On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of the Prophet Zechariah (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Zechariah data set: every chapter of LXX Zechariah (1-14) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. Zechariah moves from early post-exilic night visions and temple encouragement into far-reaching oracles about the Branch, the shepherd, the king on a donkey, the pierced one, and the final sanctification of Jerusalem. The Greek book is one of the most important prophetic reservoirs for the New Testament passion narratives. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter-by-chapter detail below unfolds. Zechariah is structurally diverse, joining vision report, symbolic crowning, fasting instruction, and apocalyptic burden oracles. The annotation tracks its messianic figures, temple hopes, and eschatological Jerusalem theology. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1–6 — Night visions and the rebuilding community. The prophet calls the people to return, sees the horses, horns, measuring line, high priest, lampstand, flying scroll, woman in the ephah, and chariots, and repeatedly reassures the post-exilic builders.
• II · 7–8 — Fasting transformed by restored Zion. Questions about mourning are answered by ethical demand and by the promise that fasts will become feasts in a truth-filled Jerusalem.
• III · 9–11 — The coming king, shepherd, and rejected favor. Zion's king arrives humbly, shepherd imagery intensifies, and the drama of favor refused and thirty silver pieces signals covenant fracture.
• IV · 12–14 — Final conflict, mourning, and holiness. The pierced one, the shepherd struck, the siege and deliverance of Jerusalem, and the day when holiness marks everything bring the prophecy to its eschatological summit.

Chapter-by-chapter

Zechariah 1 — ΖΑΧΑΡΙΑΣ Α′

Theme. A call to repentance opens into the first night vision and the Lord's renewed jealousy for Zion.

Outline.

• A · 1:1-6 — Opening call to return to the Lord.
• B · 1:7-11 — First night vision: the riders report the earth at rest.
• C · 1:12-13 — The angel intercedes and receives a consoling answer.
• D · 1:14-17 — Jealous mercy for Zion and wrath for the nations.

Translation & textual notes. The early Persian period opens with an initial call to repentance joined to the first night vision. The chapter first recalls the anger that fell on the former generations and turns that memory into a present summons: if the community returns, the Lord will return to it. From verse 7 onward the register becomes visionary. The mounted patrol reports a quiet world while Jerusalem still lies under the long shadow of the exile, and the angel of the Lord intercedes over the seventy years. The divine answer is deliberately double-edged: fierce jealousy for Jerusalem and Zion, but corresponding wrath against the nations that overreached in Judah's affliction. The chapter therefore functions as a threshold text for the book, coupling moral reorientation with the promise that the Lord's mercy, temple rebuilding, and renewed election of Jerusalem are now moving back into view.

Zechariah 2 — ΖΑΧΑΡΙΑΣ Β′

Theme. The powers that scattered Judah are answered by craftsmen, and Jerusalem is measured for unwalled glory.

Outline.

• A · 2:1-4 — The four horns and the four craftsmen.
• B · 2:5-9 — Jerusalem measured for a future beyond walls.
• C · 2:10-13 — The exiles are summoned out and the nations are warned.
• D · 2:14-17 — Daughter Zion rejoices at the Lord's indwelling and universal draw.

Translation & textual notes. The night visions continue, and in the Septuagint this chapter division begins with the vision of the four horns and four craftsmen before moving to the measuring of Jerusalem. The first unit answers the scattering of Judah and Israel with divinely raised agents who will terrify and cut down the powers that exalted themselves. The second unit then reorients attention from enemy overthrow to Zion's astonishing future. A measuring line appears, but Jerusalem's destiny exceeds ordinary fortification: she will be inhabited in open abundance, and the Lord himself will be a wall of fire and an indwelling glory. The chapter closes with a layered summons to flee Babylon, rejoice as daughter Zion, and watch many nations attach themselves to the Lord. Particularly important in the Greek is the repeated language of sending and indwelling, which makes the vision not only architectural or political but profoundly theological: the restored city is secure because the Lord rises, dwells there, and claims Judah and Jerusalem anew.

Zechariah 3 — ΖΑΧΑΡΙΑΣ Γ′

Theme. Joshua is cleansed, recommissioned, and tied to the Branch in a vision of accusation overturned by grace.

Outline.

• A · 3:1-2 — Joshua is accused and the accuser is rebuked. Joshua the high priest stands before the angel of the Lord while the devil takes the prosecutorial position at his right hand, only to be rebuked by the Lord who has chosen Jerusalem.
• B · 3:3-5 — Filth is removed and priestly purity is restored. Joshua appears in defiled garments, but the attendants strip them away, his iniquities are removed, and he is reclothed with clean priestly vesture and turban.
• C · 3:6-7 — The restored priest receives a covenant charge. The angel solemnly testifies that fidelity in the Lord’s ways and ordinances will issue in judicial and custodial authority within the house and court of God.
• D · 3:8-9 — Joshua and his circle prefigure the coming servant and the marked stone. Joshua and his seated companions are declared portentous figures as the Lord announces his servant, the Rising One, and sets forth the stone with seven eyes.
• E · 3:10 — The vision ends in shared peace. The climactic promise is domestic and communal: in the Lord’s day neighbors call one another beneath vine and fig tree.

Translation & textual notes. Joshua the high priest is presented in a courtroom-and-sanctuary vision where accusation, purification, recommissioning, and eschatological promise are tightly bound together. The Septuagint keeps the dramatic sequence clear: the devil stands at Joshua's right to oppose him, the Lord rebukes the accuser, Joshua's filthy garments are removed, and the priest is reclothed before receiving a renewed charge. Several phrases deserve attention in the Greek, including the image of the 'brand snatched from fire,' the promise of access among the heavenly attendants, and the messianic title Ἀνατολή, here preserved as a vivid dawning image. The translation therefore follows the LXX's own idiom and preserves its priestly and visionary texture rather than collapsing the chapter into a purely harmonized rendering.

Zechariah 4 — ΖΑΧΑΡΙΑΣ Δ′

Theme. Lampstand, olive trees, and the word to Zerubbabel make the temple's future rest on the Lord's Spirit.

Outline.

• A · 4:1-3 — The angel wakes the prophet and displays the lampstand vision. The interpreting angel returns, rouses Zechariah, and sets before him a golden lampstand furnished with lamps, channels, and two olive trees.
• B · 4:4-6 — The vision is tied to the word spoken to Zerubbabel. Zechariah asks for interpretation, and the angel answers by delivering the governing oracle: the work will proceed not through human force but through the Lord’s Spirit.
• C · 4:7-10 — The mountain yields and Zerubbabel completes the house. Obstacles are reduced before Zerubbabel, the key stone is brought out amid grace-cries, and the builder who founded the house is promised its completion.
• D · 4:11-13 — Zechariah presses for the meaning of the olive trees and apparatus. The prophet asks twice about the trees, branches, and golden outlets, underscoring the layered symbolism of the temple vision.
• E · 4:14 — The two standing figures are identified before the Lord of all the earth. The explanation closes by naming the pair as the two sons of richness who stand in attendance before the universal Lord.

Translation & textual notes. The night-vision sequence is developed by pairing temple imagery with a direct word to Zerubbabel. The Greek presents a golden lampstand with its bowl, lamps, channels, and two olive trees, then explicitly interprets the vision through the oracle 'not by great power nor by might, but by my Spirit.' The Septuagint also preserves several distinctive turns that deserve to remain visible in translation, such as the enigmatic cry over the stone in 4:7, the 'tin plumb-stone' in Zerubbabel's hand in 4:10, and the final description of the two anointed figures as 'sons of richness.' The chapter therefore reads as both temple-vision and political encouragement, with the LXX's own symbolic vocabulary left in place rather than flattened into later paraphrase.

Zechariah 5 — ΖΑΧΑΡΙΑΣ Ε′

Theme. The covenant curse flies through the land while lawlessness is sealed up and carried away to Babylon.

Outline.

• A · 5:1-2 — The prophet sees a flying sickle. The interpreting angel directs Zechariah to the airborne scroll-like sickle whose dimensions mark it as a public and inescapable sign.
• B · 5:3-4 — The curse goes out against theft and false oath. The vision is explained as the covenant curse moving through the whole land, entering guilty houses and consuming them from within.
• C · 5:5-6 — A measuring vessel is identified with the land’s injustice. The angel presents another object emerging before the prophet and names it as the visible measure of the people's iniquity.
• D · 5:7-8 — Wickedness is enclosed within the vessel. A woman seated in the measure is exposed as lawlessness itself, then thrust back down and sealed under lead.
• E · 5:9-11 — Wickedness is carried to Babylon for its own house. Winged women lift the vessel between earth and heaven and bear it to Babylon, where a house will be prepared for it.

Translation & textual notes. Two linked night-visions appear here: the flying sickle that carries the covenant curse through the land, and the measuring vessel in which lawlessness is personified as a woman and removed to Babylon. The Septuagint's diction keeps the judicial force of the vision in the foreground, especially in the language of the curse entering the thief's house and of wickedness being carried away and established elsewhere. The chapter's images therefore move from exposure to expulsion: sin is first named and judged within the land, then contained and transported away from the restored community.

Zechariah 6 — ΖΑΧΑΡΙΑΣ Ϛ′

Theme. Four chariots go out from the Lord of all the earth, and Joshua is crowned as a sign of the coming Branch.

Outline.

• A · 6:1-4 — Four chariots emerge from between bronze mountains. Zechariah sees four chariots with differently colored horses, then asks the interpreting angel what this final vision means.
• B · 6:5-8 — The chariots are sent to the quarters of the earth. The angel identifies them as powers proceeding from heaven before the Lord of all the earth and declares that the northern mission has quieted divine wrath.
• C · 6:9-11 — Exilic gifts become a crowning sign for Joshua. A fresh word of the Lord instructs Zechariah to receive gifts from the returned exiles and place crafted crowns on Joshua the high priest.
• D · 6:12-13 — The Branch will build the Lord’s house. Joshua’s crowning points beyond itself to the man named Anatole, who will arise, build the temple, bear royal honor, and establish peaceful counsel.
• E · 6:14-15 — The memorial crowns and the promise of distant builders. The crowns are kept as a memorial in the temple, and those far away are promised a share in building the house if the people truly obey the Lord.

Translation & textual notes. The earlier horse visions are completed by revealing four chariots sent out from before the Lord of all the earth, then joining that cosmic patrol to a symbolic crowning of Joshua the high priest. The Septuagint binds movement and restoration together: divine forces go out to quiet the Lord's wrath in the north, and the prophetic sign of crowns points to the coming 'Anatole,' the figure who will build the Lord's house and unite royal dignity with priestly peace. The chapter therefore moves from heavenly governance over the nations to a temple-centered promise of restoration and obedient hope.

Zechariah 7 — ΖΑΧΑΡΙΑΣ Ζ′

Theme. A question about fasting becomes a rebuke of worship without justice, mercy, or listening hearts.

Outline.

• A · 7:1-3 — A delegation asks whether the sanctuary fast should continue. In the fourth year of Darius a message comes to Zechariah while envoys approach Bethel and the sanctuary personnel to ask whether the long-observed fifth-month mourning is still required.
• B · 7:4-7 — The Lord exposes self-directed fasting. The answer reframes the question: the issue is not ritual continuity alone but whether the people ever fasted or feasted for the Lord rather than for themselves.
• C · 7:8-10 — The earlier prophetic demand is justice with compassion. The Lord recalls the ethical core of the former prophets: just judgment, mercy, compassion, and the protection of widow, orphan, immigrant, and poor.
• D · 7:11-12 — The fathers hardened themselves against the Spirit-borne word. Past generations refused attention, turned a stubborn shoulder, stopped their ears, and made their hearts resistant against the law and the Spirit-delivered prophetic message.
• E · 7:13-14 — Refusal to hear ends in unanswered cries and scattering. Because the people would not listen, their own later cries go unanswered, and the pleasant land is left desolate as they are scattered among nations they did not know.

Translation & textual notes. A practical question about commemorative fasting is turned into a searching prophetic critique. The Septuagint keeps the inquiry concrete: a delegation comes during Darius's reign to ask whether the sanctuary fast should continue, but the divine answer exposes worship that has been centered on the worshipers themselves rather than on obedience. The chapter then reaches back to the earlier prophets, stressing judgment, mercy, compassion, and care for the vulnerable, before ending with the logic of reciprocal judgment: when the people would not hear, the Lord likewise refused their cry. The Greek presentation is direct and forensic, so the translation preserves the LXX's emphasis on motive, covenant ethics, and the desolating consequence of hardened hearts.

Zechariah 8 — ΖΑΧΑΡΙΑΣ Η′

Theme. The Lord answers former wrath with Zion's restoration, truthful worship, and nations eager to seek him.

Outline.

• A · 8:1-8 — The Lord returns to Zion and restores Jerusalem. The Lord declares his jealous zeal, promises to dwell in Jerusalem again, repopulates its streets with old and young, and regathers his people into a true covenant relationship.
• B · 8:9-13 — Temple builders are strengthened by promised reversal. Those hearing the prophetic word at the temple’s rebuilding are urged to take courage because former scarcity and hostility are giving way to peace, fruitfulness, and blessing.
• C · 8:14-17 — A renewed people must practice truth and peace. Because the Lord has now purposed to do good to Jerusalem and Judah, the community must speak truth, render peaceful judgments, and refuse inward evil and false oath.
• D · 8:18-19 — Commemorative fasts become joy-filled feasts. The traditional fasts of Judah are promised transformation into occasions of joy, gladness, and festal life, provided truth and peace are loved.
• E · 8:20-23 — Many peoples seek the Lord through Jerusalem and Judah. Nations converge on Jerusalem to seek the Lord, and ten men from every language take hold of a Jewish man's garment because God is with him.

Translation & textual notes. The severity of chapter 7 is answered with a long sequence of restoration sayings. In the Septuagint the chapter moves from the Lord's jealous return to Zion, to the repopulation and truth-naming of Jerusalem, to encouragement for temple builders, to ethical commands fitted to a restored community, and finally to the transformation of fasts into feasts and of Jerusalem into an international center of pilgrimage. The Greek repeatedly highlights the Lord as παντοκράτωρ and keeps together material blessing, covenant truth, social peace, and eschatological attraction of the nations. The translation therefore follows the LXX's cadence of promise and exhortation, allowing the chapter's restorative breadth to remain visible without flattening its prophetic sequence.

Zechariah 9 — ΖΑΧΑΡΙΑΣ Θ′

Theme. Judgment on surrounding powers gives way to Zion's humble king and the restoration of the covenant people.

Outline.

• A · 9:1-8 — The Lord judges the surrounding cities and shelters his own house. The oracle falls on Hadrach, Damascus, Hamath, Tyre, Sidon, and the Philistine cities, yet the sequence ends with the Lord standing guard around his temple-house so that no oppressor passes through again.
• B · 9:9-10 — Zion is summoned to greet her gentle king. Jerusalem is told to rejoice because her king comes righteous and saving, humble in posture, abolishing war-horses and battle-bows while extending a dominion marked by peace.
• C · 9:11-12 — The blood of the covenant frees prisoners and promises double restoration. Because of the covenant blood, prisoners are released from the waterless pit and summoned to the stronghold with a promise of doubled recompense.
• D · 9:13-14 — The Lord arms Zion against the Greeks and appears in battle. Judah becomes the Lord’s bent bow, Ephraim the filled arrow, and Zion’s sons are stirred up as the Lord himself advances with lightning and trumpet.
• E · 9:15-17 — The Lord saves, feeds, and adorns his people. Divine protection turns battle into abundance as the people are saved like a flock, the land is marked by holy stones, and grain and fragrant wine become signs of restored beauty.

Translation & textual notes. A tightly joined salvation-oracle moves from judgment on Israel's surrounding powers to the protection of the Lord's own house, then to the advent of Zion's king and the restoration of the covenant people. The Septuagint preserves the famous portrait of the king as righteous, saving, and gentle, mounted on a beast of burden, while also retaining several distinctive Greek turns elsewhere in the chapter: Tyre's wealth is measured against road-mud, the covenant releases prisoners from the waterless pit, and Zion is roused against the sons of the Greeks. The chapter's final movement is openly martial and liturgical at once, with divine trumpet-blast, sling-stones, bowls, altar, and holy stones all combining to picture the Lord's victorious defense and beautifying of his people.

Zechariah 10 — ΖΑΧΑΡΙΑΣ Ι′

Theme. The Lord rejects false divination, reunites Judah and Joseph, and turns his flock into a battle host.

Outline.

• A · 10:1-2 — Ask the Lord for rain, not false revelation. The people are urged to seek rain from the Lord alone because deceptive speech, false visions, and lying dreams only scatter and afflict the flock.
• B · 10:3-5 — The Lord judges bad shepherds and turns Judah into his war-horse. Divine anger falls on shepherds while Judah is visited as the Lord’s own flock and remade into a disciplined, victorious fighting force.
• C · 10:6-7 — Judah and Joseph are loved, heard, and made glad again. The divided houses are strengthened and saved together so that their hearts and their children rejoice before the Lord.
• D · 10:8-10 — The Lord whistles for the dispersed and gathers them home. The redeemed are received, multiplied, remembered in distant lands, and brought back from Egypt and Assyria into a broadened homeland.
• E · 10:11-12 — A new exodus removes imperial pride and establishes strength in the Lord. Sea and rivers yield before the returning people, Assyrian arrogance and Egyptian rule are broken, and the restored community boasts only in the Lord’s name.

Translation & textual notes. The restoration announced at the end of chapter 9 is developed by contrasting true dependence on the Lord with the futility of illegitimate divination, then by depicting Judah and Joseph as a reunited flock transformed into a battle-host. The Greek chapter begins with a call to ask the Lord for rain rather than consulting deceptive speakers, diviners, and dreams. From there the oracle pivots to shepherd-judgment, the raising up of Judah as the Lord's war-horse, and the gathering of the dispersed from Egypt and Assyria in language that deliberately echoes a new exodus. The LXX diction is especially vivid in its descriptions of false comfort, divine visitation, sowing among the peoples, and passage through the narrow sea, so the annotations below track the Greek chapter's own rhetorical movement toward restored strength in the Lord's name.

Zechariah 11 — ΖΑΧΑΡΙΑΣ ΙΑ′

Theme. Failed shepherding, broken covenant bonds, and the rejected shepherd's wage expose a doomed flock.

Outline.

• A · 11:1-3 — Lebanon, Bashan, and the Jordan join the lament. An expansive dirge makes forest, pasture, and river-land mourn together, and the ruin of the land mirrors the collapse of those who claimed its splendor.
• B · 11:4-6 — The flock for slaughter and its exploiters are exposed. The Lord commands the prophet to shepherd a doomed flock whose buyers, sellers, and negligent shepherds all profit from violence. Divine patience with the land’s inhabitants has come to an end.
• C · 11:7-11 — The prophet shepherds with two staffs and rejects the flock. The enacted sign uses the staffs Beauty and Measuring-Line to dramatize the Lord’s care, the removal of rival shepherds, and the terrible withdrawal of that care when the flock refuses him.
• D · 11:12-14 — The thirty silver pieces and the breaking of the staffs. The insulting wage paid to the shepherd becomes a test thrown into the house of the Lord. The second broken staff signals the dissolution of the bond between Judah and Israel.
• E · 11:15-17 — An unskilled shepherd rises under a sword sentence. The oracle closes by contrasting true shepherding with a ravenous and careless ruler whose strength and sight are themselves struck by judgment.

Translation & textual notes. An acted oracle of failed shepherding and covenant rupture is presented here. The Septuagint sharpens the chapter's symbolic texture by naming the staffs Κάλλος and Σχοίνισμα, by describing the rejected wage as thirty silver pieces tested in the temple foundry, and by presenting the final anti-shepherd as one who abandons the flock while consuming even the flesh of the choice sheep. The chapter's opening arboreal lament widens local judgment into a cosmic unmaking of proud powers, while the shepherd sign-act exposes both exploitative rulers and a people unwilling to receive the Lord's care.

Zechariah 12 — ΖΑΧΑΡΙΑΣ ΙΒ′

Theme. Jerusalem becomes the center of divine defense, shattered enemies, and a mourning repentance poured out by grace.

Outline.

• A · 12:1 — Superscription under the Lord the creator. The oracle is introduced as a burden concerning Israel, and the speaker is identified by creator-language that grounds the coming promises in cosmic sovereignty.
• B · 12:2-4 — Jerusalem becomes a destabilizing object to the nations. The city is portrayed as shaking thresholds and a trampled stone; the gathered nations are thrown into panic while Judah comes under the Lord’s watchful gaze.
• C · 12:5-9 — Judah is strengthened and the nations are targeted for removal. Judah’s leaders find confidence in the Lord, become like fire among fuel, and witness the Lord’s shielding of Jerusalem and pursuit of hostile nations.
• D · 12:10-11 — A poured-out spirit produces grief and recognition. The house of David and Jerusalem receive a spirit of grace and compassion, leading to a profound mourning over the one against whom they exulted.
• E · 12:12-14 — Repentant mourning spreads tribe by tribe. The lament is localized as royal, prophetic, priestly, and remaining tribal households all mourn separately, including the women of each house.

Translation & textual notes. Jerusalem is presented as the paradoxical center of divine defense, international assault, and communal repentance. The Septuagint frames the oracle with a strong creator formula in verse 1, recasts the city as destabilizing thresholds and a trampled stone for the nations, and preserves striking Greek divergences in verses 10-11: the people look toward the Lord because of the one against whom they 'danced in triumph,' and the paradigmatic mourning is compared not to Hadad-rimmon but to the lament of a pomegranate grove cut down in a field. The chapter moves from siege and military reversal to a spirit-poured mourning that reaches every surviving tribe household by household.

Zechariah 13 — ΖΑΧΑΡΙΑΣ ΙΓ′

Theme. Purification exposes false prophecy, and the struck shepherd becomes the path to a refined remnant.

Outline.

• A · 13:1 — An opened place for cleansing in David’s house. A day-of-the-Lord announcement opens an access-point within the house of David, signaling purification and cleansing.
• B · 13:2-3 — Idols, false prophets, and the unclean spirit are cut off. The Lord promises to erase the names of idols and remove the unclean prophetic impulse so thoroughly that even one who still prophesies falsely is condemned from within his own household.
• C · 13:4-6 — False prophets are shamed and deny their trade. Disgraced visionaries abandon their prophetic costume, recast themselves as ordinary laborers, and offer evasive explanations for their wounds.
• D · 13:7 — The sword is summoned against the shepherd. A direct sword-oracle targets the Lord’s shepherd and companion, producing the striking of the shepherds and the scattering of the flock.
• E · 13:8-9 — A remnant is reduced, refined, and restored. Two parts of the land perish while a third passes through fire, is tested like precious metal, and is restored through renewed covenant confession.

Translation & textual notes. Purification gives way to the exposure of false prophecy and then to the striking of the shepherd with the refining of a remnant. The Septuagint opens with the arresting image of 'every place opened' in the house of David, broadening the cleansing scene beyond a single fountain, and it sharpens the anti-idolatry polemic by pairing false prophets with the unclean spirit. The chapter then turns to shame, disguise, and wounded hands before ending in a sword-oracle against the Lord's shepherd, whose scattered flock is finally reduced to a tested third that learns to answer the covenant declaration, 'My people' with 'The Lord is my God.'

Zechariah 14 — ΖΑΧΑΡΙΑΣ ΙΔ′

Theme. Siege, theophany, living waters, worldwide kingship, and holiness gather into Zion's climactic future.

Outline.

• A · 14:1-5 — Jerusalem is besieged and the Lord appears in battle. The nations gather against Jerusalem, the city suffers plunder and exile, and then the Lord goes out to fight as his feet stand upon the Mount of Olives and reshape the terrain.
• B · 14:6-9 — Cosmic alteration and universal kingship. A singular day known to the Lord overturns ordinary cycles of light and darkness, living water flows from Jerusalem, and the Lord is confessed as one king over all the earth.
• C · 14:10-11 — Jerusalem is elevated and made secure. The transformed land is mapped around Jerusalem, while the city remains in its place, inhabited without ban or fear.
• D · 14:12-15 — The hostile nations collapse under divine plague. The Lord strikes the attackers with wasting judgment, throws them into mutual panic, and transfers their wealth to Judah while the same blow reaches their animals.
• E · 14:16-21 — The nations worship and holiness fills Jerusalem. The survivors of the nations ascend annually for the feast of booths, disobedient peoples are punished, and holiness extends from temple vessels to every pot in Jerusalem and Judah.

Translation & textual notes. Siege, theophany, cosmic transformation, kingship, pilgrimage, and sanctification are gathered into the book's climactic vision. The Septuagint retains the assault on Jerusalem yet emphasizes the Lord's direct battle array, his feet standing on the Mount of Olives, and a reordered creation in which light breaks at evening and living water flows from the city. The chapter then universalizes worship: surviving nations ascend yearly to celebrate the feast of booths before the Lord the king. Its closing movement extends holiness from temple vessels to horse bridles and common cooking pots, ending with the removal of the Canaanite from the house of the Lord and portraying a world in which sacred distinction overtakes ordinary civic life.

How the data set is organized

• lxx-interlinear/data/zechariah{1..14}.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the New Testament volumes.
• lxx-interlinear/ — the LXX data home and index builder; rendering reuses the chapter-agnostic nt-interlinear toolkit (stdlib-only HTML; headless-Chromium PDF). Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Zechariah{1..14}.html and .pdf under lxxsite/Zechariah/, linked from its index.html in the Septuagint site root.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.