For there shall be a sowing of peace: For introduces the second reason for the command to “be strong” in verse 9. It may be helpful to repeat this command here in order to make this link clear. There is no equivalent in the Hebrew to the words there shall be, and from ancient times translators have had to decide what they think the phrase a sowing of peace means. Revised Standard Version in supplying there shall be is following an example at least as old as the Latin Vulgate. This makes a clause that is grammatically complete, but does nothing to explain the meaning. The Septuagint translated with a verb in the first person instead of the noun a sowing, which suggests that its translators may have been using a Hebrew text with one more consonant than the text which we now have. This possibility is accepted by several modern translations. Jerusalem Bible, for example, renders “I mean to spread peace everywhere” (compare Moffatt, Traduction œcuménique de la Bible, Bible en français courant, Die Bibel im heutigen Deutsch, 1. Edition, Parola Del Signore: La Bibbia in Lingua Corrente). Some scholars prefer to accept the consonants of the traditional Hebrew text, but to divide the words differently, and supply different vowels. This view can claim some ancient support from the Syriac and the Targum, and the text would then be translated literally as “her sowing [shall be] peace,” with “her” referring to the remnant. New English Bible accepts this option but translates it freely as “they shall sow in safety” (similarly Revised English Bible). It is not clear whether Good News Translation with “They will plant [British edition ‘sow’] their crops in peace” also accepts this, or follows the traditional text. In any case, the difference in meaning is small, and it is certain that it is the returned exiles who do the sowing. Since this verse is to be regarded as parallel with verse 10 rather than as closely linked with the pronoun “I” in verse 11, we recommend that translators should not use a first person verb as Moffatt, Jerusalem Bible, Traduction œcuménique de la Bible, Bible en français courant, and Die Bibel im heutigen Deutsch, 1. Edition have done, but rather follow the example of New English Bible/ Revised English Bible, New Jerusalem Bible, or Good News Translation. In many languages peace will be better translated as “safety” (New English Bible/ Revised English Bible); for example, “Instead, they will plant crops in safety.”

The vine shall yield its fruit refers to grapes for making wine. Together with grain and olive oil, wine was one of the principal agricultural crops of Israel. Compare the comments on Hag 1.11. Translators could say, for example, “the vines will bear many grapes.”

The ground shall give its increase, and the heavens shall give their dew: These two statements go together and complement each other. This may be a reference back to Hag 1.10, where the prophet speaks of the opposite situation. Since the growth of the crops on the earth is dependent on the supply of sufficient moisture from the heavens (that is, from the sky), it may be helpful in some languages to put the two statements in the reverse order, since this is more logical (compare Die Bibel im heutigen Deutsch, 1. Edition). Good News Translation translates dew as “rain.” On this question, see the comments on Hag 1.10, where we recommended that translators use the word dew if this seems to be natural style. An alternative translation model for these two clauses may then be “dew will fall from the sky and the earth will produce many crops.” However, in languages where dew is expressed by something like “water that clings,” it will be better to talk about “rain” falling.

I will cause the remnant of this people to possess all these things: The remnant of this people means the returned exiles, as in verse 11. The word translated possess has a sense of permanent possession. Moffatt tries to bring this out by saying, “blessings that I will make lasting for those left of my people.” Another way to say this is “I will cause you that have survived to enjoy all these things regularly.” Translators should not follow the example of Contemporary English Version and omit this sentence.

An alternative model for this verse is:

• Be strong, because now people will plant crops in safety. The vines will bear many grapes, dew [or, rain] will fall from the sky, and the earth will produce good crops. I will cause those who have survived to enjoy all these things regularly.

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 .

Together they shall be like mighty men in battle: The word translated Together occurs at the end of the previous verse in Hebrew, but Revised Standard Version and many modern versions take it with verse 5. Several scholars (Lamarche, Gaide, R. L. Smith, Meyers & Meyers, Merrill) argue against this, and indeed it does not seem necessary to ignore the Hebrew punctuation. It is not certain how Good News Translation has dealt with this question. There is nothing in the Good News Translation text clearly equivalent to Together in Revised Standard Version, but the alternative rendering in the footnote to verse 4 includes “together.” Mighty men is an old expression and means “warriors” (New Revised Standard Version, New English Bible/ Revised English Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh, Beck, New Living Translation), “heroes” (Jerusalem Bible, Traduction œcuménique de la Bible), or “brave soldiers” (compare Good News Translation). Good News Translation omits the phrase in battle, because it is clear from trampling the foe and they shall fight that they are in a battle. This will be a helpful model for many translators.

Trampling the foe in the mud of the streets: The Hebrew contains no word for the foe, though it can reasonably be claimed that it is understood here (compare Good News Translation and Contemporary English Version “their enemies”). However, it is not essential to make this assumption, and several versions do not. For example, Revised English Bible has “trampling the muddy tracks of the battlefield” (compare Jerusalem Bible/New Jerusalem Bible, New Jewish Publication Society’s Tanakh). A battle assumes there are “enemies” of course, and will be translated in a number of languages as “while fighting their enemies.” Foe or “enemy” is expressed in some languages as “those that hate them.”

They shall fight because the LORD is with them, and they shall confound the riders on horses: They continues to be the soldiers of Judah. It seems to be assumed that they are on foot (R. L. Smith), and the evidence of the LORD’s presence with them is that they are nevertheless able to defeat enemy cavalry (soldiers on horseback). Good News Translation expresses the last clause in simpler language as “they will defeat even the enemy cavalry.” The Hebrew word translated confound or “defeat” has in it a sense of disgrace for those defeated, and some versions make this clear. For instance, New English Bible has “they will put horsemen shamefully to rout.” Another way to express this is “they will defeat enemy horsemen and make them lose face.” Riders on horses in some languages may be expressed as “soldiers on horses.”

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 .

For on that day, see the comments above on this whole section.

I will seek to destroy: I is the LORD speaking again in the first person. The Revised Standard Version wording I will seek may sound as if the LORD will attempt to destroy the armies attacking Jerusalem without being sure of success. This is not the intended meaning, and the Hebrew is better translated as “I will/shall set about destroying” (New English Bible, New Jerusalem Bible), or even “I am determined to destroy.” The Hebrew word translated destroy is a strong term, and New Jewish Publication Society’s Tanakh renders it with the strong English term “annihilate.” Another possibility is “wipe out” (Contemporary English Version).

All the nations that come against Jerusalem refers to the same people already referred to in verses 2, 3, and 6. See the comments on those verses. Come against is expressed more clearly as “attack” (Good News Translation, New International Version, Revised English Bible).

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 every pot in Jerusalem and Judah shall be sacred to the LORD of hosts: Not only will the pots used in the Temple for humble purposes become holy, but so will every pot in the land. It is as though the sanctity of the Temple area will expand to include the whole country. The expression that Revised Standard Version here renders sacred to the LORD is the same in Hebrew as the one in the previous verse, which it rendered “Holy to the LORD.” The link between the two verses is shown more clearly if the expression is translated in the same way both times. Almost all modern English versions except Revised Standard Version/New Revised Standard Version, Good News Translation, and Contemporary English Version do so, and this is to be recommended. Translators should note that this time the divine name has its longer form the LORD of hosts. For LORD of hosts, see Hag 1.2.

So that all who sacrifice may come and take of them: Several commentators point out that with so many foreigners coming to attend the Festival of Shelters, there would be a shortage of sacred vessels for ceremonial use. The extension of the special status of holiness to include all the pots in the land would solve the problem. In that way all who sacrifice would find a suitable vessel to take and use.

And boil the flesh of the sacrifice in them: In most sacrifices the worshipers shared in the eating of the animal. The flesh had to be cooked by boiling (see 2 Chr 35.13), and the pots could be used for this purpose.

And there shall no longer be a trader in the house of the LORD of hosts on that day: The word that Revised Standard Version translates trader is actually the word for “Canaanite” as in 11.7, 11. (see the notes on “trafficked” in 11.7, and compare Job 41.6; Pro 31.24 [Revised Standard Version “merchant”]; Zeph 1.11). There is some debate about whether the word in this context carries its primary meaning of “Canaanite,” or its derived or associated meaning, trader. Most modern English versions have “trader” or “merchant.” Only New International Version and Beck say “Canaanite,” and New International Version offers “merchant” as an alternative in a footnote. It is possible that the prophet was consciously making a pun. In the new era when all pots are holy, there will be no need for traders “to sell ritually pure vessels” (New Jewish Publication Society’s Tanakh footnote). Likewise there will be no place for “Canaanites” as representatives of false religion. In the light of this possibility, it is recommended that translators follow the example of New Revised Standard Version, and put “traders” in the text and “Canaanites” in a footnote as an alternative.

This verse may have been in the minds of the writers of the Gospels when they recorded Christ’s cleansing of the Temple (Matt 21.12-13; Mark 11.15-17; Luke 19.45-46; John 2.13-16).

The final words on that day function as a time phrase emphasizing that the events described belong to the end time. Obviously they cannot in this position function as a marker for the opening of a new discourse unit.

An alternative translation model combining verses 20 and 21 is as follows:

• 20-21 At that time people will inscribe the words “Sacred to the LORD” on the bells worn by the horses. The ordinary pots in the Temple, and indeed every cooking pot in Jerusalem and the whole of Judah will be just as sacred to the LORD Almighty as the bowls used before [or, at] the altar. Any of them will be acceptable for anyone who comes to sacrifice an animal to use for boiling the meat, and at that time there will be no need for merchants to sell special pots and bowls.

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 said: The verb that is usual in English to introduce a question in direct speech is “asked,” as in Good News Translation. If other languages have a term equivalent to “asked” for introducing questions, it would be good to use it here.

What are these coming to do?: Instead of these, Good News Translation uses the pronoun “they” for natural English. In some languages it would be more appropriate to repeat the term used in the previous verse: “workers,” “craftsmen,” or “smiths,” or else to say “these men” as in earlier editions of Good News Translation. The words coming to do suggest that there was something about the appearance of the smiths which indicated to Zechariah that they were ready for work. We cannot say what it was. Since the men were already present, Good News Translation is clearer with a past tense, “What have they come to do?”

When the angel answered, he first of all referred back to the horns which scattered Judah, so that no man raised his head (see verse 19). At the end of the verse he mentions them again as the horns of the nations who lifted up their horns against the land of Judah to scatter it. This repetition of what is basically the same idea sounds clumsy in English, and Good News Translation has therefore stated the idea only once at the end of the verse. In many languages translators will find it more natural to follow this example.

The horns which scattered Judah, so that no man raised his head: The effect that the enemy nations’ action had on the people of Judah is described figuratively. One of the results of the enemy oppression was that the people were scattered. As in verse 19, this is a reference to the dispersion of the Jews in the exile. Another result of the oppression was that no man raised his head. In some languages there may be a figurative expression like this to represent oppression, and if so, translators should consider using it here. Good News Translation expresses this meaning in a different picture, and says, “the nations that completely crushed the land of Judah.” Note that Good News Translation also replaces the symbol of the horns with “the nations.” New English Bible adds “and Jerusalem” after Judah, but there is no adequate reason for this, and Revised English Bible drops the addition.

These have come to terrify them, to cast down … the nations: The main focus of the angel’s reply is on the activity of the workmen. They are agents who carry out the LORD’s punishment against the nations, that is, the enemies who oppressed his people (see verse 15). Terrify means to “make very afraid.” In certain languages this clause with terrify may be translated “These men have come to make the hearts of … fall,” “… to make the souls of … flee and their bile stir up,” or “… to make their hearts turn to water.” Cast down means “overthrow” (Good News Translation), “crush” (Contemporary English Version), or “destroy” (New Living Translation).

The horns of the nations who lifted up their horns against the land of Judah to scatter it: As mentioned above, this essentially repeats the information given in the earlier part of the verse. In this repetition, however, the information is given in a way that would sound extremely clumsy in most languages. The notion of horns … who lifted up their horns is odd and confusing, and translators will do well not to retain it (so Good News Translation).

A helpful restructuring of the whole verse can be based on Bible en français courant and Parola Del Signore: La Bibbia in Lingua Corrente:

• I asked, “What have they come to do?”
He replied, “These blacksmiths have come to terrify and overthrow the powerful nations who attacked the land of Judah, scattering its inhabitants, and crushing all resistance.”

Another possibility is:

• I asked, “What have they come to do?”
The LORD replied, “These horns stand for the nations that have scattered and oppressed the people of Judah. The blacksmiths [or, workmen] have come to terrify those nations and destroy their power.”

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 a second time I said to him: It appears that the prophet adds a second question before the angel has an opportunity to answer the first one. Since Zechariah remains the speaker, these introductory words are an interruption in the flow of the speech that may be awkward in some languages. Good News Translation and Contemporary English Version omit them and continue straight on with the second question (similarly New Living Translation, Die Bibel im heutigen Deutsch, Parola Del Signore: La Bibbia in Lingua Corrente), and translators may do the same if this would result in a better style in their own language. Most translations, however, keep the quotation formula, which can be expressed as “And I also asked him.” The question that follows raises various problems, both in terms of the words used and in terms of its relation to the description in verses 2-3.

What are these two branches of the olive trees: For What are…? Good News Translation and Contemporary English Version render “what is the meaning of…?” (compare verses 4, 11). The Hebrew word here translated branches elsewhere always has the meaning “grains of wheat growing at the top of the stalk.” Scholars think that here it must mean “the extreme ends of fruit-laden boughs,” so New Jewish Publication Society’s Tanakh translates it as “the two tops of the olive trees.” Since English has no special term for this particular part of a tree, several translations use a more general term like branches (Revised Standard Version/New Revised Standard Version, Jerusalem Bible/New Jerusalem Bible, Good News Translation, Traduction œcuménique de la Bible, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente) and translators with a similar problem may do the same. These branches have not been mentioned before and we must assume that they are simply prominent boughs, probably one on each tree.

Which are beside the two golden pipes from which the oil is poured out: These pipes have not been mentioned before either, and it is not certain where they were. The most probable interpretation is that they connected the trees to the bowl of verse 2, and supplied olive oil as fuel for the lamps. Of course, oil does not pour from an olive tree in everyday life: the olives have to be gathered and pressed to get the oil. But in a vision such details may be omitted. The tree was the ultimate source of the oil, and that is what the vision shows.

The word translated oil is the normal word for “gold,” and this causes a problem for interpreters. Some commentators assume that the “gold” stands for the color of the oil by a figure of speech called metonymy. Others assume that some words have been lost from the Hebrew, and that there was originally a reference to the golden bowl of verse 2. Others have suggested that the Hebrew word, though the same word for gold, is actually from a different root, and means “oil.” Whatever the truth may be, English versions generally render it as oil (Revised Standard Version/New Revised Standard Version, Jerusalem Bible/New Jerusalem Bible, New American Bible, Good News Translation), “golden oil” (New English Bible/ Revised English Bible, New International Version, New Living Translation, Bible en français courant), or even “golden olive oil” (Contemporary English Version), and this is what we recommend that other translators should do. Contemporary English Version offers a helpful model for this verse:

• And what is the meaning of the two branches from which golden olive oil flows through the two gold pipes?

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 .