ZEC (Zechariah)
ZEC.1 • ZEC.2 • ZEC.3 • ZEC.4 • ZEC.5 • ZEC.6 • ZEC.7 • ZEC.8 • ZEC.9 • ZEC.10 • ZEC.11 • ZEC.12 • ZEC.13 • ZEC.14
ZEC.1
[ZEC.1.1] In the eighth month, in the second year of Darius, a word of Yahveh came to Zechariah, son of Berechiah, son of Ido, the prophet, saying: [§]
Ba-hodesh ha-shemini, bi-shnat shtayim le-daryavesh, haya devar-Yahveh el-zekharyah ben-berechyah ben-ido ha-navi le'emor.
This verse begins by stating the time: 'In the eighth month, in the second year of Darius'. It then states that 'a word of Yahveh' came to Zechariah, son of Berechiah, son of Ido, the prophet, to say.
[ZEC.1.2] Yahveh's wrath was upon your fathers; wrath. [§]
kah-tsaf Yahveh al-ah-vo-tay-chem kah-tsaf.
The word 'kah-tsaf' means 'wrath' or 'anger'. It appears twice in this verse, emphasizing the intensity of God's emotion. 'Yahveh' is the proper name of God. 'al' means 'upon' or 'against'. 'ah-vo-tay-chem' means 'your fathers'. The final 'kah-tsaf' acts as a concluding statement, reinforcing the initial claim.
[ZEC.1.3] And you shall say to them, thus says Yahveh of hosts, return to me, declares Yahveh of hosts, and I will return to you, says Yahveh of hosts. [§]
ve'amarta alehem koh amar Yahveh tzeva'ot shuvu elai ne'um Yahveh tzeva'ot ve'ashuv aleichem amar Yahveh tzeva'ot.
This verse contains repeated phrases. 'Ve'amarta' means 'and you shall say'. 'Alehem' means 'to them'. 'Koh amar' means 'thus says'. 'Yahveh tzeva'ot' means 'Yahveh of hosts'. 'Shuvu' means 'return'. 'Elai' means 'to me'. 'Ne'um' means 'declares'. 'Ve'ashuv' means 'and I will return'. 'Aleichem' means 'to you'. 'Amar' means 'says'. The verse is a call to repentance and a promise of restoration.
[ZEC.1.4] Do not be like your ancestors, whom the earlier prophets called to, saying, "Thus says Yahveh of Hosts: 'Please turn back from your evil ways and your evil deeds.'" But they did not listen, and they did not give heed to me, says Yahveh. [§]
al-ti-hyu ka-avoteichem asher karu alehem ha-neviim ha-rishonim le-emor koh amar Yahveh tzvaot shuvu na midarcheichem ha-ra'im u-ma'aleleichem ha-ra'im ve-lo sham'u ve-lo hikshivu elai ne'um-Yahveh.
This verse is a warning against repeating the mistakes of previous generations. It addresses the people, telling them not to be like their ancestors who were called upon by the prophets to repent from their evil ways. The prophets delivered a message from Yahveh of Hosts, urging them to turn from their bad paths and deeds. However, they did not listen or pay attention to Yahveh's words.
[ZEC.1.5] Where are your ancestors? And do the prophets live forever? [§]
avoteikhem ayyeh hem vehanneviim haleolam yichyu.
This verse asks about the fate of the ancestors and the prophets. 'Avoteikhem' refers to 'your fathers/ancestors'. 'Ayyeh hem' literally means 'where are they?' 'Han'nevi'im' means 'the prophets'. 'Haleolam' means 'forever/for all time'. 'Yichyu' means 'they will live'.
[ZEC.1.6] But my words and my statutes, which I commanded to my servants the prophets, did not your ancestors attain? And they returned and said, “As Yahveh of hosts planned to do to us, according to our ways and according to our deeds, so He did with us.” [§]
akh d'vari v'chukay asher tziviti et avaday han'vi'im halo hisigu avoteykhem vayashuvu vayomru ka'asher zamam Yahveh tzva'ot la'asot lanu kid'rakeinu u'kma'aleleyinu ken asa itanu.
This verse discusses the words and laws God gave to the prophets, and how the ancestors acknowledged that God dealt with them according to their ways and deeds. 'Akh' means 'but' or 'only'. 'D'vari' means 'my words'. 'V'chukay' means 'and my statutes'. 'Asher' means 'which'. 'Tziviti' means 'I commanded'. 'Et avaday han'vi'im' means 'my servants the prophets'. 'Halo hisigu avoteykhem' means 'did not attain your ancestors'. 'Vayashuvu' means 'and they returned'. 'Vayomru' means 'and they said'. 'Ka'asher zamam Yahveh tzva'ot' means 'as Yahveh of hosts planned'. 'La'asot lanu' means 'to do to us'. 'Kid'rakeinu u'kma'aleleyinu' means 'according to our ways and our deeds'. 'Ken asa itanu' means 'so He did with us'.
[ZEC.1.7] On the twenty-fourth day of the twelfth month, which is the month of Shvat, in the second year of Darius, there was a word from Yahveh to Zechariah, son of Berechiah, son of Iddo, the prophet, saying: [§]
b'yom 'esrim v'arba'ah l'eshtey-'asar hodesh hu-hodesh shvat bishnat shtayim l'daryavesh haya dvar-Yahveh el-zekharya ben-berekhyahu ben-'idoo ha-navi le'emor.
This verse describes the specific date and context in which a word from Yahveh came to the prophet Zechariah. 'B'yom' means 'on the day'. 'Esrim v'arba'ah' is 'twenty and four', or twenty-four. 'L'eshtey-'asar hodesh' refers to 'the twelfth month'. 'Hu-hodesh shvat' identifies that month as Shvat. 'Bishnat shtayim l'daryavesh' indicates 'in the second year of Darius'. 'Haya dvar-Yahveh' means 'there was a word from Yahveh'. 'El-zekharya ben-berekhyahu ben-'idoo ha-navi' identifies Zechariah, son of Berechiah, son of Iddo, the prophet, as the recipient of the word. 'Le'emor' introduces the message itself as 'saying'.
[ZEC.1.8] I saw in the night, and behold, a man riding upon a red horse, and he was standing among the myrtles that are in the restricted area. And behind him were red horses, speckled horses, and white horses. [§]
ra'iti | hallayla vehineh-ish rokev al-sus adam vehu omed bein hahadasim asher bametsulah ve'acharav susim adumim serukim ulevanim.
This verse describes a vision seen at night. It details a man riding a red horse, standing among myrtle trees in a restricted area. Following him are additional horses, some red, some speckled, and some white.
[ZEC.1.9] And I said, "What are these, my Lord?" And he said to me, "The angel speaking with me, I see you. What are these?" [§]
Va'omer mah-eleh Adonai vayomer elai hamalach hadover bi ani arecha mah hemah elleh.
This verse is from Judges 6:22. 'Va'omer' means 'and I said'. 'Mah-eleh' means 'what are these'. 'Adonai' is 'my Lord'. 'Vayomer' means 'and he said'. 'Elai' means 'to me'. 'Hamalach' is 'the angel'. 'Hadover' means 'speaking'. 'Bi' means 'with me'. 'Ani' means 'I'. 'Arecha' means 'I see you'. 'Mah hemah' means 'what are they'. 'Elleh' means 'these'.
[ZEC.1.10] And the man standing between the myrtles responded, saying, "These are those whom Yahveh sent to walk in the land." [§]
va-ya-an ha-ish ha-o-med bein ha-ha-da-sim va-yo-mar eleh asher sha-lach Yahveh le-hit-ha-lek ba-aretz.
This verse describes a man standing among the myrtle trees who responds to someone. He states that those he refers to were sent by Yahveh to walk in the land. "va-ya-an" means "and he answered". "ha-ish" means "the man". "ha-o-med" means "the standing". "bein" means "between". "ha-ha-da-sim" means "the myrtles". "va-yo-mar" means "and he said". "eleh" means "these". "asher" means "which/that". "sha-lach" means "sent". "Yahveh" is the proper name of God. "le-hit-ha-lek" means "to walk". "ba-aretz" means "in the land".
[ZEC.1.11] And they answered the angel of Yahveh who was standing among the myrtle trees, and they said, "We walked throughout the land, and indeed all the land is inhabited and quiet." [§]
va'yanu et-mal'ach Yahveh ha'omed bein hahadasim va'yomru hit'halachnu ba'aretz v'hineh kol-ha'aretz yoshevet v'shoqetet.
This verse describes a conversation between individuals and an angel of Yahveh. They report that they walked throughout the land and observed that all the land was inhabited and at peace. 'Mal'ach' means messenger or angel. 'Yahveh' is the proper name of God. 'Hadasim' refers to a type of tree, often translated as myrtle, implying a specific location. 'Yoshevet' means sitting, but in this context suggests inhabited. 'Shoqetet' means quiet or at rest, indicating peace.
[ZEC.1.12] And the messenger of Yahveh answered and said, "Yahveh of hosts, how long will you not show mercy to Jerusalem and to the cities of Judah, with which you have been angry for seventy years?" [§]
vayaan malakh-yahveh vayomer yahveh tzevaot ad-matay ata lo-terachem et-yerushalayim ve'et arei yehudah asher za'amta zeh shiv'im shanah.
This verse describes an angelic messenger responding to Yahveh, and Yahveh questioning how long He will withhold mercy from Jerusalem and the cities of Judah, having been angry for seventy years. 'Malakh' means messenger. 'Tzevaot' means hosts or armies. 'Za'amta' is the verb 'to be angry' in the second person masculine singular perfect tense.
[ZEC.1.13] And Yahveh answered the messenger who speaks good words to me, words of comfort. [§]
Va-yaan Yahveh et-ha-malakh ha-dover bi dvarym tovim, dvarym nichumim.
This verse describes Yahveh answering the messenger who speaks good words to me, words of comfort. 'Va-yaan' means 'and answered'. 'Yahveh' is the proper name of God. 'Et' is a grammatical particle. 'Ha-malakh' means 'the messenger'. 'Ha-dover' means 'the speaker'. 'Bi' means 'to me' or 'in'. 'Dvryim' means 'words'. 'Tovim' means 'good'. 'Nichumim' means 'comforts'.
[ZEC.1.14] And the angel speaking to me said, "Cry out, saying, thus says Yahveh of Hosts: I am jealous for Jerusalem and for Zion, a great jealousy." [§]
Va-yo-mer elai ha-malach ha-dover bi, kra le-emor koh amar Yahveh Tzevaot, kinati liyrushalayim ultsiyyon kinah gedolah.
This verse states that an angel speaking to someone relays a message from Yahveh Tzevaot. The message is one of great jealousy for Jerusalem and Zion. 'Elai' means 'to me', 'ha-malach' means 'the angel', 'ha-dover' means 'the speaking one', 'bi' means 'in me', 'kra le-emor' means 'cry out, saying', 'koh amar' means 'thus says', 'Yahveh Tzevaot' means 'Yahveh of Hosts', 'kinati' means 'I am jealous', 'liyrushalayim' means 'for Jerusalem', 'ultsiyyon' means 'and for Zion', and 'kinah gedolah' means 'great jealousy'.
[ZEC.1.15] And great fury I am furious against the nations complacent, because little I was angry, and they helped to evil. [§]
ve-ketsef gadol ani kotsef al-ha-goyim ha-shananim asher ani katzavti me'at ve-hema azru le-ra'ah.
This verse describes God’s anger towards the complacent nations. 'Ketsef' means fury or anger. 'Gadol' means great. 'Ani' means I. 'Kotsef' is a verb meaning ‘I am angry’. 'Goyim' means nations. 'Shananim' means complacent or secure. 'Asher' means ‘that’ or ‘because’. 'Katzavti' means I have been angry. 'Me'at' means little. 'Hema' means they. 'Azru' means they helped. 'Le-ra'ah' means to evil or wickedness.
[ZEC.1.16] Therefore, this is what Yahveh says: I have returned to Jerusalem with compassion. My house will be rebuilt there, says Yahveh of armies, and hope will be planted upon Jerusalem. [§]
lakhen koh-amar Yahveh shavti liyrushalayim berachamim beiti yibaneh bah neh-um Yahveh tzeva-ot vekaveh yinatah al-yerushalayim.
This verse begins with 'therefore' and states what Yahveh has said. It declares Yahveh's return to Jerusalem with compassion, and that Yahveh's house will be rebuilt there. It is then stated, again by Yahveh of armies, that hope will be planted upon Jerusalem.
[ZEC.1.17] Still, he called out saying, thus says Yahveh of hosts, still will cities be filled with goodness, and Yahveh will yet again comfort Zion and choose Jerusalem again. [§]
Od qera le'emor koh amar Yahveh tzeva'ot od tefutzeina aray mitov venicham Yahveh od et-tzion ubachar od birushalayim.
This verse consists of a reiteration of a message from Yahveh tzeva'ot (Yahveh of hosts). It states that cities will yet again be filled with goodness, and Yahveh will yet again comfort Zion and choose Jerusalem. The word "od" appears multiple times, signifying 'yet again' or 'still'. "Tzeva'ot" is a plural form, meaning 'hosts' or 'armies', signifying Yahveh’s power and authority. "Nicham" implies a soothing, comforting regret, not necessarily a feeling of guilt, but a turning back with compassion.
ZEC.2
[ZEC.2.1] And I lifted my eyes and I saw, and behold, four horns. [§]
va-e-sah et-ay-nai va-e-reh ve-hi-neh ar-bah ker-a-not
This verse describes a vision. "Va-e-sah" means "and I lifted". "Et-ay-nai" means "my eyes". "Va-e-reh" means "and I saw". "Ve-hi-neh" means "and behold". "Ar-bah" means "four". "Ker-a-not" means "horns". The verse describes the speaker lifting their eyes and observing four horns.
[ZEC.2.2] And I said to the angel who speaks with me, "What are these?" And he said to me, "These are the horns that have scattered Judah, Israel, and Jerusalem." [§]
va'omar el-hamalach hadover bi mah-eleh va'yomer elai eleh hakranot asher zeru et-Yehudah et-Israel viYerushalayim.
This verse describes a speaker saying to an angel who speaks with them, "What are these?" The angel responds, identifying them as the horns that have scattered Judah, Israel, and Jerusalem.
[ZEC.2.3] And Yahveh showed me four craftsmen. [§]
va-yar-ee-nee Yahveh ar-bah-ah char-ash-eem
This verse describes a vision seen by the speaker. "Va-yar-ee-nee" means "and He showed me". "Yahveh" is the proper name of God. "Ar-bah-ah" means "four". "Char-ash-eem" means "craftsmen". The verb 'to see' (ra'ah) is used here to signify a revealed vision, not simply visual perception.
[ZEC.2.4] And I said, "What are these coming to do?" And he said, declaring, "These are the horns which have scattered Judah, each man not lifting his head. And these have come to terrify them, to break the horns of the nations carrying horns against the land of Judah, to scatter it." [§]
Va’omer ma eleh ba’im la’asot vayomer le’emor eleh ha’karanot asher zeru et Yehudah kfi ish lo nasa rosho vayavo eleh lehacharid otam leyadot et karnot ha’goyim hanos’im keren el eretz Yehudah lezarotah.
This verse describes a symbolic act of scattering horns, representing the defeat of Judah’s enemies. The ‘horns’ symbolize power and the nations that oppose Judah. The act of scattering these horns signifies the weakening and defeat of those nations. It speaks of a divine act of disruption intended to allow Judah to assert its strength.
[ZEC.2.5] And I lifted my eyes and I saw, and behold, a man, and in his hand was a measuring line. [§]
va-es-sa ay-nay va-e-reh ve-hi-neh-eh-ish u-ve-ya-do che-vel mid-dah.
This verse describes the speaker lifting their eyes and seeing a man with a measuring line in his hand. 'Va-es-sa ay-nay' means 'and I lifted my eyes'. 'Va-e-reh' means 'and I saw'. 'Ve-hi-neh' means 'and behold'. 'Ish' means 'man'. 'U-ve-ya-do' means 'and in his hand'. 'Che-vel mid-dah' means 'a measuring line'.
[ZEC.2.6] And I said, "Where are you going?" And he said to me, "Go to Jerusalem to learn to see how much is its breadth and how much is its length." [§]
Va'omer ana ata holech vayomer elai lamod et Yerushalayim lira'ot kamah rachbah vekamah orchah.
This verse describes a speaker asking where someone is going, and that person responding by instructing them to go to Jerusalem to see its breadth and length. 'Va'omer' means 'and I said'. 'Ana' means 'where'. 'Ata' means 'you'. 'Holech' means 'are going'. 'Vayomer' means 'and he said'. 'Elai' means 'to me'. 'Lamod' means 'to learn'. 'Et' is an untranslatable grammatical particle. 'Yerushalayim' is the name 'Jerusalem'. 'Lira'ot' means 'to see'. 'Kamah' means 'how much'. 'Rachbah' means 'its breadth'. 'Vekamah' means 'and how much'. 'Orchah' means 'its length'.
[ZEC.2.7] And behold, the messenger speaking in me is appearing, and another messenger is appearing to meet him. [§]
vehinneh hamalach hadover bi yotze, umalach acher yotze likratoh.
This verse describes two messengers (angels) appearing. "Vehinneh" means "and behold". "Hamalach" means "the messenger". "Hadover" means "the speaker". "Bi" means "in me". "Yotze" means "is going out" or "appears". "Umalach acher" means "and another messenger". "Likrato" means "towards him".
[ZEC.2.8] And He said to him, "Run, speak to the young man, saying, "Parazoth will dwell, Jerusalem from an abundance of people and animals within it." [§]
va-yo-mer eh-law-v rooz da-ber el-ha-na-ar ha-laz le-emor per-a-zot te-shev ye-ru-sha-lim me-rov a-dam u-ve-he-ma be-to-chah
This verse describes a message given to a young man. "Eh-law-v" is a command form, meaning 'say'. The message concerns the settlements of Parazoth and Jerusalem, stating Jerusalem will be overcrowded with people and animals.
[ZEC.2.9] And I will be for her, says Yahveh, a wall of fire all around, and for glory I will be within her. [§]
va-ani ehyeh lah ne-um Yahveh chomah esh saviv u-l'chavod ehyeh b'tochah
This verse contains several key names and concepts. "Ani" means "I". "Ehyeh" is the first person singular imperfect of the verb "to be", and is usually translated as "I will be". "Lah" means "to her" or "for her". "Ne-um" means "says" or "declares". "Yahveh" is the proper name of God. "Chomah" means "wall". "Esh" means "fire". "Saviv" means "around". "L'chavod" means "for glory" or "as glory". "B'tochah" means "within her". The verse is a declaration of God’s protective presence and glory surrounding and indwelling Jerusalem, represented as a feminine entity.
[ZEC.2.10] Woe, woe, and flee from the land of the north, says Yahveh, for like the four winds of the heavens I have scattered you, says Yahveh. [§]
Hoy hoy venusu me'eretz tzafon ne'um-Yahveh ki k'arbe'a ruchot ha'shamayim parasti etchem ne'um-Yahveh.
This verse is a prophetic declaration. "Hoy hoy" is an interjection, often translated as "woe" or used to call attention. "Venusu" means "and flee". "Me'eretz tzafon" means "from the land of the north". "Ne'um-Yahveh" means "says Yahveh". The verse continues by stating that Yahveh has scattered them like the four winds of the heavens. "K'arbe'a ruchot" means "like four winds". "Ha'shamayim" means "the heavens". "Parasti etchem" means "I have scattered you".
[ZEC.2.11] Woe, Zion, I have rescued her who dwells in Babel. [§]
Hoy Tziyon himalti yoshevet bat-Bavel.
Hoy is an interjection expressing woe or lament. Tziyon is a proper noun, Zion. Himalti is a verb meaning 'I have delivered' or 'I have rescued'. Yoshevet is a participle meaning 'dwelling' or 'sitting'. Bat-Bavel is a compound noun meaning 'daughter of Babel' or 'dweller in Babel'.
[ZEC.2.12] For thus says Yahveh of hosts, after glory He sent me to the nations that plunder you, for he who touches you touches the apple of His eye. [§]
ki koh amar Yahveh tzevaot, achar kaved shalachani el-hagoyim hasholelim etchem, ki hanoga bachem noga bebavat eino.
This verse contains several key names and phrases. "ki koh amar" means "for thus says". "Yahveh tzevaot" is "Yahveh of hosts". "Achar kaved" means "after glory". "Shalachani" means "He sent me". "El-hagoyim" is "to the nations". "Hasholelim etchem" means "that plunder you". "Hanoga bachem" means "He who touches you". "Noga bebavat eino" means "touches the apple of His eye".
[ZEC.2.13] For indeed, I am raising my hand against them, and they will become plunder for their servants, and you will know that Yahveh of hosts sent me. [§]
kee heen-nee me-nee-fay-fay et-ya-dee a-lay-hem ve-ha-yoo sha-lal le-av-day-hem vee-yee-da-tem kee Yahveh tze-vah-ot shla-ha-nee.
This verse describes a coming judgement where a messenger announces that God will raise his hand against a people, causing them to become plunder for their servants. The people will know that Yahveh of hosts sent the messenger.
[ZEC.2.14] Sing and rejoice, daughter of Zion, for I am coming and I will dwell within you, says Yahveh. [§]
Ran-nee v'sim-chee bat-tzee-yon kee hee-nee vo v'shach-an-tee b'to-chech ne-oom Yahveh.
This verse is a call to rejoice. "Ran-nee" means 'sing' or 'shout for joy'. "Bat-tzee-yon" is 'daughter of Zion', a poetic way to refer to the people of Jerusalem. "Hee-nee vo" means 'I am coming'. "Shach-an-tee" means 'I will dwell'. "B'to-chech" means 'within you'. "Ne-oom Yahveh" means 'says Yahveh'.
[ZEC.2.15] And many nations will join with Yahveh in that day, and they will be for me as a people, and I will dwell within you, and you will know that Yahveh of hosts sent me to you. [§]
ve-nil-vu go-yim ra-bim el-ye-ho-veh ba-yom ha-hu, ve-ha-yu lee le-am, ve-shachanti be-to-chech, ve-ya-da-at ki-ye-ho-veh tze-va-ot shla-chan-i e-layich.
This verse describes a future time when many nations will join with Yahveh, becoming His people, and He will dwell among them. It concludes with a declaration that Yahveh of hosts sent a messenger to them.
[ZEC.2.16] And Yahveh possessed Judah, his portion, on the land of holiness, and still chose Jerusalem. [§]
v’nachal YHVH et-Yehudah chelqo al admot ha-qodesh u-bachar od bi-Yerushalayim.
This verse discusses Yahveh’s portion and choice. 'v’nachal' means ‘and inherited’ or ‘and possessed’. ‘YHVH’ is the proper name of God, which we translate as Yahveh. ‘et-Yehudah’ means ‘Judah’. ‘chelqo’ means ‘his portion’. ‘al admot ha-qodesh’ translates as ‘on the land of holiness’. ‘u-bachar’ means ‘and chose’. ‘od’ means ‘still’ or ‘yet’. ‘bi-Yerushalayim’ means ‘in Jerusalem’.
[ZEC.2.17] All flesh will be silent before Yahveh, for He is aroused from His holy dwelling. [§]
ha-kol basar mip-nei Yahveh ki ne-or mi-me-on kad-sho.
This verse states that all flesh will be silent before Yahveh, because He is aroused from His holy dwelling. "Ha-kol" means 'all,' "basar" means 'flesh,' "mip-nei" means 'before,' "Yahveh" is the proper name of God, "ki" means 'because,' "ne-or" means 'aroused,' "mi-me-on" means 'from dwelling,' and "kad-sho" means 'His holy.'
ZEC.3
[ZEC.3.1] And He showed me Joshua the high priest standing before the angel of Yahveh, and the adversary stood at his right hand to oppose him. [§]
va-yar-e-nee et-yehoshua ha-ko-hen ha-ga-dol o-med lif-nei mal-akh Yahveh ve-ha-sa-tan o-med al-y-mee-noh le-si-tno.
This verse describes a vision seen by the speaker. It details Joshua the high priest standing before the angel of Yahveh, with the adversary (Satan) standing at his right hand to oppose him. The words are fairly straightforward in terms of direct translation, but understanding the roles of each figure requires additional context. ‘Malakh’ means messenger or angel, and ‘ha-Satan’ denotes ‘the adversary’ rather than a proper name.
[ZEC.3.2] And Yahveh said to the Adversary, "May Yahveh rebuke you, the Adversary, and may Yahveh rebuke you, the one who chooses Jerusalem. Is this not a brand snatched from the fire?" [§]
va-yo-mer Yahveh el-ha-sa-tan yig-ar Yahveh be-cha ha-sa-tan ve-yig-ar Yahveh be-cha ha-bo-cher bi-Yerushalayim ha-lo zeh od mutsal me-esh.
This verse describes Yahveh speaking to the Adversary. He rebukes the Adversary, referring to him as 'the Adversary' twice. He then questions whether the Adversary isn't one who has been snatched from the fire, specifically referencing a person who chooses Jerusalem.
[ZEC.3.3] Joshua was dressed in dirty garments and was standing before the messenger. [§]
vee-ho-shoo-ah hah-yah lah-voosh beg-ah-deem tzo-eem ve-oh-mayd lif-nay hah-mah-lahk.
This verse describes Joshua being dressed in dirty garments and standing before the messenger. 'Vihoshua' is Joshua. 'Hayah' means 'was'. 'Lavush' means 'dressed'. 'Begadim' means 'garments'. 'Tzoim' means 'dirty' or 'filthy'. 'Ve' means 'and'. 'Omed' means 'standing'. 'Lifnei' means 'before'. 'Hamelach' means 'the messenger'.
[ZEC.3.4] And he answered and said to those standing before him, saying, "Remove the soiled garments from upon him." And he said to him, "See, I have transferred your iniquity from upon you, and I will clothe you with robes." [§]
VaYa'an VaYomer El-HaOmdim Lifanav Leemor HaSiroo HaB'gadim HaTs'o'im Me'alav VaYomer Elav Re'eh He'evarti Me'alecha Avon'cha VeHalbesh Otcha Machalatsot.
This verse describes a scene where someone is speaking to those standing before them, instructing them to remove soiled garments from another person. Following this, the speaker declares that their iniquity has been removed and they will be clothed with robes.
[ZEC.3.5] And I said, "Let them put a pure turban on his head." And they put the pure turban on his head and clothed him with garments, and the angel of Yahveh was standing. [§]
va'omar yasimu tsanif tahor al-rosho va'yasimu ha'tsanif ha'tahor al-rosho vayalbishuhu begadim umalach Yahveh omed.
This verse describes the priestly garments being placed on Joshua the High Priest. 'Va'omar' means 'and I said'. 'Yasimu' means 'they shall put' or 'let them put'. 'Tsanif' refers to a turban or headdress. 'Tahor' means 'pure' or 'clean'. 'Al-rosho' means 'on his head'. 'Va'yasimu' means 'and they put'. 'Ha'tsanif' means 'the turban'. 'Vayalbishuhu' means 'and they clothed him'. 'Begadim' means 'garments' or 'clothes'. 'Malach Yahveh' means 'the angel of Yahveh'. 'Omed' means 'standing'.
[ZEC.3.6] And an angel of Yahveh spoke to Joshua, saying: [§]
va-ya-ad mal-akh Yahveh bi-ye-ho-shua le-emor
This verse describes an angel of Yahveh appearing to Joshua. 'Va-ya-ad' means 'and he addressed' or 'and he spoke to'. 'Mal-akh' means 'angel' or 'messenger'. 'Yahveh' is the proper name of God. 'Bi-ye-ho-shua' means 'to Joshua'. 'Le-emor' means 'to say' or 'saying'.
[ZEC.3.7] Thus says Yahveh of armies, if in my ways you walk and if my charge you keep, then also you will judge my house and also you will keep my courts, and I will grant to you walks among those who stand here. [§]
koh-ah-mar Yahveh tzeva-ot im-bidrachai telech ve-im et-mishmarti tishmor ve-gam-atah tadin et-beiti ve-gam tishmor et-chatzerei ve-natati lecha mahlechim bein ha-omedim ha-eleh.
This verse is a declaration from Yahveh of armies. It lays out conditions for a certain privilege. If one walks in Yahveh’s ways and keeps Yahveh’s charge, then that person will judge Yahveh’s house and keep Yahveh’s courts. As a result, Yahveh will grant that person access among those who stand there.
[ZEC.3.8] Hear now, Joshua, the High Priest, you and your companions who sit before you, because you are men of wonder. Because behold, I, Yahveh, am bringing forth My servant, Branch. [§]
Sh'ma-na Yahveh y'hoshua ha-kohen ha-gadol ata v're'echa ha-yosvim lifanecha ki-anshei moft heimah ki-hinni mevi'a et-avdi tzemach.
This verse addresses Joshua the High Priest and his colleagues. It acknowledges them as men of wonder or signs, but then announces that Yahveh is bringing forth His servant, Branch. The names are being translated literally. 'Sh'ma-na' is an appeal, like 'Hear now'. 'Y'hoshua' is being translated as Joshua. 'Ha-kohen ha-gadol' is literally 'the priest the great', meaning 'the High Priest'. 'V're'echa' means 'and your companions'. 'Ha-yosvim' means 'the ones sitting'. 'Lifanecha' means 'before you'. 'Ki' means 'because'. 'Anshei moft' means 'men of wonder'. 'Heimah' means 'they are'. 'Hinni' means 'Behold, I'. 'Mevi'a' means 'bringing'. 'Et' is a grammatical particle. 'Avdi' means 'my servant'. 'Tzemach' means 'Branch'.
[ZEC.3.9] For behold, the stone which I placed before Joshua upon one stone, seven eyes in it, behold, I will unlock its opening, says Yahveh of Hosts, and I will remove the guilt of that land in one day. [§]
Ki hine ha-even asher natati lifnei Yehoshua al-even achat shiv'a einayim hinneni mefatteach pituchah ne'um Yahveh Tzva'ot umashtti et avon ha'aretz ha'hi beyom echad.
This verse describes a stone with seven eyes that Yahveh shows to Joshua. Yahveh states that He will unlock its potential and remove the guilt of the land in a single day. The stone represents a means of divine judgement and purification.
[ZEC.3.10] On that day, says Yahveh of hosts, you will call to one another, each man to his fellow, for shelter under the vine and under the fig tree. [§]
bayom hahu ne'um YHVH tzeva'ot tikre'u ish lere'ehu el-tachat gefen vel-tachat te'enah
This verse describes a time when people will call to each other for shelter. "bayom hahu" means "on that day". "ne'um YHVH tzeva'ot" means "says Yahveh of hosts". "tikre'u" means "you will call". "ish lere'ehu" means "man to his fellow". "el-tachat gefen" means "under the vine". "vel-tachat te'enah" means "and under the fig tree".
ZEC.4
[ZEC.4.1] And the messenger who speaks in me returned, and awakened me like a man who awakens from his sleep. [§]
Va-ya-shav ha-mal-ach ha-do-ber bi, va-ye-eer-eni ke-ish asher ye-or mi-shna-to.
This verse describes an angelic messenger who speaks to the narrator and awakens him from sleep. 'Va-ya-shav' means 'and returned'. 'Ha-mal-ach' means 'the messenger'. 'Ha-do-ber bi' means 'the speaking in me'. 'Va-ye-eer-eni' means 'and awakened me'. 'Ke-ish' means 'like a man'. 'Asher ye-or' means 'who awakens'. 'Mi-shnato' means 'from his sleep'.
[ZEC.4.2] And He said to me, "What do you see?" And I said, "I have seen a lampstand of gold, all of it, and a bowl upon its top, and seven lamps are on it, seven and seven are attached to the lamps which are on its top." [§]
Va-yo-mer e-lai mah at-tah ro-eh va-yo-mer ra-iti ve-hi-neh me-no-rat za-hav ku-lah ve-gul-lah al-ro-shah ve-shiv-ah ne-ro-teh-ha a-lei-ha shiv-ah ve-shiv-ah mu-tsa-kot la-ne-rot a-sher al-ro-shah.
This verse describes a vision. Someone is speaking to another person and asking what they see. The person responds that they see a golden lampstand, completely made of gold, with seven lamps upon it. Seven lamps are attached to the top of the lampstand.
[ZEC.4.3] And two olive trees are on her, one from the right of the bowl and one on the left of it. [§]
oo-shna-yim zay-teem ah-lay-hah eh-chad mee-yah-meen hag-goo-lah ve-eh-chad al-sem-oh-lah
This verse describes two olive trees standing on either side of a bowl or basin. 'Shna-yim' means 'two'. 'Zay-teem' means 'olive trees'. 'Ah-lay-hah' means 'on her', referring to the bowl or basin. 'Eh-chad' means 'one'. 'Mee-yah-meen' means 'from the right'. 'Hag-goo-lah' means 'the bowl'. 'Ve' means 'and'. 'Al-sem-oh-lah' means 'on the left'.
[ZEC.4.4] And I answered and said to the angel who is speaking to me, saying, "What are these, my Lord?" [§]
Va'anen va'omar el-hamalach hadover bi le'emor mah elleh adonai.
This verse describes someone responding to an angel who is speaking to them. 'Va'anen' means 'and I answered'. 'Va'omar' means 'and I said'. 'El-hamalach' means 'to the angel'. 'Hadover bi' means 'speaking to me'. 'Le'emor' means 'saying'. 'Mah elleh' means 'what are these?' 'Adonai' means 'my Lord'.
[ZEC.4.5] And the angel who was speaking to me responded and said to me, "Do you not know what these are?" And I said, "No, my Lord." [§]
va-yaan ha-mal-akh ha-do-ver bee va-yo-mer ee-lai ha-lo ya-da-ta ma-hem-ma eh-leh va-o-mar lo a-do-nai.
This verse describes an angel speaking to someone, and asking if they know what 'these' are. The person responds that they do not know. 'Malakh' means messenger or angel. 'Dover' means speaking. 'Adonai' is 'my Lord'.
[ZEC.4.6] And he answered and said to me, "This is the word of Yahveh to Zerubbabel: Not by might, nor by power, but by my spirit," says Yahveh of hosts. [§]
Va-yaan va-yomer elai le-emor zeh d'var-Yahveh el-Zerubavel le-emor lo b'chayil v'lo b'koach ki im b'ruchi amar Yahveh Tzva'ot.
This verse comes from the Book of Zechariah. 'Va-yaan va-yomer' means 'and he answered and said'. 'Elai' means 'to me'. 'Le-emor' means 'to say'. 'Zeh d'var-Yahveh' means 'this is the word of Yahveh'. 'El-Zerubavel' means 'to Zerubbabel'. 'Lo b'chayil v'lo b'koach' means 'not by might nor by power'. 'Ki im b'ruchi' means 'but by my spirit'. 'Amar Yahveh Tzva'ot' means 'says Yahveh of hosts'.
[ZEC.4.7] Who are you, the mountain, the great one, before Zerubbabel, to level [something]? And you will bring out the stone, the head stone. Successes, grace, grace to her. [§]
mee-ah-tah ha-har ha-gah-dole lee-fnee zer-oo-vav-el le-mee-shore ve-ho-tzee et ha-even ha-ro-shah teshu-ot chen chen lah.
This verse comes from Zechariah 4:6. It is a rhetorical question and a declaration. 'Mee-atah' means 'Who are you?' 'Har ha-gah-dole' means 'the mountain, the great one.' 'Lee-fnee zer-oo-vav-el' means 'before Zerubbabel.' 'Le-mee-shore' means 'to level [something].' 'Ve-ho-tzee' means 'and [you] will bring out.' 'Et ha-even ha-ro-shah' means 'the stone, the head stone.' 'Teshu-ot chen chen lah' means 'successes, grace, grace to her.' The 'her' refers to the stone.
[ZEC.4.8] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[ZEC.4.9] The hands of Zerubbabel will lay the foundation of this house, and his hands will complete it. And you will know that Yahveh of hosts has sent me to you. [§]
yedey zerubavel yissedu habayit hazeh veyadav tebatzaneh veyada’ta ki-yahveh tzeva’ot shlachani aleichem.
This verse speaks of Zerubbabel laying the foundation of the house, and completing it with his hands. It concludes with a declaration that Yahveh of hosts sent a messenger. Note that ‘yedey’ and ‘yadav’ are plural and singular possessive forms of 'hand', respectively. ‘tzeva’ot’ means ‘hosts’ or ‘armies’ and functions as a title for Yahveh. ‘Aleichem’ means ‘to you’ (plural).
[ZEC.4.10] For who has despised the day of small things? And they rejoice and see the plumb line in the hand of Zerubbabel. These seven are the eyes of Yahveh, and they roam throughout the entire land. [§]
ki mi baz leyom k'tanot v'samchu v'rau et ha'even habedil b'yad zerubavel shiv'a eleh einai yevaveh hema meshot'tim b'chol ha'aretz
This verse discusses those who despise the day of small things and rejoice to see the plumb line in the hand of Zerubbabel. It equates this sight with the eyes of Yahveh, roaming throughout the entire land. 'Ki' means 'for' or 'because'. 'Mi' means 'who'. 'Baz' means 'despised'. 'Leyom' means 'the day'. 'K'tanot' means 'small things'. 'V'samchu' means 'and rejoice'. 'V'rau' means 'and see'. 'Et' is an untranslatable particle. 'Ha'even' means 'the stone'. 'Habedil' means 'the plumb line'. 'B'yad' means 'in the hand of'. 'Zerubavel' is a proper name. 'Shiv'a eleh' means 'these seven'. 'Einai' means 'eyes of'. 'Yevaveh' is the name of God. 'Hema' means 'they are'. 'Meshot'tim' means 'roaming'. 'B'chol' means 'throughout'. 'Ha'aretz' means 'the land'.
[ZEC.4.11] And I answered and said to him, "What are these two olive trees on the right of the lampstand and on the left of it?" [§]
Va'anen va'omar elav mah shenei hazeitim ha'eleh al yemin hamenorah ve'al smola.
This verse comes from Zechariah 4:11. 'Va'anen va'omar' means 'and I answered and said'. 'Elav' means 'to him'. 'Mah shenei' means 'what are the two'. 'Hazeitim' means 'olive trees'. 'Haeleh' means 'these'. 'Al yemin hamenorah' means 'on the right of the lampstand'. 'Ve'al smola' means 'and on the left'. The verse asks what these two olive trees are, positioned on either side of the lampstand.
[ZEC.4.12] And I answered a second time and said to him, "What are the two olive shoots that are in the hand of the two golden pipes, from which golden oil drips?" [§]
Va'anen shenit va'omar elav mah-shtei shivlei hazeitim asher beyad shnei tzantarot hazahav hamrikim me'alehem hazahav.
This verse comes from Zechariah 4:12. It is a question asked by the prophet Zechariah to the angel. 'Va'anen shenit' means 'and I answered a second time'. 'Va'omar elav' means 'and I said to him'. 'Mah-shtei shivlei hazeitim' means 'What are the two olive shoots'. 'Asher beyad shnei tzantarot hazahav' means 'that are in the hand of the two golden pipes'. 'Hamrikim me'alehem hazahav' means 'from which golden oil drips'.
[ZEC.4.13] And he said to me to say, "Did you not know these things?" And I said, "No, my Lord." [§]
Va-yo-mer elai le-emor ha-lo ya-da-ta ma-eleh va-omar lo adonai.
This verse is from Exodus 2:21. It describes a conversation where someone speaks to Moses. 'Va-yo-mer' means 'and he said'. 'Elai' means 'to me'. 'Le-emor' means 'to say'. 'Ha-lo' is a rhetorical question, meaning 'do...not?'. 'Ya-da-ta' means 'you knew'. 'Ma-eleh' means 'these things'. 'Va-omar' means 'and I said'. 'Lo' means 'no'. 'Adonai' means 'my Lord'.
[ZEC.4.14] And he said, "These are the two sons of Hizar, who are standing before my Lord of all the earth." [§]
va-yo-mer eh-leh shnei ben-ei ha-yitz-har ha-om-dim al-a-don kol-ha-aretz
This verse describes two sons of Hizar standing before ‘my Lord’ of all the earth. 'El' means 'God'. 'Bnei' means 'sons of'. 'Ha' is a definite article similar to 'the'. 'Yitzhar' is a proper noun, likely a person's name. 'Omdim' means 'standing'. 'Adon' is translated as 'my Lord'. 'Kol' means 'all' and 'ha-aretz' means 'the earth'.
ZEC.5
[ZEC.5.1] And I turned and lifted my eyes and saw, and behold, a scroll flying. [§]
va-ashuv va-essa einai va-ereh ve-hinneh megillah afah
This verse describes the speaker turning and lifting their eyes, and then seeing a scroll flying. ‘Va-ashuv’ means ‘and I turned’. ‘Va-essa einai’ means ‘and I lifted my eyes’. ‘Va-ereh’ means ‘and I saw’. ‘Ve-hinneh’ means ‘and behold’. ‘Megillah’ means ‘scroll’. ‘Afah’ means ‘flying’.
[ZEC.5.2] And God said to me, "What do you see?" And I said, "I see a scroll flying. Its length is twenty cubits and its width is ten cubits." [§]
Va-yo-mer e-lai mah at-tah ro-eh va-o-mar a-nee ro-eh megillah afah ar-kah es-rim ba-ammah ve-roch-bah esher ba-ammah.
This verse describes a conversation where someone asks 'What do you see?' and the response is a description of a scroll. 'Elai' means 'to me'. 'Mah' means 'what'. 'Atah' means 'you'. 'Roeh' means 'see'. 'Megillah' means 'scroll'. 'Afah' means 'flying'. 'Arkah' means 'its length'. 'Esrim' means 'twenty'. 'Ba-ammah' means 'cubits' (a unit of measurement). 'Rochbah' means 'its width'.
[ZEC.5.3] And he said to me, "This is the curse that comes forth upon the face of all the land: for all who steal from this, like this will be cleansed, and all who swear concerning this, like this will be cleansed." [§]
Va-yo-mer ee-lai zo-at ha-a-lah ha-yo-tza-at al-pnei kol-ha-aretz ki kol-ha-gonev mizeh ka-moh-ah ni-kah ve-kol-ha-nish-bah mizeh ka-moh-ah ni-kah.
This verse describes a decree or curse. 'Va-yo-mer' means 'and he said'. 'ee-lai' means 'to me'. 'zo-at' means 'this'. 'ha-a-lah' means 'the curse'. 'ha-yo-tza-at' means 'that comes forth'. 'al-pnei kol-ha-aretz' means 'upon the face of all the land'. 'ki kol-ha-gonev mizeh' means 'for all who steal from this'. 'ka-moh-ah ni-kah' means 'like this will be cleansed'. 've-kol-ha-nish-bah mizeh' means 'and all who swear concerning this'.
[ZEC.5.4] I will certainly bring it forth, says Yahveh of hosts, and it will come to the house of the thief and to the house of the one who swears falsely in my Lord’s name. It will dwell within that person’s house and destroy it, its timbers and its stones included. [§]
ho-tzee-tee-ha ne-oom Yahveh tze-vah-ot oo-vah-eh el-beit ha-ganav vel-beit ha-nis-bah-oo bishmee la-shaker ve-lah-neh be-toch be-ee-to ve-chee-lat-too ve-et ay-tsav ve-et ah-vah-nav.
This verse describes a divine action – specifically, something being brought forth or taken out – spoken by Yahveh of hosts. It will come to the house of the thief and the house of the one who swears falsely in Yahveh’s name. It will dwell within that person’s house and destroy it, along with its timbers and stones.
[ZEC.5.5] And the messenger speaking with God went out and said to me, "Please lift your eyes and see what is coming forth from this place." [§]
va-yeh-tzay ha-mal-akh ha-doe-ber bee va-yo-mer ee-lai sa na ey-nei-kha oo-reh mah ha-yo-tze-at ha-zot
This verse describes an angel speaking to someone and instructing them to lift their eyes and see what is coming forth. Let's break down the names of God: "ha-mal-akh" means 'the messenger'. While often understood to be a divine messenger, the term itself does not inherently denote God. 'El' appears in the implied possessive of 'ha-doe-ber' ('the speaking one') and is translated as 'God'.
[ZEC.5.6] And I said, "What is this?" And he said, "This is the rising one coming out." And he said, "This are eyes in all the land." [§]
va'omar mah-hee va'yomer zot ha'eifah ha'yotzeh va'yomer zot einam be'khal-ha'aretz.
This verse comes from Genesis 41:19. 'Va'omar' means 'and I said'. 'Mah-hee' means 'what is this'. 'Va'yomer' means 'and he said'. 'Zot' means 'this'. 'Ha'eifah' refers to a specific thing, here meaning 'the rising'. 'Ha'yotzeh' means 'the one coming out', or 'the rising one'. 'Einam' means 'eyes'. 'Be'khal-ha'aretz' means 'in all the land'. Therefore, the verse concerns a question about something rising and an answer relating to 'eyes' throughout the land.
[ZEC.5.7] And behold, a talent of lead is lifted up, and within it, one woman is sitting. [§]
vehinneh kikkar oferet nisse’at vezot ishah achat yoshevet betoch ha’eifah.
This verse describes a vision seen by the prophet Zechariah. ‘Vehinneh’ means ‘and behold’. ‘Kikkar’ means ‘a talent’ (a unit of weight). ‘Oferet’ means ‘lead’. ‘Nisse’at’ means ‘lifted up’ or ‘carried’. ‘Vezot’ means ‘and this’. ‘Ishah’ means ‘woman’. ‘Achat’ means ‘one’. ‘Yoshevet’ means ‘sitting’. ‘Betoch’ means ‘within’ or ‘inside’. ‘Ha’eifah’ means ‘the epha’ (a unit of volume). Therefore, the verse describes a lead weight being lifted, and within it sits a woman.
[ZEC.5.8] And he said, "This is the wickedness," and he threw it into the midst of the ephah, and he threw the stone of lead onto its opening. [§]
Va-yo-mer zot ha-rish-ah va-ya-shel-ech otah el-toch ha-e-fah va-ya-shel-ech et-even ha-o-feret el-pi-ah.
This verse describes someone throwing something wicked into an ephah (a unit of dry measure) and then throwing a lead stone on top of it. 'Zot' means 'this', 'ha-rish-ah' means 'the wickedness', 'ephah' is a unit of dry measure, and 'even ha-o-feret' is 'the stone of lead'. The 'pi-ah' refers to the mouth, or opening, of the ephah.
[ZEC.5.9] I lifted my eyes and I saw, and behold, two women going out, and a spirit in their wings, and to them were wings like the wings of the stork, and they lifted the ephah between the earth and between the heavens. [§]
Va'esa einei va'ere vehine sh'tayim nashim yotze'ot veruach be'knafeyhem velahen knafayim ke'knafey ha'chasidah vatisa'nah et-ha'efah bein ha'aretz u'bein ha'shamayim.
This verse describes a vision. 'Va'esa einei' means 'I lifted my eyes'. 'Va'ere' means 'and I saw'. 'Vehine' means 'and behold'. 'Sh'tayim nashim' means 'two women'. 'Yotze'ot' means 'going out/emerging'. 'Veruach' means 'and a spirit/wind'. 'Be'knafeyhem' means 'in their wings'. 'Velahen' means 'and to them'. 'Knafayim' means 'wings'. 'Ke'knafey' means 'like the wings of'. 'Ha'chasidah' means 'the stork'. 'Vatisa'nah' means 'and they lifted'. 'Et-ha'efah' means 'the ephah'. 'Bein ha'aretz u'bein ha'shamayim' means 'between the earth and between the heavens'.
[ZEC.5.10] And I said to the angel who is speaking with me, "Where are they leading the ephah?" [§]
Va'omar el-hamalach hadover bi, ana hema molichot et-ha'efah.
This verse describes a speaker addressing an angel who is speaking to them. The speaker is asking where the angel is taking the ephah (a unit of measurement). 'Va'omar' means 'and I said'. 'El' means 'to'. 'Hamalach' means 'the angel'. 'Hadover' means 'the speaker'. 'Bi' means 'with me'. 'Ana' means 'where'. 'Hema' means 'they'. 'Molichot' means 'are leading'. 'Et' is an untranslatable particle. 'Ha'efah' means 'the ephah'.
[ZEC.5.11] And God said to me, to build a house in the land of Shinar, and he prepared and he laid its foundation there. [§]
va-yo-mer eh-lai liv-not-lah bay-it be-eretz shin-ar ve-hoo-khan ve-hoo-nee-chah sham al-me-koo-nah-tah.
This verse contains instructions given to someone to build a house in the land of Shinar and to prepare and lay its foundation there. 'Elai' means 'to me'. 'Livnot lah' means 'to build for her/it'. 'Bayit' means 'house'. 'Be-eretz' means 'in the land of'. 'Shinar' is a place name. 'Ve-hoo-khan' means 'and he prepared'. 'Ve-hoo-nee-chah' means 'and he laid'. 'Sham' means 'there'. 'Al-me-koo-nah-tah' means 'on its foundation'.
ZEC.6
[ZEC.6.1] And I turned, and I lifted my eyes and saw, and behold, four chariots coming out from between two mountains, and the mountains were mountains of copper. [§]
va-ashuv va-essa einai va-ereh ve-hinneh arba mar kabot yotz’ot mi-bein shnei ha-harim ve-ha-harim har’ei nechoshet.
This verse describes a vision. "va-ashuv" means "and I turned". "va-essa einai" means "and I lifted my eyes". "va-ereh" means "and I saw". "ve-hinneh" means "and behold". "arba mar kabot" means "four chariots". "yotz’ot" means "coming out". "mi-bein" means "from between". "shnei ha-harim" means "two mountains". "ve-ha-harim" means "and the mountains". "har’ei nechoshet" means "mountains of copper".
[ZEC.6.2] In the first chariot, horses are red, and in the second chariot, horses are black. [§]
Ba-mer-kha-vah ha-ree-sho-nah soo-seem ad-oo-meem, oo-va-mer-kha-vah ha-sheh-nee-t soo-seem sh'kho-reem.
This verse describes chariots and the color of the horses pulling them. 'Ba-mer-kha-vah' means 'in the chariot'. 'Ha-ree-sho-nah' means 'the first'. 'Soo-seem' means 'horses'. 'Ad-oo-meem' means 'red'. 'Oo' means 'and'. 'Ha-sheh-nee-t' means 'the second'. 'Sh'kho-reem' means 'black'.
[ZEC.6.3] And in the third chariot were white horses, and in the fourth chariot were gray, powerful horses. [§]
oo-vah-meh-reh-kah-vah hah-shlee-shee-t soo-seem leh-vah-neem oo-vah-meh-reh-kah-vah hah-reh-vee-ee-t soo-seem beh-roo-deem ah-moo-tzeem
This verse describes chariots with horses of different colors. "Uvamerkhava" means “and in the chariot”. "Hashlishit" means “the third”. "Soosim" means “horses”. "Levanim" means “white”. "Ha’revit" means “the fourth”. “Berudim” means “gray” or “speckled”. “Amutzim” means “powerful” or “strong”.
[ZEC.6.4] And I answered and said to the angel speaking to me, "What are these, my Lord?" [§]
va-a'an va-omar el-ha-mal'ach ha-dover bi mah-eleh adonai
This verse is from the book of Zechariah. "va-a'an" means "and I answered." "va-omar" means "and I said." "el-ha-mal'ach" means "to the angel." "ha-dover bi" means "speaking to me." "mah-eleh" means "what are these?" "adonai" means "my Lord". The verse describes a speaker responding to an angel who is communicating with him, and asking what he is seeing.
[ZEC.6.5] And the messenger answered and said to me: "These are the four winds of the heavens going out from standing before my Lord of all the earth." [§]
va-yaan ha-mal-akh va-yo-mer a-lay: el-leh ar-bah ru-khot ha-sha-ma-yim yo-tse-ot mei-hit-ya-tsev al-a-don kol-ha-a-retz.
This verse describes an angelic response regarding the four winds of heaven. "Malakh" means messenger or angel. "Ru-khot" is winds in the plural. "Hit-ya-tsev" is a place of standing or establishment. "A-don" is Lord, and "kol-ha-a-retz" means all the earth.
[ZEC.6.6] In which the black horses emerge to the land of the north, and the white horses went out after them, and the speckled horses went out to the land of the south. [§]
Asher-bah ha-susim ha-shchorim yotzim el-eretz tzafon ve-ha-lavanim yatzu achar-hem ve-ha-brudim yatzu el-eretz ha-teiman.
This verse describes horses of different colors emerging from something and traveling to different lands. “Asher” means “in which” or “that”. “Bah” is “in her” or “in it”. “Susim” means horses. “Shchorim” means black. “Yotzim” means they go out/emerge. “El” means to/toward. “Eretz” means land. “Tzafon” means north. “Ve” means and. “Lavanim” means white. “Yatzu” means they went out. “Achar-hem” means after them. “Brudim” means speckled/mottled. “Teiman” is the land of Yemen or the south.
[ZEC.6.7] And the strong ones went out and sought to walk in the land, and He said, "Go, walk in the land," and they walked in the land. [§]
veha’emutsiyim yatz’u vayvakshu lelechet lehit’hallech ba’aretz vayomer lechu hit’halchu ba’aretz vatit’hallechna ba’aretz.
This verse describes creatures going out and seeking to walk in the land. It states that they were told to go and walk in the land, and then they walked in the land. 'Emutsiyim' is a somewhat obscure word, seemingly referring to strong or powerful beings. The verb forms indicate a sequence of events: going out, seeking to walk, being told to walk, and then walking.
[ZEC.6.8] He called out to me, and He spoke to me, saying, “Behold, those who are going out to the land of the north, leave my spirit in the land of the north.” [§]
vayazek oti vayedaber elay leemor re’eh hayotzim el eretz tzafon henihu et ruhi be eretz tzafon.
This verse describes a divine calling and a command concerning those departing for the land of the north. 'Vayazek' indicates a calling out or summoning. 'Vayedaber' means 'and He spoke.' 'Elay' means 'to me.' 'Re’eh' is an imperative meaning 'behold' or 'see.' 'Hayotzim' refers to 'those who are going out.' 'Eretz tzafon' is 'land of the north.' 'Henihu' is a command meaning 'let loose' or 'leave.' 'Et ruhi' means 'my spirit.'
[ZEC.6.9] And it happened, the word of Yahveh came to me to say. [§]
va-yhi d'var-yahveh elai le'mor
This verse begins with a conjunction meaning "and it happened". "D'var" means "word" or "matter". "Yahveh" is the proper name of God. "Elai" means "to me". "Le'mor" means "to say". Therefore, the verse describes a divine communication initiated with the speaker.
[ZEC.6.10] Take from among the exile, from Heldai and from Tobiah and from Yeda'yah. And you shall come on that day and you shall come to the house of Yoshiyah son of Tzefanyah, who came from Babel. [§]
laqoch min'et haggolah miheldai u'me'et toviah u'me'et yeda'yah ubata ata bayom hahu ubata beit yoshiyah ben-tzefanyah asher-bau mibavel.
This verse describes someone taking people from the exile, specifically from Heldai, Tobiah, and Yeda'yah. Then, 'you' are directed to go on that day to the house of Yoshiyah son of Tzefanyah, who came from Babel.
[ZEC.6.11] And you shall take silver and gold, and you shall make crowns, and you shall place them upon the head of Joshua son of Jehozadak, the great priest. [§]
v'lakachta kessef v'zahav v'asita atarot v'samta b'rosh Yehoshua ben-Yehotsadak hakohen hagadol.
This verse instructs taking silver and gold and making crowns, then placing them on the head of Joshua, son of Jehozadak, the great priest.
[ZEC.6.12] And you shall say to him, saying, thus says Yahveh of hosts, saying, behold, a man whose name is Branch will grow from there, and from under him a branch will sprout, and he will build the temple of Yahveh. [§]
ve'amarta elav le'emor koh amar Yahveh tzeva'ot le'emor hineh-ish tzemach shmo u'mitachtav yitzmach u'vaneh et-heikhal Yahveh.
This verse contains instructions to speak to someone, delivering a message from Yahveh of hosts. The message concerns a 'branch' – an individual whose name is 'Branch' – who will grow from a certain place and build the temple of Yahveh. The words 'elav' and 'le'emor' appear multiple times – meaning 'to him' and 'saying' respectively. 'Tzeva'ot' means 'hosts' or 'armies' and is commonly used as a title for Yahveh. 'Heikhal' means 'temple'.
[ZEC.6.13] And he will build the temple of Yahveh, and he will bear glory, and he will sit and rule on his throne, and a priest will be on his throne with him, and counsel of peace will be between the two of them. [§]
vehu yivne et-heikhal YHWH vehu-yissa hod veyashav umashal al-kise’o vehayah kohen al-kise’o va’atzat shalom tihyeh bein shne’eihem.
This verse describes the future king, a descendant of David, who will build the temple of Yahveh. He will bear glory, sit and rule on his throne, and a priest will be on his throne with him. There will be counsel of peace between them.
[ZEC.6.14] And the crowns will be for Chelem and for Toviyah and for Yida’yah and for Chen son of Tzefanyahu, as a memorial in the temple of Yahveh. [§]
vehahateirot tihyeh lechelem uletoviyah uliyida’yah ulechen ben-tzefanyahu lezicharon beheykhal Yahveh.
This verse describes crowns that will be for certain individuals as a memorial in the temple of Yahveh. "Hateirot" means crowns. The names Chelem, Toviyah, Yida’yah, and Chen ben-Tzefanyahu are those who will receive these crowns. "Beyhekhal Yahveh" means 'in the temple of Yahveh', signifying where this memorial will be.
[ZEC.6.15] Those who are distant will come and build the temple of Yahveh, and you will know that Yahveh of hosts has sent me to you. And it will be, if you listen and obey the voice of Yahveh your God, then things will go well. [§]
urəḥōqîm | yāḇōū ūḇānū bəhēḵal yəhvāh vîḏaʿtəm kî-yəhvāh ṣəḇā’ōt šəlāḥanî ʾăleyḵem vəhāyāh ʾim-šāmōaʿ tišməʿūn bəqōl yəhvāh ʾĕlōhēḵem.
This verse describes people coming from far away to build the temple of Yahveh. It explains that Yahveh of hosts sent a messenger, and if they listen to the voice of Yahveh their God, they will prosper.
ZEC.7
[ZEC.7.1] And it happened in the year of Darius the king, that the word of Yahveh came to Zechariah on the fourth day of the ninth month, in Kislev. [§]
va-yhi bishnat arba le-daryavesh ha-melech haya devar-Yahveh el-zechar-yah be-arba'ah la-chodesh ha-teshi'i be-kislev.
This verse states that in the fourth year of King Darius, the word of Yahveh came to Zechariah on the fourth day of the ninth month, Kislev. 'Va-yhi' means 'and it happened' or 'and it came to pass'. 'Bishnat' means 'in the year of'. 'Arba' means 'four'. 'Le-daryavesh ha-melech' means 'to Darius the king'. 'Haya devar-Yahveh' means 'was the word of Yahveh'. 'El-zechar-yah' means 'to Zechariah'. 'Be-arba'ah la-chodesh ha-teshi'i' means 'on the fourth of the ninth month'. 'Be-kislev' means 'in Kislev'.
[ZEC.7.2] And he sent from Bethel Sar-etzer and Regem the king and his men to inquire of the face of Yahveh. [§]
Va-yish-lach beit-el sar-et-zer u-regem melech va-anashav le-chal-lot et-peh-nei Yahveh.
This verse describes a sending of representatives from Bethel, led by Sar-etzer and Regem the king, and their men, to inquire of Yahveh. 'Va-yishlach' means 'and he sent'. 'Beit-el' is 'house of God' or simply 'Bethel'. 'Sar-etzer' is a proper name. 'Regem' is a proper name, indicating a king. 'Va-anashav' means 'and his men'. 'Le-chal-lot' means 'to inquire' or 'to seek'. 'Et-peh-nei Yahveh' means 'the face of Yahveh', a common idiom for seeking divine guidance.
[ZEC.7.3] Saying to the priests who are of the house of Yahveh of hosts, and to the prophets, saying, "Shall I weep in the fifth month, as I have done these many years?" [§]
Le'emor el-hakohanim asher le-beyt-Yahveh tzeva'ot ve-el-han'vi'im le'emor ha'evkeh ba-hodesh ha-hamishi hinazer ka'asher asiti zeh kameh shanim.
This verse is a directive spoken to the priests of the house of Yahveh of hosts, and to the prophets. It instructs them regarding a fast to be observed in the fifth month, a practice the speaker has maintained for many years.
[ZEC.7.4] And it happened that the word of Yahveh of Hosts came to me, to say. [§]
va-yi-hi de-var-ye-ho-vah tze-va-ot el-ai le-e-mor
This verse introduces a prophetic declaration. 'va-yi-hi' means 'and it was' or 'and it happened'. 'de-var' means 'word' or 'matter'. 'ye-ho-vah' is the proper name of God, Yahveh. 'tze-va-ot' means 'hosts' or 'armies'. 'el-ai' means 'to me'. 'le-e-mor' means 'to say'. The verse indicates that a word from Yahveh of Hosts came to the speaker.
[ZEC.7.5] Say to all the people of the land and to the priests, saying: 'Because you have fasted and mourned in the fifth and seventh months for seventy years, this fasting is for me, I.' [§]
emohr el-kol-am ha-ahrets ve-el-ha-cohanim le-emor ki-tzamtem vesapod ba-chamishi u-va-shevi'i ve-zeh shiv'im shanah hatzom tzam'tuni ani.
This verse addresses all the people of the land and the priests, stating that they have fasted and mourned on the fifth and seventh months for seventy years. It is a declaration that their fasting is directed toward 'I'.
[ZEC.7.6] And if you eat, and if you drink, are you not the eaters, and are you not the drinkers? [§]
vekhi tokhlu vekhi tishtu haloa atem haokhlim veatem hashotim.
This verse poses a rhetorical question. "Vekhi" introduces a conditional clause meaning "if" or "when". "Tokhlu" is the verb "to eat" in the second person plural. "Tishtu" is the verb "to drink" in the second person plural. "Haloa" is an interrogative particle meaning "is it not" or "do not". "Atem" means "you" (plural). "Haokhlim" means "the eaters". "Hashotim" means "the drinkers". The verse is essentially asking if you are not the ones who eat and drink.
[ZEC.7.7] Is it not the things that Yahveh called forth through the hands of the earlier prophets when Jerusalem was inhabited and peaceful, and its cities were around it, and the Negev and the Shephelah were inhabited? [§]
ha-lo et-ha-dvarim asher kara Yahveh be-yad ha-neviim ha-rishonim bi-hyot Yerushalayim yoshevet u-shleva u-areha savivoteyha ve-ha-negev ve-ha-shfela yoshev.
This verse asks a rhetorical question about the words that Yahveh spoke through the hands of the earlier prophets while Jerusalem was inhabited and peaceful, and its cities around it, and the Negev and the Shephelah were inhabited.
[ZEC.7.8] And it happened, the word of Yahveh to Zekharyah, to say. [§]
Va-yhi dvar-Yahveh el-Zekharyah le-emor.
This verse begins with a common introductory phrase 'Va-yhi' meaning 'and it happened'. 'Dvar' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Zekharyah' is a proper name, 'Zekharyah'. 'Le-emor' means 'to say' or 'saying'. Therefore, the verse literally states ‘and it happened, word of Yahveh to Zekharyah, to say.’
[ZEC.7.9] Thus says Yahveh of hosts, saying, Judge with true judgment, and do kindness and compassion, each man to his brother. [§]
Koh amar Yahveh Tzva'ot le'emor, mishpat emet shfetu vechesed verachamim asu ish et achiv.
This verse begins with the formula 'Thus says Yahveh of hosts.' 'Mishpat' means judgment, 'emet' means truth, 'shfetu' means judge, 'chesed' means kindness, 'rachamim' means compassion, 'asu' means do, 'ish' means man, and 'achiv' means his brother. The verse is a call to justice and mercy between people.
[ZEC.7.10] And do not oppress a widow and an orphan, a stranger and the poor. And do not reckon evil of a fellow man in your hearts. [§]
veh-al-mah-nah veh-yah-tohm gehr veh-ah-nee al-tah-ah-shoh-koh-oo veh-rah-aht eesh ah-hee-hoo al-tah-hesh-voh bee-lev-ahv-chem
This verse contains several key words requiring literal translation. 'Almahnah' refers to a widow. 'Yatom' refers to an orphan. 'Ger' means a stranger or sojourner. 'Ani' refers to the afflicted or poor. 'Tah-ah-shoh-koh-oo' means to oppress. 'Rah-aht' refers to evil or wrongdoing. 'Eesh ah-hee-hoo' means a fellow man, or a brother. 'Tah-hesh-voh' means to compute or reckon. 'Bee-lev-ahv-chem' means in your hearts.
[ZEC.7.11] And they refused to listen, and they gave a stubborn shoulder, and their ears were made heavy from hearing. [§]
vayma’anu lehakshiv vayitnu ka’tef soraret ve’ozneihhem hichbidu mish’moa
This verse describes a refusal to listen. 'vayma’anu' means 'and they refused'. 'lehakshiv' is 'to listen'. 'vayitnu' means 'and they set' or 'and they gave'. 'ka’tef soraret' is 'a stubborn shoulder'. 've’ozneihhem' means 'and their ears'. 'hichbidu' means 'were made heavy' and 'mish’moa' means 'from hearing'. The overall sense is that they turned a deaf ear and stubbornly refused to listen.
[ZEC.7.12] And they set their hearts as flint so as not to hear the law and the words that Yahveh of hosts sent in his spirit by the hand of the former prophets. And there was great wrath from Yahveh of hosts. [§]
ve-lib-bam sa-mu sha-mir mish-mo-a et-ha-to-rah ve-et-ha-de-va-rim a-sher sha-lach Yahveh tze-va-ot be-ru-cho be-yad ha-ne-vi-im ha-ri-shon-im va-ye-hi ketzef ga-dol me-et Yahveh tze-va-ot.
This verse describes a hardening of the people's hearts so they would not hear the law and the words sent by Yahveh of hosts through the hand of the first prophets. As a result, great wrath came from Yahveh of hosts.
[ZEC.7.13] And it happened, as they called and were not heard, so they will call and I will not listen, said Yahveh of hosts. [§]
Va-yhi ka-asher kara v’lo shama’u, ken yikre’u v’lo eshma, amar Yahveh tzeva’ot.
This verse describes a situation where people call out, but are not heard. It then states that they will continue to call out, and Yahveh will not hear them. The phrase "Yahveh tzeva’ot" means "Yahveh of hosts" or "Yahveh of armies". This suggests a powerful and commanding deity. The verse is a declaration of Yahveh’s refusal to respond to repeated pleas.
[ZEC.7.14] And I will whirl them among all the nations which did not know them, and the land will breathe after them from a passing and a return, and they will make a desirable land into desolation. [§]
ve'es'areim al kol-haggoyim asher lo-yeda'um veha'aretz nashamah acharehem me'over u'mishav vayashimu eretz-chemdah leshamah.
This verse describes a scattering of people amongst the nations. "Es'areim" refers to a whirlwind or storm, metaphorically representing a forceful scattering. "Haggoyim" means nations. "Lo-yeda'um" means "did not know them". "Nashamah" means breathed or a wind, representing the aftermath of the scattering. "Me'over" and "mishav" refer to passing over and a return, describing a wandering. "Eretz-chemdah" means a desirable land, and "leshamah" means to desolation.
ZEC.8
[ZEC.8.1] And it happened, the word of Yahveh of armies, declaring: [§]
Va-yhee davar-yahveh tzevaot leemor.
This verse begins with a common introductory phrase meaning 'and it happened'. 'Davar' means 'word' or 'matter'. 'Yahveh' is the proper name of God. 'Tzevaot' means 'hosts' or 'armies'. 'Leemor' means 'to say' or 'declaring'. The verse indicates that a declaration originated from God.
[ZEC.8.2] Thus says Yahveh of Hosts, I have felt zeal for Zion, a great zeal, and great wrath, I have felt it for her. [§]
Koh amar Yahveh Tzevaot, kin’ati l’Tziyon kin’ah gedolah, vechemah gedolah kin’ati lah.
This verse begins with the formula "Thus says Yahveh Tzevaot" which introduces a divine declaration. "Tzevaot" means armies or hosts. The verse then states that Yahveh feels zeal for Zion, a great zeal, and also great wrath, he feels it for her. The repetition of 'kin'ati' (I am zealous) emphasizes the intensity of Yahveh’s emotions. 'Lah' means 'for her,' referring to Zion.
[ZEC.8.3] Thus says Yahveh, I have returned to Zion and will dwell within Jerusalem, and Jerusalem will be called the city of truth, and the mountain of Yahveh of hosts will be the holy mountain. [§]
Koh amar Yahveh, shavti el-Tsiyon veshachanti betoch Yerushalayim venikre'ah Yerushalayim ir-ha'emet vehar-Yahveh tzva'ot har hakodesh.
This verse begins with the formula "Thus says Yahveh". It then states that Yahveh has returned to Zion and will dwell within Jerusalem. Jerusalem will be called 'the city of truth', and the mountain of Yahveh of hosts will be a holy mountain.
[ZEC.8.4] Thus says Yahveh of hosts, still will old men and old women sit in the streets of Jerusalem, and a man will have his staff in his hand because of their age. [§]
Koh amar Yahveh tzeva'ot od yeshvu zkenim u'zkenot birchovot Yerushalayim ve'ish mishe'anto beyado merov yamim.
This verse is a prophetic statement. "Koh amar" means "Thus says." "Yahveh tzeva'ot" is "Yahveh of hosts." "Od yeshvu" means "still will sit." "Zkenim u'zkenot" is "old men and old women." "Birchovot Yerushalayim" means "in the streets of Jerusalem." "Ve'ish mishe'anto beyado" means "and a man his staff in his hand." "Merov yamim" means "from abundance of days," or "because of their age."
[ZEC.8.5] And the streets of the city will be filled with boys and girls playing in its streets. [§]
oo-re-kho-vot hah-eer yi-mah-loo ye-la-deem vee-la-dot me-sa-kha-kim bee-re-kho-vote-ha.
This verse describes the streets of the city being filled with boys and girls playing in its streets. 'Rechovot' means streets, 'ha'eer' means the city, 'yimallu' means they will be filled, 'yeladim' means boys, 'viladot' means girls, 'mesachakim' means playing, and 'birchovoteha' means in its streets.
[ZEC.8.6] Thus says Yahveh of Hosts, surely it will seem wondrous to the eyes of the remnant of this people in those days, and also wondrous to My eyes, declares Yahveh of Hosts. [§]
Koh amar Yahveh Tsevaot ki yipaleh be'einei shearit ha'am hazeh bayamim hahem, gam be'einai yipaleh ne'um Yahveh Tsevaot.
This verse is a declaration by Yahveh Tsevaot (Yahveh of Hosts) that something will seem wondrous to the remnant of this people in those days, and also wondrous to Him. "Ne'um" simply means "declares" or "says". The word "Tsevaot" refers to hosts, armies, or gatherings - in this context, it is a title for Yahveh.
[ZEC.8.7] Thus says Yahveh of hosts, indeed I will save my people from the land of the rising sun and from the land of the setting sun. [§]
Koh amar Yahveh tzevaot, hinnei moshia et-ami me'eretz mizrach u'me'eretz mevo hashemesh.
This verse begins with the formula "Thus says…". "Yahveh tzevaot" means "Yahveh of hosts", or "Yahveh of armies". "Hinnei" is an attention-getting particle, meaning “behold” or “indeed”. “Moshia” is the verb for “I will save.” “Et-ami” means “my people.” “Me’eretz mizrach” translates to “from the land of the rising sun” (the east). “U’me’eretz mevo hashemesh” means “and from the land of the setting sun” (the west).
[ZEC.8.8] And I will bring them, and they will dwell within Jerusalem, and they will be to me for a people, and I will be to them for the Gods in truth and in righteousness. [§]
veh-vay-tee o-tam veshakh-nu betokh yerushalayim vehayu lee le-am va-anee ehyeh lahem le-eloheem be-emet ubitz-dah-kah.
This verse describes God bringing a people to dwell within Jerusalem and becoming their God, and they becoming His people, all in truth and righteousness. The verb forms indicate a future action. "O-tam" refers to 'them,' indicating a group of people. "Yerushalayim" is the city Jerusalem. "Eloheem" is a plural form of God, suggesting the divine council or the fullness of God's being.
[ZEC.8.9] Thus says Yahveh of Hosts: Strengthen your hands, you who are hearing these words through the prophets on the day the foundation of the Temple of Yahveh of Hosts, the sanctuary, is laid for construction. [§]
Koh-amar Yahveh Tseva'ot: Techazeknah yedeykem hashom'im bayamim ha'eleh et hadvarim ha'eleh mipi hann'vi'im asher beyom yussad beit-Yahveh Tseva'ot haheikhal lehibanot.
This verse is a proclamation from Yahveh Tseva'ot (Yahveh of Hosts) encouraging those who are listening to the words spoken by the prophets during the time the foundation of the Temple of Yahveh Tseva'ot, the sanctuary, is being laid.
[ZEC.8.10] For before those days, the reward for humankind was not, and the reward for the animal was not. And for those going out and those coming in, there was no peace from oppression. Therefore, I will send all humankind, each against their neighbor. [§]
ki lifnei hayamim hahem sechar haadam lo nihyah uschar habehemah einennah ulayotze ulevo ein shalom min hatzar va’ashallach et kol haadam ish berei’eh
This verse describes a time before a certain set of days, where the reward for humankind did not exist and animals did not have a reward. There was no peace for those who went out or came in due to oppression. The speaker will send every human being against their neighbor.
[ZEC.8.11] And now, it is not as the days of old, I am to the remainder of this people, says Yahveh of hosts. [§]
ve-atah lo ka-ya-mim ha-ri-sho-nim a-ni li-she-e-rit ha-am ha-zeh ne-um Yahveh tze-va-ot.
This verse begins with 'and now'. It continues by stating that things are not as they once were. It speaks about 'the remainder of this people'. The verse concludes with 'says Yahveh of hosts'. 'Yahveh' is the proper name of God, and 'tzevaot' means 'hosts' or 'armies', denoting divine power and authority.
[ZEC.8.12] For the seed of peace will give its fruit, and the land will give its yield, and the heavens will give their dew. And I will grant to the remnant of this people all of these things. [§]
kee-zerah hah-shah-lom hah-geh-fen tee-tehn pee-ree-ah vuh-hah-ah-retz tee-tehn et yeh-voo-lah vuh-hah-shah-mah-yeem yeet-noo tal-lahm vuh-heen-chahl-tee et sheh-air-eet hah-ahm hah-zeh et kol-eh-leh
This verse speaks of a blessing where the seed of peace will produce fruit, the land will yield its produce, and the heavens will provide dew. The speaker will grant the remnant of this people all these things. It uses several nouns and verbs related to giving and receiving, and speaks of natural blessings and a promise of inheritance.
[ZEC.8.13] And it will be, as you were a curse among the nations, house of Judah and house of Israel, so I will save you, and you will be a blessing. Do not fear, be strong in your hands. [§]
ve-ha-ya ka-asher he-yi-tem ke-la-la ba-go-yim beit ye-hu-da u-beit yis-ra-el ken o-shi-a et-chem ve-he-yi-tem be-ra-cha al-ti-ra-u tech-zaq-na ye-de-chem.
This verse discusses a past state of being a curse among the nations and promises future salvation and blessing. 've-ha-ya' means 'and it will be'. 'ka-asher' means 'as'. 'he-yi-tem' means 'you were'. 'ke-la-la' means 'a curse'. 'ba-go-yim' means 'among the nations'. 'beit ye-hu-da' means 'house of Judah'. 'u-beit yis-ra-el' means 'and house of Israel'. 'ken' means 'so'. 'o-shi-a' means 'I will save'. 'et-chem' means 'you'. 've-he-yi-tem' means 'and you will be'. 'be-ra-cha' means 'a blessing'. 'al-ti-ra-u' means 'do not fear'. 'tech-zaq-na' means 'be strong'. 'ye-de-chem' means 'your hands'.
[ZEC.8.14] For thus says Yahveh of Hosts, just as I planned to do harm to you because your ancestors angered me, says Yahveh of Hosts, and I have not regretted it. [§]
Ki koh amar Yahveh Tsevaot, ka'asher zamamti lehar'a lakhem behaktsif avoteichem oti, amar Yahveh Tsevaot velo nichamti.
This verse contains a declaration from Yahveh Tsevaot (Yahveh of Hosts). It states that just as Yahveh planned to do evil to them because their ancestors provoked Yahveh, Yahveh declares that Yahveh has not changed Yahveh’s mind.
[ZEC.8.15] Thus I have sworn, I have planned in these days to do good to Jerusalem and to the house of Judah. Do not fear. [§]
ken shavti zamamti bayamim ha'eleh lehitiv et-yerushalayim ve'et-beit yehudah al-tirau.
This verse comes from Jeremiah 29:10. "Ken" means 'thus' or 'so'. "Shavti" means 'I have sworn'. "Zamamti" means 'I have purposed' or 'I have planned'. "Bayamim ha'eleh" means 'in these days'. "Lehitiv" means 'to do good' or 'to improve'. "Et-yerushalayim" means 'to Jerusalem'. "Ve'et-beit yehudah" means 'and to the house of Judah'. "Al-tirau" means 'do not fear'.
[ZEC.8.16] These are the things that you will do: Speak truth, each person to his fellow, truth and justice, judge peace in your gates. [§]
el-leh ha-de-va-rim a-sher ta-a-su dav-ru e-met ish et-re-eh-hu e-met u-mish-pat sha-lom shif-tu be-sha-a-rei-chem
This verse consists of instructions. "Elleh" means "these". "Ha-devarim" means "the words" or "the things". "Asher" means "that" or "which". "Ta'asu" means "you will do". "Davru" means "speak". "Emet" means "truth". "Ish" means "man" or "person". "Et-re'eh-hu" means "to his fellow". "U-mishpat" means "and justice". "Shalom" means "peace". "Shiftu" means "judge". "Be-sha'areihem" means "in their gates". Thus, it is a command to act truthfully and justly toward each other, and to judge peacefully.
[ZEC.8.17] Do not think evil concerning your neighbor in your hearts, and do not love a false oath, for all these things I hate, declares Yahveh. [§]
ve-ish et-ra'at re'ehu al-tachshbu bilvavchem ushvu'at sheker al-te'havu ki et-kol-eleh asher sane'ti ne'um-Yahveh.
This verse is a warning against plotting evil and lying. 'Ish' means 'man', 'ra'at' means 'evil', 're'ehu' means 'neighbor'. 'Al-tachshbu' is a negative command meaning 'do not think', 'bilvavchem' means 'in your hearts'. 'Ushvu'at sheker' means 'an oath of falsehood', 'al-te'havu' means 'do not love'. 'Ki' means 'for', 'et-kol-eleh' means 'all these things', 'asher sane'ti' means 'that I hate', and 'ne'um-Yahveh' means 'declares Yahveh'.
[ZEC.8.18] And it happened that the word of Yahveh of Hosts came to me, to say. [§]
va-yi-hi de-var-ye-ho-vah tze-va-ot el-ai le-e-mor
This verse introduces a prophetic declaration. 'va-yi-hi' means 'and it was' or 'and it happened'. 'de-var' means 'word' or 'matter'. 'ye-ho-vah' is the proper name of God, Yahveh. 'tze-va-ot' means 'hosts' or 'armies'. 'el-ai' means 'to me'. 'le-e-mor' means 'to say'. The verse indicates that a word from Yahveh of Hosts came to the speaker.
[ZEC.8.19] Thus says Yahveh of Hosts: The fast of the fourth month, and the fast of the fifth month, and the fast of the seventh month, and the fast of the tenth month will be for the house of Judah for joy and for gladness and for good appointed times, and truth and peace they will love. [§]
Koh-amar Yahveh Tzevaot Tsom Harbi'i v'Tsom Hachamishi v'Tsom Hashvi'i v'Tsom Ha'asiri yihyeh l'veit-Yehudah l'sasson u'lsimchah u'lmo'adim tovim v'ha'emet v'hashalom ehavu.
This verse begins with the formula 'Thus says Yahveh Tzevaot' indicating a divine pronouncement. It lists four fast days – the fourth, the fifth, the seventh, and the tenth – and declares these days will be for the house of Judah occasions for joy, gladness, and good appointed times. It concludes by stating that truth and peace will be loved.
[ZEC.8.20] Thus says Yahveh of Hosts, still those who will come are peoples and the inhabitants of many cities. [§]
Koh amar Yahveh Tsevaot od asher yavou amim veyoshvei arim rabot.
This verse begins with the formula "Thus says…". "Yahveh Tsevaot" means "Yahveh of Hosts". "Od asher yavou" means "still those who will come". "Amim" is "peoples", and "veyoshvei arim rabot" means "and the inhabitants of many cities".
[ZEC.8.21] And the inhabitants will go to one another to say, "Let us go, let us go, to seek the face of Yahveh and to seek Yahveh of hosts. I also will go." [§]
vehalchu yoshvei achat el-achat leemor nelechah haloch lechalot et-pnei Yahveh ulvakesh et-Yahveh tzevaot elecha gam-ani.
This verse describes people going to inquire of Yahveh. 'vehalchu' means 'and they will go'. 'yoshvei achat el-achat' means 'inhabitants one to another'. 'leemor' means 'to say'. 'nelechah haloch' means 'let us go, let us go'. 'lechalot et-pnei Yahveh' means 'to seek the face of Yahveh'. 'ulvakesh et-Yahveh tzevaot' means 'and to seek Yahveh of hosts'. 'elecha gam-ani' means 'I also will go'.
[ZEC.8.22] And many peoples and great nations will come to seek Yahveh of hosts in Jerusalem, and to seek the face of Yahveh. [§]
oo-vah-oo ah-meem rah-beem vuh-goy-eem ah-tzoo-meem luh-vah-kesh et-yah-veh tseh-vah-oht bee-yuh-roo-shah-leem oo-luh-khah-loht et-pen-ay yah-veh.
This verse describes many peoples and great nations coming to seek Yahveh of hosts in Jerusalem and to seek the face of Yahveh. 'Oo' means 'and'. 'Bah-oo' is a verb meaning 'they will come'. 'Ah-meem' means 'peoples'. 'Rah-beem' means 'many'. 'Vuh-goy-eem' means 'and nations'. 'Ah-tzoo-meem' means 'great'. 'Luh-vah-kesh' means 'to seek'. 'Et' is a grammatical particle. 'Tseh-vah-oht' means 'hosts' or 'armies'. 'Bee-yuh-roo-shah-leem' means 'in Jerusalem'. 'Oo-luh-khah-loht' means 'and to seek'. 'Pen-ay' means 'face'.
[ZEC.8.23] Thus says Yahveh of hosts: In those days, ten men from every language of the nations will grasp the garment of a Jewish man, saying, "Let us go with you, for we have heard the Gods are with you." [§]
Koh amar Yahveh Tsevaot: Bayamim hahemah asher yachziku asarah anashim mikol leshonot hagoyim vehechziku bichenaf ish Yehudi leemor nelekhah imakhim ki shamah elohim imakhim.
This verse describes a time when ten men from every nation will grasp the garment of a Jewish man, requesting to join them because they have heard that the Gods are with them. 'Koh amar' means 'thus says'. 'Yahveh Tsevaot' means 'Yahveh of hosts'. 'Bayamim hahemah' means 'in those days'. 'Leshonot hagoyim' means 'languages of the nations'. 'Bichenaf ish Yehudi' means 'at the wing (edge of garment) of a Jewish man'. 'Leemor' means 'saying'. 'Imakhim' means 'with you'.
ZEC.9
[ZEC.9.1] The burden of the word of Yahveh is concerning the land of Hadrak, and Damascus is the resting place of Yahveh. For to Yahveh, humanity is as the white of the eye, and includes all the tribes of Israel. [§]
mas-sah dev-ar-yah-veh beh-er-etz chad-rach, veh-dah-meshk mee-nu-chat-o, kee lah-yahveh ayin ah-dahm veh-kol shiv-tei yis-rah-el.
This verse begins with the introductory formula "the burden of the word of Yahveh". It then states that Damascus is Yahveh's resting place. The verse concludes by stating that to Yahveh, humanity is like the white of the eye, and encompasses all the tribes of Israel.
[ZEC.9.2] And also, the heat of Egypt will prevail in her, Tyre and Sidon, for wisdom is exceedingly great. [§]
veh-gahm-khah-maht tihg-bah-leh-bah tzor veh-tzee-don kee khakh-mah me-ode
This verse discusses the wisdom of Egypt. 'vegam' means 'and also'. 'khamat' refers to Egypt and is related to the word for 'hot' which alludes to the land. 'tigbal' means 'will prevail in her'. 'tzor' and 'tzidon' are city-state names (Tyre and Sidon). 'kee' means 'for' or 'because'. 'chakhmah' means 'wisdom'. 'meod' means 'very' or 'exceedingly'.
[ZEC.9.3] And Tyre built a fortress for herself, and she accumulated silver like dust, and treasures like clay in the streets. [§]
Va-tee-ven tzor ma-tzor lah; va-tee-tz-bar kesef ke-afar ve-charutz ke-teet chootzot.
This verse describes the city of Tyre building fortifications and accumulating wealth. 'Tzor' is the name of the city, Tyre. 'Ma-tzor' means 'siege' or 'fortress'. 'Kesef' means 'silver'. 'Afar' means 'dust'. 'Charutz' means 'engraved' or 'treasured'. 'Teet' means 'clay'. 'Chootzot' means 'streets'. The verse uses comparative language - wealth as much as dust, and treasures as much as clay in the streets.
[ZEC.9.4] Indeed, my Lord will inherit it, and He struck its force in the sea, and it will be consumed in fire. [§]
hinneh adonai yoreshenna vehikka bayam cheila vehia ba'esh te'achel
This verse describes the destruction of a force, likely an army or a fleet, by Yahveh. 'Hinneh' indicates 'behold' or 'indeed'. 'Adonai' is 'my Lord'. 'Yoreshenna' means 'will inherit it', referring to the destruction of the force. 'Vehikka' means 'and He struck'. 'Bayam' means 'in the sea'. 'Cheila' means 'its force' or 'its army'. 'Vehia' means 'and it'. 'Ba'esh' means 'in fire'. 'Te'achel' means 'will be consumed'.
[ZEC.9.5] Ashkelon, see, and be afraid, and Gaza, and tremble greatly. And Ekron, for its glory is withered. And the king is destroyed from Gaza, and Ashkelon will not dwell. [§]
teh-reh ash-kel-ohn veh-tee-rah veh-ah-zah veh-tah-heel meh-ode veh-ehk-rone kee-hoh-veesh meh-bah-tah veh-ah-vad meh-lekh meh-ah-zah veh-ash-kel-ohn loh-teh-shehv.
This verse describes a prophecy concerning several Philistine cities: Ashkelon, Gaza, and Ekron. It states that Ashkelon and Gaza will be afraid and greatly tremble. It also says that Ekron’s strength will be dried up, the king of Gaza will perish, and Ashkelon will not be inhabited.
[ZEC.9.6] And the bastard will dwell in Ashdod, and I will cut off the strength of the Philistines. [§]
ve-yashav mamzer be-ashdod ve-hikrati gaon pelishtim
This verse contains several words requiring literal translation. 'Mamzer' refers to someone of illegitimate birth, often translated as 'bastard' but we will translate it literally. 'Ashdod' is a city name. 'Hikrati' means 'I will cut off' or 'I will obliterate'. 'Gaon' means 'height', 'excellence', or 'strength', and here refers to the pride or strength of the Philistines. 'Pelishtim' is the name of the Philistine people.
[ZEC.9.7] I will remove the blood from his mouth, and the abominations from between his teeth. Also, a remnant will remain for the Gods, and he will be like a leader in Judah, and Ekron will be conquered. [§]
vahassiroti damav mipiv veshikuTsav mibein shinav venish'ar gam-hu le'eloheinu vehayah ke'aluf biyhudah ve'ekron kibusim.
This verse describes a future cleansing and restoration. It states that blood will be removed from the mouth and abominations from between the teeth. A remnant will remain for the Gods. This remnant will be like a leader in Judah, and Ekron will be conquered.
[ZEC.9.8] And I will establish for my family a memorial from the passing and from those who return, and no oppressor shall pass over them again, for now I have seen with my eyes. [§]
vekhaniti leveiti mitzavah meover umishav velo yaavor aleihem od noges ki ata raiti be'einai.
This verse describes a divine decree to establish a boundary or memorial. "Khaniti" means 'I will encamp' or 'I will establish'. "Beiti" means 'my house' or 'my family'. "Mitzavah" means 'statute' or 'memorial'. "Meover" means 'passing' or 'one who passes'. "U'mishav" means 'and from those who return'. "Noges" means 'oppressor' or 'one who harasses'. "Ata" means 'now'. "Raiti" means 'I have seen'. "Be'einai" means 'with my eyes'.
[ZEC.9.9] Rejoice greatly, daughter of Zion! Shout aloud, daughter of Jerusalem! Behold, your king comes to you, righteous and saving! He is humble, and riding upon a donkey, and upon a young donkey, the son of a female donkey. [§]
gil-ee me-od bat-tzee-yon ha-ree-ee bat yer-oo-sha-lim hee-neh mal-kech ya-vo lo-ach tza-deek ve-no-sha-ah hu-ah ah-nee ve-ro-chev al-cha-mor ve-al-a-yeer ben-a-to-not.
This verse is a prophetic utterance regarding the coming of a king to Zion and Jerusalem. It describes the king as righteous, saving, humble (coming on a donkey), and the son of a female donkey. The words 'Gil' and 'Haree' are commands for rejoicing. 'Bat' means daughter, often used poetically for a city.
[ZEC.9.10] And I will cut off chariots from Ephraim and horses from Jerusalem, and the bow of war will be cut off, and He will speak peace to the nations, and His rule will be from sea to sea and from the river to the ends of the earth. [§]
veheekharti rekhev meefraim vesus miyerushalayim venikhreta keshet milkhamah vediber shalom lagoyim umashlo miyam adyam uminnahar adapsei aretz.
This verse describes a future time of peace and universal dominion. 'Rekhev' refers to chariots, symbols of warfare. 'Sus' means horse, also relating to war. 'Keshet milkhamah' is a bow of war. 'Goyim' means nations. 'Yam' means sea. 'Nahar' means river. 'Apsei aretz' means the ends of the earth.
[ZEC.9.11] Also you, in the blood of your covenant, I have released your prisoners from a pit where there are no waters. [§]
Gam-at be-dam-b’ritecha shillachti asirayich mibbor ein mayim bo.
This verse contains several key terms. "Gam-at" means "also you". "Be-dam-b’ritecha" literally means "in the blood of your covenant". "Shillachti" means "I have sent out" or "I have released". "Asirayich" means "your prisoners". "Mibbor" means "from a pit" or "from a dungeon". "Ein mayim bo" means "there are no waters in it". The verse describes a release of prisoners based on a covenant established with blood.
[ZEC.9.12] Return to Bitzaron, prisoners of hope. Even today, the Gods declare a double restoration to you. [§]
shuv-oo le-bitz-ar-on a-see-ray ha-tik-vah gam-ha-yom mag-eed mish-neh a-sheev lakh.
This verse uses several key terms. "Shuv-oo" is a command form meaning "return". "Bitzaron" is a place name. "Aseerei" means "prisoners". "Ha-tikvah" means "of hope". "Gam-ha-yom" means "even today". "Mag-eed" means "declares". "Mishneh" means "double". "A-sheev" means "I will restore". "Lakh" means "to you". The verse appears to be an address to prisoners of hope, promising a double restoration.
[ZEC.9.13] For I have trodden down for myself Judah, I have filled the bow with Ephraim, and I have stirred up your sons, Zion, against the sons of Javan. And I have made you like a mighty sword. [§]
ki-da-rakh-ti li ye-hu-dah keshet mi-le-i-ti ef-ra-yim ve-o-rar-ti ba-na-yikh tzi-yon al-ba-na-yikh ya-van ve-sa-mti-kh ke-kher-ev gib-or.
This verse uses several names for God and references nations. "Darachti" means "I have trodden". "Yehudah" is Judah. "Keshet" means bow. "Milleiti" means "I have filled". "Ephraim" is the name of a tribe. "Oorarti" means "I have stirred up". "Banaikh" means "your sons". "Tziyon" is Zion. "Yavan" is Javan (Greece). "Samti" means "I have made". "Kher-ev" means sword. "Gibbor" means mighty.
[ZEC.9.14] And Yahveh will appear to them, and will come forth as lightning, its arrow flying. And my Lord, Yahveh, will sound the shofar and will walk in the storms of Teiman. [§]
va-Yahveh aleihem yeira'eh ve-yatsa kabaar hakitz ve-Adonai Yahveh bashophar yitka ve-halakh be-sa'arot teiman.
This verse describes a theophany – an appearance of the divine. It details Yahveh appearing to a people, accompanied by powerful displays of natural phenomena such as lightning and the sounding of a shofar (ram’s horn). The verse emphasizes the power and majesty of Yahveh, associating the divine with storms and the region of Teiman (likely referring to the Arabian Peninsula, known for its intense weather). The use of 'Adonai Yahveh' is notable, emphasizing a personal relationship between the divine and those being addressed.
[ZEC.9.15] Yahveh of Hosts will shield them, and they will eat and conquer stones of sling. And they will drink the wine like wine, and they will be filled like a basin, like the corners of an altar. [§]
Yeh-veh tseh-vah-ote yee-gen ah-lei-hem; veh-ahk-loo veh-kah-vesh-oo av-nei-keh-lah veh-shah-too hah-moo kmo-yah-yeen oo-mah-loo kah-miz-rahk kzah-vee-yote miz-beh-akh.
This verse describes a scene of victory and feasting after a battle. 'Yehveh tseh-vah-ote' is a compound name, meaning 'Yahveh of Hosts' or 'Yahveh of Armies'. 'Yee-gen' means to shield or protect. 'Ah-lei-hem' means 'on them'. 'Veh-ahk-loo' means 'and they will eat'. 'Veh-kah-vesh-oo' means 'and they will conquer'. 'Av-nei-keh-lah' means 'stones of sling'. 'Veh-shah-too' means 'and they will drink'. 'Hah-moo' means 'the wine'. 'Kmo-yah-yeen' means 'like wine'. 'Oo-mah-loo' means 'and they will be filled'. 'Kah-miz-rahk' means 'like a basin'. 'Kzah-vee-yote' means 'its corners'. 'Miz-beh-akh' means 'altar'.
[ZEC.9.16] And Yahveh, the Gods, will save them on that day, like a flock of His people, for pieces of a crown will be prominently displayed upon His land. [§]
ve-hoshia'am YHVH Elohimem ba-yom ha-hu kets-on ammo ki avnei-nezer mitnosessot al-admatoh.
This verse describes Yahveh, the Gods, saving their people on that day, comparing them to a flock of sheep. It further states that pieces of a crown will be prominently displayed upon their land. 'Ve' means 'and', 'hoshia'am' means 'He will save them', 'YHVH' is the proper name of God, 'Elohimem' is plural for Gods, 'ba-yom' means 'on the day', 'ha-hu' means 'that', 'kets-on' means 'like sheep', 'ammo' means 'His people', 'ki' means 'for', 'avnei-nezer' means 'pieces of a crown', 'mitnosessot' means 'prominently displayed', 'al-admatoh' means 'upon His land'.
[ZEC.9.17] For how good and how beautiful are the grain with the young men, and wine flows with the young women. [§]
ki mah-too-voo oo mah-yahf-yo, dah-gahn bah-hoo-rim v'tee-rosh yeh-no-vev b'tu-loht
This verse describes the goodness and beauty of grain and wine. "ki" means "for" or "indeed". "mah-too-voo" means "how good". "mah-yahf-yo" means "how beautiful". "dah-gahn" means "grain". "bah-hoo-rim" means "young men", but in this context refers to a time of youth or freshness. "v'tee-rosh" means "and wine". "yeh-no-vev" means "flows" or "is fruitful". "b'tu-loht" means "with young women", but similarly to "bah-hoo-rim", indicates a time of freshness or newness.
ZEC.10
[ZEC.10.1] Ask from Yahveh for rain in the time of the late rains. Yahveh makes flashes, and He will give to them rain-showers to each person grass in the field. [§]
Sha'alu me-Yahveh matar be'et malqosh, Yahveh oseh chazizim u-matar-geshem yittein lahem le'ish esev ba-sadeh.
This verse is a plea for rain during the time of the late rains. "Sha'alu" means "ask". "Me-Yahveh" means "from Yahveh". "Matar" means "rain". "Be'et malqosh" refers to the time of the late rains, often associated with the time of wheat harvest. "Yahveh oseh chazizim" means "Yahveh makes flashes (of lightning)". "U-matar-geshem" means "and rain-shower". "Yittein lahem" means "He will give to them". "Le'ish esev ba-sadeh" means "to each person grass in the field".
[ZEC.10.2] For the household gods speak wickedness, and the diviners see falsehood, and they speak empty dreams; they comfort with emptiness. Therefore, they wandered like sheep, afflicted because there is no shepherd. [§]
ki hat-te-ra-feem div-ber-u-a-ven ve-ha-qos-meem cha-zoo she-ker ve-chal-mo-tes ha-sha-o ye-da-be-ru he-vel ye-na-che-moon al-ken nas-u ke-mo-tson ya-a-nu ki-ein ro-eh.
This verse describes false prophets and diviners who speak falsely, and the people who are led astray because of this. The 'teraphim' were household idols used for divination. 'Qosmeem' refers to diviners or enchanters. 'Chalmot' means dreams. The verse contrasts the false guidance with the lack of a true shepherd to guide the people.
[ZEC.10.3] My anger has burned against the shepherds, and I will pay attention to the flocks. For Yahveh of armies has attended to his flock, the house of Judah, and will set them as a war horse in battle. [§]
al-ha-ro-im charah api ve-al-ha-at-u-dim ef-ko-d ki-pa-kad Yahveh tzva-ot et-ed-ro et-beit Yehudah ve-sam otam ke-sus hod-o ba-mil-cha-mah.
This verse speaks of God's anger towards the shepherds (leaders) and His attention to the flock (people). It uses imagery of war and horses to describe God's actions concerning the house of Judah. 'Yahveh Tzva'ot' means 'Yahveh of hosts' or 'Yahveh of armies'. 'Edro' means 'his flock'.
[ZEC.10.4] From him comes the corner, from him the stake, from him the bow of war. From him will come forth all leaders together. [§]
mi-meh-nu pi-nah mi-meh-nu ya-ted mi-meh-nu ke-shesh mil-cha-mah mi-meh-nu ye-tseh kol-no-gesh yach-dav.
This verse uses the preposition 'mi' meaning 'from'. 'Meh-nu' means 'from him'. 'Pi-nah' means 'corner'. 'Ya-ted' means 'stake/post'. 'Ke-shesh' means 'bow'. 'Mil-cha-mah' means 'war'. 'Ye-tseh' means 'will go out/come forth'. 'Kol' means 'all/every'. 'No-gesh' means 'leader/ruler'. 'Yach-dav' means 'together'. The verse is structured with repetition, emphasizing that everything originates from 'him'.
[ZEC.10.5] And they will be like brave warriors, breaking through in mud walls in war, and they fought because Yahveh was with them, and they shamed riders of horses. [§]
ve-hayu ke-giborim bosim be-tit chutzot ba-milchama ve-nilchamu ki Yahveh imam ve-hovishu rochvei susim
This verse describes a people acting with strength and breaking through fortifications in war. The verse states they fought because Yahveh was with them, and they shamed/defeated horse riders.
[ZEC.10.6] And I will strengthen the house of Judah and the house of Joseph, I will save them, and I will restore them because I have had compassion on them. And they will be as if I had not forsaken them, for I am Yahveh, the Gods, their God, and I will answer them. [§]
v'gibarti et-beit Yehudah v'et-beit Yosef oshi'a v'hoshevotim ki richamtim v'hayu ka'asher lo-zenachtim ki ani Yahveh Elohimem v'e'enem.
This verse describes God strengthening the houses of Judah and Joseph, saving them, and restoring them because He has had compassion on them. He states He has not forsaken them and identifies Himself as Yahveh, the Gods, their God, and He will answer them.
[ZEC.10.7] And they will be like a mighty warrior, Ephraim, and their hearts will rejoice as with wine, and their children will see and rejoice. Their hearts will exult in Yahveh. [§]
vehayu kegibor efrayim vesamech libbam kemo-yayin uveneyhem yir’u vesamechu yagel libbam bayahveh.
This verse speaks of Ephraim becoming like a warrior and their hearts rejoicing like wine. Their children will see this and rejoice as well, and their hearts will exult in Yahveh. The verse uses metaphors comparing strength to a warrior and joy to wine.
[ZEC.10.8] I will sing joyfully to them and I will gather them, for they are the redeemed ones, and they will multiply like the sea multiplied. [§]
esh-reh-kah lah-hem vah-ah-kab-tseh-em kee peh-dee-teem veh-rah-voo keh-moh rah-voo.
This verse describes a future action of gathering and multiplying a people who have been redeemed. "Eshreh" implies a joyful or blessed action directed towards them. "Lakhem" means to or for them. "Vakabtzem" means and I will gather them. "Ki" means because or for. "Peditem" means redeemed ones. "Vehravu" means and they will multiply. "Kemoh" means like the sea. "Ravoo" means they multiplied.
[ZEC.10.9] And I will scatter them among the peoples, and in the distant lands they will remember Me, and they will cause their sons to live, and they will return. [§]
ve'ezra'em ba'ammim u'bamrechakim yizkeruni vechayu et beneihem vashavu
This verse speaks of God scattering Israel among the nations, but also promising remembrance and eventual return. "ve'ezra'em" means "and I will scatter them". "ba'ammim" means "among the peoples/nations". "u'bamrechakim" means "and in the distant lands". "yizkeruni" means "they will remember Me". "vechayu" means "and they will cause to live". "et beneihem" means "their sons". "vashavu" means "and they will return".
[ZEC.10.10] And I will return them from the land of Egypt and from Assyria I will gather them, and to the land of Gilead and Lebanon I will bring them, and there will not be found for them anything lacking. [§]
Va-hashivoteem me-eretz mitzrayim u-me-ashur akabtzem ve-el eretz gilad u-levanon avieem ve-lo yimatzea lahem.
This verse describes a future restoration of God’s people. ‘Va-hashivoteem’ means ‘and I will return’. ‘Me-eretz mitzrayim’ means ‘from the land of Egypt’. ‘U-me-ashur’ means ‘and from Assyria’. ‘Akabtzem’ means ‘I will gather them’. ‘Ve-el eretz gilad u-levanon’ means ‘and to the land of Gilead and Lebanon’. ‘Avieem’ means ‘I will bring them’. ‘Ve-lo yimatzea lahem’ means ‘and there will not be found for them’ (meaning they will not lack).
[ZEC.10.11] And He passed through the sea causing distress, and He struck the sea with waves, and they dried up all the depths of the river. And He brought low the pride of Assyria, and the staff of Egypt will be humbled. [§]
ve-avar bayam tsarāh ve-hikkāh bayam galim ve-hovishu kol metzulot ye'or ve-hurad ge'on ashur ve-shevet mitzrayim yasur.
This verse describes God's power and actions against enemies. "ve-avar" means "and He passed". "bayam" means "through the sea". "tsarah" means "distress". "ve-hikkah" means "and He struck". "galim" means "waves". "ve-hovishu" means "and they dried up". "kol metzulot ye'or" means "all the depths of the river". "ve-hurad" means "and He brought low". "ge'on ashur" means "the pride of Assyria". "ve-shevet mitzrayim" means "and the staff of Egypt". "yasur" means "will be humbled".
[ZEC.10.12] And I will make strong ones, and in His name they will walk, declares Yahveh. [§]
ve-gib-ar-tim bah-yah-veh oo-vish-mo yit-ha-la-chu ne-oom yah-veh
This verse contains several instances of 'YHVH', which we are translating as 'Yahveh'. 'Gib-ar-tim' refers to strong ones or heroes. 'Vishmo' means 'and in His name'. 'Yit-ha-la-chu' means 'they will walk'. 'Ne-oom' means 'declares'. The verse speaks of strength being found in Yahveh and walking in His name, as declared by Yahveh.
ZEC.11
[ZEC.11.1] Open, Lebanon, your doors, and fire will consume your cedars. [§]
P'tach L'vanon D'latecha V'tochal Esh Ba'arazecha
This verse is a command, addressed to Lebanon. 'P'tach' means 'open.' 'L'vanon' is the name 'Lebanon.' 'D'latecha' means 'your doors.' 'V'tochal' means 'and will eat.' 'Esh' means 'fire.' 'Ba'arazecha' means 'in your cedars.' It's a prophetic declaration of destruction.
[ZEC.11.2] Shining one, cypress, because the cedar has fallen, those mighty ones have been plundered. Praise, oaks of Bashan, because the forest of the fortress has come down. [§]
Heylel berosh ki-nafal erez asher adirim shudadu. Heylelu alloney bashan ki yarad ya'ar habatzur.
This verse is a lament, likely referring to the fall of a king or leader, using imagery of trees being felled. 'Heylel' refers to a shining one, often associated with a morning star or a bright, regal figure. 'Berosh' means cypress. 'Erez' means cedar. 'Adirim' means mighty ones. 'Shudadu' means were plundered or destroyed. 'Alloney bashan' are the oaks of Bashan. 'Ya'ar habatzur' means the forest of the fortress.
[ZEC.11.3] The sound of the wailing of the shepherds is because their prestige has been plundered. The sound of the roaring of the lions is because the glory of the Jordan has been plundered. [§]
Qol yillelet haro'im ki shudda adartam, qol sha'agat kfirim ki shudda ga'on hayarden.
This verse describes a sound of wailing from the shepherds because their prestige has been plundered, and a sound of roaring from lions because the glory of the Jordan has been plundered. Each 'ki' means 'because'. 'Shudda' is passive voice, meaning 'has been plundered'. 'Adarta' refers to one's prestige or dignity. 'Ga'on' refers to majesty, glory, or height. The verse uses parallel structure – wailing shepherds mirroring roaring lions, both lamenting loss.
[ZEC.11.4] Thus says Yahveh the Gods: Shepherd the flock to slaughter. [§]
Koh amar Yahveh Elohim re'eh et-tson ha'haregah.
This verse consists of several parts. "Koh amar" means "thus says". "Yahveh" is the proper name of God. "Elohim" refers to the Gods, in the plural. "Re'eh" is a command meaning "shepherd" or "tend". "Et" is a grammatical marker. "Tson" means "flock" or "sheep". "Ha'haregah" means "of the killing" or "to slaughter". The verse is a direct quote from God.
[ZEC.11.5] As for those who acquire them, Yahveh will kill them, and they will not be blamed. As for those who sell them, they will say, “Blessed is Yahveh, and I will become rich.” And their shepherds will not show compassion on them. [§]
Asher qonehem Yahveh-har’gun v’lo ye’ashmu umokhrehem yo’amar baruch Yahveh va’ashir v’ro’ehem lo yachmol alehen.
This verse speaks of a transaction involving people, and the differing reactions of those involved. ‘Qonehem’ refers to those who acquire or buy them. ‘Yahveh-har’gun’ means ‘Yahveh will kill them’ - signifying a divine judgement or consequence. ‘V’lo ye’ashmu’ means ‘and they will not be blamed’ or ‘will not incur guilt’. ‘Umokhrehem’ refers to those who sell them. ‘Yo’amar’ means ‘will say’. ‘Baruch Yahveh’ means ‘Blessed is Yahveh’. ‘Va’ashir’ means ‘and I will become rich’. ‘V’ro’ehem’ means ‘and their shepherds’. ‘Lo yachmol alehen’ means ‘will not show compassion on them’.
[ZEC.11.6] For I will no longer have compassion on the inhabitants of the land, says Yahveh. And behold, I am bringing humanity so that each person is in the hand of their neighbor and in the hand of their king. And they will destroy the land, and I will not deliver it from their hand. [§]
ki lo echmol od al yoshvei ha'aretz neum Yahveh ve hineh anochi mamtzi et ha'adam ish be yad re'ehu u be yad malcho ve kit'tu et ha'aretz velo ats'il miyad'am.
This verse expresses a divine decree of non-compassion towards the inhabitants of the land. It states that Yahveh will no longer spare them, but will instead allow humanity to oppress each other, with people and their rulers causing widespread destruction. Yahveh will not intervene to save them from each other.
[ZEC.11.7] I pastured the flock belonging to slaughter, therefore the poor of the flock, and I took for myself two staffs, to one I called Pleasantness, and to one I called Limping, and I pastured the flock. [§]
va'er'eh et-tson ha'haregah laken aniyei ha'tson va'ekaḥ-li shnei maqelot le'ehad qara'ti noam ule'ehad qara'ti hobelim va'er'eh et-ha'tson.
This verse describes a shepherd tending flocks. 'Tson' means flock or sheep. 'Haregah' refers to ownership or belonging. 'Aniyei ha'tson' refers to the poor of the flock. 'Makelot' means staffs or sticks. 'Noam' means pleasantness or delight, and 'hobelim' means limping or halting. The shepherd names his staffs to represent the different types of sheep he is tending.
[ZEC.11.8] And I finished off the three shepherds in one month, and my soul was distressed because of them, and also their souls were sick because of me. [§]
va'akhid et-shloshet ha-ro'im be-yereach echad va-tiktzar nafshi bahem ve-gam-nafsham bachalah bi.
This verse describes a situation where three shepherds were removed within one month, causing distress to the speaker and sickness to the shepherds. 'Akhid' means to finish, end, or remove. 'Ro'im' means shepherds. 'Yereach' means month. 'Tiktzar' means to be shortened or distressed. 'Nafshi' means my soul. 'Bachalah' means to be sick or weak.
[ZEC.11.9] And I said, I will not care for you. The dying will die, and the defeated will be defeated, and the leftovers will eat the flesh of their companion, woman to woman. [§]
va'omar lo er'eh etchem hametah tamut venich'hedet tikkached venish'arot to'ach'lena ishah et besar re'uteha
This verse comes from Leviticus 26:29. 'Va'omar' means 'and I said'. 'Lo er'eh' means 'not I will see' or 'I will not care for'. 'Etchem' means 'you'. 'Hametah' means 'the dying'. 'Tamut' means 'they will die'. 'Venich'hedet' means 'and the defeated'. 'Tikkached' means 'they will be defeated'. 'Venish'arot' means 'and the leftovers'. 'To'ach'lena' means 'they will eat'. 'Isha' means 'woman'. 'Et besar' means 'the flesh of'. 'Re'uteha' means 'her companion'.
[ZEC.11.10] And I took my staff, my symbolic agreement, and I broke it, to shatter my covenant which I made with all the peoples. [§]
va'ekach et-makli et-no'am va'egd'a oto lehafir et-briti asher karati et-kol-ha'ammim.
This verse describes an action of breaking a covenant. "Va'ekach" means "and I took". "Et-makli" means "my staff". "Et-no'am" is a bit trickier; it literally means "my pleasantness", but in this context likely refers to a symbolic item representing a covenant agreement. "Va'egd'a oto" means "and I broke it". "Lehafir" means "to shatter" or "to break". "Et-briti" means "my covenant". "Asher karati" means "which I made". "Et-kol-ha'ammim" means "with all the peoples".
[ZEC.11.11] And it was broken on that day, and indeed the poor of the flock, those who watch over me, will know that the word of Yahveh it is. [§]
va-tu-far ba-yom ha-hu va-ye-de-u ken a-ni-ei ha-tson ha-shom-rim oti ki d’var-Yahveh hu
This verse describes a breaking or shattering happening on that day, and the poor of the flock, those who are watched over, will know that it is the word of Yahveh. Let's break down the words: 'va-tu-far' means 'and it was broken'; 'ba-yom ha-hu' means 'on that day'; 'va-ye-de-u' means 'and they knew'; 'ken' means 'indeed, yes'; 'a-ni-ei ha-tson' means 'the poor of the flock'; 'ha-shom-rim oti' means 'those who watch over me'; 'ki' means 'because, for'; 'd’var-Yahveh' means 'the word of Yahveh'; and 'hu' means 'it is'.
[ZEC.11.12] And I said to them, "If it is good in your eyes, bring my wage, and if not, cease." And they weighed out my wage, thirty silver coins. [§]
va'omar aleihem im-tov be'eineichem havu sekhari ve'im-lo khadalu vayishkelu et-sekhari shloshim kasef.
This verse describes a situation where someone offers their wages to others, asking if it is agreeable to them. If not, they request to stop. The others then weigh out thirty pieces of silver as their wage.
[ZEC.11.13] And Yahveh said to me, "Throw it to the potter, the beautiful house that I valued above them." And I took thirty pieces of silver and threw it to the potter in the house of Yahveh. [§]
Va-yo-mer Yahveh e-lai ha-shlee-cheh-hu el-ha-yo-tzer e-der ha-ye-kar a-sher ya-kar-tee me-a-lei-hem va-ek-chah shlo-shim ha-kesef va-ash-leech o-toh beit Yahveh el-ha-yo-tzer.
This verse describes the prophet taking thirty pieces of silver and throwing them to the potter in the house of Yahveh. 'Yahveh' is the proper name of the God of Israel. 'Eder ha-ye-kar' refers to 'the beautiful house' or 'the house of beauty'. 'Ha-yo-tzer' means 'the potter'.
[ZEC.11.14] And I broke my second staff, the bindings, to break the brotherhood between Judah and between Israel. [§]
va-eg-da' et-mak-li ha-she-ni et-ha-hov-lim le-ha-fer et-ha-ah-vah bein Ye-hu-dah u-bein Yis-ra-el.
This verse describes the breaking of a staff, symbolizing the severing of brotherhood. 'Va-eg-da' ' means 'and I broke'. 'Mak-li' means 'my staff'. 'Ha-she-ni' means 'the second'. 'Ha-hov-lim' means 'the bindings'. 'Le-ha-fer' means 'to break'. 'Ha-ah-vah' means 'the brotherhood'. 'Bein' means 'between'. 'Ye-hu-dah' is Judah. 'U-bein' means 'and between'. 'Yis-ra-el' is Israel.
[ZEC.11.15] And Yahveh said to me, "Again, take for yourself a vessel of a shepherd, a foolish one." [§]
Va-yo-mer Yahveh e-lai od kah-leh-cha ke-lee ro-eh ev-eel
This verse consists of several parts. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'E-lai' means 'to me'. 'Od' means 'yet' or 'again'. 'Kah-leh-cha' means 'take for yourself'. 'Ke-lee' means 'a vessel' or 'an implement'. 'Ro-eh' means 'a shepherd'. 'Ev-eel' means 'worthless' or 'foolish'. The verse describes God instructing someone to take another shepherd, one who is foolish.
[ZEC.11.16] For behold, I am raising up a shepherd over the land, who will not tend to the young, nor seek the lost. Nor will he heal the broken, nor sustain the standing. But he will eat the flesh of the healthy, and tear apart their limbs. [§]
kee hee-neh-ah-no-kee me-keem ro-eh bah-ah-retz ha-nikh-cha-dot lo-yif-kod ha-na-ar lo-yevak-esh ve-ha-nish-beh-ret lo-yera-peh ha-nitz-vah-ah lo-yekhal-kel u-ve-sar ha-bree-ah yo-khal u-par-seh-hen yefar-ek.
This verse describes a future situation where God will raise up a shepherd in the land. This shepherd will not care for the young or seek the lost, nor heal the broken or sustain the standing. Instead, he will eat the flesh of the healthy and tear their limbs apart. The verse utilizes vivid imagery to describe a harsh and destructive leader.
[ZEC.11.17] Woe to the shepherd, the worthless idol, who abandons the flock! A sword is upon his arm and upon the eye of his right hand. His arm will become dry and will dry up, and the eye of his right hand will become dim and will become dim. [§]
hoy ro'i ha'elil oz'vi ha'tson cherev al-zro'o v'al-ein yemino zro'o yovosh tivosh v'ein yemino kaho tich'heh.
This verse is a prophetic utterance concerning a shepherd who has abandoned his flock. "Hoy" is an interjection expressing woe or lament. "Ro'i" means shepherd. "Ha'elil" means the idol or worthless. "Oz'vi" means abandoning. "Ha'tson" means the flock. "Cherev" means sword. "Al-zro'o" means on his arm. "V'al-ein yemino" means and on the eye of his right hand. "Zro'o yovosh tivosh" means his arm will become dry and will dry up. "V'ein yemino kaho tich'heh" means and the eye of his right hand will become dim and will become dim.
ZEC.12
[ZEC.12.1] The burden of the word of Yahveh concerning Israel, states Yahveh, is that Yahveh stretches out the heavens and founded the earth and creates the spirit of humanity within them. [§]
mas-sah dev-ar-yah-veh al-yis-rah-el ne-oom-yah-veh no-teh sha-ma-yim ve-yo-sed ah-rets ve-yo-tzer roo-ahch ah-dahm be-kir-bo.
This verse is an oracle or burden of the word of Yahveh concerning Israel. It states that Yahveh stretches out the heavens, founded the earth, and creates the spirit of humanity within them. 'Massa' means burden or oracle. 'Dev-ar' means word. 'Ne-oom' means declaration or states. 'Noteh' means stretches out. 'Yosed' means founded. 'Yotzer' means creates. 'Roo-ahch' means spirit of. 'Adam' means humanity. 'Bekirbo' means within them.
[ZEC.12.2] Behold, I put Jerusalem as a cup of staggering for all the peoples around, and also on Judah will be in the siege concerning Jerusalem. [§]
heen-nee ah-noh-kee sah-em et-yeh-roo-shah-lah-eem saf-rah-al le-khal-hah-ahm-eem sah-veev veh-gam al-yeh-hoo-dah yih-yeh bah-mah-tsor al-yeh-roo-shah-lah-eem.
This verse describes Jerusalem becoming a cup of staggering for all the peoples around it, and also Judah will be besieged concerning Jerusalem. 'heen-nee' means 'behold'. 'ah-noh-kee' means 'I'. 'sah-em' means 'I put'. 'et' is an untranslated particle. 'yeh-roo-shah-lah-eem' is Jerusalem. 'saf' means threshold or cup. 'rah-al' means staggering or intoxication. 'le-khal-hah-ahm-eem' means 'for all the peoples'. 'sah-veev' means 'around'. 'veh-gam' means 'also'. 'al' means 'on' or 'concerning'. 'yih-yeh' means 'will be'. 'bah-mah-tsor' means 'in the siege'.
[ZEC.12.3] And it will be on that day that I will make Jerusalem a stone of burden for all the peoples. All those who strain to lift it will surely injure themselves. And all the nations of the earth will be gathered against her. [§]
Vehaya bayom hahu asim et Yerushalayim even ma'amasa likol ha'amim kol omsiya sarot yisaretu vene'esfu aleha kol goyei ha'aretz.
This verse describes a future day when Jerusalem will become a burdensome stone for all peoples. Those who attempt to lift it will injure themselves. All the nations of the earth will be gathered against it.
[ZEC.12.4] On that day, says Yahveh, I will strike every horse with astonishment, and its rider with madness. And upon the house of Judah, I will open my eyes, and I will strike all the horses of the nations with blindness. [§]
bayom hahu ne'um-Yahveh akkeh kol-sus battimahon verochbo bashiggaon ve'al-beit Yehudah efkach et-einai vechol sus ha'ammim akkeh ba'ivaron.
This verse speaks of a day when Yahveh will strike down horses and their riders. It also states that Yahveh will open His eyes upon the house of Judah, and strike all the horses of the nations with blindness. 'Bayom hahu' means 'on that day'. 'Ne'um-Yahveh' means 'says Yahveh'. 'Akkeh' means 'I will strike'. 'Sus' means 'horse'. 'Battimahon' means 'with astonishment'. 'Rochbo' means 'its rider'. 'Bashiggaon' means 'with madness'. 'Ve'al-beit Yehudah' means 'and upon the house of Judah'. 'Efkach et-einai' means 'I will open my eyes'. 'Vechol sus ha'ammim' means 'and all the horses of the nations'. 'Ba'ivaron' means 'with blindness'.
[ZEC.12.5] And the leaders of Judah said in their hearts, “I will strengthen for myself the inhabitants of Jerusalem in Yahveh, the armies of their Gods.” [§]
ve'amru alufei Yehudah b'libam amtzah li yoshvei Yerushalayim baYahveh tzva'ot Eloheihem.
This verse describes the leaders of Judah resolving to rely on Yahveh, the God of their armies, for the inhabitants of Jerusalem. "Alufei" means leaders or chiefs. "Yehudah" is Judah. "B'libam" means in their heart. "Amtzah" means to strengthen or to be strong. "Yoshvei" means inhabitants or dwellers. "Yerushalayim" is Jerusalem. "baYahveh" means in Yahveh. "tzva'ot" means armies. "Eloheihem" means their Gods.
[ZEC.12.6] On that day, I will make the leaders of Judah like a furnace of fire among wood and like a burning torch among sheaves, and they will devour to the right and to the left all the nations all around. And Jerusalem will dwell again in its place, in Jerusalem. [§]
bayom hahu asim et alufei yehudah kekiyor esh beetzim uchelapiyd esh be'amir ve'ochlu al yamin ve'al smol et kol ha'amim saviv veyashvah yerushalayim od tachathiyah biyerushalayim.
This verse describes a future time when the leaders of Judah will become like a fiery furnace and a burning torch, consuming all the surrounding nations. Jerusalem will then be rebuilt and remain in its place.
[ZEC.12.7] And Yahveh will save the tents of Judah first, so that the glory of the house of David and the glory of the one dwelling in Jerusalem will not grow great over Judah. [§]
vehoshiya Yahveh et-aholei Yehudah barishonah lema'an lo-tigdal tif'eret beit-David vetif'eret yoshev Yerushalayim al-Yehudah.
This verse describes Yahveh saving the tents of Judah first, so that the glory of the house of David and the glory of the one dwelling in Jerusalem will not become great over Judah. The verse implies a specific order of salvation and a concern about the potential for excessive glory or dominance.
[ZEC.12.8] On that day, Yahveh will protect those who dwell in Jerusalem. And anyone who stumbles among them on that day will be like David, and the house of David will be like the Gods, like an angel of Yahveh before them. [§]
bay-yohm ha-hoo-ah ya-geyn yuh-veh-uh beh-ad yo-shehv yeh-roo-shah-lim veh-ha-yah ha-nik-shah-l bah-hem bay-yohm ha-hoo-ah keh-dah-veed oo-veyt dah-veed keh-eh-loh-heem keh-mal-akh yuh-veh-uh lee-fneh-eh-hem.
This verse describes a future day of protection for the inhabitants of Jerusalem. It states that Yahveh will defend them, and anyone who falters among them will be like David, and the house of David will be like the Gods, like an angel of Yahveh before them.
[ZEC.12.9] And it will be on that day that I, Yahveh, will seek to destroy all the nations that come against Jerusalem. [§]
ve-ha-ya ba-yom ha-hu avakeish le-hashmid et kol ha-goyim ha-ba'im al Yerushalayim
This verse describes a future day when Yahveh will seek to destroy all the nations that come against Jerusalem. 've-ha-ya' means 'and it will be'. 'ba-yom ha-hu' means 'on that day'. 'avakeish' means 'I will seek'. 'le-hashmid' means 'to destroy'. 'et kol ha-goyim' means 'all the nations'. 'ha-ba'im' means 'that come'. 'al Yerushalayim' means 'against Jerusalem'.
[ZEC.12.10] And I will pour out upon the house of David and upon those who dwell in Jerusalem a spirit of grace and of supplications, and they will look to me for the one they have pierced, and they will mourn for him as one mourns for an only son, and they will lament for him as one laments for a firstborn. [§]
ve-shafakhti al-beit david ve-al yoshev yerushalayim ruach chen ve-tachnunim ve-hibitu elai et asher dakaru ve-safdu alav ke-misped al ha-yachid ve-hamer alav ke-hamer al ha-bekhor.
This verse describes a pouring out of spirit upon the house of David and the inhabitants of Jerusalem, leading to mourning for someone who has been pierced. It compares the mourning to that for an only son, and the lamentation to that for a firstborn.
[ZEC.12.11] In that day, the mourning will be great in Jerusalem, like the mourning of Hadad-rimmon in the valley of Megiddo. [§]
bay-yohm ha-hoo-ah yig-dal ha-mis-peh-d bee-roo-sha-lim k'-mis-pad ha-dad-rim-mon b'-bee-keh-at megid-don.
This verse describes a great mourning in Jerusalem. "Bayyom" means "in the day". "Hahuah" means "that". "Yigdal" means "will grow great" or "will be great". "Hamisped" means "the mourning". "Birushalim" means "in Jerusalem". "Kemispad" means "like the mourning". "Hadadrimmon" is a proper name, likely a person or a place known for great mourning. "Bevik'at" means "in the valley of". "Megiddon" is a place name, the valley of Megiddo.
[ZEC.12.12] And the land will lament, families, families, alone. The family of the house of David, alone, and their wives, alone. The family of the house of Nathan, alone, and their wives, alone. [§]
ve-saf-da ha-a-retz mish-pa-chot mish-pa-chot le-vad mish-pa-chat beit-da-vid le-vad u-ne-she-hem le-vad mish-pa-chat beit-na-tan le-vad u-ne-she-hem le-vad
This verse describes a lamentation or mourning that will affect the land. It specifies that families will mourn separately. It singles out the family of the house of David and their wives, and the family of the house of Nathan and their wives, as mourning alone.
[ZEC.12.13] The family of the house of Levi, separately, and their women separately, the family of Shimei, separately, and their women separately. [§]
mish-pah-chat bayt-leh-vee le-vad oo nesh-ei-hem le-vad, mish-pah-chat ha-shih-may le-vad oo nesh-ei-hem le-vad.
This verse lists families. "mish-pah-chat" means family. "bayt-leh-vee" is the family of Levi. "le-vad" means separately or alone. "oo" means and. "nesh-ei-hem" means their women (wives). "ha-shih-may" is the family of Shimei.
[ZEC.12.14] All the families that remained were families of families apart, and their wives were apart. [§]
kol hamishpachot hanish'arot mishpachot mishpachot levad uneshehem levad.
This verse describes families who remained. 'Kol' means 'all' or 'every'. 'Hamishpachot' means 'the families'. 'Hanish'arot' means 'the remaining'. The repetition of 'mishpachot mishpachot' emphasizes a grouping of families. 'Levad' means 'alone' or 'apart'. 'Uneshehem' means 'and their wives'.
ZEC.13
[ZEC.13.1] On that day, a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity. [§]
bay-yohm ha-hoo-ah yih-yeh ma-kor neef-tah le-bayt da-veed oo-le-yosh-vay yer-oo-shah-leem le-chat-taht oo-le-nee-dah.
This verse describes a future day when a fountain will be opened for the house of David and the inhabitants of Jerusalem, for sin and for impurity. "Bayyom" means "on the day". "Hahu" means "that". "Yihyeh" means "will be". "Makor" means "fountain" or "source". "Niftach" means "opened". "Lebeit" means "to the house of". "David" is the proper name David. "Ule" means "and to". "Yoshvei" means "inhabitants of". "Yerushalayim" is the proper name Jerusalem. "Lechattaht" means "for sin". "Ule" again means "and for". "Niddah" means "impurity".
[ZEC.13.2] And it will be on that day, declares Yahveh of hosts, that I will utterly destroy the names of the idols from the land, and they will not be remembered anymore. Also, I will remove the prophets and the spirit of impurity from the land. [§]
v'haya bayom hahu ne'um Yahveh tzeva'ot akhr'it et shmot ha'atzavim min ha'aretz v'lo yizakru od v'gam et hann'vi'im v'et ruach hatum'a a'avir min ha'aretz.
This verse describes a future day when Yahveh of hosts will utterly destroy the names of the idols from the land and they will no longer be remembered. Furthermore, the prophets and the spirit of impurity will be removed from the land.
[ZEC.13.3] And it will be that if a man still prophesies, and his father and his mother, who bore him, say to him, “You shall not live,” because you have spoken falsehood in the name of Yahveh, then his father and his mother, who bore him, will pierce him while he is prophesying. [§]
ve-ha-yah ki-yi-na-ve ish od ve-a-meru elav aviv ve-imo yoldav lo tichyeh ki sheker dibarta be-shem Yahveh u-dekaruhu aviv ve-imo yoldav be-hinav’o.
This verse describes a consequence for false prophecy. If a man continues to prophesy, and his parents, who bore him, say to him, “You shall not live,” because he has spoken falsehood in the name of Yahveh, then his parents who bore him will pierce him while he is prophesying. 'Yoldav' refers to the parents who gave birth to the individual.
[ZEC.13.4] And it will be on that day that the prophets will be ashamed, each one from his vision in prophesying, and they will not wear a garment of hair for the purpose of deception. [§]
vehayah bayom hahu yevoshoo hannaviim ish mechez'yono behinnabe'oto velo yilbeshoo adderet se'ar lema'an kaches.
This verse describes a day when prophets will be ashamed of their visions and will not wear garments of hair for the purpose of deception. 'Vehayah' means 'and it will be'. 'Bayom hahu' means 'on that day'. 'Yevoshoo' means 'they will be ashamed'. 'Hannaviim' means 'the prophets'. 'Ish' means 'a man/each'. 'Mechez'yono' means 'from his vision'. 'Behinnabe'oto' means 'in prophesying'. 'Velo' means 'and not'. 'Yilbeshoo' means 'they will wear'. 'Adderet' means 'a garment/robe'. 'Se'ar' means 'hair'. 'Lema'an' means 'for the purpose of'. 'Kaches' means 'deception/falsehood'.
[ZEC.13.5] And he said, "I am not a prophet, I am a man who works the ground, for God has possessed me from my youth." [§]
ve-amar lo navi anokhi, ish-oved adamah anokhi, ki adam hiknani mine'urai.
This verse comes from Amos 7:14. 've-amar' means 'and he said'. 'lo navi' means 'not a prophet'. 'anokhi' means 'I'. 'ish' means 'man'. 'oved' means 'worker' or 'servant'. 'adamah' means 'earth' or 'ground'. 'ki' means 'for' or 'because'. 'hiknani' means 'has acquired me' or 'has possessed me'. 'mine'urai' means 'from my youth'.
[ZEC.13.6] And he said to him, "What are these wounds between your hands?" And he said, "They are from the house of my beloved." [§]
ve'amar elav mah hamakhot ha'eleh bein yadekha ve'amar asher hukkeiti beit me'ahavai.
This verse consists of a dialogue. Someone asks another what the wounds on his hands are. The second person responds that the wounds are from the house of his beloved.
[ZEC.13.7] A sword is stirred up against my shepherd and against the man who is my companion. Thus declares Yahveh of hosts: Strike the shepherd, and the sheep will scatter, and I will turn my hand against the young men. [§]
kher-ev oo-ree al-ro-ee v'al-gever a-mee-tee ne-oom Yahveh tze-va-ot hak-eh et-ha-ro-eh u'te-foo-tzee-na ha-tzo-an va-ha-shee-vo-tee ya-dee al-ha-tzo-ar-eem
This verse uses several key names for God, and employs vivid imagery. "Kher-ev" means sword. "Ro-ee" means my shepherd. "Gever" means man. "A-mee-tee" means my companion or friend. "Ne-oom" means declares. "Yahveh tze-va-ot" is Yahveh of hosts. "Hak-eh" means strike. "Ha-ro-eh" means the shepherd. "Tzo-an" means flock or sheep. "Tzo-ar-eem" means young men or youth.
[ZEC.13.8] And it will be in all the land, says Yahveh, two-thirds in it will be cut off, they will perish, and the third will remain in it. [§]
ve-ha-ya be-kol-ha-aretz ne-um-Yahveh, pi-shnayim ba-h, yi-kar-tu yi-gva-u, ve-ha-shlishit yi-va-ter ba.
This verse describes a judgment upon the land. 've-ha-ya' means 'and it will be'. 'be-kol-ha-aretz' means 'in all the land'. 'ne-um-Yahveh' means 'says Yahveh'. 'pi-shnayim ba-h' means 'two-thirds in it'. 'yi-kar-tu' means 'they will be cut off'. 'yi-gva-u' means 'they will perish'. 've-ha-shlishit' means 'and the third'. 'yi-va-ter ba' means 'will remain in it'.
[ZEC.13.9] And I will bring the third into the fire, and refine them as silver is refined, and test them as gold is tested. He will call out My name, and I will answer him. I have said, 'This is My people,' and he will say, 'Yahveh is my God.' [§]
vehaveiti et-hashelishit baesh u tzraftim kitzrof et-hakesef uvekhan'tim kivkhon et-hazahav hu yikra bishmi va'ani e'eneh oto amarti ami hu vehu yomar YHWH elohai.
This verse describes a refining process. 'The third' refers to a group of people. They will be brought through fire and refined like silver is refined and tested like gold is tested. Those who call upon Yahveh by name will receive a response. God declares this people as His own, and they will declare Yahveh as their God.
ZEC.14
[ZEC.14.1] Behold, a day is coming that belongs to Yahveh, and your plunder will be divided among you. [§]
heen-eh yohm bah liyahveh ve-khul-lak shlal-ek be-kir-vek
This verse speaks of a coming day belonging to Yahveh, and a division of plunder within the people.
[ZEC.14.2] And I will gather all the nations to Jerusalem for war, and the city will be captured, and the houses will be plundered, and the women will be violated, and half of the city will go into exile, and the remainder of the people will not be cut off from the city. [§]
ve'asafti et-kol-hagoyim el-yerushalayim lamilhama ve'nilkedah ha'ir venashasu habbatim vehannashim tishaggalnah ve'yatzah hatzi ha'ir bagolah veyeter ha'am lo yikaret min-ha'ir.
This verse describes a gathering of all nations to Jerusalem for war, the city’s capture, the plundering of houses, the violation of women, half the city being exiled, and the remaining populace not being cut off from the city.
[ZEC.14.3] And Yahveh will go out and fight against those nations, as He fought in the day of battle. [§]
veh-yah-veh yah-tseh veh-neel-khah bah-go-yeem hah-hem keh-yohm hee-lahk-hah-moh beh-yohm keh-rahv.
This verse describes Yahveh going out to fight against those nations, as He fought in the day of battle. 'Yahveh' is the proper name of God. 'Go-yeem' refers to nations. 'Hah-hem' means 'those'. 'Yohm' means 'day'. 'Hee-lahk-hah-moh' means 'fighting' or 'battle'. 'Keh-rahv' is 'battle'.
[ZEC.14.4] And his feet will stand on that day upon the Mount of Olives, which is before Jerusalem from the east, and the Mount of Olives will be split from its midpoint eastward and westward, a valley of great size. And half of the mountain will move northward, and half of it southward. [§]
ve'amdu raglav bayom-hahua al-har hazeitim asher al-pnei Yerushalayim mikedem venevekha har hazeitim mehecsvo mizraha vayama gei godola meod umash chatsi hahar tzaponah vechetsio-negebah.
This verse describes a future event where Yahveh will stand on the Mount of Olives, which will then split in two, creating a great valley. One half of the mountain will move north, and the other half south.
[ZEC.14.5] And you shall flee to the valleys of the mountains, for the valleys of the mountains will reach to Atzal. And you shall flee as you fled from the noise in the days of Uzziah, king of Judah. And Yahveh, the Gods of all holy ones, will come with you. [§]
ve-nas-tem gei-ha-ra-yim ki-ya-gi-a gei-ha-rim el-a-tzal ve-nas-tem ka-a-she-r nas-tem mi-pnei ha-ra-ash bi-mei uz-zi-yah me-lech-ye-hu-dah u-va Yahveh Elohim kol-kdo-shim im-mach
This verse describes a time of trouble and calls for fleeing to the valleys of the mountains. It references a past earthquake during the reign of King Uzziah of Judah as a point of comparison. It concludes with the coming of Yahveh, the Gods of all holy ones, with them.
[ZEC.14.6] And it will be on that day, there will not be light, and precious things will freeze. [§]
ve-ha-ya ba-yom ha-hu lo yi-hyeh or yeqarot yeqippa'on
This verse describes a future day of darkness. 've-ha-ya' means 'and it will be'. 'ba-yom ha-hu' means 'on that day'. 'lo yi-hyeh' means 'there will not be'. 'or' means 'light'. 'yeqarot' means 'brightnesses', or 'precious things'. 'yeqippa'on' means 'they will freeze'. The verse appears to be describing a cataclysmic event.
[ZEC.14.7] And it will be one day, it is Yahveh who will know it, not day and not night, and it will be at the time of evening that there will be light. [§]
ve-ha-ya yom echad hu yivada la-Yahveh lo yom ve-lo layla ve-ha-ya le-et erev yihyeh or.
This verse describes a unique day that will be known to Yahveh, a day unlike any other, where there will be neither day nor night, and at the time of evening, there will be light. The verse uses 'yom' for day, 'layla' for night, 'erev' for evening and 'or' for light. 'Yivada' means 'will be known' and is used with 'la-Yahveh' meaning 'to Yahveh'.
[ZEC.14.8] And it will be on that day that living waters will come out from Jerusalem, half of them to the former sea, and half of them to the latter sea. It will be in summer and in winter. [§]
Vehayah bayom hahu yetzu mayim hayim miYerushalayim chetzyam el-hayam haqdmoney vechetzyam el-hayam ha’acharon baqayitz ubachoref yihyeh.
This verse describes a future event where living waters will flow from Jerusalem. Half of these waters will go to the former sea (likely the Dead Sea) and half to the latter sea (likely the Mediterranean Sea). This will occur in both summer and winter.
[ZEC.14.9] And Yahveh will be as king over all the earth on that day, and Yahveh will be one, and His name will be one. [§]
vehaya Yahveh lemelech al-kol-haaretz bayom hahu yihye Yahveh echad ushmo echad.
This verse states that Yahveh will be king over all the earth on that day, and Yahveh will be one, and His name will be one. The word 'Yahveh' appears twice. 'Lemelech' means 'as king'. 'Al-kol-haaretz' means 'over all the earth'. 'Bayom hahu' means 'on that day'. 'Echad' means 'one'. 'Ushmo' means 'and His name'.
[ZEC.14.10] It will circle all the land as a wasteland, from Gevah to Rimmon south of Jerusalem, and Ramah will dwell beneath it, from the gate of Benjamin until the place of the first gate, until the inner gate, and from the Tower of Hananel until the wine vats of the king. [§]
yisov kah-hal-ah-retz kah-aravah mi-gevah le-rimon negev Yerushalayim ve-ramah ve-yashvah tah-teh-yah le-mi-sha-ar Binyamin ad-me-kom sha-ar ha-rishon ad-sha-ar ha-pinim u-migdal Hananel ad-yik-vei ha-melech.
This verse describes a surveying or circling of the land, specifically around Jerusalem, with detailed boundary markers. 'Yisov' refers to turning or circling. 'Kah-hal-ah-retz' means 'all the land'. 'Kah-aravah' refers to a desert or wasteland. 'Gevah' and 'Rimmon' are place names. 'Negev Yerushalayim' means 'south of Jerusalem'. 'Ramah' is another place name. 'Yashvah' means 'it will dwell'. 'Mi-sha-ar Binyamin' means 'from the gate of Benjamin'. 'Ad-me-kom sha-ar ha-rishon' means 'until the place of the first gate'. 'Ad-sha-ar ha-pinim' means 'until the inner gate'. 'Migdal Hananel' is the Tower of Hananel. 'Yikvei ha-melech' are the wine vats of the king.
[ZEC.14.11] And they will dwell in it, and a ban will not be anymore, and Jerusalem will dwell in safety. [§]
ve-yash-vu bah ve-che-rem lo yi-hyeh-od ve-yash-vah Yeru-sha-lam la-ve-tach.
This verse discusses the future state of Jerusalem. 've-yash-vu' means 'and they will dwell'. 'bah' means 'in it' (referring to the land). 've-che-rem' means 'and a ban' (a dedicating to destruction). 'lo yi-hyeh-od' means 'will not be anymore'. 've-yash-vah' means 'and will dwell'. 'Yeru-sha-lam' is Jerusalem. 'la-ve-tach' means 'in safety'. The verse speaks of people dwelling in the land and the end of destructive practices, with Jerusalem existing securely.
[ZEC.14.12] And this will be the plague that Yahveh will inflict upon all the nations that encamped against Jerusalem: their flesh will rot while they stand on their feet, and their eyes will dissolve in their sockets, and their tongue will rot in their mouths. [§]
ve-zo-at ti-hyeh ha-ma-ge-fah a-sher yig-of Yahveh et-kol-ha-am-im a-sher tzav-u al-yeru-sha-layim ha-mek be-sar-o ve-hu o-med al-rag-lav ve-einav tim-ak-nah be-chor-ei-hen u-leshono tim-ak be-pi-hem.
This verse describes a plague that Yahveh will inflict upon the nations who besiege Jerusalem. The plague causes flesh to rot while the afflicted remain standing, their eyes will dissolve in their sockets, and their tongues will rot in their mouths.
[ZEC.14.13] And it will be on that day that the turmoil of Yahveh will be great among them, and each person will grasp the hand of their companion, and a person’s hand will rise against the hand of their companion. [§]
ve-ha-ya ba-yom ha-hu ti-hyeh me-hu-mat-Yahveh ra-bah bah-hem ve-hech-zi-ku ish yad re-eh-hu ve-ah-lah ya-do al-yad re-eh-hu
This verse describes a day of great turmoil caused by Yahveh. People will turn against each other, each person raising their hand against their companion.
[ZEC.14.14] And also Judah will fight against Jerusalem, and a force of all the nations will be gathered around, bringing gold and silver and clothes in great abundance. [§]
və-gam-yə-hū-ḏāh til-la-ḥem bi-yrū-šā-lim və-’us-saf ḥêyl kōl-ha-gō-yim sā-viḇ zā-hāḇ və-ke-seph üḇ-gā-ḏim lā-rōḇ mě-’ōḏ.
This verse describes Judah fighting against Jerusalem, and a gathering of forces from all nations around it, bringing with them gold, silver, and abundant clothing.
[ZEC.14.15] And thus will be the plague of the horse, the donkey, the camel, and the donkey, and all the animals that will be in the camps of them, like this plague. [§]
vekhen tihyeh magefat hassus hapered hagamal vehachamor vechol habhemah asher yihyeh bamachanot hahemah kammapefah hazot.
This verse describes a plague that will affect animals. 'Veken' means 'and thus'. 'Tihyeh' means 'will be'. 'Magefat' is 'plague of'. 'Hassus' is 'the horse'. 'Hapered' is 'the donkey'. 'Hagamal' is 'the camel'. 'Vehachamor' is 'and the donkey'. 'Vechol habhemah' is 'and all the animals'. 'Asher yihyeh bamachanot hahemah' means 'that will be in the camps of them'. 'Kammapefah hazot' means 'like the plague this'.
[ZEC.14.16] And it will be that all the remainder of all the nations who come against Jerusalem will go up year by year to worship the King Yahveh of Hosts and to celebrate the Festival of Booths. [§]
ve-ha-ya kol-ha-no-tar mi-kol-ha-go-yim ha-ba-im al-ye-ru-sha-la-im ve-a-lu mi-dei sha-na be-sha-na le-hishtachavot le-me-lech ye-ho-vah tse-va-ot ve-la-chog et-chag ha-suk-kot.
This verse describes a future reality where remnants of all nations who come against Jerusalem will be required to annually travel to worship the King Yahveh of Hosts and celebrate the Festival of Booths. "ve-ha-ya" means "and it will be". "kol-ha-no-tar" means "all the remainder". "mi-kol-ha-go-yim" means "from all the nations". "ha-ba-im" means "those coming". "al-ye-ru-sha-la-im" means "upon Jerusalem". "ve-a-lu" means "and they will go up". "mi-dei sha-na be-sha-na" means "year by year". "le-hishtachavot" means "to worship". "le-me-lech ye-ho-vah tse-va-ot" means "to the King Yahveh of Hosts". "ve-la-chog" means "and to celebrate". "et-chag ha-suk-kot" means "the Festival of Booths".
[ZEC.14.17] And it will be that those who do not go up from the families of the land to Jerusalem to worship the king, Yahveh of hosts, will not have rain upon them. [§]
ve-ha-ya a-sher lo ya-aleh me-et mish-pe-chot ha-aretz el-ye-ru-sha-lim le-hishtach-vah le-melech Yahveh tze-va-ot ve-lo a-lei-hem yi-hyeh ha-ga-shem.
This verse describes a consequence for those who do not go up to Jerusalem to worship the king, Yahveh of hosts. It states that rain will not fall upon them. 'Ve-ha-ya' means 'and it will be'. 'A-sher' means 'which/that'. 'Lo ya-aleh' means 'will not go up'. 'Me-et' means 'from'. 'Mish-pe-chot' means 'families'. 'Ha-aretz' means 'the land'. 'El-ye-ru-sha-lim' means 'to Jerusalem'. 'Le-hishtach-vah' means 'to worship'. 'Le-melech' means 'to the king'. 'Yahveh' is the proper name of God. 'Tze-va-ot' means 'of hosts/armies'. 'Ve-lo' means 'and not'. 'A-lei-hem' means 'upon them'. 'Yi-hyeh' means 'will be'. 'Ha-ga-shem' means 'the rain'.
[ZEC.14.18] And if the family of Egypt does not ascend and does not come, and the plague is not upon them, the plague that Yahveh will inflict upon the nations who do not ascend to celebrate the festival of Tabernacles will not be upon them. [§]
ve-im-mish-pa-chat mitz-raim lo-ta-ah-leh ve-lo bah-ah ve-lo ah-leh-hem tih-yeh ha-mah-geh-fah ah-sher yig-of Yahveh et-ha-go-yim ah-sher lo ya-ah-loo la-chog et-chag ha-soo-chot.
This verse discusses the fate of the Egyptians regarding a plague and the festival of Sukkot (Tabernacles). It states that if families of Egypt do not ascend or come, and the plague is not upon them, the plague that Yahveh will inflict upon the nations who do not ascend to celebrate the festival of Sukkot will not affect them.
[ZEC.14.19] This will be the sin offering of Egypt and the sin offering of all the nations who do not go up to celebrate the festival of booths. [§]
zoht tihyeh khatat mitzrayim vekhatat kol hagogoyim asher lo ya'alu lakhog et khag hasukkot
This verse discusses the sin offering related to Egypt and all the nations. "Zot" means "this". "Tihyeh" means "will be". "Khatat" means "sin offering" or "sin". "Mitzrayim" is the name "Egypt". "Ve" means "and". "Kol" means "all". "Hagogoyim" means "the nations". "Asher" means "that" or "which". "Lo" means "not". "Ya'alu" means "they will ascend" or "they will go up". "Lakhog" means "to celebrate". "Et" is a grammatical particle. "Khag" means "festival" or "feast". "Hasukkot" is "of the booths", referring to the Festival of Sukkot.
[ZEC.14.20] On that day, there will be on the harnesses of the horses, ‘Holy to Yahveh,’ and the basins will be in the house of Yahveh like the bowls before the altar. [§]
bay-yohm ha-hoo-ah yih-yeh al-mets-ee-lot ha-soo-s koh-desh la-yah-veh veh-ha-yah ha-see-rot beh-bayt yah-veh kah-miz-rah-keem lif-nay ha-miz-beh-akh.
This verse describes a time when inscriptions on horse harnesses will be sacred to Yahveh, and the basins in the house of Yahveh will be like bowls before the altar.
[ZEC.14.21] And it will be that every cooking pot in Jerusalem and in Judah will be holy to Yahveh of hosts, and all who previously sacrificed will come and take from them and cook in them, and there will no longer be a Canaanite in the house of Yahveh of hosts on that day. [§]
ve-ha-ya kol-seer bi-yerushalayim u-vi-yehuda kodesh la-Yahveh tzevaot u-vao kol-ha-zovechim ve-lakhu mehem u-vishlu bahem ve-lo-yi-hyeh ke-na-ani od be-beit-Yahveh tzevaot ba-yom ha-hu.
This verse describes a purification of the temple and the land of Judah. All cooking pots will be considered holy to Yahveh of hosts, and those who previously sacrificed to other gods will now use these pots to cook for Yahveh. Furthermore, no Canaanite will remain in the house of Yahveh of hosts on that day.