1. two mountains . . . mountains of copper. It is probably wise not to translate these details into any symbolism. The gap between the two mountains provides a dramatic entrance point for the chariots, and the fact that the mountains are copper highlights their supernatural character.

5. the four winds of the heavens. Though this is the idiomatic expression for “the four corners of the heavens” (“wind” can mean “direction” in Hebrew), the literal sense needs to be preserved in this case because the four chariots rushing off in four directions appear to be the embodiment of the winds, which have been “standing in attendance” before God.

6. to the western sea. As elsewhere, this is the Mediterranean. The Masoretic Text reads ʾel-ʾaḥareyhem, “to after them,” which is ungrammatical and also confusing. This translation supposes that the original reading was ʾel hayam haʾaḥaron or an equivalent phrase.

7. the red ones. The received text has haʾamutsim, “the spotted ones,” but this is a synonym for “the dappled ones,” who have already been accounted for, and the red horses seem to have disappeared. The translation therefore reads haʾadumim, “the red ones.”

have gone out and sought to go about on the earth. This is somewhat puzzling because one would expect that these horses would head off in the fourth direction. Some scholars correct the phrase to “had gone out to the east,” but there is only a logical warrant for the emendation, not a textual one.

8. the ones going out to the north have pleased Me. It is from the north that the destruction comes, and this is probably a prophecy of doom.

10. Take from the exiles. The object of the taking does not appear until the beginning of the next verse. It seems that some of the returning exiles brought substantial riches with them.

11. diadems. The Hebrew ʿatarot is not the word generally used for royal crowns, and the high priest would be wearing a diadem, not a crown.

put one. “One” is merely implied in the Hebrew.

13. the priest shall be by his throne. The preposition could also mean “on,” but priests do not have thrones, and this translation follows an interpretation proposed by Kimchi and many others.

there shall be a counsel of harmony between the two of them. This prophecy of smooth cooperation between Zerubbabel and Joshua probably reflects a sense that there might be some tension between them. Zerubbabel is of the Davidic line but an appointee of the Persian rulers, whereas Joshua is the legitimate heir to the high priesthood with no foreign intervention. Zechariah repeatedly elevates Zerubbabel’s importance as Davidic ruler.

14. The far-away. The most likely reference is to returning exiles (who have already provided silver and gold for the Temple). Zechariah may be seeking to promote a unity of purpose between those who have remained in Jerusalem and those who have recently come back from Babylonia.