translation_id: net-engnet

book_id: ZEC

label: NET translator note

text: Heb “two mountains, and the mountains [were] mountains of bronze.” This has been simplified in the translation for stylistic reasons. sn Bronze , a hard, almost impenetrable metal, is an apt figure to speak of the obstacles standing in the way of the accomplishment of God’s purposes for the postexilic Jewish community (cf. 4:7 ). The cleft between the two from which the chariots emerge might be related to the eschatological triumph of the Lord who will return to the Mount of Olives and divide it into two mountains, one on the north and the other on the south (cf. Zech 14:1-8 ; Ezek 47:1-12 ).


label: NET textual note

text: For the MT reading אֲמֻצִּים (’ amutsim , “strong”) Aquila and Syriac presuppose אֲדֻמִּים (’ adummim , “red”), thus giving the red horse an assignment and eliminating the problem of a fifth, “spotted” horse. The fourth would be a mottled red horse according to this view. There is, however, no manuscript support for this interpretation.


text: See the note on the expression “angelic messenger” in 1:9 .


text: The Hebrew term translated “spirit” here may also be translated “wind” or “breath” depending on the context (cf. ASV, NRSV, CEV “the four winds of heaven”; NAB similar).


text: The present translation takes אֲמֻצִּים (’ amutsim , “strong”) to be a descriptive of all the horses – white, black, red, and spotted (cf. NAB, NIV, NLT).


text: Heb “my spirit.” The subject appears to be the Lord who exclaims here that the horsemen have accomplished their task of bringing peace.


text: The words “some people” are supplied in the translation. The Hebrew verb translated “choose” (alternatively “take” [NAB, NIV]; “collect” [NRSV, CEV]) has no direct object specified in the text. Some translations supply “silver and gold” (NIV, NRSV) or “an offering” (NASB).


text: Heb “crowns” (so KJV, ASV; also in v. 14 ). The Hebrew word for “crown” here is עֲטֶרֶת (’ ateret ), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority.


text: The epithet “Branch” ( צֶמַח , tsemakh ) derives from the verb used here ( יִצְמָח , yitsmakh , “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2 ; Jer 33:15 ). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5 ).


text: “Helem” is probably the same individual as “Heldai” in v. 10 . Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [ 2 Sam 23:29 ] and “Heldai” [ 1 Chr 27:15 ]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).


text: Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” ( חֵן , khen ); that is, “Hen” is a nickname for Josiah – “the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).