PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Israel Defended Against Enemies	The Restoration of Israel; the Day of the Lord (9:1-11:17)	Judgment on Neighboring Nations	The New Promised Land
9:1-8	9:1-8	9:1-4	9:1-8
		9:5-8
The Coming King	The Prince of Peace	The Future King	The Royal Savior
9:9-10	9:9-10	9:9-10	9:9-10
God Will Save His People	The Ingathering of Dispersed Israelites	The Restoration of God's People	The Restoration of Israel
9:11-13	9:11-13	9:11-13	9:11-17
9:14-17	9:14-15	9:14-15
	9:16-17	9:16-17

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHT

A. This begins a new section of the book. Zechariah 9:2-11:3 is in a poetic format (NASB, NKJV, NRSV, NJB). As chapters 1- 8 are dated specifically and the author is specified (cf. 1:1), chapters 9-14 are undated and the author's name is not mentioned. This pattern is common in the prophetic books (cf. Isa. 1-39 and 40-66; Ezek. 1-39 and 40-48; Dan. 1-6 and 7-12).

 

B. Chapters 1-8 are quoted often in the book of the Revelation, while chapters 9-14 are quoted often in the Gospels. Zechariah had an important theological message which still has relevance.

 

C. This chapter, so it seems to me, depicts God as invading Palestine from the north in an eschatological sense. His invasion is for spiritual renewal and reunification, not only of Judah and Israel, but also the surrounding ancient enemies (Hadrach, Syria, Phoenicia, and Philistia).

 

D. It is possible from this passage to see YHWH coming in judgment in vv. 1, 4-8. Many commentators see these verses as referring to Alexander's conquest of Syria, Phoenicia, and Philistia, but his sparing of Jerusalem in the early 330's b.c. If this is so then v. 1 involves all men of the area watching the coming of Alexander as God's instrument of judgment.

 

E. In his commentary on Zechariah H. C. Leupold assumes that vv. 1-10 reflect the conquest of Alexander the Great of Palestine in the 330's b.c., while vv. 11-17 reflect the Maccabean period, 168-165 b.c. The historical setting is uncertain; possibly it is a prophetic collage of:

1. the past

2. the post-exilic present

3. the eschatological future.

 

F. There are dramatic theological-historical paradoxes in this chapter.

1. destruction of the surrounding nations versus their inclusion in the covenant people

2. the reference to peace in vv. 8-10 versus a great war of vv. 13-15

3. the first coming of the Messiah in v. 9 versus the second coming of the Messiah in v. 10.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:9:1-10
 ¹The burden of the word of the Lord is against the land of Hadrach, with Damascus as its resting place (for the eyes of men, especially of all the tribes of Israel, are toward the Lord),
  ²And Hamath also, which borders on it;
 Tyre and Sidon, though they are very wise.
  ³For Tyre built herself a fortress
 And piled up silver like dust,
 And gold like the mire of the streets.
  ⁴Behold, the Lord will dispossess her
 And cast her wealth into the sea;
 And she will be consumed with fire.
  ⁵Ashkelon will see it and be afraid.
 Gaza too will writhe in great pain;
 Also Ekron, for her expectation has been confounded.
 Moreover, the king will perish from Gaza,
 And Ashkelon will not be inhabited.
  ⁶And a mongrel race will dwell in Ashdod,
 And I will cut off the pride of the Philistines.
  ⁷And I will remove their blood from their mouth
 And their detestable things from between their teeth.
 Then they also will be a remnant for our God,
 And be like a clan in Judah,
 And Ekron like a Jebusite.
  ⁸But I will camp around My house because of an army,
 Because of him who passes by and returns;
 And no oppressor will pass over them anymore,
 For now I have seen with My eyes.
  ⁹Rejoice greatly, O daughter of Zion!
 Shout in triumph, O daughter of Jerusalem!
 Behold, your king is coming to you;
 He is just and endowed with salvation,
 Humble, and mounted on a donkey,
 Even on a colt, the foal of a donkey.
  ¹⁰I will cut off the chariot from Ephraim
 And the horse from Jerusalem;
 And the bow of war will be cut off.
 And He will speak peace to the nations;
 And His dominion will be from sea to sea,
 And from the River to the ends of the earth.

9:1

NASB, NKJV"The burden"
NRSV"An Oracle"
TEV"message"
NJB"a proclamation"

This Hebrew term (BDB 672) is used in several senses.

1. a load or burden carried by a donkey or camel (e.g. Isa. 46:1-2), metaphorical for people (e.g. Num. 11:11,17; Deut. 1:12)

2. Levites carrying the tabernacle (e.g. Num. 4:15,19,24,27,49) and, in worship, possibly Levitical singers lifting their voices

3. a prophetic utterance (e.g. Isa. 14:28; Jer. 23:33,34,38; Ezek. 12:10; Zech. 9:2; 12:1; Mal. 1:1)

Zechariah had a message from God he had to deliver. There was a sense of urgency.

▣ "against" This is one of the meanings of this Hebrew PREPOSITION (BDB II 89, e.g. Gen. 16:12; I Sam. 3:9). The negative connotation to vv. 1-2 is supported by vv. 3-7. However, it is not the most common usage and probably if this was the author's intent, another Hebrew PREPOSITION would have been used (cf. USB, Handbook, pp. 229-230). Verses 1-2 seem very positive. YHWH's message was not only to Judah, but also to the surrounding nations. It was a message of hope and forgiveness (cf. vv. 2,10).

▣ "Hadrach" Verses 1-4 deal with the northernmost geographical areas of the Promised Land (cf. Num. 34:1-12). This chapter depicts a spiritual invasion by YHWH beginning in the north and moving south. This first term, Hadrach, appears only here in the OT. It referred to: (1) a district near Damascus or (2) a city in North Syria mentioned in the Assyrian documents.

▣ "Damascus" This was the capital of Syria, Israel's traditional northern enemy (cf. Jer. 49:23-27).

▣ "as its resting place" This Hebrew term (BDB 629) could mean that (1) YHWH's word is focused on His people's enemies or (2) YHWH's word was resting or abiding in Damascus.

The term does not have a negative connotation (e.g. II Sam. 14:17; Isa. 32:18). It is even used of God's resting place in II Chr. 6:41 and Ps. 132:8. It is also used in connection with the nations coming to YHWH in Isa. 11:10.

NASB, NKJV,
NIV"for the eyes of men"
NRSV, REB"the capital of Aram"
TEV"the capital of Syria"
NJB"for the source of Aram"
NAB"for the cities of Aram"
JPSOA"for all men's eyes"

This phrase is literally "the eye of man" ("Adam" BDB 9). The focus and attention of (1) all human creation will be on the covenant-making God, as well as His covenant people (cf. 8:20-23); (2) YHWH's care and desire for all humans to know Him and serve Him (cf. v. 10); or (3) the inhabitants of the ancient Near East, especially Palestine, are on Alexander the Great's conquest, as he was an instrument in the hand of God (The Expositor's Bible Commentary, vol. 7, pp. 657-658).

The NRSV and TEV translations require textual changes to arrive at their wording (Adam to Aram with the addition of "cities of").

9:2 The NKJV adds the word "against" from v. 1 here (twice) assuming the context refers to punishment, but TEV links this verse with the phrase "belong to the Lord" (cf. NJB, v. 1) and thereby turns it into an affirmation of YHWH's love for the nations. The context, especially v. 4, favors NKJV's understanding.

▣ "Hamath" This is a city in the northern part of the Promised Land, which is mentioned in II Kgs. 14:28. It is often depicted as the northern-most limit of God's geographical covenant with Abraham (cf. Num. 13:21; 34:1-12; Josh. 13:5; Jdgs. 3:3).

▣ "Tyre and Sidon, though they are very wise" This refers to the Phoenician coastal cities mentioned in Ezek. 28:3-5,7 as being proverbially wise. However, judgment came on them because of their pride (cf. Ezek. 28:2,5-6) and arrogance (cf. Ezek. 28:2,6,9).

Now, the contextual question returns, is this context positive (the nations turn to YHWH) or negative (YHWH judges the nations)? The Hebrew CONJUNCTION (BDB 453-455) in v. 2b has many possible meanings. The TEV has "with"; REB has "for," not "though." Phoenicia was the source of artisans who designed and built Solomon's temple (cf. I Kgs. 7:13-14; II Chr. 2). This could be the intent of the phrase "they are very wise."

When we look at the following context the same paradox of blessing and cursing repeats itself. It is obvious that vv. 3-6 are negative, but look at vv. 7-10!

9:3 "Tyre. . .fortress" There is a play on the Hebrew word for "Tyre," which is sor (BDB 862), and the Hebrew word for fortress, masor ("rampart" or "siege work" BDB 848). There was an old city of Tyre and a new Tyre. New Tyre was an island fortress about a half-mile off the coast, with walls over 150 feet high. It was besieged by several Assyrian kings and finally fell to Shelmanezzar V after a five-year siege. It was besieged by Nebuchadnezzar II, but after thirteen years without it falling, Ezek. 29:18 implies that he gave up. It fell to Alexander the Great in 322 b.c. in a seven-month siege. Many commentators speculate that this chapter reflects Alexander the Great's conquest of Palestine in the 330's b.c. as he moved toward Egypt because:

1. he destroyed the old Tyre and used the rubble to build a causeway to the island fortress (cf. v. 4b)

2. he destroyed the island fortress with fire (cf. v. 4c).

 

▣ "plied up silver like dust and gold like the mire of the streets" These are metaphors reflecting the commercial power of the city of Tyre from their extensive maritime activities (cf. Isa. 23; Ezek. 27).

9:4

NASB"the Lord will dispossess her"
NKJV"the Lord will cast her out"
NRSV"the Lord will strip it of its possessions"
TEV"the Lord will take away everything she has"
NJB"the Lord is going to dispossess her"

There is irony here. The Hebrew term (BDB 439, KB 441) means to inherit, but in certain contexts in the Hiphil form can mean dispossess or disinherit (e.g. Num 14:12). YHWH wants to include the nations into His family and give them an inheritance, but they must turn from idolatry and materialism and trust in Him.

Also notice that NASB, NKJV and NRSV have "Lord" in all capitals which denotes YHWH, but the term here is Adon, as in TEV and NJB.

NASB"cast her wealth into the sea"
NKJV"will destroy her power in the sea"
NRSV"hurl its wealth into the sea"
TEV"will throw her wealth into the sea"
NJB"at sea he will break her power"
NET"shove her fortifications into the sea"

The question is over the OBJECT of the VERB.

1. wealth (BDB 298 #3, cf. Zech. 14:14)

2. power (BDB 298 #1)

3. fortifications

The NET Bible (p. 1672) asserts that the form can reflect the word "fortress" and that the chiastic structure supports this root. Alexander the Great used the rubble of the old city of Tyre to reach the island fortress and then threw (BDB 645, KB 697, Hiplil PERFECT, "hurl") its walls into the ocean (332 b.c.).

However, as the UBS Handbook notes (p. 234) the Hebrew term can refer to sea power (cf. NKJV, NAB, REB, NIV). Sea power was the source of Phoenicia's wealth and power.

▣ "she will be consumed with fire" This VERB (BDB 37, Niphal IMPERFECT) means "devoured." This was predicted in Amos 1:9-10 (cf. Isa. 23; Ezek. 26) and fulfilled by Alexander the Great in 332 b.c.

9:5 "Askelon. . .Gaza. . .Ekron. . .Ashdod" These are four of the five city states of the Philistines in the Promised Land (Gath was earlier destroyed by the Assyrians). The Philistines invaded Egypt around the 1200's, but were defeated and then settled in the southern coastal areas of Palestine. They were apparently of the same racial stock as the Phoenicians, possibly from Cypress or the Aegean Islands. They are the only uncircumcized people in Canaan and were traditional enemies of the people of God (cf. Judges, I Samuel). Because of vv. 5-7b, although they are going to be judged, they are also going to be included in the covenant people (cf. v. 7c-d). What a surprising message of grace!

NASB, NRSV"will see it and be afraid"
NKJV"shall see it and fear"
TEV"will see this and be afraid"
NJB"seeing this. . .will be terrified"

The NASB has "it" italicized, which means that the word does not appear in the Hebrew text. From the immediate context, "it" must refer to the siege and utter destruction of the powerful city of Tyre.

Verse 5 may be an allusion to the prophecy of destruction in Amos 1:6-8 (esp. v. 8).

▣ "will writhe in great pain" This Hebrew term (BDB 296, KB 297, Qal IMPERFECT) is used of childbirth (e.g. Isa. 26:12; 45:10) and became an idiom for judgment (cf. Isa. 13:8; Jer. 30:7; Micah 4:9-10; Matt. 24:8; Mark 13:8; Acts 2:24; I Thess. 5:3). This fear and pain was brought on by the destruction of Tyre, Philistia's northern ally. With Phoenicia conquered by Greece, Philistia was next!

▣ "Ekron" We learn from Josh. 15:45-47 that Ekron, Ashdod, and Gaza were considered to be in the tribal allocation of Judah and were its traditional enemy!

NASB"her expectation has been confounded"
NKJV"He dried up her expectation"
NRSV"its hopes are withered"
TEV"her hopes will be shattered"
NJB"at the ruin of her prospects"
JPSOA"at the collapse of her hopes"

There is confusion of whether this Hiphil VERB is "be ashamed" (BDB 101, KB 116, cf. 10:5) or "be dried up" (BDB 386). The second one is found in Zechariah in 10:11 (Hiphil) and 11:17 (Qal). However, Joel, which I think is early post-exilic, also has four places where these same two roots are confused (Joel 1:10,12[twice] and 17).

If "be ashamed" is adopted then the idiom reflects defeat in battle (cf. 10:5; II Kgs. 19:26; Isa. 37:27; 41:11; Jer. 46:24; 48:20; 50:11-16; 51:45-58; Ezek. 32:30; Micah 7:16), which fits this context.

9:6 "a mongrel race" This seems to refer to the Assyrian exile of the Jewish people from Israel (722 b.c.) and the import of pagan people from Media; therefore, this area was populated by people of mixed national origins. The rabbis later use this term (BDB 561, an Aramaic word for incest) to describe a child of the union between a Jew and a pagan (cf. Deut. 23:2-3) or to a child born of rape or incest.

▣ "I will cut off the pride of the Philistines" In this VERB (BDB 503, KB 500, Hiphil PERFECT) there is a change from the THIRD PERSON to the FIRST PERSON. This is common in prophecy as God begins to speak for Himself through the prophet.

As YHWH overthrew Phoenicia (Tyre and Sidon) because of their pride (cf. vv. 2-4; Isa. 23; Ezek. 27-28), so too, Philistia and also Egypt (cf. Ezek. 30:18; 32:12) and Assyria (cf. 10:11).

9:7 "I will remove their blood from their mouth" This may mean that the Philistines will keep the Jewish food laws (cf. Lev. 11; 17:10-16; Deut. 14) and thereby be God's people. Even God's people were accused of eating forbidden, bloody meat (cf. Ezek. 33:25), which violated the Levitical laws. They were destroyed (cf. Ezek. 33:27-28), but these uncircumcized pagans will be saved.

▣ "then they also will be a remnant for our God" The concept of "remnant" (BDB 983) is a very important historical and theological concept. The multiple uses can be seen in the New International Dictionary of Old Testament Theology and Exegesis, vol. 4, p. 15.

1. those who survived a divine catastrophe (e.g. Philistines, cf. Amos 1:8; Jer. 47:4 and Jews, cf. Isa. 37:4,31-32; 40:11; 42:2; Jer. 25:20)

2. those who remain faithful and obedient to YHWH (e.g. Isa. 10:20-22; Amos 5:15; Micah 5:3,7,8)

3. those who form the eschatological people of God (e.g. Amos 9:12; Jer. 23:3; 31:7; Isa. 11:11,16)

This is a very strong statement for the inclusion of these hated Philistine enemies. Some see this prophecy fulfilled in the ministry of Philip in Acts 8:26-40.

NASB, NRSV,
TEV, NJB"and be like a clan in Judah"
NKJV"shall be like a leader of Judah"

The Hebrew term (BDB 48-49) is literally "thousands." It is used in several senses.

1. literally (e.g. Gen. 20:16; Exod. 32:28)

2. family units or leaders (e.g. Josh. 22:14; Jdgs. 6:15; I Sam. 23; Zech. 9:7)

3. military units or leaders (e.g. Exod. 18:21,25; Deut. 1:15)

4. symbolically (e.g. Gen. 24:60; Exod. 20:6; 34:7; Deut. 7:9; Jer. 32:18)

The difference between NKJV and the others is over vocalization. The ancient versions (Septuagint and Vulgate) translated it as "leader," but most modern English translations have "clan" (cf. 12:5-6). The contextual issue is not leadership, but covenant inclusion. This inclusion is all the more shocking when the traditional area enemy of Judah becomes part of Judah!

▣ "Ekron like a Jebusite" The Jebusites were the original Canaanite inhabitants of the city of Jebus, also called Salem (cf. Gen. 14), and later called Jerusalem. When David finally defeated their stronghold (cf. II Sam. 5:6-10; I Chr. 11:45-9) he did not relegate them to the sword, but allowed them to live (cf. Joshua 15:63; Judges 1:21; I Kings 9:20-21). This Philistine city is now included into the very heart of Judah—Jerusalem.

9:8 "But I will camp around My house" The VERB (BDB 333, KB 332) is a Qal PERFECT. This may be an allusion to 2:5 (cf. Ps. 34:8), which speaks of God's protecting His people (cf. Isa. 60:15-22) in a military sense. The Promised Land had been invaded again and again because of its strategic location, but there will come a day when God will personally indwell and protect the Promised Land.

NASB"because of an army" 
NKJV"because of the army"
NRSV"as a guard"
TEV"I will guard my land and keep armies from passing through it"
NJB"to defend it against all comers"

The BDB Lexicon (663) speculates that this form, which is found only here, is from one of two roots, "to stand guard" or "to garrison" (BDB 662, cf. NRSV and TEV). However, it also mentions that the MT notes suggest that it may come from another term, "because of a host" or "because of an army" (NASB, NKJV).

▣ "For now I have seen with My eyes" There will be no more invasions of the Promised Land because of God's personal presence and power (cf. Deut. 11:12). This idiom of God's all-knowing presence possibly refers to 4:10.

9:9 "Rejoice greatly" This (BDB 162, KB 189, plus ADVERB 547) is a Qal IMPERATIVE (cf. Zech. 2:10; Zeph. 3:14,15). This is a shout of joy over the military conquest by YHWH's Messiah. This rejoicing includes both Jews and Gentiles (cf. 2:10-13). This inclusion is so surprising and unexpected (cf. Zeph. 3:14-20).

▣ "O daughter of Zion" This idiomatic phrase is often used in judgment passages, but here is an allusion to the love that God has for the descendants of Abraham, Isaac, and Jacob.

▣ "shout in triumph" This (BDB 929, KB 1206) is a Hiphil IMPERATIVE. This phrase is parallel to "rejoice greatly."

▣ "Behold, your king is coming to you" The VERB (BDB 97, KB 112) is a Qal IMPERFECT. This is one of many quotes from this section of Zechariah. It is used in the Gospels for Jesus' triumphal entry into Jerusalem (cf. Matt. 21:5; John 12:15). For the concept of God and the Messiah as King see I Sam. 8:7; 12:12.

NASB"He is just and endowed with salvation"
NKJV"He is just and having salvation"
NRSV"triumphant and victorious is he"
TEV"He comes triumphant and victorious"
NJB"he is vindicated and victorious"

This first term "just" or "righteous" (BDB 841-843) seems to be used in several passages in the prophets to describe the ethical reign of the Messiah (cf. Isa. 9:7; 11:4,5; 16:5; 32:1; Jer. 23:5-6). The Messiah is called "the Righteous One" in the Suffering Servant song of Isa. 53:11. He is qualified to reign by lineage and actions.

The term "salvation" (BDB 446, KB 448) is a Niphal PARTICIPLE used in the sense of someone who is made victorious or someone who is delivered. Both of these terms are used together in Isa. 45:8; 46:13; 51:4,5.

▣ "Humble" This word (BDB 776) is used in several ways in Zechariah: (1) in the sense of "afflicted" (cf. 11:7,11; Isa. 14:32; 49:13; 51:21; 54:11) or "poor" (cf. 7:10; Isa. 3:14-15; 10:30; 11:4; 32:7; 41:17; 58:7; 61:1). "Afflicted" describes the Suffering Servant of Isa. 53, although vv. 2 and 3 use a different term. Isaiah 53:7 uses the same root (BDB 776 III) or (2) here it is the sense of "lowly" or "meek" (e.g. Prov. 16:19).

▣ "and mounted on a donkey, even on a colt the foal of a donkey" Donkeys were the royal mount of Israeli kings (cf. II Sam. 13:29; 16:2; 18:9; I Kgs. 1:33-34,38,44). They were a symbol of royalty, however, the colt of a donkey was used because only the king could ride on this donkey. Therefore, this would be the first time the colt had been ridden. This entire verse reflects Gen. 49:8-12, which is a prophecy about the tribe of Judah, but is also a description of the coming Messiah. He will be (1) of the royal line of Judah (cf. II Sam. 7); (2) humble; and (3) a suffering servant (cf. Isa. 53).

9:10 "And I will cut off the chariot from Ephraim" Verse 9 speaks of Christ's triumphal entry into Jerusalem, while v. 10 describes the Second Coming. Also notice YHWH speaks (cf. vv. 6,8) in v. 10a,c, but the Messiah is spoken of in 10d-f.

▣ "And he will speak peace to the nations" This latter part of v. 10 seems to reflect Ps. 72:8-11, where the peace of Palestine is used in a universal sense of the reign of the Messiah. However, it is significant that the Messiah will speak peace to all the nations as well as the Jews (e.g. 8:20-23; Isa. 2:2-4; Micah 4:1-3; 5:4). This surprising, yet prophesied inclusion (cf. Gen. 12:3; 18:18; 22:16; Exod. 19:5), is the ultimate fulfillment of Gen. 3:15, which relates to all humanity, not only the descendants of Abraham, Isaac, and Jacob!

▣ The last two poetic lines of v. 10 are parallel in the ideal limits of the Promised Land (cf. Exod. 23:31; Num. 34:1-12; I Kgs. 4:21). "The River" refers to the head waters of the Euphrates.

NASB (UPDATED) TEXT:9:11-17
 ¹¹As for you also, because of the blood of My covenant with you,
 I have set your prisoners free from the waterless pit.
  ¹²Return to the stronghold, O prisoners who have the hope;
 This very day I am declaring that I will restore double to you.
  ¹³For I will bend Judah as My bow,
 I will fill the bow with Ephraim.
 And I will stir up your sons, O Zion, against your sons, O Greece;
 And I will make you like a warrior's sword.
 ¹⁴Then the Lord will appear over them,
 And His arrow will go forth like lightning;
 And the Lord God will blow the trumpet,
 And will march in the storm winds of the south.
 ¹⁵The Lord of hosts will defend them.
 And they will devour and trample on the sling stones;
 And they will drink and be boisterous as with wine;
 And they will be filled like a sacrificial basin,
 Drenched like the corners of the altar.
  ¹⁶And the Lord their God will save them in that day
 As the flock of His people;
 For they are as the stones of a crown,
 Sparkling in His land.
  ¹⁷For what comeliness and beauty will be theirs!
 Grain will make the young men flourish, and new wine the virgins.

9:11 "the blood of My covenant" This is a CONSTRUCT of BDB 196 and 136. This can either refer to the original covenant of God with Abraham mentioned in Gen. 15:9-11 or to the Mosaic covenant in Exod. 24:8. This phrase is also used by Jesus in the Upper Room in Mark 14:24. See SPECIAL TOPIC: COVENANT at Zech. 6:15.

▣ "I will set your prisoners free from the waterless pit" The VERB (BDB 1018, KB 1511) is a Piel PERFECT. Apparently this is a metaphor describing the returning Jewish exiles (cf. Isa. 24:22; 51:14).

9:12 "Return" This is a Qal IMPERATIVE. Verses 11 and 12 both are encouragement to the returning remnant (cf. Ezra and Nehemiah). Very few of the Jews in exile ever returned to Palestine.

This term (BDB 996, KB 1427), however, is often used for repentance (cf. 1:3,4). God's people must return to Him, not just to a geographical location or even to an ancient promise. Biblical faith is personal. See Special Topic: Repentance at Zech. 1:3.

NASB, NKJV"the stronghold"
NRSV"your stronghold"
TEV"your place of safety"
NJB"the fortress"
JPSOA"Bizzaron"

This term (BDB 131) is found only here in the OT. Its basic root means (1) "is cut off" (used of grapes); (2) "inaccessible" (used most often for fortifications, e.g. Zeph. 1:16); or (3) "fortress by enclosure" (cf. Isa. 22:10). The TEV takes it as a metaphor for God's care and protection in the Promised Land (cf. Jer. 16:19; Joel 3:16). The JPSOA, in its footnote, thinks it is a nickname ("fortress") for Samaria, the northern capital of Israel destroyed in 722 by Assyria.

NASB"prisoners who have the hope"
NKJV"you prisoners of hope"
NRSV"O prisoners of hope"
TEV"you exiles who now have hope"
NJB"you prisoners waiting in hope"

The hope is in the covenant-making (cf. v. 11), promise-keeping, deliverance-giving God. This phrase is given either to encourage those who have returned or to motivate others to return (NJB).

▣ ""I will restore double to you" The VERB (BDB 996, KB 1427) is a Hiphil IMPERFECT. This is an idiom for something that is complete and full. It can relate to YHWH's judgment (cf. Isa. 40:2; Jer. 16:18) or YHWH's promise of restoration (cf. Isa. 61:7). YHWH is just and acts according to His word.

9:13 "I will bend Judah as My bow" This chapter is filled with paradoxes! The coming Messianic peace is mentioned in vv. 8-11 and yet v. 13 speaks again of war (BDB 201, KB 231 Qal PERFECT). Possibly this verse shows the promise of v. 8!

As verse 10 mentioned "Ephraim" and "Jerusalem," which denotes Israel and Judah, so too, v. 13a,b. The divided kingdom will be reunited! As a bow and arrow are used as one instrument, so too, God's reunited people (cf. 10:4d).

▣ "'I will stir'" The term (BDB 734 I, KB 802, Polel PERFECT) is used several times in Zechariah.

1. YHWH is aroused from His holy habitation, 2:13

2. the interpreting angel wakes the prophet, 4:1 (twice)

3. YHWH arouses the inhabitants of Zion against the Greeks, 9:13

4. YHWH arouses His sword against His own Shepherd, 13:7

Two other prophets use this same term in connection with Greece, Dan. 11:2 and Joel 3:6. Isaiah uses this term often in connection with God directing the history of His people (e.g. "the Medes," 13:17; "one from the east," 41:2; "one from the north," 41:25; "Cyrus," 45:13; "Jerusalem and Zion," 51-52). Isaiah's use of this term in chapters 51 and 52 may parallel Zech. 9:13d, "I will make you like a warrior's sword." It is God's strength and purpose, but He chooses to use human instrumentality.

▣ "'O Zion, against your son, O Greece'" The term here for Greece is Jawan or Javan, which was used originally in the OT for a descendant of Japheth (cf. Gen. 10:2,4; Isa. 66:19), while in Isa. 66:19 it is used for a nation. In the books of Daniel and Joel, it is used to designate Greece (cf. Dan. 8:21; 10:20; Joel 3:6). I agree with Joyce Baldwin, Tyndale Old Testament Commentaries, that it is used in its Gen. 10 sense of a distant people on the fringe of civilization, which is how it is used in this eschatological context (cf. p. 169).

9:14 "Then the Lord will appear over them" The VERB (BDB 906, KB 1157) is a Niphal IMPERFECT. This may be an allusion to the promise of protection in 2:5 (cf. 9:8a). It also may be an allusion to Isa. 31:5, where God is a protecting bird of prey (cf. Exod. 19:4b) or a mother bird hovering overhead (cf. Deut. 32:11; Ps. 91:4). The third possibility is borrowing the imagery of Assyria where their god fluttered over his troops in battle.

Verses 14-17 are the hyperbolic language of theophany. The phrases are reminiscent of other prophetic texts. They are patterned, standard idioms (see Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, D. Brent Sandy).

▣ "His arrows will go forth like lightning" Lightning and arrows are often used metaphorically of YHWH's fighting on behalf of His people (cf. Ps. 18:14; 144:6; Hab. 3:11). The concept of YHWH's arrows being like lightning is found in Ps. 7:12-13, where it may refer to arrows set on fire to incinerate wooden defenses.

▣ "the Lord God" This is the combination of the Hebrew term YHWH (BDB 217) and adon (BDB 10). Because it would be repetitive in English to say "Lord, LORD," when these two terms appear together (so too, YHWH and Elohim, e.g. v. 16 and Gen. 2:4). They are translated, "Lord God."

▣ "Blow the trumpet" "Trumpet" (shofar) has an uncertain etymology. It came to be used in Hebrew for a ram's horn (BDB 1051). The rabbis designated it to be made (softened and lengthened by soaking it in water) from the left horn of a male goat. It is used for

1. military purposes, Josh. 6:4,5,20; Jdgs. 7:8,16

2. religious purposes, Exod. 19:13,16,19; Lev. 25:9; II Sam. 6:15; II Chr. 15:14; Ps. 81:3; 98:6; 150:3

3. information gathering (usually about military matters), Jdgs. 3:27; 6:34; I Sam. 13:3

4. coronation of a king, I Kgs. 1:34,39; Ps. 47:5

5. invasion of the land, Jer. 4:5; 6:1; Hos. 5:8; 8:1; Joel 2:1; Amos 2:2; 3:6; Zeph. 1:16

Notice in this context it is YHWH who blows (i.e. "sounds," BDB 1075, Qal IMPERFECT) the trumpet (cf. Isa. 27:13; Matt. 24:31; I Cor. 15:52; I Thess. 4:16; Rev. 11:15).

▣ "the storm winds of the south" This could be a reference to (1) the Siniatic covenant (cf. Exod. 24); (2) God's presence as a desert storm (cf. Isa. 29:6; Ezek. 1:4; 13:11,13); or (3) "the south" being the antonym to "the north," which was a metaphor for invasion. The south is a metaphor for salvation and deliverance (cf. Jdgs. 5:4-5; Hab. 3:3).

9:15 "The Lord of hosts will defend them" God Himself will act on His people's behalf. His victory is their victory. The term "hosts" in this context would refer to the angelic army at YHWH's command. See Special Topic at Dan. 4:2.

The VERB "defend" (BDB 170, KB 199, Hiphil IMPERFECT) can be translated "cover," "surround," or "defend" (cf. 12:8). In Isa. 31:5 it is used of a mother bird protecting her young (cf. Deut. 32:11; Ps. 91:4). Here it is used as a shield protecting the soldiers from projectiles.

▣ "the sling stones" These were stones used in sling weapons (BDB 887 I), which were used to defend cities and forts (cf. Jdgs. 20:16; I Sam. 17:40,50; II Chr. 26:14; Job 41:28). This is a metaphor for the complete destruction of a military foe.

▣ "they will drink and be boisterous as with wine" Both VERBS (BDB 1059, KB 1667 and BDB 242, KB 250) are Qal PERFECTS. This refers to the victory celebration of God's soldiers (cf. Ps. 78:65).

▣ "filled like a sacrificial basin" English translations differ on how to understand these last two poetic lines. They seem to refer to the previous line about God's people rejoicing with wine over His victory (i.e. another Qal PERFECT VERB, BDB 569, KB 583). The wine reminded our author about (1) the blood of the slain enemies, captured in a bowl or (2) blood as an aspect of sacrifice to YHWH. The corners of the altar are where the blood in the bowl was poured out at the base of the altar of sacrifice.

YHWH made a blood covenant with the descendants of Abraham (cf. v. 11). Now He defends them by spilling the blood of their enemies.

9:16 "the Lord their God will save them in that day" This is parallel to the opening lines of vv. 14 and 15. As v. 14 had Adon YHWH, this verse has YHWH Elohim.

The term "save" (BDB 446, KB 448, Hiphil PERFECT) includes several connotations from the context: (1) military victory; (2) spiritual renewal and inclusion; and (3) God's personal care, protection, and provision.

▣ "as the flock of His people" This whole section of Zechariah reflects Jer. 31:10-14. God is the shepherd (e.g. Ps. 23) who acts on behalf of His flock. Later in this section of Zechariah the Messiah will be described as the wounded shepherd (cf. chapters 12-13) and His people as the afflicted flock (cf. chapter 11).

▣ "as the stones of a crown" This may be (1) a contrast to the sling stones mentioned in v. 15; (2) an allusion to Isa. 62:3, the precious stones used to describe God's people; or (3) an allusion to the coronation of the new king (the Messiah as YHWH's representative)

NASB"Sparkling in His land"
NKJV"Lifted like a banner over His land"
NRSV"they shall shine on his land"
NJB"sparkle over his country"

The VERB in the Hithpoel form is rare and ambiguous.

1. BDB - "to be high," "conspicuous," "prominent" (BDB 651 II)

2. Lexicon, William Holladay, "rally around the banner" (p. 240). This comes from Ps. 60:4, which may refer to Exod. 17:15 or possibly Isa. 62:10.

3. KB - "to assemble under the banner" (KB 704)

4. "sparkle," "glitter," "shine" are the most common English translations (cf. Isa. 62:3)

 

9:17 As the previous verses may be an allusion to Jer. 31:10-11, so too, this may refer to the return from exile, but extends it to the eschatological future and the time of the "new covenant" (cf. Jer. 31:31-34).

The promised days of abundance and stability for an obedient covenant people (cf. Deut. 27-29) have now been realized by the gracious actions of YHWH, not human performance (cf. Jer. 31:31-34).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is this chapter so difficult to place in its historical setting?

2. Does this chapter refer to the judgment of pagan nations or to their inclusion in the covenant people?

3. Is there a definite historical separation between vv. 1-10 and vv. 11-17? Why?

4. Explain the Messianic elements in v. 9 and show their NT counterpoints.

5. To whom does Javan refer? Why is the nation mentioned?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Restoration of Judah and Israel	The Lord Alone Controls Nature	The Lord Promises Deliverance	Faithfulness to Yahweh
10:1-2	10:1-2	10:1-2	10:1-2
	The Lord Alone Controls History		Israel's Deliverance and Return
10:3-12	10:3-12	10:3-5	10:3-12
		10:6-12

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. This chapter continues the same themes as chapter. 9. The time element is still ambiguous.

 

B. Verses 4 and 11-12 are Messianic. Notice the capitalizations of NASB. The Aramaic Targums also assert these verses as Messianic. However, others see v. 4 as referring to Judah and vv. 11-12 as referring to YHWH.

 

C. The theme of this chapter is the covenant people's dependence on YHWH, not Ba'al. This is the focus of v. 1. Verse 2 shows the falsehood that Israel was depending on (cf. Hos. 11:3). The chapter concludes with an emphasis on His people's victorious return in YHWH's name, not a fertility idol's name.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:10:1-12
 ¹Ask rain from the Lord at the time of the spring rain—
 The Lord who makes the storm clouds;
 And He will give them showers of rain, vegetation in the field to each man.
  ²For the teraphim speak iniquity,
 And the diviners see lying visions
 And tell false dreams;
 They comfort in vain.
 Therefore the people wander like sheep,
 They are afflicted, because there is no shepherd.
  ³My anger is kindled against the shepherds,
 And I will punish the male goats;
 For the Lord of hosts has visited His flock, the house of Judah,
 And will make them like His majestic horse in battle.
  ⁴From them will come the cornerstone,
 From them the tent peg,
 From them the bow of battle,
 From them every ruler, all of them together.
  ⁵They will be as mighty men,
 Treading down the enemy in the mire of the streets in battle;
 And they will fight, for the Lord will be with them;
 And the riders on horses will be put to shame.
  ⁶I will strengthen the house of Judah,
 And I will save the house of Joseph,
 And I will bring them back,
 Because I have had compassion on them;
 And they will be as though I had not rejected them,
 For I am the Lord their God and I will answer them.
  ⁷Ephraim will be like a mighty man,
 And their heart will be glad as if from wine;
 Indeed, their children will see it and be glad,
 Their heart will rejoice in the Lord.
  ⁸I will whistle for them to gather them together,
 For I have redeemed them;
 And they will be as numerous as they were before.
  ⁹When I scatter them among the peoples,
 They will remember Me in far countries,
 And they with their children will live and come back.
  ¹⁰I will bring them back from the land of Egypt
 And gather them from Assyria;
 And I will bring them into the land of Gilead and Lebanon
 Until no room can be found for them.
  ¹¹And He will pass through the sea of distress
 And strike the waves in the sea,
 So that all the depths of the Nile will dry up;
 And the pride of Assyria will be brought down
 And the scepter of Egypt will depart.
  ¹²And I will strengthen them in the Lord,
 And in His name they will walk," declares the Lord.

10:1 "Ask rain" This is a Qal IMPERATIVE (BDB 981, KB 1371). Rain was a gift from God, e.g. Isa. 30:23; Jer. 10:13). The emphasis of 1:17; 9:17 is on social stability and fruitfulness being from YHWH. Famine was part of the curse of Deut. 28 (cf. Jer. 14:1-6), but abundant rain was also part of the promised blessing if they followed God (cf. Deut. 11:13,14; 28:12). During Israel's periods of idolatry (e.g. Hos. 4) she ascribed fertility to Ba'al (Canaanite storm and fertility god) and not to YHWH (cf. Jer. 14:22). Chapter 10 highlights this grave mistake (cf. 14:17).

▣ "at the time of the spring rain" In Palestine there were only two periods of rain (cf. Deut. 11:14; Joel 2:23).

1. early rain at the autumn time before spring planting (Oct. - Nov.)

2. latter rain at the time of the maturing plant (Mar. - April)

Most regular moisture came from the heavy dew. Because of the covenant promises and cursing of Deut. 27-29, these periods of rain became metaphors of spiritual renewal and the presence of God with His people for blessing.

The "latter rains" became an idiom for God's blessing in the end-time (e.g. Hosea 6:3; Joel 2:23).

NASB, NRSV
NJB"the storm clouds"
NKJV"flashing clouds"
TEV"rain clouds"

The Hebrew word (BDB 304) is found twice in Job in contexts implying lightning (JB, cf. 28:26; 38:15). The thrust of the passage is that God controls the weather and, thereby, food production and fertility (cf. Deut. 11:14-15).

10:2 "teraphim" This refers to household idols, apparently in humanoid form, used to discern the will of the departed family spirits or the family gods (cf. Gen. 31:19,34; Jdgs. 17:5; 18:14-20; I Sam. 15:23; 19:13; II Kgs. 23:24; Hos. 3:4). The exact etymology of this term (BDB 1076) is uncertain.

NASB"speak iniquity"
NKJV"speak delusion"
NRSV"utter nonsense"
TEV"nonsense"
NJB"have talked nonsense"

The VERB (BDB 180, KB 210) is a Piel PERFECT.

The NOUN (BDB 19) basically means "trouble," "sorrow," or "wickedness" (cf. Num. 23:21; Ps. 10:7; 55:11; Isa. 10:1; 55:7). It is used in combination with Bethel in Hosea 4:15; 5:8; 10:5,8; and Amos 5:5 to label the worship of the golden calf as wilfully idolatrous (i.e. "nothing," cf. Isa. 1:11-15). Possibly the classic text is I Sam. 15:22-23. It is surprising that a list of idolatrous activities is mentioned in the post-exilic period (cf. Mal. 3:5). This whole chapter may be an allusion to Moses' prophecy in Deut. 4:25-31.

▣ "the diviners see lying visions" This is a Qal ACTIVE PARTICIPLE (BDB 890, KB 1115, "the ones divining") plus a Qal PERFECT VERB (BDB 302, KB 301, "see lies"). Most of these false methods of attempting to find the will of God are mentioned in Deut. 18:9-13, esp. v. 10 (cf. II Kgs. 17:17). Divining is especially mentioned in I Sam. 15:23. It either refers to natural (e.g. flight of birds, clouds, sheep livers) or manmade (e.g. casting sticks, tea leaves) means of determining the will of God (cf. Ezek. 21:21). Here this term (BDB 890) refers to false prophets (cf. Isa. 3:2; Jer. 27:9; 29:8; Ezek. 13:9,23; 22:38; Micah 3:11).

For a good discussion of "divination" see New International Dictionary of Old Testament Theology and Exegesis, vol. 3, pp. 945-951 or Zondervan's Pictorial Encyclopedia of The Bible, vol. 2, pp. 146-149.

▣ "and tell false dreams" The VERB (BDB 180, KB 210) is a Piel IMPERFECT. God did often speak through dreams (e.g. Jacob, Gen. 28; Joseph, Gen. 37:39-41; Dan. 1:17; 2:4,7). However, sometimes dreams were simply manipulative lies or imaginations of the human subconscious (e.g. Deut. 13:1-5; Jer. 23:32; 27:9-10; 29:8-9).

▣ "They comfort in vain" The VERB (BDB 636, KB 688) is also a Piel IMPERFECT. The NOUN (BDB 210 I) "vain," or "empty," so common in Ecclesiastes, is the same root as "idol" (cf. II Kgs. 17:15; Jer. 23:32; 27:9,10). They are nothing, just figments of human superstition and fear, as is this false hope from false prophets!

▣ "Therefore the people wander like sheep" The VERB (BDB 652 I, KB 704) is a Qal PERFECT. The term "the people" is in italics, which shows that it is not in the Hebrew text. This verse could refer to the religions leaders, the people, or both. The classic prophetic text about false shepherds and God's flock is in Ezek. 34, but also is used often by Jeremiah (cf. 2:8; 10:21; 23:1-2; 50:6).

▣ "They are afflicted, because there is no shepherd" This is a Qal IMPERFECT VERB (BDB 776 III, KB 853) followed by a Qal ACTIVE PARTICIPLE, "shepherding" (BDB 944 I, KB 1258). The concept of shepherd as a title for kings is very common in the ancient East (cf. Baldwin, Tyndale Old Testament Commentaries, pp. 171-172). The king often stands as a representative of the national god. YHWH is often spoken of as shepherd and His people as sheep (cf. Gen. 49:24; Num. 27:17; Ps. 23:1-2; Isa. 40:11; Ezek. 34:12).

This discussion of a divine shepherd sets the stage for chapters 11-13. Zechariah is unique in his imagery of a wounded shepherd (cf. 12:10; 13:7), which is theologically parallel to the Suffering Servant of Isa. 53 (the same Hebrew term, "afflicted" (BDB 776 III) is used in Isa. 53:4,7).

10:3 "My anger is kindled against the shepherds" This is another Qal ACTIVE PARTICIPLE (BDB 944 I, KB 1258) and a Qal PERFECT VERB (BDB 354, KB 351), "is hot." In Ezek. 34 (esp. v. 17) God also condemns His covenant people's civil and religious leaders for their lack of faithfulness to Him. The term "male goats" may refer to foreign leaders (TEV, cf. v. 11; Isa. 14:9; Jer. 51:40).

▣ "For the Lord of hosts" See SPECIAL TOPIC: NAMES FOR DEITY at Dan. 4:2.

NASB, NKJV"has visited"
NRSV"cares for"
TEV"will take care of them"
NJB"comes to visit"

The Hebrew VERB (BDB 823, KB 955, Qal IMPERFECT) means "visited" (for blessing, cf. v. 3c; Gen. 50:24; Exod. 3:16; 4:31; 13:19, or for judgment, cf. v. 36; I Sam. 15:2; Lam. 4:22; Hos. 8:13; 9:9). The best parallel passage is Jer. 23:2. In Zech. 11:16 God allows an evil shepherd to decimate the flock.

▣ "His flock, the house of Judah" This refers to the southern tribes of Judah, Benjamin, Simeon and most of the tribe of Levi. The northern remaining tribes were known as Israel (collective name), Ephraim (largest tribe) or Samaria (the capital city). This tribal split occurred in 922 b.c. (cf. I Kgs. 11:9-13,26-40).

In this chapter Judah is mentioned in v. 3 and Ephraim in v. 7. This prophet emphasizes their reunification (cf. v. 6a,b). The post exilic community and the eschatological will be one people (cf. vv. 4d; 6a,b; 8:13)

▣ "He will make them like His majestic horse in battle" The VERB (BDB 962 I, KB 1321) is a Qal PERFECT. The term majestic (BDB 217 I) is used to describe horses in Job 39:19-25, esp. v. 20. This same word is used in 6:13 for the majesty of the coming king, but here of His war mount. These are metaphors for God's people being used (cf. Jer. 51:20-33) and honored by God's Messiah when He returns to rule and reign.

God is transforming and equipping His people so as to change them from sheep (or devious "he goats") into majestic war stallions (cf. 9:13). This is an example of the drastic contrasts in prophetic literature (e.g. no war in 9:10 vs. war in 9:13; 10:3).

10:4 "From them" The Masoretic Text has "from him" (cf. NKJV and NAB, also note "He" of v. 11). There have been several possibilities as to the object of this verse: (1) it refers to future events, either Maccabean or eschatological; (2) it is a direct reference, which means out of Judah leaders will come (NIV, cf. vv. 3-6; Gen. 49:10; II Sam. 7); or (3) the Targums, which are Aramaic translations and interpretations of the Hebrew text, assert that this refers to King Messiah.

▣ "the cornerstone" This refers to the Messiah in Ps. 118:22 and Isa. 28:16. See Special Topic at Dan. 2:34.

▣ "tent-peg" This Hebrew term (BDB 450) is used of two kinds of pegs.

1. for tents (cf. Jdgs. 4:21; 5:26; Isa. 33:20; 54:2)

2. for hanging things on (cf. Isa. 22:22-24; Ezek. 15:3)

3. for building the tabernacle (cf. Exod. 27:19; 35:18; 38:20,31)

The point of the metaphor is its holding ability and thereby permanence (cf. Ezra 9:8). In this context #1 fits best.

▣ "the bow of battle" This is a military idiom (cf. 9:10; Exod. 15:5). The metaphors of this verse speak of stability, victory, and unified leadership.

▣ "ruler" This is literally "oppressor." This is the very same Hebrew word (BDB 620) which is used in 9:8 in a negative sense. However, it seems to be used in a positive sense here (cf. Isa. 60:17) for the administrative or military leaders at the inauguration of the reign of the coming Messiah.

10:5 "treading down the enemy in the mire of the streets in battle" "Treading down" (BDB 100, KB 115) is a Qal ACTIVE PARTICIPLE, possibly "trampling." This phrase is a standard idiom of defeat (cf. II Sam. 22:43). However, in this context where rain is mentioned (cf. v. 1) it may refer to mud caused by God's special presence (cf. Jdgs. 4-5).

The term "streets" (BDB 299) means "outside streets," which seems to refer to an open market (e.g. 9:3; 10:5; Isa. 5:25; 10:6; 15:3; 24:11; 51:20,23; Jer. 5:1;7:17,34; 37:21; Ezek. 11:6; 28:23).

▣ "they will fight, for the Lord will be with them" Zechariah 9:1-10 shows that God would do the fighting, but 9:13-16 and 10:3-7 seem to say that the Israelites would do the fighting (BDB 535, KB 526 Niphal PERFECT), but with God in their midst (cf. Jer. 51:20-23).

▣ "the riders on horses will be put to shame" YHWH turns His people into majestic war horses (cf. v. 3d), but the war horses of the enemies are defeated (BDB 101, KB 116 Hiphil PERFECT, cf. Amos 2:15; Hag. 2:22).

10:6 Notice the parallelism in the first two lines. God will unify His people (i.e. "Judah" and "Joseph"). Also notice the parallelism of the VERBAL form in which the first person PRONOUN is inherit of the first three lines. His people are "strengthened" (BDB 149, KB 175 Piel PERFECT) and "saved" (BDB 446, KB 448, Hiphil IMPERFECT) because He acts! The entire verse reflects God's sovereignty, past, present, and future.

Zechariah speaks of YHWH's salvation and deliverance (1) from the Exile (cf. 8:7); (2) from cursing to blessing (8:13); and (3) unto an eschatological triumph (cf. 9:9; 10:6; 12:7).

▣ "Joseph" This is another way of referring to the northern tribes, as are Israel, Ephraim (v. 7), and Samaria.

▣ "I shall bring them back" This word (BDB 996, KB 1427, Hiphil PERFECT) is a combination of (BDB 998), "bring them back" (NASB, NKJV, NRSV, TEV, NJB, cf. 10:10) and "make them dwell" (BDB 442, cf. NASB footnote and v. 4), which is the translation of the Septuagint. Many rabbis assert that the form is definitely ambiguous so as to emphasize both elements (i.e. repentance and permanent residence in the Promised Land).

NASB, NRSV"because I have had compassion on them"
NKJV"because I have mercy on them"
TEV"I will have compassion on them"
NJB"because I have taken pity on them"

This Hebrew VERB (BDB 933, KB 1216, Piel PERFECT) is used often for God's compassion on His people (cf. Exod. 33:19; Deut. 30:3; II Kgs. 13:23; Isa. 14:1; 30:18; 49:10,13; 54:8,10; 55:7; 60:10; Jer. 12:15; 30:18; 31:20; 33:26; Hos. 1:6-7; 2:19,23; Micah 7:18-20). This word assured them that YHWH had reestablished the covenant with all of its benefits!

▣ "they will be as though I had not rejected them" This verse surely speaks of God's forgiveness and restoration, but it also denotes that YHWH broke the covenant because of His people's sins. It is so difficult to talk about the mercy and forgiveness of God while at the same time reminding humans that the covenant is conditional. God desires fellowship with a holy people. He wants a holy people to reflect His character to a lost world. The old covenant was performance based (cf. Deut. 27-29), but fallen humans were incapable of obedience (cf. Rom.7 and Gal. 3). Therefore, the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-38) is based on the gracious, unchanging character of YHWH (cf. Mal. 3:6), the work of the Messiah, and the drawing power of the Spirit (cf. John 6:44,65). The goal is still a righteous people, but the mechanism of that righteousness has changed.

▣ "For I am the Lord their God, and I will answer them" These covenant terms emphasize the restoration of the covenant relationship. Answered prayer (BDB 772 I, KB 851, Qal IMPERFECT) is one of the benefits. The broken covenant is illustrated in 7:13.

10:7 "Ephraim will be like a mighty man" The northern ten tribes, so devastated by exile, will be reunited with Judah into one family. The term "mighty" (BDB 150) is used of Judah's men in v. 5.

▣ "their heart will be glad as if from wine" Psalm 104:15 says that wine is a gift from God to gladden the hearts of men. In Zech. 9:15 it described victorious soldiers. Here it is also a metaphor of joy for military victory provided by YHWH.

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM

▣ "their children will see it and be glad" This speaks of social stability and peace, as does 9:17.

▣ "their hearts will rejoice in the Lord" This same VERB (BDB 162, KB 189, Qal IMPERFECT used as a JUSSIVE) was used in 9:9 (Qal IMPERATIVE) at the coming of the Lord. In this verse the root is used of exalting in the Lord Himself and His acts of deliverance and establishment of His people. This verse may be an allusion to Isa. 41:16.

10:8 "I will whistle for them" This (Qal IMPERFECT COHORTATIVE) refers to a characteristic call or sound (i.e. piping) of the shepherd gathering (SECOND verb, "GATHER" [BDB 867, KB 1062] is a Piel IMPERFECT used as a COHORTATIVE) his sheep (cf. Jdgs. 5:16). The exact sound is uncertain (BDB 1056, KB 1656), but it is an allusion to God's gathering His scattered people (cf. Isa. 5:26; 7:18,19).

▣ "I have redeemed them" This Hebrew term (BDB 804, KB 911 Qal PERFECT) means to buy back or ransom. Here it is used of God's activity of restoring His people to the Promised Land (cf. Jer. 31:11). Jeremiah 31:10-13 may be the background to Zech. 9:17. Zechariah uses many phrases and terminologies from Isaiah, Jeremiah, Ezekiel, and the Minor Prophets before his day.

SPECIAL TOPIC: RANSOM/REDEEM

▣ "they will be as numerous as they were before" This context is reminiscent of Jer. 30:18-22. Not only will the remnant return, but YHWH will restore the full number of residents (cf. Ezek. 36:37-38).

One of God's promises to the Patriarchs was that their descendants would be numerous (cf. Gen. 13:16; 15:5; 22:17; 26:4; 28:14; 32:12; Num. 23:10).

10:9 "I scatter them" This context emphasizes the sovereignty of YHWH over history and redemption (cf. vv. 3,6,9,10). God acts in blessing and cursing (cf. Deut. 27-29) based on His people's obedience to the Mosaic covenant. But even amidst disobedience, He still acts in faithfulness to His own character and purpose (cf. Jer. 31:27-28).

The Hebrew term "scatter" (BDB 281, KB 282, Qal IMPERFECT) can mean "sow" (NKJV). God sowed them because of their idolatry and faithlessness to His covenant (cf. Ezek. 6:9-10), but after judgment they will remember Him and be faithful to Him and teach their children about Him. This was God's plan for taking His message to the world. Often acts of judgment turn into blessings: (1) the dispersion after the tower of Babel in Gen. 10-11 caused nationalism, which protects humanity from a one-world government; (2) the wilderness wandering period was due to their unbelief, but YHWH turned it into a unique time of His personal care, provision, and presence with His people; (3) Calvary looked so evil and hateful, but God used it for universal redemption; and (4) the persecution of the early church resulted in world-wide gospel proclamation [cf. Acts 8:4]). His people did not reach out so He sowed them into the world that He might bring them and others (cf. 8:20-23) back with them to Himself (see Solomon's prayer in I Kgs. 8, especially vv. 43 and 60)!

▣ "they will remember Me" The VERB (BDB 269, KB 269) is a Qal IMPERFECT. This reminds one of Solomon's prayer at the dedication of the temple (cf. I Kgs. 8:46-53). Note the personal element "remember Me," not just the stipulations. Both are part of the covenant relationship.

God's people are to remember what God has done for them (i.e. Exodus) and trust Him in the present difficulties. God acts according to His unchanging, gracious character. Even His judgment is an act of mercy (i.e. Exodus, Exile).

10:10 "Egypt. . .Assyria" These were the ancient enemies of Israel used to symbolize all of the enemies of God's people.

▣ "the land of Gilead" This was a famous pasture land (cf. Jer. 22:6; 50:19) on the east side of Jordan above the Jabbok River. It was known for its cattle and medicine (cf. Jer. 8:22; 46:11).

▣ "Lebanon" This refers to the realm of Hiram, later called Phoenicia. It was famous for its artisans and lumber (cf. I Kgs. 4:33; 5:6,9,14; 7:2; 16:17,21; Isa. 35:2). It was a place of famed beauty and fertility (cf. Song of Songs 4:8,11,15; 5:15; 7:4). It is included in the Promised Land in Deut. 1:7; 11:24 and Joshua 1:4.

▣ "Until no room can be found for them" This is an idiom of abundance. The Promised Land will be completely filled with God's faithful people.

This multiplication of inhabitants (especially children, cf. v. 7c) is also mentioned in Isa. 49:14-21 and 54:1-3.

10:11

NASB"He will pass through the sea of distress"
NKJV"He shall pass through the sea with affliction"
NRSV"They shall pass through the sea of distress"
TEV"When they pass through their sea of trouble"
NJB"they will cross the sea of Egypt"

As is so common to prophetic and apocalyptic literature, the subject and mood change without notice or textual markers. This is especially true of this context in Zechariah. See Contextual Insights at the beginning of chapter 9.

The problem is trying to find the SUBJECT and OBJECT of vv. 11 and 12. Some assert that (1) it is the returnees because of v. 10, "they," LXX; (2) it is the Messiah (MT, "he"); (3) it is YHWH (cf. v. 12; Isa. 43:2, The Pulpit Commentary, Zechariah, vol. 14, p. 108) and is an allusion to the Exodus (cf. JB and RSV translations). In my opinion, because v. 12 implies YHWH and another person ("he"), I believe that these verses are Messianic.

▣ "so that all the depths of the Nile will dry up" This is surely a historical allusion to the crossing of the Red Sea (cf. Exod. 15:5) and Jordan Rivers. These were mighty acts of provision. The return from Exile is depicted in the same way (cf. Isa. 44:27). Eschatologically YHWH removes all natural barriers to Himself: rivers, valleys, mountains, as a symbol of a full and free access.

10:11 "the pride of Assyria" See note at 9:6.

10:12 "in His name" Verse 1 of chapter 10 begins by saying they were to pray for rain from God, as they had previously been praying to idols. Verse 12 concludes this thought by asserting that they would walk in God's name and not in the idol's name (cf. Micah 4:5).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the time element of this chapter? (past, present, near future, or end-time) Why?

2. Does v. 2 ever describe the life of the Jewish nation? If so, when?

3. Why is God called "shepherd" and His people sheep?

4. List the Messianic references of this chapter.

5. How and when will Judah and Ephraim be reunited?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
	The Coming Great Day of the Lord (12:1-14:21)
The Coming Deliverance of Judah	Jerusalem Shall Lament Its Sin and Be Purged of Idolatry (12:1-13:6)	The Future Deliverance of Jerusalem (12:1-13:6)	The Deliverance and Restoration of Jerusalem (12:1-13:6)
12:1-9	12:1-5	12:1-5	12:1
			12:2
			12:3-8
	12:6	12:6
	12:7-9	12:7-9
Mourning For the Pierced One			12:9-14
12:10-14	12:10-14	12:10-14

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

TEXTUAL INSIGHTS

A. There is a parallel relationship between chapters 9-11 and 12-14, which can be seen in the use of "burden," 9:1 and 12:1 (see Baldwin, Tyndale Old Testament Commentaries, p. 187 and H. C. Leupold, Exposition of Zechariah, p. 223). Chapters 12-14 form a literary unit.

 

B. The emphasis of this chapter is on the restoration of God's people.

1. God fighting for them as symbolized in Jerusalem under siege by the nations.

2. Their repentance and faith in the crucified Messiah (cf. John 19:37 and Rev. 1:7).

3. The phrase "in that day" or "on that day" occurs sixteen times in chapters 12-14. This phrase is often linked to an eschatological setting.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:12:1-5
 ¹The burden of the word of the Lord concerning Israel. Thus declares the Lord who stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him, ²"Behold, I am going to make Jerusalem a cup that causes reeling to all the peoples around; and when the siege is against Jerusalem, it will also be against Judah. ³It will come about in that day that I will make Jerusalem a heavy stone for all the peoples; all who lift it will be severely injured. And all the nations of the earth will be gathered against it. ⁴In that day," declares the Lord, "I will strike every horse with bewilderment and his rider with madness. But I will watch over the house of Judah, while I strike every horse of the peoples with blindness. ⁵Then the clans of Judah will say in their hearts, ‘A strong support for us are the inhabitants of Jerusalem through the Lord of hosts, their God.'"

12:1 "The burden of the word" It seems that Zech. 9:1 and 12:1 introduce a parallel section in this closing section of the book of Zechariah. See note on "burden" at 9:1.

▣ "concerning Israel" This is the only use of "Israel" in this chapter and it seems to refer to all of the Jewish people, not just the northern tribes (cf. 9:1,13; 11:14). During this period the Jewish people only controlled a small area around Jerusalem.

▣ "the Lord who" There are three major theological statements about YHWH's creative activity: (1) He "stretches out the heavens"; (2) He "lays the foundation of the earth"; and (3) He "forms the spirit of man within him." All of these verbal forms are Qal ACTIVE PARTICIPLES, which emphasize ongoing creation.

▣ "stretches out the heavens" This means to "put up a tent" (BDB 639, KB 692, Qal PARTICIPLE, e.g. Gen. 33:19; Exod. 12:8; Isa. 40:22; 42:5; 45:12; 51:13). This refers to the atmosphere above the earth. It was idiomatically spoken of as an inverted bowl of stretched skin.

▣ "lays the foundation of the earth" This refers to creation (cf. Job 38:4-6; Ps. 102:25-26 [Heb. 1:10-12]; 104:5; Isa. 48:13; 51:13,16). It may be an allusion to Isa. 42:5. In chapters 12-14 this term (BDB 75-76) is used in several ways.

1. all the earth, 12:1,3; 14:9,17

2. inhabitants of a region, 12:12; 13:8

3. a region, 13:2; 14:10

 

▣ "forms the spirit of man within him" The Hebrew term "spirit" (BDB 924-926) can mean "breath," "wind," or "spirit." In Gen. 2:7 God's breath turned a clay-formed man into a living being (Nephesh). The "wind" of God (cf. Gen. 8:1, re-creation after the flood) and the "Spirit" of God (cf. Gen. 1:2, initial creation) are active forces of YHWH Elohim in Genesis. The unseen God is active initially and continually in creation. The physical material aspect of creation is only part of the wonder and scope of God's creative activities.

God created/creates (first three PARTICIPLES are Qal ACTIVE) for the purpose of fellowship with mankind. We are partially like the animals of this planet (Nephesh) and also partially like God ("image or likeness," cf. Gen. 1:26). The "spirit" of man means the unique person (cf. Ps. 139) with the potential of rebellion or fellowship.

12:2 "I am going to make Jerusalem a cup" It must be seen that this phrase is in the Hebrew parallel relationship with "Jerusalem a heavy stone" from v. 3. This phrase means that the unbelieving nations who come against God's people are going to be made drunk and foolish (cf. Jer. 51:7) because of their attacking Jerusalem. The idiom of "cup" (several different words) in the Bible usually refers to judgment (cf. Ps 75:8; Isa. 51:17,22; Jer. 25:15-16,27-28; 49:12; Matt. 20:22; 26:39,42; Luke 22:42; John 18:11).

▣ "to all the peoples around" This refers to the nations which have attacked God's people (cf. v. 3; Isa. 51:22; Jer. 25:17,28).

NASB"and when the siege is against Jerusalem, it will also be against Judah"
NKJV"when they lay siege against Judah and Jerusalem"
NRSV"it will be against Judah also in the siege against Jerusalem"
TEV"And when they besiege Jerusalem, the cities of the rest of Judah will also be besieged"
NJB"(That will be at the time of the siege of Jerusalem)"

This is a very ambiguous phrase because of the brevity of the Hebrew. There is no consistency in how the ancient versions translate it.

Because of 14:14 some Jewish interpreters see this as Judah being forced to fight against Jerusalem by the invading enemy army (cf. UBS, Handbook, p. 311).

12:3 "all who lift it will be severely injured" This seems to be used of a stone which the nations attempted to lift off of its foundation, but all were herniated by the attempt.

This cognate VERB and NOUN (BDB 976, KB 1355, Niphil IMPERFECT) mean "to scratch" or "cut." The pagan nations practiced ritual cutting (cf. Lev. 19:28; 21:5), but Israel was forbidden to do this. Now the eschatological judgment on these attacking pagan nations will be "cutting" or "scratching" (irony).

▣ "and all the nations of the earth will be gathered against it" It is a continuing emphasis throughout prophetic literature that the kingdoms of this world will attack God and His people in a future, end-time, climactic battle (cf. v. 3; Ps. 2; Isa. 8:9-10; 17:12-14; Ezek. 38-39; Dan. 9:24-27; 11:36-45; Joel 3:9-17; Zech. 14:2; Rev. 16:14-16; 19:17-19). History is moving toward a climactic moment of confrontation with evil. Evil will lose and be isolated.

12:4 "in that day" This is a common theme in the literary unit of chapters 12-14. It is used sixteen times and refers to an eschatological future (cf. Zeph. 1:14-18; 3:16; Amos 5:18-20; Joel 1:15; 2:11; 3:14; Mal. 4:5).

▣ "I will strike every horse with bewilderment, and his rider with madness" This is related to the curse of Deut. 28:28 (both BDB 1067, "bewilderment" and BDB 993, "madness"); also "blindness" (BDB 234) is used in Deut. 28 and 29. The history of God's OT people can be viewed through the cursing and blessing section of Deut. 27-29.

NASB"I will watch over the house of Judah"
NKJV"I will open My eyes on the house of Judah"
NRSV"But on the house of Judah I will keep a watchful eye"
TEV"I will watch over the people of Judah"
NJB"(But I shall keep watch over Judah)"

The NKJV is the most literal. This is a Hebrew idiom for care and attentiveness (cf. I Kgs. 8:29; II Chr. 7:15; Neh. 1:6). The question remains if this phrase intends to show that Judah had been forced to join in the attack against Jerusalem and if so that God spared the Judean soldiers when all the rest of the invading army was struck mad.

In the ancient Near East, cavalry and chariots were the most powerful and feared military weapon, but YHWH will overpower them (cf. 10:5; 12:4; 14:15; Hag. 2:22), and remove them, even those of Ephraim and Judah, 9:10. He is the victor!

This intervention by God on behalf of His people is reminiscent of His action during (1) the Exodus; (2) conquest and settlement of Canaan; and (3) the fall of Mesopotamian capitals.

12:5 "A strong support for us are the inhabitants of Jerusalem through. . .their God" This phrase is understood in several ways.

1. there was a tension between the inhabitants of Jerusalem and the rest of Judah (cf. v. 7 and New International Dictionary of Old Testament Theology and Exegesis, vol. 1, p. 440)

2. Judah was forced to participate in the besieging of Jerusalem (cf. v. 2c; 4b), but took courage to rebel when they saw the faith of Jerusalem's defenders (UBS, Handbook)

3. Judah's leaders recognized YHWH's help by His defense of Jerusalem

 

▣ "the Lord of hosts" This is a common post-exilic title (YHWH Sabaoth), which emphasizes God as military warrior. It seems to see God as the captain of the military army. Verse 5 also recognizes the intervention of the supernatural God, which must be linked to vv. 7 and 8. See SPECIAL TOPIC: NAMES FOR DEITY at Dan. 4:2.

NASB (UPDATED) TEXT:12:6-9
 ⁶"In that day I will make the clans of Judah like a firepot among pieces of wood and a flaming torch among sheaves, so they will consume on the right hand and on the left all the surrounding peoples, while the inhabitants of Jerusalem again dwell on their own sites in Jerusalem. ⁷The Lord also will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem will not be magnified above Judah. ⁸In that day the Lord will defend the inhabitants of Jerusalem, and the one who is feeble among them in that day will be like David, and the house of David will be like God, like the angel of the Lord before them. ⁹And in that day I will set about to destroy all the nations that come against Jerusalem."

12:6 "In that day" See note at v. 4.

▣ As verse 5 affirms God's help to Jerusalem, verse 6 affirms God's help to the "clans of Judah" (BDB 49 II, lit. "thousands," but used of leaders, cf. 9:7).

God will make the clans rebel and become a destroying flame against the invading army of the nations. They became God's destroyers amidst the enemy's army.

There is a constant tension between "the nations" as enemies (cf. v. 9) and welcomed converts (cf. 2:11; 8:20-23) throughout the book of Zechariah.

SPECIAL TOPIC: ELEPH (THOUSAND)

12:7 "The Lord also will save the tents of Judah first" The VERB (BDB 446) is a Hiphil PERFECT. There are two ways to understand this phrase.

1. God allows the Judean forces to defeat the invaders so that Jerusalem will not be overly exalted.

2. God saves the tents of Judah first because they are more vulnerable to attack. In this way He shows that He has no favoritism between those who live in Jerusalem and those who live in the countryside.

The word "tents" (BDB 13) is being interpreted in two senses: (1) a military camp or (2) a metaphor for homes.

12:8 "the Lord will defend the inhabitants of Jerusalem" This means "cover as with a shield" (BDB 170, KB 199, Hiphil IMPERFECT, cf. 4:14-15; 9:15).

▣ "and the one who is feeble among them" The literal meaning is "stumble" (BDB 505, KB 502, Niphal PARTICIPLE). This refers to the oldest and weakest of the community who will be made as strong as King David, who was noted as a formidable warrior.

▣ "the house of David will be like God, like the angel of the Lord before them" This is a striking metaphor used in the sense of God's empowering of His people. The term for God is the term Elohim, which is used in the sense of supernatural beings (cf. Exod. 4:16; 7:1; I Sam. 28:13; Ps. 8:5; 82:1,6).

The angel of the LORD is often seen as God's representative among the people (cf. Exod. 13:21; 14:19; 23:20-21; 32:34; 33:2,14-15,22). In two passages David is likened to the angel of the Lord (cf. I Sam. 29:9; II Sam. 14:17,20; 19:27). Remember there are three phrases (no VERBS) here which build on each other for literary, not theological, effect.

12:9 This shows the continuing metaphor of God's sovereign protection of His people. These invading nations were defeated by Judean forces, but through YHWH's empowerment!

NASB (UPDATED) TEXT:12:10-14
 ¹⁰"I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. ¹¹In that day there will be great mourning in Jerusalem, like the mourning of Hadadrimmon in the plain of Megiddo. ¹²The land will mourn, every family by itself; the family of the house of David by itself and their wives by themselves; the family of the house of Nathan by itself and their wives by themselves; ¹³the family of the house of Levi by itself and their wives by themselves; the family of the Shimeites by itself and their wives by themselves; ¹⁴all the families that remain, every family by itself and their wives by themselves.

12:10 "I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication" The phrase "I will pour out" (BDB 1049, KB 1629, Qal PERFECT) is used quite often in the OT to denote God giving the Spirit (cf. Ezek. 39:29; Joel 2:28,29, a different word but same concept in Isa. 12:15; 44:3). The terms "grace" (BDB 336, cf. 4:7) and "supplication" (BDB 337, cf. Jer. 31:9) are from the same root. This is a strong verse which emphasizes the national conversion of Israel to faith in God's crucified ("pierced") Messiah (cf. Rom. 11:25-27; John 19:37; Rev. 1:7). The physical deliverance of vv. 2-9 are not complete without the spiritual deliverance of v. 10!

The phrase "a spirit of" (NRSV, NJB) or "the Spirit" (NASB, NKJV) has no ARTICLE in the Hebrew text. This is not a reference to the Holy Spirit, but the human spirit: (1) positive attributes (a) Deut. 34:9, "filled with the spirit of wisdom"; (b) Isa. 28:6, "a spirit of justice" and (2) negative attributes, (a) Num. 5:14,30, "a spirit of jealousy"; (b) Isa. 19:4, "a spirit of distortion"; (c) Isa. 29:10, "a spirit of deep sleep"; and (d) Hos. 4:12, "a spirit of harlotry." These physically delivered Jewish people will be empowered by God to see and understand their spiritual need and God's redemptive plan.

Other prophetic texts where "the Spirit" is poured out are Isa. 44:3; Ezek. 39:29 and also the classic text of Zech. 4:5. It is God who energizes and motivates the fallen human spirit to appropriate and righteous attitudes and actions.

▣ "so that they will look on Me" The VERB (BDB 613, KB 661) is a Hiphil PERFECT. The Hebrew PREPOSITION translated "on" (BDB 39) in this verse should really be translated as "to" or "unto" (see New International Dictionary of Old Testament Theology and Exegesis, vol. 3, p. 9 and The Expositor's Bible Commentary, vol. 7, p. 683). It speaks of looking to this one for help or grace (cf. Num. 21:9; Isa. 45:22 for this usage of the PREPOSITION).

▣ "whom they have pierced" This VERB (BDB 201, KB 230, Qal PERFECT) means "to pierce through" ("kill," cf. Num. 25:8; Jdgs. 9:54; I Sam. 31:4; I Chr. 10:4). This is a different word from the one in Isa. 53, but the theological concept is exactly the same (cf. John 19:37; Rev. 1:7).

▣ "they will mourn for Him as one mourns for an only son" The VERB (BDB 704, KB 763) is another Qal PERFECT. This seems to imply their repentance and faith ("look to") in the one whom they had pierced (cf. Isa. 53:5). The mourning (lit. "wailing" or "lamenting" BDB 704, cf. vv. 10,11,12) will be intense like that over an only son (cf. Jer. 6:26), who in a Jewish home was an especially important person.

This verse has been extremely difficult for the rabbis to interpret.

1. Therefore, they developed from this verse the concept of two Messiahs; one of the son of David and one of the son of Joseph, who was going to die (cf. the Babylonian Talmud, Sukkah, 52a). This same theory also appears among the Essenes of the Dead Sea community.

2. The modern translators of the Jewish Publication Society of America turn this verse into a lament by Israel to God to spare the remnant of the invading nations, but admits in the footnote that the Hebrew is uncertain.

 

▣ "they will weep bitterly" The term (BDB 600, KB 638, Hiphil INFINITIVE ABSOLUTE), which is used twice, means a bitter outcry (cf. Isa. 22:4).

12:11 "In that day there will be great mourning in Jerusalem, like the mourning of Hadadrimmon in the plain of Megiddo" There have been many theories to try to describe what is referred to here: (1) the RSV and NRSV translate this as referring to a person; (2) the KJV and NKJV, following Jerome, interpret this to refer to a city located four miles from Megiddo (the site of the end-time battle, cf. vv. 2-9); (3) recent scholars believe that this refers to a Canaanite deity, Ba'al, mentioned in II Kgs. 5:18. This word, "Hadadrimmon" is made up of two proper names (one Syrian and one Assyrian) which are used in the OT for ancient deities; or (4) the term is ambiguous. It is possible that it refers to the mourning over Josiah's death at this geographical location (609 b.c., cf. II Kgs. 23:29ff; II Chr. 35:20ff). The exact allusion is uncertain, but great mourning occurred over something and this is simply the illustration used to back up the emphasis of v. 10.

12:12 "And the land will mourn" This could mean several things.

1. the term land stands for the inhabitants of the land, as in v. 12 and 13:8

2. the land is affected by human actions (e.g. Gen. 3:17-19; Deut. 27-29; Rom. 8:19-25)

 

▣ "every family by itself" This is a continuing emphasis on the gravity and extent of the mourning. The royal family is mentioned, David and his son Nathan (cf. II Sam. 5:14; I Chr. 3:5; 14:4; Luke 3:31; this is the line of David [i.e. Judah]). Levi and his son (Shimeites) are mentioned in Num. 3:18; I Chr. 6:17. The royal family and the priestly family (Shimeites were Levites, cf. Exod. 6:16-17; Num. 3:12-18,21) are uniquely involved in this mourning as representatives of the entire people. It is also possible to note that Zechariah combined the royal and priestly roles (cf. chapters 3 & 4, as well as 6:9-15).

The Mishnah teaches that these verses prove that men and women should mourn and worship separately (cf. Sukkoth 51b, 52a).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Is the continuing allusion in the prophets to the people of God's battle with the surrounding nations a continuing event, a contemporary event of the prophet, or a future event? Why?

2. Why and how did the rabbis develop the theory of two Messiahs?

3. List the prophecies in this chapter which were fulfilled in the life of Jesus.

4. Will national Israel repent and turn to the Messiah one day? (Give references)

5. What is your interpretation of v. 11 and why?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
The Day of the Lord	The Final Warfare and the Final Victory	Jerusalem and the Nations	The Eschatological Battle; the Splendor of Jerusalem
14:1-2	14:1-5	14:1-5	14:1-5
14:3-7
	14:6-7	14:6-7	14:6-11
14:8-11	14:8	14:8-9
	14:9
	14:10-11	14:10-11
14:12-15	14:12-15	14:12	14:12-15
		14:13-14
The Nations Worship the King		14:15
14:16-19	14:16-19	14:16-19	14:16-19
14:20-21	14:20-21	14:20-21	14:20-21

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. There have been many interpretations of this chapter. There are two extremes.

1. to take it very literally as national Israel

2. to spiritualize it to fit the church exclusively

 

B. We must assert that this section, chapters 9-14, is very Messianic. As chapters 1-8 are quoted most often by John in the Revelation, so chapters 9-14 are quoted most often in the Gospels. Yet, the entire book points toward the end-time. It seems that the OT authors used past and current events to overshadow future events. When the last generation comes I think that this prophecy and all prophecy will be more easily understood.

 

C. Although, as historical-grammatical interpreters, we look closely at the text, we must remember that Christ is the focus of the OT. These passages are very Messianic, even though the historical setting is ambiguous.

 

D. It is obvious that God is still involved in national Israel. Their repentance and faith is coming (cf. Rom. 9-11). The Church, in many ways, has supplemented, complemented, and fulfilled Israel's initial task, which was to be a kingdom of priests to bring all humans to YHWH through the Messiah (cf. Gen. 3:15; 12:3; 18:18; Exod. 19:4-6; I Pet. 2:5,9; Rev. 1:6).

 

E. Be careful of being too dogmatic concerning your personal interpretation. Often we are overly influenced by theories which are current in our day.

 

F. Chapter 14 is a picture of the sons of God's victory in history (cf. Rev. 11:15). It is not as Messianic as chapters 10-13. The Father is the focus and the ideal age is the setting. However, OT functions, as well as titles for God, are transferred to the Son. This apocalyptic literature is an idealized future scene in terms of ancient Israel's capital.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:14:1-5
 ¹Behold, a day is coming for the Lord when the spoil taken from you will be divided among you. ²For I will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city. ³Then the Lord will go forth and fight against those nations, as when He fights on a day of battle. ⁴In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south. ⁵You will flee by the valley of My mountains, for the valley of the mountains will reach to Azel; yes, you will flee just as you fled before the earthquake in the days of Uzziah king of Judah. Then the Lord, my God, will come, and all the holy ones with Him!

14:1 This is a summary of the entire chapter which emphasizes God's fighting on behalf of His people. In this chapter His people are depicted as ancient Israel. God judged them and dispersed them, but now He restores their losses (cf. Isa. 53:12) and their place (i.e. Promised Land).

▣ "a day is coming for the Lord" The "day of the Lord" is a common theme of chapters 12-14, but this phrase has an added Hebrew PREPOSITION "of" (BDB 750 #5), which denotes that the day is His day!

The VERB (BDB 97, KB 112, Qal ACTIVE PARTICIPLE) denotes an approach or arrival. YHWH will be publicly acknowledged as King and victor (cf. v. 9).

▣ "you" This is FEMININE SINGULAR referring to Jerusalem (cf. v. 2).

14:2 "For I will gather all the nations against Jerusalem to battle" Notice the emphasis is on God's control of history (cf. v. 9; 12:2,3,6,9; Ps. 2; Isa. 8:9-10; 17:12-14; Ezek. 38-39; Joel 3:9-17; Rev. 16:14-16; 19:17-19).

▣ "the city will be captured" The VERB (BDB 539, KB 530) is a Niphil PERFECT. This final, ultimate confrontation between the kingdoms of this world and the kingdom of our God will result in the partial fall of Jerusalem (cf. 13:8). This fall is described in vivid terms from Jerusalem's past experience with conquering invaders. However, a remnant will remain (in 13:8 only 1/3, but here 1/2). This is a stark contrast to the divine protection promised in 12:1-9.

14:3 YHWH fights on behalf of His people as He did in the exodus from Egypt and the conquest and settlement of Canaan.

In an eschatological sense God is depicted as once-and-for-all fighting on behalf of His people and setting up a new order (cf. Ps. 2; Isa. 2:2-4; Ezek. 38-39; Zech. 14; also in intertestamental, apocalyptic literature, I Enoch 56:5-8 and IV Ezra 13:1-13,25-53; and in the NT in Rev. 20:7-9.

14:4 "And in that day His feet will stand on the Mount of Olives" The PRONOUN anthropomorphically reflects YHWH (cf. "LORD" of vv. 1,3,5 and PRONOUN of v. 2a). However, the Messiah often takes on the titles and functions of the Father. In context, this chapter is oriented toward God the Father.

▣ "the Mount of Olives will be split in its middle from east to west by a very large valley" The Mount of Olives is a 2½ mile ridge running to the east of Jerusalem and culminates in the city of Bethany. Apparently this earth-shaking event will occur for two purposes: (1) the return of the Lord to do battle for His people and (2) a way of escape for the remnant that are still left in the city.

This splitting will be for (1) the remnant to flee (cf. v. 5) and (2) the water of life to flow (cf. v. 8; 13:1; Ps. 46:4; Ezek. 47:1-12; Rev. 22:1).

14:5

NASB"And you will flee by the valley of My mountains"
NKJV"then you shall flee through My mountain valley"
NRSV"and you shall flee by the valley of the Lord's mountain"
TEV"You will escape through the valley that divides the mountain in two"
NJB"the valley between the hills will be filled"

There has been much confusion in the translation of this verse. The word "flee" occurs three times in v. 5 (BDB 630, KB 681, Qal PERFECTS), but the ancient translations fluctuate the translation from "flee" to "you shall be stopped" (BDB 711) The Masoretic Text is followed by the Peshitta and the Vulgate, while the Septuagint and Symmachus' translation follow the Aramaic Targums.

NASB"Azel"
NKJV, NRSV"Azal"
TEV----
NJB"Jasol"

This seems to refer to a city, possibly also mentioned in Micah 1:11 ("Beth-ezel"), which shows the terminus of this supernaturally-made valley (cf. NRSV).

▣ "the earthquake in the days of Uzziah king of Judah" Josephus (Antiq. 9.225) links it with II Chr. 26:16-23, when Uzziah offered a sacrifice and was struck with leprosy. This same earthquake is referred to in Amos 1:1 (i.e. 750 b.c.). This may imply that an earthquake will form the valley, but this is not a certainty. Earthquakes are used to describe God's presence in judgment (cf. Isa. 29:6; Ezek. 38:19).

▣ "the Lord. . .will come and all the holy ones" This refers to YHWH's coming with angels (cf. Deut. 33:2-3). Angels are called holy ones in Job 5:1; 15:5; Ps. 89:5,7; Dan. 8:13. The term "holy" is also used of believers in the OT (cf. Ps. 16:3; 34:9; Isa. 4:3; Dan. 7:18,21,22,25,27; 8:24). In the NT it refers to Jesus' Second Coming and may include angels and believers (cf. Matt. 16:27; 25:31; Mark 8:38; II Thess. 1:7; Rev. 19:14).

▣ "with Him" The Masoretic Text has "with You," which may refer to Jerusalem (FEMININE SINGULAR, cf. v. 1).

NASB (UPDATED) TEXT:14:6-7
 ⁶In that day there will be no light; the luminaries will dwindle. ⁷For it will be a unique day which is known to the Lord, neither day nor night, but it will come about that at evening time there will be light.

14:6

NASB"In that day there will be no light; the luminaries will dwindle"
NKJV"there will be no light, the lights will diminish"
NRSV"on that day there shall not be either cold or frost"
TEV"when the time comes, there will no longer be cold or frost"
NJB"that Day, there will be no light, but only cold and frost"

The Septuagint and the Vulgate interpret the last phrase as "no cold and ice" (cf. New International Dictionary of Old Testament Theology and Exegesis, vol. 3, pp. 952, 995). However, the eschatological context may refer to the dwindling light (BDB 21) of the heavenly bodies (cf. Isa. 13:10; 24:23; 60:19; Jer. 4:23; Ezek. 32:7,8; Joel 2:31; 3:15; Matt. 24:29; Acts 2:19).

The second Hebrew phrase has two words: (1) "precious," "rare," "splendid," "weighty" (BDB 429) and (2) "thicken," "condense," "congeal" (BDB 891, KB 1117, Qal IMPERFECT). The NASB footnote has "glorious ones will congeal."

14:7 "For it will be a unique day which is known to the Lord" This possibly refers to Matt. 24:36 and reenforces the understanding that this section refers to God the Father. The uniqueness may be that there is no more night (cf. TEV).

▣ "at evening time there will be light" God's presence provides continual light (cf. Isa. 60:19,20; Rev. 21:25; 22:5), as it did before the creation of the sun, stars, and moon (cf. Gen. 1:3-5 versus 1:14-19).

NASB (UPDATED) TEXT:14:8
 ⁸And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter.

14:8 "living waters will flow out of Jerusalem" This seems to be used in the sense of life-giving, supernatural waters (cf. Gen. 2:10), which issue not only in physical bounty, but also in spiritual bounty. These waters are often referred to in the Bible (cf. Ps. 46:4; Isa. 33:21-23; 49:10; Ezek. 47:1-12; Joel 3:18; John 4:13-15; 6:35; 7:37-38; Rev. 22:1,2 and in a negative way in Jer. 2:13; Zech. 9:11). Jerusalem, because of YHWH's presence, is the center of all creation. The King is enthroned there!

▣ "the eastern sea. . .the western sea" This refers to the Dead Sea (which will no longer be dead!) and the Mediterranean Sea.

▣ "it will be in summer as well as in winter" In Palestine there are really only two seasons. This verse implies continual water, which is not related to the seasonal changes. This whole context speaks of a new natural order which is not dependent on regular cycles of nature.

NASB (UPDATED) TEXT:14:9
 ⁹And the Lord will be king over all the earth; in that day the Lord will be the only one, and His name the only one.

14:9 "the Lord will be king" This continues the motif of YHWH as King of the earth (cf. 14:16,17; I Sam. 8:7; 12:12; Ps. 93:1; 97:1; 99:1). In 9:9 it is the Messiah who is king (cf. Isa. 9:6-7; Jer. 10:7; 23:5). YHWH does not become King. He has always been King, but now all humans recognize it (cf. Matt. 6:10).

▣ "over all the earth" Here is the continuing theme of the universal reign of God (cf. v. 16; Ps. 22:27-28; 47:8-9; Isa. 2:2-4; 45:2-3).

▣ "in that day the Lord will be the only one, and His name the only one" This is an emphasis on monotheism (cf. Exod. 8:10; 9:14; Deut. 4:35,39; 6:4-5; 33:26; I Sam. 2:2; II Sam. 22:32; I Kgs. 8:23; Ps. 86:8; Isa. 46:9; Jer. 10:6-7).

NASB (UPDATED) TEXT:14:10-11
 ¹⁰All the land will be changed into a plain from Geba to Rimmon south of Jerusalem; but Jerusalem will rise and remain on its site from Benjamin's Gate as far as the place of the First Gate to the Corner Gate, and from the Tower of Hananel to the king's wine presses. ¹¹People will live in it, and there will no longer be a curse, for Jerusalem will dwell in security.

14:10 "All the land will be changed into a plain from" This supernatural altering of the earth's terrain has been interpreted in several ways: (1) as a theological symbol of the holiness of the area; (2) as universal access to the place where God dwells; or (3) as the equal distribution of this living water to all people. Some see an allusion to this topographical preparation in Isa. 40:4.

▣ "Geba" This is a city located six miles north of Jerusalem, which is mentioned in II Kgs. 23:8. Its name means "height." It was the northern boundary of Judah (cf. Josh. 18:24).

▣ "Rimmon south of Jerusalem" This village is mentioned several times in the OT (cf. Josh. 15:32; 19:7; and Neh. 11:29), but its exact location is uncertain. It was in the tribal allocation of Simeon. It is not the same as Rimmon mentioned in Josh. 19:13, which was in the tribal allocation of Zebulun.

▣ "Jerusalem will rise" This topological rising (BDB 926 or 910, KB 1163, Qal PERFECT) of the city above its surrounding area was predicted by Isa. 2:2 and Micah 4:1, which are both eschatological passages that predict the nations will come in great numbers to YHWH in Jerusalem (cf. 8:20-23). Is this symbolic of access to God or is it an actual physical modification of Judah? Other prophets speak of a completely new and permanent earth (cf. Isa. 65:17; 66:22). This tension is one reason (along with expecting all prophecies relating to Israel's geographical promises to be literally fulfilled) that many see an earthly kingdom (millennium, Rev. 20:1-6) before the eternal kingdom (cf. Dan. 7:13; Rev. 21-22). My problem is that no NT writer reaffirms these national, geographical promises. Jesus even asserts that true worship is not connected to any mountain (cf. John 4:20-26).

▣ "and remain on its site" The VERB (BDB 442, KB 444) is a Qal PERFECT. This verse is very specific. Although all of the sites and gates within the city are now uncertain, it is obvious that it refers to the entire city of Jerusalem. Jerusalem is secure (cf. 12:6; Jer. 30:18).

14:11 "And people will live in it, and there will be no more curse" The curse mentioned may have several origins: (1) the curse of Gen. 3:17, which is related to mankind's sin; (2) the curse of Deut. 28, which is related to Israel's breaking the covenant (cf. Zech. 8:18 and Rev. 22:3); or (3) the curse of complete destruction (i.e. Jericho, cf. Josh. 6:17,21; Jer. 25:9). It is obvious that Jerusalem will be densely populated, which was a change from the prevailing attitude of Zechariah's own day (cf. Neh. 7:4; 11:1-2).

This "no more curse" is picked up in Rev. 22:3.

▣ "for Jerusalem will dwell in security" This VERB (BDB 442, KB 444, Qal PERFECT #4) has the meaning of "abide in its place" (cf. 2:8; 9:5; 14:11; Lev. 26:5; Jer. 23:6; Ezek. 28:26; 34:25-31; 38:8). They are secure (BDB 105) and dwell in the land because YHWH and His Messiah (cf. Isa. 7:14) dwell with them!

NASB (UPDATED) TEXT:14:12-15
 ¹²Now this will be the plague with which the Lord will strike all the peoples who have gone to war against Jerusalem; their flesh will rot while they stand on their feet, and their eyes will rot in their sockets, and their tongue will rot in their mouth. ¹³It will come about in that day that a great panic from the Lord will fall on them; and they will seize one another's hand, and the hand of one will be lifted against the hand of another. ¹⁴Judah also will fight at Jerusalem; and the wealth of all the surrounding nations will be gathered, gold and silver and garments in great abundance. ¹⁵So also like this plague will be the plague on the horse, the mule, the camel, the donkey and all the cattle that will be in those camps.

14:12 "Now this will be the plague" God will defeat the nations (cf. vv. 2-3) by a means (i.e. plague BDB 620) which He had employed earlier in His defense of Jerusalem against Sennacherib in 701 b.c. (cf. II Kgs. 19:35; Isa. 37:36). This may be a reference to Deut. 28:20-24, which is now turned against Israel's enemies (e.g. Deut. 28:7; Ps. 89:22-24).

▣ "the Lord will strike" This VERB (BDB 619, KB 669, Qal IMPERFECT) is often used of God's defense of His people (but there are exceptions, cf. Exod. 21:22; Ps. 91:12; Pro. 3:23).

14:13 "a great panic from the Lord will fall on them" This is another supernatural means whereby the army of the nations will fall. They will simply destroy themselves (cf. Exod. 15:16; 23:27; Jdgs. 7:22; I Sam. 14:15-20; II Chr. 20:22-23; Hag. 2:22). Confusion (BDB 223) of the enemies of YHWH is part of the Day of the Lord (cf. Deut. 7:23; 28:20; Isa. 22:5).

14:14 "and Judah also will fight at Jerusalem" The VERB (BDB 535, KB 526) is a Niphil IMPERFECT. The PREPOSITION "at" (i.e. place) is also used in the NIV, while the RSV changes it to "against" (cf. Vulgate, Targums). The same PRONOUN is translated "against" in v. 3.

▣ "the wealth of all the surrounding nations will be gathered" The VERB (BDB 62, KB 74) is a Pual PERFECT. See verse 1.

14:15 This information seems out of place. It should go with the plague on humans mentioned in v. 12. It seems to refer to the complete destruction of this invading army's military capabilities.

NASB (UPDATED) TEXT:14:16-19
 ¹⁶Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths. ¹⁷And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Lord of hosts, there will be no rain on them. ¹⁸If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which the Lord smites the nations who do not go up to celebrate the Feast of Booths. ¹⁹This will be the punishment of Egypt, and the punishment of all the nations who do not go up to celebrate the Feast of Booths.

14:16 "any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts" This magnifies the eternal redemptive plan of God. This could mean (1) that some few soldiers survived or (2) that some from the nations they represent survived, but those of the nations who are left will be converted (cf. 8:20-23)! There is an allusion to the world-wide annual worship in Isa. 2:2-4 (cf. Isa. 66:19-24).

▣ "to celebrate the Feast of Booths" This feast is described in Lev. 23:34-44 and Deut. 16:13-17. Foreigners were welcome to participate (cf. Deut. 16:14). It was basically a time for (1) thanksgiving for the harvest; (2) God's provision for the poor; and (3) a time for reading the Torah (cf. Neh. 8:14-18). The mention of living waters in 8:14 and their use in John 7, during the Feast of Tabernacles (Booths), seems to be significant. During the Feast of Tabernacles several ceremonies pointed toward this living water as a symbol of spiritual strength.

14:17-19 "there will be no rain on them" All of the remaining pagans seem to be converted to faith in YHWH at this eschatological period. Any who refuse to come and worship at least annually are cursed with the plague of Deut. 28:22-24. Egypt had seen the plagues of YHWH before! It is surprising that some nations may not come. It is possible to interpret this as "not everyone is fully converted to faith in Christ." Some see this as characteristic of the millennium of Rev. 20:1-6.

NASB (UPDATED) TEXT:14:20-21
 ²⁰ In that day there will be inscribed on the bells of the horses, "HOLY TO THE LORD." And the cooking pots in the Lord's house will be like the bowls before the altar. ²¹Every cooking pot in Jerusalem and in Judah will be holy to the Lord of hosts; and all who sacrifice will come and take of them and boil in them. And there will no longer be a Canaanite in the house of the Lord of hosts in that day.

14:20,21 "In that day there will be inscribed. . .'Holy to the Lord'" These two verses describe human society that has now become entirely sanctified and holy. This can be seen by the insignia which was originally on the turban of Aaron, the high priest (cf. Exod. 28:36), and now on the eschatological High Priest (cf. Zech. 3:9, is also on the common things and people). The different aspects of society which were affected are (1) the bells of the horses; (2) the cooking pots in the Lord's house; and (3) the cooking pots in the homes of the people of Jerusalem and Judea (who are now partakers of the holy food of the temple; joint heirs with the Levites and priests).

14:21 "And there will no longer be a Canaanite in the house of the Lord of hosts in that day" The term "Canaanite" (NASB, NKJV, NIV) can refer to any unholy person not included in the covenant people, but there should not be any of these remaining. Therefore, many translators interpret this term as "merchant" (BDB 489 II, i.e. one who weighs out gold and silver, cf. Prov. 31:24; Isa. 23:8; Ezek. 16:29; 17:4; Hos. 12:7) and this is how it is used in the NT of money changers and sellers in the court of the Gentiles in the temple (cf. Matt. 21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:13-16).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Will this chapter be fulfilled literally or symbolically? Why?

2. Is this chapter apocalyptic literature and if so, what does that imply in its interpretation?

3. Relate the significant themes of chapter 12-14 and compare them with a reference Bible throughout the Old Testament.

4. Is this chapter Messianic or YHWH oriented? Why?

5. How and why is Zechariah's prophecy so influential on NT writers?

 

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