PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

NKJV	NRSV	TEV	NJB
A Call to Repentance	Introduction: A Call to Repentance	The Lord Calls His People to Return to Him	A Summons to Conversion
1:1-6	1:1-6	1:1-6	1:1-6a
			1:6b
Visions of the Horses	The Word of the Lord to Zechariah in a Series of Eight "Visions" (1:7-6:15)	The Prophet's Vision of the Horses	First Vision: The Horsemen
1:7-11	The First Vision: Divine Horsemen Patrolling the Earth	1:7-9a	1:7-17
	1:8-17
		1:9b-10
The Lord Will Comfort Zion		1:11
1:12-17		1:12
		1:13-16
		1:17
Vision of the Horns	The Second Vision: Four Horns and Four Smiths	The Vision of the Horns
1:18-21	1:18-21	1:18-19a
		1:19b
		1:20-21a
		1:21b	(NJB Renumbers) Second Vision: The Horns and the Smiths
			2:1-4

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
  Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.

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. The first six verses are an introduction to the whole book. They emphasize the requirement of a covenant relationship (faith and obedience) and specify the need for ongoing repentance.

God's word is sure and permanent (cf. Isa. 45:23, 55:11; Matt. 5:17-20). How each generation responds to Him (personal) and it (doctrinal and lifestyle) determines their blessing or cursing (cf. Deut. 27-29).

B. Beginning in 1:7 and continuing through 6:15 is a series of eight visions and their interpretations (angelic mediators).

There are apocalyptic elements in these visions.

1. angels

2. colors

3. animals

4. numbers

 

C. There seems to be a similar opening (1:7-17) and closing (6:1-5).

1. four colored horses patrol the earth at YHWH's behest

2. four chariots of colored horses patrol the earth at YHWH's behest

The apocalyptic themes of God's knowledge and sovereignty control and interpret history. All eight visions must be taken together as one emphasis and related to chapters 9-14. See D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic, pp. 47-50.

D. Much modern scholarship is recognizing a particular type of two-way stair step parallelism called chiasmus in both 1:7-6:15 and 9-14 (cf. Joyce Baldwin, Tyndale OT Commentary, pp. 74-81). If this is true, then the fourth and fifth visions take an emphasized structural position.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:1:1-6
 ¹In the eighth month of the second year of Darius, the word of the Lord came to Zechariah the prophet, the son of Berechiah, the son of Iddo saying, ²"The Lord was very angry with your fathers. ³Therefore say to them, ‘Thus says the Lord of hosts, "Return to Me," declares the Lord of hosts, "that I may return to you," says the Lord of hosts. ⁴Do not be like your fathers, to whom the former prophets proclaimed, saying, ‘Thus says the Lord of hosts, "Return now from your evil ways and from your evil deeds."' But they did not listen or give heed to Me," declares the Lord. ⁵Your fathers, where are they? And the prophets, do they live forever? ⁶But did not My words and My statutes, which I commanded My servants the prophets, overtake your fathers? Then they repented and said, ‘As the Lord of hosts purposed to do to us in accordance with our ways and our deeds, so He has dealt with us.'"

1:1 "In the eighth month of the second year" This refers to October or November of either 520 or 519 b.c., depending on whether one uses the Syrian or Babylonian calendar. The Jews had been back in Palestine for eighteen years at this point. The temple rebuilding, which had begun under Sheshbazzar (Ezra 5:16), had not been finished under Zerubbabel.

▣ "Darius" This refers to Darius I, son of Hystapes, also called "the great." He reigned from 522 to 486 b.c. over the Persian Empire; therefore, his second year would be 520 b.c. He was the successor of Cyrus II's son, Cambyses II (530-522 b.c.), who committed suicide because of Egyptian military victories. Darius was not part of the royal line, but he married a royal daughter in order to legitimize his reign. He searched the Persian records and when he discovered the Edict of Cyrus (cf. Ezra 5-6) he overthrew the legal case of the Samaritans and even helped provide money for the rebuilding of the temple.

▣ "the word of the Lord came" God's mercy and patience is demonstrated by the fact that as He sent His word in the past, and it was originally rejected (cf. v. 6), He now sends it again. God wants a personal, ethical, obedient relationship with people of faith!

This introductory prophetic phrase is characteristic of Jeremiah and Ezekiel, but not in this exact form in Isaiah.

These visions (1:7-6:15) were not exclusively from the imagination of Zechariah, but were from YHWH. The genre questions have always been:

1. Did YHWH communicate His message in apocalyptic visions? or

2. Did Zechariah structure YHWH's message in a series of visions?

These same questions relate to poetry, fables, parables, and textual design. Is the Bible dictated by the Spirit or does the human author participate? The variety of Scriptural genres and structures implies a creative element on the part of the human author. Joyce G. Baldwin, Haggai, Zechariah, Malachi, p. 74, says, "One of the important contributions of modern scholarship to our understanding of the Bible is the realization that its truth is expressed in literary forms and structures as well as in words." R. K. Harrison, Introduction to the Old Testament, p. 950, says, "probably the only legitimate question that can be raised in this regard, however, is whether the visions were real experiences or merely a literary form, as in later apocalyptic writings." These forms and structures were contemporary with the inspired authors, not radically new or different (see Hinckley G. Mitchell, ICC, p. 117).

This does not affect the complete inspiration of the Bible, but does reveal how God cooperates with His human creatures. Our "in His image" is an awesome, mysterious, and pervasive concept!

▣ "Zechariah" The name means "YHWH remembers." This is a very common Hebrew name, which is used twenty-nine times in the OT. Its meaning seems especially significant in light of the returning exiles' view that God had reestablished His covenant with them. He was a contemporary of Haggai. When one compares the dates (i.e. Hag. 1:1 with Zech. 1:1) Zechariah began preaching about two months later than Haggai.

▣ "the son of Berechiah, the son of Iddo saying" When one compares Ezra 5:1; 6:14 with Zech. 1:1,7, he sees that the father of Zechariah is omitted. There have been several theories about the omission: (1) Hebrew genealogies often skip generations; (2) the early church fathers said that this refers, not to physical lineage, but to spiritual lineage (i.e. Jerome), Iddo being a tribal family group of Levites who returned to Jerusalem (cf. Neh. 12:4,16); (3) others say that for some reason Berechiah did not live up to his priestly lineage; (4) Zechariah's father had died and he was raised by his grandfather, Iddo; or (5) it refers to the faithful witness mentioned in Isa. 8:2 whose father was Je-berechiah ("YHWH" blesses). It is obvious that Zechariah was a prophet and a priest (cf. Jer. 1:1; Ezek. 1:1).

1:2 "The Lord was very angry with your fathers" The word "anger" (BDB 893) appears twice in v. 2 and has an intensified connotation, "was very angry" (cf. vv. 14-15). This is an anthropomorphic phrase putting human emotions on God, and yet, human vocabulary is the only means we have to understand and communicate thoughts about God. For the term "Lord" see Special Topic at Dan. 4:2.

The expression "very angry" (BDB 893) is used several times in Zechariah (cf. 1:2 [twice]; 1:15 [twice]; 7:12; and 8:14). YHWH was angry with His people because of their sin (cf. 7:12; 8:14) and also at the nations He used to judge His people (cf. 1:15).

The phrase "your fathers" refers primarily to the previous history of Jewish rebellion (cf. v. 4) and, by implication, to Haggai and Zechariah's generation, who had been neglectful in rebuilding the temple.

This opening paragraph has several levels of direct quotes. It is hard to identify the antecedents of the pronouns. The term "them" of v. 3 refers to the current generation of Jews living in Jerusalem and the surrounding area (cf. vv. 3-6).

1:3 "says the Lord of hosts" This is a direct quote from God (cf. Isa. 31:6; Mal 3:7). This phrase is found in the Hebrew text three times in v. 3, once in v. 4, and again in v. 6 (also note vv. 12 and 16). The title "Lord of hosts" occurs at least fifty times in Zechariah.

▣ "'Return'" This is the Hebrew word shub (BDB 996, KB 1427) in a Qal IMPERATIVE FORM (as in v. 4). Verses 3 and 6 are the key to this opening paragraph. It signified a turning from idols and returning to YHWH (cf. Isa. 31:6-7). It is used extensively by Jeremiah for spiritual conversion (e.g. 15:19; 18:8,11). God always takes the initiative in human repentance (cf. Jer. 31:18; Lam. 5:21; Prov. 8:3,7,19; John 6:44,65; Acts 5:31; 8:22; II Tim. 2:25). However, God has structured His Covenant in such a way that humans must respond in repentance and faith to Him (cf. Mark 1:15; Acts 2:38,41; 3:16,19; 20:21). Because these were already covenant people it is uncertain whether this text is referring to initial personal salvation (cf. Isa. 55:6-7) or what we would call today a rededication experience (cf. vv. 4,6; Rev. 2:5,16,21,22; 3:3,19,20). In the OT descendants of Abraham were part of the people of God, but it is obvious from the OT itself that all of them did not have a personal faith relationship with God that impacted their daily lives. Religion, ritual, and self-righteous legalism are always barriers and blinders.

It is theologically significant that Zechariah calls for a repentant response on the part of the people of God. The visions of 1:8-6:15 then proclaim God's sovereign acts on behalf of His people. Notice the balance―God's sovereign initiative demands a human response.

SPECIAL TOPIC: Predestination (Calvinism) Versus Human Free Will (Arminianism)

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

▣ "to Me" Notice the personal element (cf. Isa. 44:22, very similar to John's Gospel). It is God who we need more than any of His gifts. Covenant faith is personal! Truth is personal (cf. John 8:32; 14:6).

I have enjoyed and benefitted from Joyce D. Baldwin's Tyndale Commentaries on both Daniel and the post-exilic prophets (Haggai, Zechariah, and Malachi). Here is an example of her insight.

"The new generation was free to make a new start (Ezek. 18:14ff); the Lord would return to them, despite the covenant-breaking of past generations if they would return to Him" Haggai, Zechariah, Malachi (p. 87).

The invitation of Ezekiel 18 (both individual and corporate) is still open! This chapter is a new OT metaphor for the "seventh day of rest" (cf. Ps. 95; Heb. 3-4).

▣ "that I may return to you" Repentance restores fellowship with God (cf. Mal. 3:7; James 4:8; the negative form in II Chr. 15:2). The term shub (BDB 996, KB 1427) is used twice in v. 3; once in v. 4; and once in v. 6.

1:4 "the former prophets" This phrase becomes a technical term in later rabbinical writings for the "historical books" of Joshua, Judges, Samuel, and Kings. Here it refers to the pre-exilic writing prophets of the eighth and seventh centuries (cf. 7:7; II Chr. 24:19; 36:15).

▣ "Return now from your evil ways and from your evil deeds" This is an allusion from previous prophets (e.g. Isa. 1:16-19; Jer. 18:11; 25:5; 35:15; Ezek. 33:11). God's people rejected both God and His covenant requirements and went after other gods (i.e. fertility worship). This was the spiritual cause of the Assyrian and Babylonian exiles. These post-exilic inhabitants of Jerusalem must be different!

The phrases "your evil ways" and "your evil deeds" function as a hendiadys. The term "ways" is used metaphorically for lifestyle. Biblical faith is (1) personal, (2) creedal, and (3) lifestyle. This lifestyle obedience is expressed early in Gen. 18:19 (cf. Jdgs. 2:22; Ps. 119:1). The related metaphor is "walk" (e.g. Prov. 6:20-22; Jer. 7:24; 10:9; Eph. 14:1,17; 5:2,15).

▣ "But they did not listen or give heed to Me" The two negated VERBS "listen"(BDB 1033, KB 1570) and "give heed" (BDB 904, KB 1151) reflect Deut. 6:4, which denotes hearing and obeying (cf. Deut. 5:32-33; 6:1-3). It is not enough to know God's words, they must be lived out (cf. James 1:22-25)!

The phrase "give heed" is from the Hebrew root which means "pay close attention to" (cf. Jer. 6:17; 11:7,8). This phrase is an allusion to Jer. 7:24,26; 17:23; 19:15; 29:19.

1:5 "Your fathers, where are they? And the prophets, do they live forever" This verse emphasizes the frailty of humanity (both evil and good) versus the eternality of God (cf. Mal. 3:6) and His word (cf. Isa. 40:8; 45:23; 55:11; 59:21; Matt. 5:17-18; 24:35).

1:6 "My words and My statutes" God's revealed truths and covenant requirements are called by many terms, as Ps. 19:7-9 clearly shows.

1. "the law of the Lord," v. 7

2. "the testimony of the Lord," v. 7

3. "the precepts of the Lord," v. 8

4. "the commandment of the Lord," v. 8

5. "the fear of the Lord," v. 9

6. "the judgments of the Lord," v. 9

 

1:6 "My servants the prophets" Initially the Patriarchs are designated "servants" (e.g. Gen. 18:5). However, it came to refer to the family of Abraham collectively (i.e. Jacob, Israel, cf. Isa. 41:8,9; 42:1,19; 43:10; 44:1,2); then specifically to David the king of united Israel (e.g. II Sam. 7:5,8,19,20; Isa. 37:35). The phrase is used often in II Kings (cf. 9:7; 17:13,23; 21:10; 24:2) for God's speakers, the prophets. The phrase is also used extensively of the prophets in Jeremiah (cf. 7:25; 25:4; 26:5; 29:19; 35:15). It is obvious from the number of allusions in this context that Zechariah knew Jeremiah's writings well.

▣ "overtake your fathers" This is a hunting metaphor (BDB 673, KB 727, Hiphil PERFECT, cf. Exod. 14:9; 15:9; Deut. 19:6) and it seems to refer to "the cursings" of Deut. 28 if the covenant was violated.

▣ "‘to do to us in accordance with our ways and our deeds'" This may be an allusion to Lam. 2:17. Each generation must respond to the covenant. The danger of religion is that it can become a family tradition instead of a personal faith. "The fathers" repented, but only after God's judgment!

NASB (UPDATED) TEXT:1:7-11
 ⁷On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius, the word of the Lord came to Zechariah the prophet, the son of Berechiah, the son of Iddo, as follows: ⁸I saw at night, and behold, a man was riding on a red horse, and he was standing among the myrtle trees which were in the ravine, with red, sorrel and white horses behind him. ⁹Then I said, "My lord, what are these?" And the angel who was speaking with me said to me, "I will show you what these are." ¹⁰And the man who was standing among the myrtle trees answered and said, "These are those whom the Lord has sent to patrol the earth." ¹¹So they answered the angel of the Lord who was standing among the myrtle trees and said, "We have patrolled the earth, and behold, all the earth is peaceful and quiet."

1:7 "On the twenty-fourth day" It is uncertain why the twenty-fourth day was so significant, but it is referred to extensively by the prophet Haggai (cf. 1:15; 2:10,18,20). This exact date seems to be Feb. 15, 519 b.c.

▣ "the eleventh month" This would be February-March, three months from the date in 1:1. Zechariah 1:7 begins a series of eight visions which continue through 6:15.

▣ "Shebat" The name of this month is a post-exilic Babylonian loan word (BDB 987) which means "to kill," "to strike," or "to destroy." BDB suggests it refers to the rainy season which included floods and storms. It occurs only here in the OT. Other Babylonian dates (cf. 7:1) appear in Ezra-Nehemiah, which is the same historical period (i.e. early post-exilic or the Persian period).

For a good discussion of the calendars in use in the ancient Near East, see Jack Finegan, Light From the Ancient Past: the Archeological Background of the Hebrew-Christian Religion, vol. 2, pp. 552-598 or Roland deVaux, Ancient Israel, vol. 1, pp. 178-194.

1:8 "I saw" In Zechariah the Hebrew word "see" (BDB 906, KB 1157) is often used to introduce a new vision.

1. "I saw," 1:8

2. "I will show you," 1:9

3. "I lifted my eyes and looked," 1:18

4. "the Lord showed me," 1:20

5. "I lifted up my eyes and looked," 2:1

6. "he showed me," 3:1

7. "what do you see?" "I see," 4:2

8. "I lifted up my eyes and looked," 5:1

9. "lift up your eyes and see," 5:5

10. "I lifted up my eyes and looked," 5:9

11. "I lifted up my eyes again and looked," 6:1

 

▣ "at night" Does this imply revelation by dreams or that a vision came in the night-time? God often used dreams to reveal Himself, especially in Genesis (cf. 20:3,6; 31:10-11,24; 37:5-20; 40-41). Dreaming even becomes a way of identifying a true prophet (cf. Deut. 13:1,3,5; Jer. 23:25-32).

The terms "dream" and "vision" can be synonymous (cf. Num. 12:6; Isa. 29:7; Dan. 1:12). However, they are distinct in I Sam. 28:6,15.

The most famous OT book which uses dreams and visions as a way of communicating truth is Daniel. Daniel's relation to Nebuchadnezzar is very similar to Joseph's relation to Pharaoh. Dreams predominate in Dan. 1-7, while visions predominate in Dan. 8-11. Both are used by God to communicate truth.

Daniel and Zechariah share the apocalyptic element of dreams and angelic mediation.

▣ "a man" This is the Hebrew term ish (BDB 35), which usually denotes a male from a female (ishshah). The etymology of this word is uncertain because it is not found in the cognate languages.

In Zechariah it is used several times in the eight visions (cf. 1:8,10,21; 2:1; 4:1; 6:12), where it refers to:

1. angels (compare 1:8,10 with v. 11)

2. the prophet himself (cf. 4:1)

3. the Messiah (i.e. Branch, cf. 6:12)

This same person is called "the angel of the Lord" in vv. 11 and 12. For a good discussion of the different names for humans in the OT see Robert B. Girdlestone, Synonyms of the Old Testament, pp. 45-54. Ish is discussed on pp. 48-50.

▣ "a red horse" The term "red" is the Hebrew term adam (BDB 10), which means reddish brown. Colored horses are also mentioned again in the eighth vision of Zechariah in 6:1-8. They become the source of the Apostle John's Four Horses of the Apocalypse (cf. Rev. 6). Notice that there are two red horses in 1:8 and no black horses.

NASB"and he was standing among the myrtle trees which were in the ravine"
NKJV"and it stood among the myrtle trees in the hollow"
NRSV"He was standing among the myrtle trees in a valley"
TEV"he had stopped among some myrtle trees in a valley"
NJB"standing among the deep-rooted myrtles"

From v. 11 it is possible that this is the angel of the Lord appearing as a man. He was also riding a red horse and standing among myrtle trees. There is debate as to how many angels appear in this vision. I think the man/angel on the red horse among the myrtle trees is different from the interpreting angel of vv. 9,13,14.

Myrtle (BDB 213) seems to be a metaphor for joy and happiness. This was Esther's Jewish name, Hadassa. However, it may simply refer to a type of shrub growing near Jerusalem.

▣ "ravine" This Hebrew term (BDB 847) is possibly used as a metaphor for deep distress (BDB 846, same consonants, cf. Exod. 15:5; Zech. 10:11). Because of the apocalyptic nature of these visions it is possible that v. 8 speaks of God's people in peace (myrtle) and yet stress (ravine).

BDB 847 calls the term "ravine" a rare, dubious word. It is possible that it refers to a physical location near Jerusalem. If so, it is a way of showing God's care and presence with His people. Verse 11 seems to support this interpretation. These angels "patrolled the earth," but returned and stopped outside the holy city of Jerusalem, the place where YHWH's name dwells.

▣ "red, sorrel and white horses" There seem to be four horses. Four is the number of the world (cf. 6:5-6; Rev. 7:1). This then would be a symbol of God's universal knowledge and presence.

There is an obvious parallel with 6:1-8 (also note Rev. 6:1-8). It has been noted that the names for the colors are PLURAL. Some commentators assume there were several of each color, not just three horses (or with the Septuagint, four adding a black one to match 6:1-8).

1:9 "My lord" This is not the covenant name for God, but simply the term adoni (BDB 10) for "my owner," "master," or "lord" (cf. 4:4,5,13). Zechariah is addressing his angel guide (cf. 1:19; 2:3; 4:1,4,5; 5:5,10; 6:4; also note a similar angel in Ezek. 8:2-3; 40:3-4; Dan. 7:16; 8:16-17; 9:22; 10:18-21). See SPECIAL TOPIC: NAMES FOR DEITY at dan. 4:2.

▣ "I will show you" This angel does not tell Zechariah, but allows him to hear the angel on the red horse among the myrtles (cf. vv. 11 and 12).

1:10 "the man" From v. 11 we believe that this was the angel of the Lord. We learn from v. 10 that these men on horses were angels who were patrolling the known world (cf. 6:5-7, i.e. the ancient Near East).

1:11 "they answered the angel of the Lord" The phrase "the angel of the Lord" is often used in the OT for a powerful angel (cf. Gen. 24:7,40; Exod. 32:34; Num. 22:22; Jdgs. 5:23; II Sam. 24:16; I Chr. 21:15-16; Zech. 1:12-13). However, in other contexts it seems to refer to God Himself (cf. Gen. 16:7-13; 18:2,22; 22:11-15; 31:11,13; 48:15-16; Exod. 3:2-6; 13:21; 14:9; 20:20-23; Jdgs. 2:1; 6:14,22; 13:9-18,22; Zech. 3:1-2). Many have asserted that these passages refer to the pre-Incarnate Jesus. It is obvious from v. 12 that the angel of the Lord is separate from the Lord of hosts. In v. 12 the angel prays an intercessory prayer to the Lord of hosts on behalf of the Jewish people (also note v. 10).

It seems to me that "the angel of the Lord" in v. 11 must be the same one speaking in v. 12.

▣ "all the earth is peaceful and quiet" This may refer to the decreed peace of the Persian Empire. We know from history that Dairus I Hystapes had to put down nineteen rebellions to his reign. Apparently these were over and peace had been restored by force.

The TEV interprets "peaceful"(BDB 442, KB 444, QAL ACTIVE PARTICIPLE) and "quiet" (BDB 1053, KB 1641, QAL ACTIVE PARTICIPLE) as "helpless and subdued." It is translating the Hebrew words in a unique way based on context. The interpretive question is what does the patrolling angel's answer mean: (1) all is quiet and well or (2) all is not well, but quiet? Is the Persian Empire a liberating force or an occupying force? It seems to me that it is a liberating force, so different from Assyria and Babylon. It had allowed the Jews to return home and even offered materials to rebuild their temple. In time it would allow the rebuilding of the walls of Jerusalem even amidst the objections of the surrounding nations (cf. Nehemiah).

NASB (UPDATED) TEXT:1:12-17
 ¹²Then the angel of the Lord said, "O Lord of hosts, how long will You have no compassion for Jerusalem and the cities of Judah, with which You have been indignant these seventy years?" ¹³The Lord answered the angel who was speaking with me with gracious words, comforting words. ¹⁴So the angel who was speaking with me said to me, "Proclaim, saying, ‘Thus says the Lord of hosts, "I am exceedingly jealous for Jerusalem and Zion. ¹⁵But I am very angry with the nations who are at ease; for while I was only a little angry, they furthered the disaster." ¹⁶Therefore thus says the Lord, "I will return to Jerusalem with compassion; My house will be built in it," declares the Lord of hosts, "and a measuring line will be stretched over Jerusalem."' ¹⁷Again, proclaim, saying, ‘Thus says the Lord of hosts, "My cities will again overflow with prosperity, and the Lord will again comfort Zion and again choose Jerusalem."'"

1:12 "how long will You have no compassion for Jerusalem and the cities of Judah" The angel (cf. vv. 10,11) is addressing a question to YHWH about the extent of the exile. The angel is concerned about the lack of progress.

The Hebrew term "compassion" or "mercy" (BDB 933) is used in Hosea 1:6,19, and 23 as a word play between God's judgment (i.e. divorce) of His people and His promised renewal of the covenant.

The very fact that a prominent angel asked this question shows that the decree of Cyrus II in 538 b.c. to allow the Jews (along with all other captives) to return home was not the promised fulfillment which Jeremiah predicted. Zechariah addressed a discouraged people. The return had not been easy or blessed up to this point (519 b.c.). 

Also note that an angel acting as an intermediary between YHWH and His people is surprising. It becomes a regular component of apocalyptic literature which magnifies the role of angels in human affairs.

▣ "these seventy years" This seems to be an allusion to Jer. 25:11,12 and 29:10 (cf. II Chr. 36:21; Dan. 9:2), giving the specific time of the exile. There has been much discussion about this seventy year period. Is it meant to be a symbol of a large indefinite period of time, like the Hebrew term "forty" or is it a specific seventy year period? The two suggestions are (1) the period from 605 b.c. (Battle of Carchemish) to 539 (fall of Babylon to Cyrus) or (2) the seventy year period of time which can be found between the destruction of Jerusalem and the temple in 586 b.c. to the rebuilding of the second temple in 516 b.c., which is the focus of the prophecy of both Haggai and Zechariah. This same temporal symbol is also found in Isa. 23:15,17, where it seems to refer to one life span (which may be the intended thrust of the prophecy, much like "this generation" of the forty year Exodus judgment).

1:13 "The Lord answered the angel who was speaking with me" Notice YHWH does not answer the angel of the Lord among the myrtle trees who asked the question in v.12, but He addresses the interpreting angel (cf. v. 9). The content of YHWH's gracious and comforting words is found in vv. 14-17.

▣ "gracious words, comforting words" The first ADJECTIVE (BDB 373) means "good," "agreeable," or "pleasant." The second (BDB 637) means "compassion" (cf. Isa. 57:18; Hos. 11:8). God will forgive and restore His covenant people because of His great love, not their merit.

These ADJECTIVES answer the angel's question of "no compassion" in v.12! YHWH has great compassion for His people and His restoration of the Abrahamic promise of the promised land (cf. Gen. 12:1-3).

1:14 Verses 14-17 are the essence of the gracious words of God mentioned in v. 13.

▣ "I am exceedingly jealous for Jerusalem and Zion" This is a COGNATE ACCUSATIVE, like v. 2. "Exceedingly jealous" (BDB 888, KB 1109) is from a term for dying a cloth an intense color. It came to be used for facial expressions showing deep emotions. Jealousy is a love word which speaks of the depth of God's compassion for the chosen people (cf. Exod. 20:5; Hos. 11:8; 13:14). For a good theological discussion of divine jealousy see Joyce Baldwin, Tyndale OT Commentaries, Haggai, Zechariah, Malachi, pp. 101-103.

The terms "Zion" and "Jerusalem" are often synonyms in the OT (e.g. 1:17; 2:7,10; 8:2,3; 9:9).

In light of the difficult historical setting (i.e. poor crops, poor relations with neighbors, small group that returned) this is a surprising revelation. The returning minority was not sure that God was with them or for them. It is so easy to judge spiritual issues based on physical circumstances.

1:15 This is a very significant verse. Although God used godless nations to judge His people (cf. Isa. 10:5; 47:6; Jer. 25:9; 51:20), apparently these nations went far beyond what God wanted and they would be punished for their excesses. In the Ancient Near Eastmilitary victory was a spiritual as well as military issue. YHWH explains why He allowed the pagan empires of Assyria and Babylon to oppress His people. He also explained that they went beyond His desires and purposes. The current conditions do not reflect God's intended desires nor do they truly reflect His feelings for a restored Judah.

This verse is the reason TEV translates v. 11c in a negative sense. The ADJECTIVE translated "ease" (BDB 983) has the added connotation of "careless, wanton, arrogant" ease (cf. Ps. 123:4; Isa. 32:9,11; Amos 6:1). This second vision (cf. 1:18-21) expands this theme of God's judgment on the very nations He used to punish His people.

1:16

NASB,
NIV (LXX)"I will return to Jerusalem"
NKJV"I am returning to Jerusalem"
NRSV, NJB"I have returned to Jerusalem"
TEV"I have come back to Jerusalem"

The VERB (BDB 996, KB 1427) is a Qal PERFECT. The time element must be discerned from the context. Be careful of personal bias or systematic theology setting a particular time frame (only context can denote the original author's intent). The Jewish Publication Society of America's translation supposes a current return. This is a play on the Hebrew word shub, used in 1:3,4,6. As they returned to God, He would return to them. This is also significant because in Ezek. 10:18,19; 11:23, God's presence left Jerusalem (the temple) and went east to be with the exiles. God assures the returning Jews that His glory will return to a rebuilt temple and that the covenant would be reestablished (i.e. 516 b.c.).

▣ "with compassion" This is also a prophetic word play going back to Hosea 1:5-9; 2:1-7 versus 2:14-20,21-23 (i.e. Lo-Ruhamah = No Compassion; Lo-Ammi = Not My People).

▣ "and a measuring line will be stretched over Jerusalem" Usually this term meant destruction (cf. II Kgs. 21:13; Isa. 34:11; Lam. 2:8). In this context it must stand for "restoration" (BDB 876)(cf. Ezek. 41 and Rev. 21:15-17). The use of a building metaphor references the emphasis on rebuilding the second temple.

1:17 "Again, proclaim" This parallels v. 14 (both Qal IMPERATIVES). The interpreting angel gives YHWH's words (cf. v. 13) in two parts: (1) restoration and (2) prosperity.

The word "again" (BDB 728) is repeated four times in this verse. That which was nullified or abrogated will be renewed and continued. The covenant is renewed!

▣ "My cities will again overflow with prosperity" In this context YHWH is asserting that the destroyed cities of Judah will be rebuilt and prosper. This is an unusual use of this VERB (BDB 807 II). It usually is used in contexts of destruction and defeat (cf. 13:7). This may be a deliberate ambiguity implying that the "overflow" (cf. Prov. 15:6) or "expansion" of Judah's cities will be by military means.

This is a good place to remind us that context, not lexicons, determines meaning. It is always surprising when an exact opposite usage occurs, but this just shows the dynamic nature of human speech and the power of idiomatic language.

▣ "again choose Jerusalem" This VERB (BDB 103, KB 119, Qal PERFECT) is regularly used to denote a divine choice (cf. 2:12; 3:2). God has chosen to restore His chosen ones. This is official covenant renewal language.

Here Jerusalem and Zion are metaphors, not for a city, but for a people. YHWH originally chose Jerusalem as the place for His name to dwell (cf. Deut. 12:5,11,21; 14:23-24; 16:2,6,11; 26:2; Neh. 1:9). This would be the location of the central sacrificial shrine.

NASB (UPDATED) TEXT:1:18-21
 ¹⁸Then I lifted up my eyes and looked, and behold, there were four horns. ¹⁹So I said to the angel who was speaking with me, "What are these?" And he answered me, "These are the horns which have scattered Judah, Israel and Jerusalem." ²⁰Then the Lord showed me four craftsmen. ²¹I said, "What are these coming to do?" And he said, "These are the horns which have scattered Judah so that no man lifts up his head; but these craftsmen have come to terrify them, to throw down the horns of the nations who have lifted up their horns against the land of Judah in order to scatter it."

1:18 "Then I lifted up my eyes and looked" See note at 1:8. In the Masoretic Hebrew text v. 18 is 2:1 (cf. NJB).

▣ "four horns" Horns are symbolic of (1) power or (2) nations (cf. Jer. 48:25; Ezek. 48:25; Amos 6:13; and Dan. 8:3). The number four seems to be the number of the world (i.e. four horses of 1:8 and the four winds of 2:10). Some say that this refers to the kingdoms of Daniel, chapters 2 and 7 (Babylon, Persia, Greece, and Rome), but I believe that, in context, understanding world kingdoms that affect the Promised Land would be more appropriate.

1:19 "the angel who was speaking with me" Angelic mediation (cf. v. 9) is one characteristic of apocalyptic literature, as is the use of symbolic numbers (cf. v. 18) and colors (cf. v. 8).

▣ "These are the horns which have scattered Judah, Israel and Jerusalem" These horns (BDB 901) represent the world powers that God used to judge His people (Egypt, Assyria, Babylon), but now God will judge them because of their excessively harsh treatment (cf. v. 15; Ps. 75:4-5).

This list of "Judah, Israel, and Jerusalem" is surprising in that Israel is usually listed first when speaking about the divided monarchy. If these refer to the two Jewish kingdoms formed after 922 b.c., why list the capital of Judah without the capital of Israel (i.e. Samaria)? It may be best to understand all three as collective terms for the people of God (only Judah is mentioned in v. 21).

1:20

NASB, NKJV"craftsmen"
NRSV"blacksmiths"
TEV"workers with hammers"
NJB"smiths"

God's creative power is seen in His use of four craftsmen (BDB 360) versus the destructive power of human government seen in the metaphor of four animal horns. It is uncertain if the craftsmen reflect artisans or workmen. Exactly what they do to the horns is unspecified, but they do change them and negate their power.

1:21 "so that no man lifts up his head" This is an idiom of defeat and rejection. Notice the repeat of the term "lift up" (BDB 669, KB 724). God's agents will reverse the roles, the scattering horns will be defeated and the defeated Jews' countenance will be lifted up!

There may be a word play on the phrase "throw down" (BDB 392), which can mean in the Hiphil, "give thanks" or in the Piel "cast down." The horns who wanted to cast down the people of God are now the focus of the praise and thanksgiving of the people to God for the nations' defeat.

▣ "to scatter" The terms "scatter" (BDB 279, KB 280, Piel PERFECT of 1:19, 21[twice]) and "gather" were often used in the Ancient Near East as metaphors for the well being of nations based on the activity of their gods. In the Bible it is YHWH who allowed His people to be scattered, but He will protect them and gather them again.

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 Zechariah's father omitted in the list of priests in v. 1, but present in Ezra 5:1; 6:14; Neh. 12:4,16?

2. Define the Hebrew word shub or "return."

3. Who is the man riding on a red horse in v. 8?

4. What is the significance of the colored horses in v. 8?

5. Why is the angel upset in v. 12?

6. What is the significance of v. 15 in our understanding of the exile?

7. How does v. 16 fit the historical setting of Haggai and Zechariah?

8. Explain the significance of "horns" in the OT.

9. Who do the horns represent?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Vision of the Lampstand and Olive Tree	The Fifth Vision: A Golden Lampstand and Two Olive Trees	The Vision of the Lampstand	Fifth Vision: The Lamp-Stand and the Olive Trees
4:1-7	4:1-7	4:1-2a	4:1-6a
		4:2b-4
		4:5a
		4:5b
4:8-10	4:8-10a	[TEV Reorders verses]	[NJB Reorders verses]
	4:10b-14	4:10b	4:10b-14
4:11-14		4:11-12
		4:13a
		4:13b
		4:14
		God's Promise to Zerubbabel	Three Sayings About Zerubbabel
		4:6-7	4:6
			4:7
		4:8-10a	4:8-10a

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.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:4:1-7
 ¹Then the angel who was speaking with me returned and roused me, as a man who is awakened from his sleep. ²He said to me, "What do you see?" And I said, "I see, and behold, a lampstand all of gold with its bowl on the top of it, and its seven lamps on it with seven spouts belonging to each of the lamps which are on the top of it; ³also two olive trees by it, one on the right side of the bowl and the other on its left side." ⁴Then I said to the angel who was speaking with me saying, "What are these, my lord?" ⁵So the angel who was speaking with me answered and said to me, "Do you not know what these are?" And I said, "No, my lord." ⁶Then he said to me, "This is the word of the Lord to Zerubbabel saying, ‘Not by might nor by power, but by My Spirit,' says the Lord of hosts. ⁷'What are you, O great mountain? Before Zerubbabel you will become a plain; and he will bring forth the top stone with shouts of "Grace, grace to it!"'"

4:1 "the angel who was speaking with me" This refers to the angel guide (cf. 1:9,19; 2:3; 4:1,4,5; 5:5,10; 6:4). These angel guides and interpreters are common in apocalyptic literature (cf. Ezek. 8:2-3; 40:3-4; Dan. 7:16; 8:16-17; 9:22; 10:18-21).

▣ "returned" Because of the use of this same word (BDB 996, KB 1427, Qal IMPERFECT) in 5:1 and 6:1, "and came again" is a better understanding (cf. NKJV, NRSV, TEV, NJB). Possibly the angel had left so that the prophet could rest.

▣ "and roused me, as a man who is wakened from his sleep" The prophet was resting. However, this was not a dream, but a vision.

4:2 "What do you see" This Hebrew word "see" (BDB 906, KB 1157) is a literary marker for a new vision. It is used three times in this verse. See full note at 1:8.

▣ "lampstand" This is the Hebrew word menorah (BDB 633), which is literally "lamp." There are two temple precedents: (1) Exod. 25:31-40; Num. 8:1-4, a lampstand in the Tabernacle which had seven branches and (2) I Kgs. 7:49, a lampstand in Solomon's temple which had ten branches. However, this vision may be a different kind of lampstand. The description does not fit the menorah of the temple.

▣ "seven lamps" Each of the branches was topped with a bowl which contained seven wicks.

NASB"seven spouts"
NKJV"seven pipes"
NRSV"seven lips"
TEV"places for seven wicks"
NJB"seven openings"

This Hebrew word (BDB 427) can refer to pipes (cf. NKJV) and thereby relate to v. 12 or it refers to the indentions on the bowl's outer rim into which wicks were laid (cf. NASB, NRSV, TEV, NJB).

4:3 "two olive trees" The lamps burned olive oil, so these are symbolically the two sources of YHWH's abundant illumination, power, and provision (cf. vv. 11-14). These same two symbols, the lamp and olive tree, are also used in Rev. 11:3-4.

4:4 This fifth vision returns to the pattern of one through four, where the prophet asked the interpreting angel for an interpretation of the vision (cf. 1:9,19; 2:2; 5:6,10; 6:4).

▣ "my lord" This is the Hebrew term adoni (cf. v. 5). See note at 1:9.

4:5 The angel questions Zechariah (cf. v. 13), the point being, that without supernatural help Zechariah (i.e. all humans) could not receive the revelation.

4:6 "Zerubbabel" There is some confusion connected with Zerubbabel.

1. his genealogy

a. son of Shealtiel (cf. Ezra 3:2,8; 5:2; Neh. 12:1; Hag. 1:1,12,14; 2:2,23)

b. son of Pedaiah (cf. I Chr. 3:17-19), a relative of Shealtiel

2. his relationship to Sheshbazzar

a. both were of the line of David (cf. Ezra 1:8)

b. both were governors of Judah appointed by the Persian court

c. both were involved in rebuilding the temple (cf. Ezra 5:14-16 vs. Hag. 1:14)

He was apparently the grandson of the exiled Davidic king, Jehoiachin (cf. Ezra 3:2; Matt. 1:12; Luke 3:27). He was born and raised in exile. He becomes the symbol (cf. Hag. 2:23) of the restored Jewish Davidic leader (cf. II Sam. 7), but he was never king and he was not succeeded by a relative of David. His main task was the rebuilding of the second temple. He is usually mentioned in connection with Joshua (seed of the exiled high priest).

▣ "but by My Spirit" This is an OT way of speaking of the very presence and power of God. It was often understood as the active force of God's word and will (e.g. Num. 11:17,25,29; Isa. 63:11,14; Neh. 9:20). From this developed the concept of the Spirit as God's personal agent (cf. Hag. 2:5). This was the recognition of the need for God's power and presence to overcome all of the political, spiritual, and physical barriers. Only divine action could fulfill God's promises.

It is possible that since the two olive trees are discussed in vv. 11-14, that here the oil itself is being discussed. If so, then the Spirit is identified with the oil. A special anointing oil was used to install leaders into office (priests, kings, and possibly prophets). The Spirit is the agent of the empowering for service.

So far in Zechariah we have been introduced to several powerful spiritual personalities.

1. LORD/YHWH (e.g. 1:1)

2. LORD of hosts (e.g. 1:6)

3. LORD/adon (e.g. 1:9)

4. the angel of the LORD (e.g. 1:11)

5. Satan (e.g. 3:1)

6. those who were standing there (e.g. 3:4)

7. My Servant the Branch (e.g. 3:8)

8. My Spirit (e.g. 4:6)

Some of these are different titles for God, while others refer to angelic beings. There is an incipient plurality in God expressed in different persons.

SPECIAL TOPIC: THE TRINITY

▣ "Not by might nor by power" This is the Hebrew term (BDB 298) which usually refers to human physical strength, although it often refers to God's gracious endowment of help to the needy and faithful. Here it is parallel with "power" (BDB 470). Human effort, ability, and ingenuity are not capable of fulfilling God's plan. Only God's power can accomplish His will but He chooses to use human instrumentality.

4:7 "What" This Hebrew PRONOUN (BDB 566) may be "who." The mountain is a metaphor for obstacles: physical, personal, and spiritual (e.g. Isa. 40:4; 41:15; 45:11) and refers to the rebuilding of the second temple. However, it may refer to the Samaritan opposition (cf. Ezra 4) or to Jewish apathy (Haggai).

▣ "the top stone" This refers to rebuilding of the temple, but also may relate to 3:8-9, which links it somehow to the Messiah or the stone of Dan. 2:44-45 (i.e. the eternal Messianic kingdom). See SPECIAL TOPIC: CORNERSTONE at Dan. 2:34, esp. I. D).

▣ "grace, grace to it" The Hebrew term (BDB 336) is doubled for emphasis. It is also used in 12:10 for God's grace or favor. This probably refers to God's blessing on the rebuilt temple (cf. Ezra 3:10-11).

This Hebrew term can also mean "beauty" (cf. NEB, TEV). It is unsure if this is an affirmation to God or about God's work.

NASB (UPDATED) TEXT:4:8-10
 ⁸Also the word of the Lord came to me, saying, ⁹"The hands of Zerubbabel have laid the foundation of this house, and his hands will finish it. Then you will know that the Lord of hosts has sent me to you. ¹⁰For who has despised the day of small things? But these seven will be glad when they see the plumb line in the hand of Zerubbabel—these are the eyes of the Lord which range to and fro throughout the earth."

4:8 The revelation is of God, not Zechariah!

4:9 "the hands of Zerubbabel have laid the foundations of this house" This text causes controversy when one compares it with Ezra 5:16 and 3:6. There are several possible solutions.

1. Sheshbazzar and Zerubbabel are the same person.

a. both princes of Judah

b. both called governor

c. both returned from exile in Babylon to Jerusalem

d. both involved in laying the foundation of the second temple

2. Sheshbazzar repaired and restored the sacrificial altar, but not the temple itself.

3. The foundations were started by Sheshbazzar, but discontinued and restarted later by Zerubbabel.

4. For a good discussion of the possibilities see Gleason L. Archer, Encyclopedia of Bible Difficulties, pp. 216-219.

Also note that this is a figure of speech because Zerubbabel himself probably did not work on the temple itself, but delegated others.

▣ "Then you will know that the Lord of hosts has sent me" Although NASB (1971) and NKJV have the PRONOUN "me" capitalized, most other English translations, including the 1995 Updated NASB, do not. This phrase probably relates to Zechariah (cf. 2:8,9,11; 4:9; 6:15).

4:10 "For who has despised. . .small things" Some speculate that Zechariah (or other current leaders) was taken into captivity as a young man and was now very old. He remembered Solomon's glorious temple, and this second temple was quite modest compared to it. The differences were somewhat discouraging to the people (cf. Ezra 3:12; Hag. 2:3).

▣ "these seven" There is disagreement among English translations as to where this should be placed in the text. 

1. as subject of "will be glad" (NASB, NKJV)

2. as relating to "the eyes of the Lord" (NRSV)

They may relate to the "seven faceted stone" of 3:9 or to the seven branched and cupped lampstand of 4:2. However, their function relates to the four angelic horsemen of the first vision and the four chariots of the last vision.

▣ "the plumb line" This word combination (BDB 6, "stone" and BDB 95, "tin, "plummet") is uncertain. It is the compound word from "stone" and "tin" (cf. II Kgs. 21:13; Amos 7:7-8), which was a building metaphor often used for destruction (e.g. Isa. 34:11), but in this context, for rebuilding. The plumb line had been in the LORD's hands (i.e. exile), but now is in Zerubbabel's hands for restoration through God's Spirit, who represents His power for His purpose (cf. v. 6).

▣ "eyes" This is an anthropomorphic idiom. God knows all things and desires that Judah and Jerusalem be rebuilt and prosper. However, the surrounding nations will be judged.

▣ "range to and fro" This is the Hebrew word "range" (BDB 1001-1002, KB 1439). It is used in several senses.

1. for God's blessing, here and II Chr. 16:9

2. for those seeking God, Amos 8:12 and possibly Dan. 12:4

3. for seeking one who is godly, Jer. 5:1

God's knowledge is depicted by horses (chapter 1) and chariots (chapter 6) patrolling the whole earth (i.e. ranging throughout the whole world). Here it means that a special stone (cf. v. 7) or a special lampstand (cf. v. 2) also symbolize His presence, purpose, and knowledge.

In a sense this metaphor of rebuilding is exactly what the angel of the LORD wanted to see from 1:12-17.

NASB (UPDATED) TEXT:4:11-14
 ¹¹Then I said to him, "What are these two olive trees on the right of the lampstand and on its left?" ¹²And I answered the second time and said to him, "What are the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves?" ¹³So he answered me, saying, "Do you not know what these are?" And I said, "No, my lord." ¹⁴Then he said, "These are the two anointed ones who are standing by the Lord of the whole earth."

4:11 "What are these" Again the prophet asks the angelic guide for an interpretation of the vision.

▣ "these two olive trees" From the context, both historical and biblical, they represent Zerubbabel and Joshua, who represent the two aspects of the Messiah's person and work, administrative/royal and sacrificial/priestly.

4:12 "the two olive branches" The Hebrew term "branches" (BDB 987) is literally "ear of grain" (cf. Gen. 41:5; Isa. 17:5) from the idea of "to hand down." However, in this context it refers to the olive branches that contain olives.

All commentators need to remind themselves that this is an apocalyptic vision. Precision, consistency, and logic are not required! Context (literary and historical) and authorial intent are the key interpretive elements!

▣ "pipes" This word is used only here in the OT (BDB 857). It is possibly the fruit-laden branches of the olive tree. It seems to refer to the two olive trees which supplied oil to the seven branches by means of these golden channels or conduits.

▣ "golden pipes. . .golden oil" The same Hebrew term "gold" (BDB 262) occurs twice in this verse. The first designated the channels through which the oil flows. The second use seems to relate to the color of the olive oil itself, which is golden.

4:13 "my lord" This is Zechariah's normal term (adoni) of address to the angelic guide (cf. 1:9,19; 4:4,5,13).

4:14 "the two anointed ones" This Hebrew word "anointed" (BDB 844 I), which is the word for "fresh oil," was not used for ceremonial anointing. There is another Hebrew word used for ceremonial anointing in the OT (BDB 602), so the literal phrase "sons of fresh oil" did not have obvious Messianic (i.e. The Anointed One) connotations. It may have the connotation here of blessed ones or prosperity (cf. 3:10).

Context, not a lexicon or dictionary, must determine meaning. Authorial intent as expressed in an inspired text must take precedence. A similar lexical problem with the word/concept of anointing is found in James 5:14, where an unexpected non-religious word for anointing is used.

Joshua and Zerubbabel are both God's instruments to accomplish a temporal task (rebuild the temple) and be an eschatological symbol of the coming Messiah as a Priest-King (like Melchizedek, cf. Gen.14).

▣ "the Lord of the whole earth" Zechariah has been using the term adon (BDB 10) to address the angelic guide, but here and in 6:5 it refers to YHWH, the creator, sustainer, provider, and lover of all creation (cf. Josh. 3:11,13; Ps. 97:5; Micah 4:13). It is exactly this universal dimension of God's character which requires Jerusalem and the temple to be restored, because Messiah will come from the Jewish people and nation! God's redemptive plan includes the Gentiles, which surely surprised Haggai and the Jewish leadership (e.g. 9:7,10; 14:16).

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. How are chapters two and three related to chapter four?

2. Why is the vision so seemingly unrelated to the interpretation?

3. Why are the details so elusive?

 

Copyright © 2012 Bible Lessons International

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Vision of Four Chariots	The Eighth Vision: Four Chariots	The Vision of the Four Chariots	The Eighth Vision: The Chariots
6:1-8	6:1-8	6:1-4	6:1-8
		6:5
		6:6-8
The Command to Crown Joshua	The Crowning of the Messianic Leader	The Command to Crown Joshua	The Votive Crown
6:9-13	6:9-14	6:9-14	6:9-15a
6:14-15
	6:15	6:15
			6:15b

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 eighth vision seems to parallel 1:7-17, the first vision (the same number of colored horses and the same patrolling activity in all directions).

 

B. The main thrust is God's knowledge and control of human history to accomplish His complete redemptive purposes.

 

C. Verses 9-15 are not another vision, but a historical reference focused toward Joshua. This Messianic passage links the royal aspect (i.e. "crown," v. 11; "set and rule on His throne," v. 13) and the priestly aspects ("the high priest," v. 11; "He will be a priest on His throne," v. 13).

Yet, it must be asserted that the term "Branch" may refer to Zerubbabel (cf. 3:8). It is obvious that Joshua and Zerubbabel are linked together (cf. 4:1,14; 6:13). This linking of king and priest is also present in Ps. 110:1,4 and implied in I Sam. 2:35.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:6:1-8 
 ¹Now I lifted up my eyes again and looked, and behold, four chariots were coming forth from between the two mountains; and the mountains were bronze mountains. ²With the first chariot were red horses, with the second chariot black horses, ³with the third chariot white horses, and with the fourth chariot strong dappled horses. ⁴Then I spoke and said to the angel who was speaking with me, "What are these, my lord?" ⁵The angel replied to me, "These are the four spirits of heaven, going forth after standing before the Lord of all the earth, ⁶with one of which the black horses are going forth to the north country; and the white ones go forth after them, while the dappled ones go forth to the south country. ⁷When the strong ones went out, they were eager to go to patrol the earth." And He said, "Go, patrol the earth." So they patrolled the earth. ⁸Then He cried out to me and spoke to me saying, "See, those who are going to the land of the north have appeased My wrath in the land of the north."

6:1 "I lifted up my eyes again and looked" See note at 1:8.

▣ "four chariots" Four (BDB 916) is often used as a symbol of the whole world (or known world, cf. Dan. 2,7) or universe (cf. Dan. 8:8; 11:4; Zech. 6:5, see John J. David, Biblical Numerology, pp. 122-123; Encyclopedia Judaica, vol. 12, pp. 1255-1259; or Milton S. Terry, Biblical Hermeneutics, p. 382).

1. four horsemen, 1:8

2. four horns/four craftsmen, 1:18,20

3. four winds of heaven, 2:10

4. four chariots, 6:1

5. four spirits (or "winds," like 2:10) of heaven, 6:5

"Chariots" (BDB 939) are war machines, the fastest and deadliest of the day.

 

▣ "two mountains" The term "mountain" (BDB 249) is used several times in Zechariah.

1. 4:7, the problems (the surrounding nations) facing Zerubbabel in rebuilding the temple

2. 6:1, bronze mountains of opposition against YHWH's judgment on the nations

3. 14:4-5, opposition of the nations to YHWH and the safety of God's people

Mountains often symbolize the opposition of the nations which YHWH will remove (e.g. Isa. 41:15; Jer. 13:16; 51:25).

The aspect of "two" mountains with a valley in between may foreshadow 14:4-5 (the eschatological work of the Messiah), which builds on the literal valley between the temple (Mt. Moriah) and the Mount of Olives.

If the Jerusalem area is the object of the symbol, it is also possible that the two "bronze pillars" in front of the temple itself (cf. I Kgs. 7:15-22) are the focus. This would imply that YHWH dwells with His people again in the temple being rebuilt.

▣ "bronze" This was the strongest alloy known in that day (BDB 638, cf. I Kings 7:13-22). This description as being of bronze shows their symbolic nature.

6:2 "red horses" The color red (BDB 10) is probably reddish brown when it refers to animals.

▣ "black horses" Chapters 1 and 6 do not parallel exactly. There are two reddish houses in chapter1, but no black one is specifically mentioned.

6:3

NASB"strong dappled horses"
NKJV"dappled horses—strong steeds"
NRSV"dappled gray horses"
TEV"dappled horses"
NJB"vigorous, piebald horses"
NIV"dappled—all of them powerful"
JPSOA"spotted—dappled"

From these English translations it is obvious there are two options: (1) the color of the horses (but different from the ones mentioned in 1:8) or (2) the strength of the horses. The Hebrew term (BDB 55) means "strength" or "might" and probably applies to all of the horses, not the color of the last horse (BDB 136, spotted or dappled, cf. Gen. 31:10,12).

It is also possible that the red chariot (following chapter 1) contains the leader of the group and it, thereby, is designated by the term "strong" (cf. Milton S. Terry, Biblical Hermeneutics, p. 355).

6:4 This parallels 1:19.

6:5

NASB, NKJV"the four spirits of heaven"
NKJV, TEV,
NJB"the four winds of heaven"

The Hebrew word (BDB 924) can be translated "breath," "wind," or "spirit," depending on the context. In Ezekiel 37 it is used in all three senses.

1. breath, vv. 5,6,8,9,10 (cf. Gen. 6:17; 7:15,22)

2. wind, v. 9 (cf. Gen. 8:1)

3. spirit, vv. 1,14 (cf. Gen. 1:2; 6:3; 41:38; 45:27)

The phrase, "the four winds" is also used in Jer. 49:36; Dan. 7:2; 11:4; Rev. 7:1 in a universal sense.

▣ "standing before" This is a Hebrew idiom (BDB 426, KB 427, Hithpael INFINITIVE), which denotes service. Here it speaks of angelic beings presenting themselves before YHWH as in Job 1:6; 2:1.

▣ "the Lord of all the earth" See note at 4:14.

6:6 "north" This term refers to the invaders of Palestine from Mesopotamia. Because of the desert these empires followed the Euphrates River to the coastal plain and then went south. Therefore, "the north" became an idiom of peril, invasion, death, exile.

NASB, NKJV"go forth after them"
NRSV"go toward the west country"
TEV"were going to the west"
NJB"following them"
NIV"toward the west"

The Hebrew text has the term (BDB 29) "after them" or "following them." This means the black and white horses would go the same direction. It is possible to understand the PREPOSITION in v. 6 as "beside," implying another direction (i.e. west) or "the region of the west" or "toward the sea," which seems to fit the context of "four" representing the entire known world.

6:7

NASB"the strong ones"
NKJV"strong steeds"
NRSV"steeds"
TEV, JPSOA"dappled horses"
NJB"vigorously eager"
NET"all these strong ones"
NIV"the powerful horses"

The term "strong" (BDB 55) was used in v. 3 to describe all of the four colored horses, so too here, instead of a color.

NASB, NRSV"to go to patrol the earth"
NKJV"to walk to and fro throughout the earth"
TEV"to go and inspect the earth"
NJB"to patrol the world"
NET"to go and walk about over the earth"
NIV"straining to go throughout the earth"

These angels were ready and eager to serve God, but they must wait for His permission (BDB 229, KB 246, Qal IMPERATIVE, "go" and BDB 229, KB 246, Hithpael IMPERATIVE, "partrol"). They are a symbolic way of representing God's omniscient presence and knowledge, as does the "four colored horses" of 1:8-11.

6:8

NASB"have appeased"
NKJV"have given rest"
NRSV"have set. . .at rest"
TEV"have quieted"
NJB"brought. . .to rest"

This Hebrew term (BDB 628, KB 679) is the Hiphil PERFECT, meaning "to cause to rest" or "give rest." It is also used several times of YHWH's wrath being appeased in Ezekiel (cf. 5:13; 16:42; 24:13).

NASB"My wrath"
NKJV"My Spirit"
NRSV, NJB"my spirit"
TEV"the Lord's anger"

Literally it is "my spirit" referring to YHWH's personified wrath. This may refer to Cyrus' defeat (cf. Isa. 44:28-54:1) of Babylon.

Verses 7 and 8 are direct speech, but from whom? It is difficult in this type of literature to identify the speakers. Sometimes the prophet (cf. vv. 9-12) and the angels speak for God (cf. v. 7). However, this is complicated in Messianic texts when the Messiah (angel of the LORD, cf. 3:6-8) speaks as God. I think it best to understand vv. 7 and 8 as YHWH speaking and vv. 5-6 as the angel speaking.

NASB (UPDATED) TEXT:6:9-15 
 ⁹The word of the Lord also came to me, saying, ¹⁰"Take an offering from the exiles, from Heldai, Tobijah and Jedaiah; and you go the same day and enter the house of Josiah the son of Zephaniah, where they have arrived from Babylon. ¹¹Take silver and gold, make an ornate crown and set it on the head of Joshua the son of Jehozadak, the high priest. ¹²Then say to him, ‘Thus says the Lord of hosts, "Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the Lord. ¹³Yes, it is He who will build the temple of the Lord, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices."' ¹⁴Now the crown will become a reminder in the temple of the Lord to Helem, Tobijah, Jedaiah and Hen the son of Zephaniah. ¹⁵Those who are far off will come and build the temple of the Lord. Then you will know that the Lord of hosts has sent me to you. And it will take place if you completely obey the Lord your God."

6:9 "The word of the Lord also came to me" This is a prophetic formula which introduces a new revelation from YHWH (cf. 1:1,7; 4:6,8; 6:9; 7:1,4,8; 8:1,18). Theologically this asserts that the information is not from human origin, but from a divine source. Inspiration is a crucial, non-compromisable truth. The Bible is not just another "holy" book of the world religions!

6:10

NASB"take an offering from the exiles"
NKJV"receive the gift from the captives"
NRSV, NJB"collect. . .from the exiles"
TEV"take the gifts given by the exiles"
NET"choose some people from among the exiles"

Most English translations understand the VERB (BDB 542, KB 534, Qal INFINITIVE ABSOLUTE) as referring to (1) the silver and gold from Persia or (2) an offering from the exiles, but the RSV, NAB, and NET Bibles assume it refers to a select group from among the exiles as a way to honor all those Jews who chose to return. There is no stated object of the VERB in the Hebrew text.

▣ This refers to the returning Jewish Levites and priests from Babylon coming with a gift from the Persian court to help rebuild the temple (cf. Ezra 7:13-16; 8:24-30). They are told to go immediately to Josiah's house (another priest, cf. Jer. 29:25,29), who was possibly their host.

▣ "enter the house of Josiah the son of Zephaniah, where they have arrived from Babylon" It is possible to interpret this as all four men named had just come from Persia with gifts for the temple. Josiah's lineage is given because he was the most prominent of the group (cf. Joyce Baldwin, Tyndale Old Testament Commentaries, p. 132).

The other way is to see Josiah as a resident of Jerusalem, where the group of three men stayed (cf. H.C. Leupold, Exposition of Zechariah, p. 121). If so the concluding phrase is out of normal order (cf. UBS' Handbook on Haggai, Zechariah and Malachi, pp. 170-171).

6:11 "crown" This is PLURAL (used with a SINGULAR VERB in v. 14), but it seems to refer to one crown, possibly a double crown (like those from Egypt) symbolizing "the two offices" (cf. v. 13). The Hebrew term (BDB 742) does not refer to a priestly crown (BDB 63, cf. Exod 29:6; Lev. 8:9), but to a royal one (cf. 9:16; I Chr. 20:2; Isa. 28:5; 2:3; Jer. 13:18; Ezek. 21:26).

▣ "on the head of Joshua. . .the high priest" Some theories relating to the high priest crowned as king are: (1) for political reasons Zerubbabel could not be crowned; (2) a textual error; (3) a scribal change; (4) Joshua was a type of Christ as both priest and king as Jesus was in the NT in the book of Hebrews (cf. 5:1-10; 7:1-25); or (5) the high priest, after Zerubbabel's death, took over the office of king (as did eight Hasmonian rulers).

6:12 "then say to him, ‘Thus says the Lord of hosts'" It is difficult to follow the levels of direct and indirect speech in Zechariah. Here it is obvious the LORD directs Zechariah to speak on His behalf. Sometimes the angel of the LORD speaks on YHWH's behalf. It is possible that in certain contexts the angel of the LORD is the Messiah. The antecedent to the PRONOUNS is not always evident from the context.

▣ "a man" The Messiah will be a human person (cf. Dan. 7:13). In Zechariah angels are designated as men (e.g. 1:8,10; 2:1,4), as well as the Messiah (symbolized by Joshua and Zerubbabel). God will use human instrumentality to reveal Himself, accomplish redemption, and provide an example for all other human beings.

▣ "Branch" This word (BDB 855) means "sprout" (cf. 3:8; 6:12; Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15). This is a title for the Messiah. In Zechariah it refers to Zerubbabel as a type of the Messiah (cf. Ibn Ezra and Rashi). The name, Zerubbabel, in Akkadian, means "shoot of Babylon." This was possibly a play on his name since he rebuilt the temple in 516 b.c., but it is really an ultimate reference to Jesus. This title and the matching VERB ("will branch out," Qal IMPERFECT) appear together in this verse.

NASB, NKJV,
NRSV, NIV,
JPSOA"for He will branch out"
TEV"will flourish"
NJB"there will be a branching out"
NET"who will sprout up"

The title "Branch" is used as a VERB (BDB 855, KB 1033, Qal IMPERFECT). This may imply a world-wide kingdom (cf. Isa. 45:22; 52:10; Micah 5:4; Matt. 28:18-20; Luke 24:47; Acts 1:8) or a renewed (Davidic) kingdom (cf. II Sam. 7; Isa. 11:1).

SPECIAL TOPIC: THE TENSION BETWEEN OLD COVENANT PROPHETIC MODELS AND NEW COVENANT APOSTOLIC MODELS

▣ "He will build the temple" This seems to refer to Zerubbabel historically (cf. 4:9), but to Jesus eschatologically. The temple that Jesus will build seems to be spiritual (cf. John 2:19-21), although some see it as the temple of Ezekiel 38-40. The book of the Revelation speaks of a heavenly temple (cf. 3:12; 7:15; 11:1-2,19; 14:15,17; 15:5,6,8; 16:1,17). However, when New Jerusalem comes down out of heaven (cf. Rev. 21:22), there is no temple mentioned. The book of Hebrews speaks of a heavenly tabernacle into which Jesus entered once and for all to offer Himself as a sacrifice to God on our behalf (cf. Heb. 8-10), but it is not mentioned anywhere else in Scripture, although the detailed plans of Exod. 25-27 seem to imply a heavenly original.

The term "house" (BDB 108) is used often (cf. 1:16; 3:7; 4:9; 8:9) to refer to the temple (BDB 228). However, in 8:9 both terms are used synonymously, so there is no intended distinction.

6:13 This seems to combine in one person both kingly and priestly offices (cf. Ps. 104:1,4). Others see v. 13 as an emphasis on two offices (i.e. two thrones). This would attribute to Zerubbabel the rebuilding of the temple, and to Joshua, sitting and co-ruling (both VERBS Qal PERFECTS) in it.

▣ "the counsel of peace" These two leaders would reign together in perfect cooperation and harmony. The peace (shalom, BDB 102) between them would bless the nation they serve and reflect the God of the nation they represent.

6:14 These four Hebrew names refer to those mentioned in v. 10, but two of the names are different. The Peshitta, NRSV, TEV, and NIV take the word hen (BDB 336), which means "grace," "favor," or "kindness" ("gracious one," possibly their host) as referring to Josiah, son of Zephaniah (cf. v. 10).

The Hebrew language often uses different spellings for the same person. For example, there are four ways to spell Joshua.

1. Yehoshu'a, Deut. 3:21

2. Hoshe'a, Deut. 32:44

3. Yeshoshu'a, Joshua 1:1

4. Yeshu'a, Neh. 8:17

The same person can also go by several names (nick names, titles). For example, Moses' father-in-law:

1. Jethro, Exod. 3:1

2. Jether, Exod. 4:18

3. Reuel, Exod. 2:18

4. Priest of Median, Exod. 3:1

5. Hobab, Jdgs. 4:11

 

6:14

NASB"the crown will become a reminder in the temple of the Lord"
NKJV"the elaborate crown shall be for a memorial in the temple of the Lord"
NRSV"the crown shall be in the care of. . .as a memorial in the temple of theLord"
TEV"the crown will be a memorial in the Lord's Temple in honor of"
NJB"the crown will serve. . .as a memorial of favor in Yahweh's sanctuary"
NIB"the crown will be given to. . .as a memorial in the temple of the Lord"
JPSOA"the crown shall remain in the Temple of the Lord as a memorial to"

This majestic coronation of Joshua as symbolic co-ruler with the Branch is a powerful symbol of the coming Priest-King Messiah! Exactly how this is related to the men listed is uncertain. This event is far more significant than just a memorial to four men. This is the focus of the preceding visions. It had national and international implications (cf. v. 15).

The crown (BDB 742 I, PLURAL) was obviously not worn everyday, but displayed as a fulfilled and to-be fulfilled promise of restoration and complete eschatological restoration!

6:15 "those who are far off" Historically this refers to (1) the Jews of the Diaspora (cf. in the Fertile Crescent and Egypt; (2) the Persian court, possibly represented by the three men of vv. 10 and 14; and (3) eschatologically it refers to the Gentiles (cf. 2:11; 8:20-23; Isa. 2:2-4; 56:6-8; 60:5c-9,10; Micah 4:1-5; Eph. 2:11-22).

▣ "then you will know that the Lord of Hosts has sent me" If this is historical, then this is referring to Zechariah (cf. 2:8,9,11; 4:9). If it is eschatological then it refers to Jesus. The inclusion of Gentiles into God's covenant plan does not fit the historical setting of the post-exilic period (esp. Nehemiah and Haggai). The PRONOUNS are ambiguous in this book and could refer to (1) the prophet; (2) an angel in the visions; or (3) the Messiah.

▣ "it will take place if you completely obey the Lord your God" Notice that there is a conditional element in these promises (cf. 3:7). This is a quote from Deut. 28:1 (Deut. 27-29 contains the Covenant Cursing and Blessing Litany).

SPECIAL TOPIC: COVENANT

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 are the eight visions trying to convey to us?

2. Do the visions relate to the post-exilic period or to the end-time?

3. Why is Joshua crowned in v. 11 and not Zerubbabel?

4. Will Jesus rebuild the Jewish temple?

 

Copyright © 2012 Bible Lessons International

 

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?

 

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