: Good News Translation expresses this more simply as “When the temple is finished” (compare New American Bible, Beck, New Living Translation). Other possibilities are “When this place [or, building] is ready” and “When they finish building this temple.”

They will set the ephah down there on its base: The word translated base is associated with items of temple worship, such as the “stands” that supported the bronze tank in Solomon’s Temple (1 Kgs 7.27), and the “place” for the sacrificial altar of the second Temple (Ezra 3.3). If the barrel is to be set on such a base, this suggests that it and the woman inside it will be worshiped. Good News Translation states this directly by saying that the barrel “will be placed there to be worshiped.” In many other languages it will be helpful to do the same. In languages that do not use the passive voice, translators may render the final part of this verse as “When they complete this building, they will place the barrel there for people to 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 .

Thus says the LORD of hosts: The usual form of the expression recurs this time. Again Good News Translation has no equivalent. See the comments on verse 2.

Old men and old women: In many languages there may be a general term such as “old people” that includes both men and women. If so, this term would be appropriate here. As the rest of the verse shows, the emphasis is on the fact that the people concerned are very old (Contemporary English Version “Very old people”).

Shall again sit in the streets of Jerusalem: The wording does not necessarily mean that the people sat on the ground, though they may have done so. In languages where there are different words for sitting on the ground and sitting for instance on a chair, translators should probably choose the term that denotes the normal mode of sitting in their own society. The Hebrew text is not drawing any attention to the posture, but rather showing that the old people will have leisure and safety. Again does not mean that the same old people who had sat around before would do so once more, but that the community would again see old people sitting around relaxing.

In countries with a warm climate, it is normal for most social contact to take place out of doors. Translators should avoid giving the impression that the old people were forced to sit outside because they were not welcome indoors! The Hebrew word translated streets may also mean “squares” (Jerusalem Bible/New Jerusalem Bible, Good News Translation, New Jewish Publication Society’s Tanakh, New Living Translation; compare Traduction œcuménique de la Bible, Bible en français courant, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente) or “open spaces” (Moffatt). It may be better to use a term like this which fits well with the context of ease and peace, and which is appropriate in the culture as a place where people sit around.

Each with staff in hand for very age: Good News Translation puts this into modern English with “so old that they use canes [British and Australian editions ‘a stick’] when they walk.” The Good News Translation model may be difficult to translate in some languages. In such cases Contemporary English Version‘s translation, which avoids the mention of streets, may be more helpful: “Very old people with walking sticks will once again sit around in Jerusalem.”

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 .

In verses 14-17 the prophet enlarges on the theme of God giving his people victory over their enemies, and develops it to include the subsequent celebrations and peaceful prosperity. The language used here is the language associated in other parts of the Old Testament with theophanies (that is, appearances of the LORD), usually defending his people or helping them defeat their enemies. This picture often links the appearance or activity of the LORD with dramatic natural events such as thunderstorms or earthquakes (compare for instance Exo 19.16-20; Jdg 5.4-5; Psa 18.7-15; Psa 144.5-6; Nahum 1.3-5; Hab 3.4-11).

Then the LORD will appear over them; that is, he will appear in the sky above “his people” (Good News Translation) in order to defend them (Parola Del Signore: La Bibbia in Lingua Corrente). In languages where it is difficult to speak of the LORD appearing, translators may say, “His people will see the LORD above them to protect them.”

And his arrow go forth like lightning: Lightning is represented as the arrows of God in Hab 3.4, 11. Here the comparison is reversed, though the picture is essentially the same. Compare Psa 18.14.

The Lord GOD will sound the trumpet: The Hebrew expression for Lord GOD includes both the word ʾadonay (“lord” or “master”) and the divine name YHWH. This is why Revised Standard Version has GOD rather than Lord in capital letters. If possible, translators should distinguish this combination from “LORD” on its own, and from “LORD of hosts.” For instance, Good News Translation here translates Lord GOD as “Sovereign LORD,” whereas for “LORD of hosts” it usually has “LORD Almighty” (Hag 1.2 and many other places). The trumpet was made of an animal horn, usually a ram’s horn, not of metal like a modern musical instrument. A trumpet blast was a sign of the LORD’s presence at Sinai (Exo 19.16, 19) and is associated with the return of Christ (1 Cor 15.52; 1 Thes 4.16). In languages where it sounds strange to speak of the LORD blowing a trumpet, it may be better to say “the Lord GOD will cause a trumpet to be blown” or “… cause a trumpet to sound.” In Matt 24.31 the sense may be that the heavenly trumpets are blown by angels (compare Rev 8.2, 6-7), but translators should avoid mentioning any agent here in Zechariah.

And march forth in the whirlwinds of the south: The LORD is several times pictured in the Old Testament as traveling on a storm cloud, and coming from the south, literally from Teman, a place in the land of Edom, to the south of Judah (see Jdg 5.4; Psa 18.7-15; Hab 3.3-4). Severe whirlwinds or dust storms were well known in the desert areas of the Sinai peninsula, as mentioned in Isa 21.1, and may well be the basis of the comparison. March forth conveys the sense of an aggressive military type of movement. Other versions use the words “advance” (Jerusalem Bible/New Jerusalem Bible, Revised English Bible) or “attack” (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 .

And on that day represents the longer Hebrew expression, which indicates the beginning of a new paragraph, as in verse 6 and verse 8. It should be translated in the same way as in those verses.

A great panic from the LORD shall fall on them: Panic is an emotional reaction that causes great fear and confusion (compare 12.4 and 1 Sam 14.20). In some languages it may be more natural to restructure this clause to say “the LORD will send a great panic on them,” “the LORD will throw them into a great panic” (Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente), or “the LORD will make them so confused and afraid” (Good News Translation). Them refers to the enemies attacking Jerusalem, as in verse 12.

So that each will lay hold on the hand of his fellow: The rest of the verse describes the result of the panic. The expression lay hold on the hand of is in itself neutral, and does not indicate whether the action is friendly (compare 8.23) or hostile. However, in the present context, and especially in the light of the next clause, most translators have understood that the action is hostile, and have translated it so. In English the appropriate hostile sense is supplied by using verbs like “seize” (Moffatt, New American Bible, Good News Translation, New International Version, New Revised Standard Version), “snatch” (New Jewish Publication Society’s Tanakh), and “grab” (Jerusalem Bible/New Jerusalem Bible, Beck). The only exception is New English Bible, which has “At the very moment when a man would encourage his comrade.” This interpretation is unconvincing, however, and Revised English Bible has replaced it by rendering the last half of the verse as “everyone laying hands on his neighbour and attacking him.” Translators are advised to interpret the action of laying hold of the other person as hostile, and to translate it accordingly.

And the hand of the one will be raised against the hand of the other: This rendering is unnaturally literal. The meaning is expressed simply and clearly as “they will attack each other” (New International Version). Other effective renderings are “they will hit out at each other” (Jerusalem Bible), “they will fall to fighting among themselves” (New Jerusalem Bible), and “They will fight against each other in hand-to-hand combat” (New Living Translation for the last two clauses).

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 .