Zechariah 10
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Restoration of Judah and Israel | The Lord Alone Controls Nature | The Lord Promises Deliverance | Faithfulness to Yahweh |
10:1-2 | 10:1-2 | 10:1-2 | 10:1-2 |
The Lord Alone Controls History | Israel's Deliverance and Return | ||
10:3-12 | 10:3-12 | 10:3-5 | 10:3-12 |
10:6-12 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This chapter continues the same themes as chapter. 9. The time element is still ambiguous.
B. Verses 4 and 11-12 are Messianic. Notice the capitalizations of NASB. The Aramaic Targums also assert these verses as Messianic. However, others see v. 4 as referring to Judah and vv. 11-12 as referring to YHWH.
C. The theme of this chapter is the covenant people's dependence on YHWH, not Ba'al. This is the focus of v. 1. Verse 2 shows the falsehood that Israel was depending on (cf. Hos. 11:3). The chapter concludes with an emphasis on His people's victorious return in YHWH's name, not a fertility idol's name.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:10:1-12
1Ask rain from the Lord at the time of the spring rain—
The Lord who makes the storm clouds;
And He will give them showers of rain, vegetation in the field to each man.
2For the teraphim speak iniquity,
And the diviners see lying visions
And tell false dreams;
They comfort in vain.
Therefore the people wander like sheep,
They are afflicted, because there is no shepherd.
3My anger is kindled against the shepherds,
And I will punish the male goats;
For the Lord of hosts has visited His flock, the house of Judah,
And will make them like His majestic horse in battle.
4From them will come the cornerstone,
From them the tent peg,
From them the bow of battle,
From them every ruler, all of them together.
5They will be as mighty men,
Treading down the enemy in the mire of the streets in battle;
And they will fight, for the Lord will be with them;
And the riders on horses will be put to shame.
6I will strengthen the house of Judah,
And I will save the house of Joseph,
And I will bring them back,
Because I have had compassion on them;
And they will be as though I had not rejected them,
For I am the Lord their God and I will answer them.
7Ephraim will be like a mighty man,
And their heart will be glad as if from wine;
Indeed, their children will see it and be glad,
Their heart will rejoice in the Lord.
8I will whistle for them to gather them together,
For I have redeemed them;
And they will be as numerous as they were before.
9When I scatter them among the peoples,
They will remember Me in far countries,
And they with their children will live and come back.
10I will bring them back from the land of Egypt
And gather them from Assyria;
And I will bring them into the land of Gilead and Lebanon
Until no room can be found for them.
11And He will pass through the sea of distress
And strike the waves in the sea,
So that all the depths of the Nile will dry up;
And the pride of Assyria will be brought down
And the scepter of Egypt will depart.
12And I will strengthen them in the Lord,
And in His name they will walk," declares the Lord.
10:1 "Ask rain" This is a Qal IMPERATIVE (BDB 981, KB 1371). Rain was a gift from God, e.g. Isa. 30:23; Jer. 10:13). The emphasis of 1:17; 9:17 is on social stability and fruitfulness being from YHWH. Famine was part of the curse of Deut. 28 (cf. Jer. 14:1-6), but abundant rain was also part of the promised blessing if they followed God (cf. Deut. 11:13,14; 28:12). During Israel's periods of idolatry (e.g. Hos. 4) she ascribed fertility to Ba'al (Canaanite storm and fertility god) and not to YHWH (cf. Jer. 14:22). Chapter 10 highlights this grave mistake (cf. 14:17).
▣ "at the time of the spring rain" In Palestine there were only two periods of rain (cf. Deut. 11:14; Joel 2:23).
1. early rain at the autumn time before spring planting (Oct. - Nov.)
2. latter rain at the time of the maturing plant (Mar. - April)
Most regular moisture came from the heavy dew. Because of the covenant promises and cursing of Deut. 27-29, these periods of rain became metaphors of spiritual renewal and the presence of God with His people for blessing.
The "latter rains" became an idiom for God's blessing in the end-time (e.g. Hosea 6:3; Joel 2:23).
NASB, NRSV
NJB"the storm clouds"
NKJV"flashing clouds"
TEV"rain clouds"
The Hebrew word (BDB 304) is found twice in Job in contexts implying lightning (JB, cf. 28:26; 38:15). The thrust of the passage is that God controls the weather and, thereby, food production and fertility (cf. Deut. 11:14-15).
10:2 "teraphim" This refers to household idols, apparently in humanoid form, used to discern the will of the departed family spirits or the family gods (cf. Gen. 31:19,34; Jdgs. 17:5; 18:14-20; I Sam. 15:23; 19:13; II Kgs. 23:24; Hos. 3:4). The exact etymology of this term (BDB 1076) is uncertain.
NASB"speak iniquity"
NKJV"speak delusion"
NRSV"utter nonsense"
TEV"nonsense"
NJB"have talked nonsense"
The VERB (BDB 180, KB 210) is a Piel PERFECT.
The NOUN (BDB 19) basically means "trouble," "sorrow," or "wickedness" (cf. Num. 23:21; Ps. 10:7; 55:11; Isa. 10:1; 55:7). It is used in combination with Bethel in Hosea 4:15; 5:8; 10:5,8; and Amos 5:5 to label the worship of the golden calf as wilfully idolatrous (i.e. "nothing," cf. Isa. 1:11-15). Possibly the classic text is I Sam. 15:22-23. It is surprising that a list of idolatrous activities is mentioned in the post-exilic period (cf. Mal. 3:5). This whole chapter may be an allusion to Moses' prophecy in Deut. 4:25-31.
▣ "the diviners see lying visions" This is a Qal ACTIVE PARTICIPLE (BDB 890, KB 1115, "the ones divining") plus a Qal PERFECT VERB (BDB 302, KB 301, "see lies"). Most of these false methods of attempting to find the will of God are mentioned in Deut. 18:9-13, esp. v. 10 (cf. II Kgs. 17:17). Divining is especially mentioned in I Sam. 15:23. It either refers to natural (e.g. flight of birds, clouds, sheep livers) or manmade (e.g. casting sticks, tea leaves) means of determining the will of God (cf. Ezek. 21:21). Here this term (BDB 890) refers to false prophets (cf. Isa. 3:2; Jer. 27:9; 29:8; Ezek. 13:9,23; 22:38; Micah 3:11).
For a good discussion of "divination" see New International Dictionary of Old Testament Theology and Exegesis, vol. 3, pp. 945-951 or Zondervan's Pictorial Encyclopedia of The Bible, vol. 2, pp. 146-149.
▣ "and tell false dreams" The VERB (BDB 180, KB 210) is a Piel IMPERFECT. God did often speak through dreams (e.g. Jacob, Gen. 28; Joseph, Gen. 37:39-41; Dan. 1:17; 2:4,7). However, sometimes dreams were simply manipulative lies or imaginations of the human subconscious (e.g. Deut. 13:1-5; Jer. 23:32; 27:9-10; 29:8-9).
▣ "They comfort in vain" The VERB (BDB 636, KB 688) is also a Piel IMPERFECT. The NOUN (BDB 210 I) "vain," or "empty," so common in Ecclesiastes, is the same root as "idol" (cf. II Kgs. 17:15; Jer. 23:32; 27:9,10). They are nothing, just figments of human superstition and fear, as is this false hope from false prophets!
▣ "Therefore the people wander like sheep" The VERB (BDB 652 I, KB 704) is a Qal PERFECT. The term "the people" is in italics, which shows that it is not in the Hebrew text. This verse could refer to the religions leaders, the people, or both. The classic prophetic text about false shepherds and God's flock is in Ezek. 34, but also is used often by Jeremiah (cf. 2:8; 10:21; 23:1-2; 50:6).
▣ "They are afflicted, because there is no shepherd" This is a Qal IMPERFECT VERB (BDB 776 III, KB 853) followed by a Qal ACTIVE PARTICIPLE, "shepherding" (BDB 944 I, KB 1258). The concept of shepherd as a title for kings is very common in the ancient East (cf. Baldwin, Tyndale Old Testament Commentaries, pp. 171-172). The king often stands as a representative of the national god. YHWH is often spoken of as shepherd and His people as sheep (cf. Gen. 49:24; Num. 27:17; Ps. 23:1-2; Isa. 40:11; Ezek. 34:12).
This discussion of a divine shepherd sets the stage for chapters 11-13. Zechariah is unique in his imagery of a wounded shepherd (cf. 12:10; 13:7), which is theologically parallel to the Suffering Servant of Isa. 53 (the same Hebrew term, "afflicted" (BDB 776 III) is used in Isa. 53:4,7).
10:3 "My anger is kindled against the shepherds" This is another Qal ACTIVE PARTICIPLE (BDB 944 I, KB 1258) and a Qal PERFECT VERB (BDB 354, KB 351), "is hot." In Ezek. 34 (esp. v. 17) God also condemns His covenant people's civil and religious leaders for their lack of faithfulness to Him. The term "male goats" may refer to foreign leaders (TEV, cf. v. 11; Isa. 14:9; Jer. 51:40).
▣ "For the Lord of hosts" See SPECIAL TOPIC: NAMES FOR DEITY at Dan. 4:2.
NASB, NKJV"has visited"
NRSV"cares for"
TEV"will take care of them"
NJB"comes to visit"
The Hebrew VERB (BDB 823, KB 955, Qal IMPERFECT) means "visited" (for blessing, cf. v. 3c; Gen. 50:24; Exod. 3:16; 4:31; 13:19, or for judgment, cf. v. 36; I Sam. 15:2; Lam. 4:22; Hos. 8:13; 9:9). The best parallel passage is Jer. 23:2. In Zech. 11:16 God allows an evil shepherd to decimate the flock.
▣ "His flock, the house of Judah" This refers to the southern tribes of Judah, Benjamin, Simeon and most of the tribe of Levi. The northern remaining tribes were known as Israel (collective name), Ephraim (largest tribe) or Samaria (the capital city). This tribal split occurred in 922 b.c. (cf. I Kgs. 11:9-13,26-40).
In this chapter Judah is mentioned in v. 3 and Ephraim in v. 7. This prophet emphasizes their reunification (cf. v. 6a,b). The post exilic community and the eschatological will be one people (cf. vv. 4d; 6a,b; 8:13)
▣ "He will make them like His majestic horse in battle" The VERB (BDB 962 I, KB 1321) is a Qal PERFECT. The term majestic (BDB 217 I) is used to describe horses in Job 39:19-25, esp. v. 20. This same word is used in 6:13 for the majesty of the coming king, but here of His war mount. These are metaphors for God's people being used (cf. Jer. 51:20-33) and honored by God's Messiah when He returns to rule and reign.
God is transforming and equipping His people so as to change them from sheep (or devious "he goats") into majestic war stallions (cf. 9:13). This is an example of the drastic contrasts in prophetic literature (e.g. no war in 9:10 vs. war in 9:13; 10:3).
10:4 "From them" The Masoretic Text has "from him" (cf. NKJV and NAB, also note "He" of v. 11). There have been several possibilities as to the object of this verse: (1) it refers to future events, either Maccabean or eschatological; (2) it is a direct reference, which means out of Judah leaders will come (NIV, cf. vv. 3-6; Gen. 49:10; II Sam. 7); or (3) the Targums, which are Aramaic translations and interpretations of the Hebrew text, assert that this refers to King Messiah.
▣ "the cornerstone" This refers to the Messiah in Ps. 118:22 and Isa. 28:16. See Special Topic at Dan. 2:34.
▣ "tent-peg" This Hebrew term (BDB 450) is used of two kinds of pegs.
1. for tents (cf. Jdgs. 4:21; 5:26; Isa. 33:20; 54:2)
2. for hanging things on (cf. Isa. 22:22-24; Ezek. 15:3)
3. for building the tabernacle (cf. Exod. 27:19; 35:18; 38:20,31)
The point of the metaphor is its holding ability and thereby permanence (cf. Ezra 9:8). In this context #1 fits best.
▣ "the bow of battle" This is a military idiom (cf. 9:10; Exod. 15:5). The metaphors of this verse speak of stability, victory, and unified leadership.
▣ "ruler" This is literally "oppressor." This is the very same Hebrew word (BDB 620) which is used in 9:8 in a negative sense. However, it seems to be used in a positive sense here (cf. Isa. 60:17) for the administrative or military leaders at the inauguration of the reign of the coming Messiah.
10:5 "treading down the enemy in the mire of the streets in battle" "Treading down" (BDB 100, KB 115) is a Qal ACTIVE PARTICIPLE, possibly "trampling." This phrase is a standard idiom of defeat (cf. II Sam. 22:43). However, in this context where rain is mentioned (cf. v. 1) it may refer to mud caused by God's special presence (cf. Jdgs. 4-5).
The term "streets" (BDB 299) means "outside streets," which seems to refer to an open market (e.g. 9:3; 10:5; Isa. 5:25; 10:6; 15:3; 24:11; 51:20,23; Jer. 5:1;7:17,34; 37:21; Ezek. 11:6; 28:23).
▣ "they will fight, for the Lord will be with them" Zechariah 9:1-10 shows that God would do the fighting, but 9:13-16 and 10:3-7 seem to say that the Israelites would do the fighting (BDB 535, KB 526 Niphal PERFECT), but with God in their midst (cf. Jer. 51:20-23).
▣ "the riders on horses will be put to shame" YHWH turns His people into majestic war horses (cf. v. 3d), but the war horses of the enemies are defeated (BDB 101, KB 116 Hiphil PERFECT, cf. Amos 2:15; Hag. 2:22).
10:6 Notice the parallelism in the first two lines. God will unify His people (i.e. "Judah" and "Joseph"). Also notice the parallelism of the VERBAL form in which the first person PRONOUN is inherit of the first three lines. His people are "strengthened" (BDB 149, KB 175 Piel PERFECT) and "saved" (BDB 446, KB 448, Hiphil IMPERFECT) because He acts! The entire verse reflects God's sovereignty, past, present, and future.
Zechariah speaks of YHWH's salvation and deliverance (1) from the Exile (cf. 8:7); (2) from cursing to blessing (8:13); and (3) unto an eschatological triumph (cf. 9:9; 10:6; 12:7).
▣ "Joseph" This is another way of referring to the northern tribes, as are Israel, Ephraim (v. 7), and Samaria.
▣ "I shall bring them back" This word (BDB 996, KB 1427, Hiphil PERFECT) is a combination of (BDB 998), "bring them back" (NASB, NKJV, NRSV, TEV, NJB, cf. 10:10) and "make them dwell" (BDB 442, cf. NASB footnote and v. 4), which is the translation of the Septuagint. Many rabbis assert that the form is definitely ambiguous so as to emphasize both elements (i.e. repentance and permanent residence in the Promised Land).
NASB, NRSV"because I have had compassion on them"
NKJV"because I have mercy on them"
TEV"I will have compassion on them"
NJB"because I have taken pity on them"
This Hebrew VERB (BDB 933, KB 1216, Piel PERFECT) is used often for God's compassion on His people (cf. Exod. 33:19; Deut. 30:3; II Kgs. 13:23; Isa. 14:1; 30:18; 49:10,13; 54:8,10; 55:7; 60:10; Jer. 12:15; 30:18; 31:20; 33:26; Hos. 1:6-7; 2:19,23; Micah 7:18-20). This word assured them that YHWH had reestablished the covenant with all of its benefits!
▣ "they will be as though I had not rejected them" This verse surely speaks of God's forgiveness and restoration, but it also denotes that YHWH broke the covenant because of His people's sins. It is so difficult to talk about the mercy and forgiveness of God while at the same time reminding humans that the covenant is conditional. God desires fellowship with a holy people. He wants a holy people to reflect His character to a lost world. The old covenant was performance based (cf. Deut. 27-29), but fallen humans were incapable of obedience (cf. Rom.7 and Gal. 3). Therefore, the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-38) is based on the gracious, unchanging character of YHWH (cf. Mal. 3:6), the work of the Messiah, and the drawing power of the Spirit (cf. John 6:44,65). The goal is still a righteous people, but the mechanism of that righteousness has changed.
▣ "For I am the Lord their God, and I will answer them" These covenant terms emphasize the restoration of the covenant relationship. Answered prayer (BDB 772 I, KB 851, Qal IMPERFECT) is one of the benefits. The broken covenant is illustrated in 7:13.
10:7 "Ephraim will be like a mighty man" The northern ten tribes, so devastated by exile, will be reunited with Judah into one family. The term "mighty" (BDB 150) is used of Judah's men in v. 5.
▣ "their heart will be glad as if from wine" Psalm 104:15 says that wine is a gift from God to gladden the hearts of men. In Zech. 9:15 it described victorious soldiers. Here it is also a metaphor of joy for military victory provided by YHWH.
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
▣ "their children will see it and be glad" This speaks of social stability and peace, as does 9:17.
▣ "their hearts will rejoice in the Lord" This same VERB (BDB 162, KB 189, Qal IMPERFECT used as a JUSSIVE) was used in 9:9 (Qal IMPERATIVE) at the coming of the Lord. In this verse the root is used of exalting in the Lord Himself and His acts of deliverance and establishment of His people. This verse may be an allusion to Isa. 41:16.
10:8 "I will whistle for them" This (Qal IMPERFECT COHORTATIVE) refers to a characteristic call or sound (i.e. piping) of the shepherd gathering (SECOND verb, "GATHER" [BDB 867, KB 1062] is a Piel IMPERFECT used as a COHORTATIVE) his sheep (cf. Jdgs. 5:16). The exact sound is uncertain (BDB 1056, KB 1656), but it is an allusion to God's gathering His scattered people (cf. Isa. 5:26; 7:18,19).
▣ "I have redeemed them" This Hebrew term (BDB 804, KB 911 Qal PERFECT) means to buy back or ransom. Here it is used of God's activity of restoring His people to the Promised Land (cf. Jer. 31:11). Jeremiah 31:10-13 may be the background to Zech. 9:17. Zechariah uses many phrases and terminologies from Isaiah, Jeremiah, Ezekiel, and the Minor Prophets before his day.
▣ "they will be as numerous as they were before" This context is reminiscent of Jer. 30:18-22. Not only will the remnant return, but YHWH will restore the full number of residents (cf. Ezek. 36:37-38).
One of God's promises to the Patriarchs was that their descendants would be numerous (cf. Gen. 13:16; 15:5; 22:17; 26:4; 28:14; 32:12; Num. 23:10).
10:9 "I scatter them" This context emphasizes the sovereignty of YHWH over history and redemption (cf. vv. 3,6,9,10). God acts in blessing and cursing (cf. Deut. 27-29) based on His people's obedience to the Mosaic covenant. But even amidst disobedience, He still acts in faithfulness to His own character and purpose (cf. Jer. 31:27-28).
The Hebrew term "scatter" (BDB 281, KB 282, Qal IMPERFECT) can mean "sow" (NKJV). God sowed them because of their idolatry and faithlessness to His covenant (cf. Ezek. 6:9-10), but after judgment they will remember Him and be faithful to Him and teach their children about Him. This was God's plan for taking His message to the world. Often acts of judgment turn into blessings: (1) the dispersion after the tower of Babel in Gen. 10-11 caused nationalism, which protects humanity from a one-world government; (2) the wilderness wandering period was due to their unbelief, but YHWH turned it into a unique time of His personal care, provision, and presence with His people; (3) Calvary looked so evil and hateful, but God used it for universal redemption; and (4) the persecution of the early church resulted in world-wide gospel proclamation [cf. Acts 8:4]). His people did not reach out so He sowed them into the world that He might bring them and others (cf. 8:20-23) back with them to Himself (see Solomon's prayer in I Kgs. 8, especially vv. 43 and 60)!
▣ "they will remember Me" The VERB (BDB 269, KB 269) is a Qal IMPERFECT. This reminds one of Solomon's prayer at the dedication of the temple (cf. I Kgs. 8:46-53). Note the personal element "remember Me," not just the stipulations. Both are part of the covenant relationship.
God's people are to remember what God has done for them (i.e. Exodus) and trust Him in the present difficulties. God acts according to His unchanging, gracious character. Even His judgment is an act of mercy (i.e. Exodus, Exile).
10:10 "Egypt. . .Assyria" These were the ancient enemies of Israel used to symbolize all of the enemies of God's people.
▣ "the land of Gilead" This was a famous pasture land (cf. Jer. 22:6; 50:19) on the east side of Jordan above the Jabbok River. It was known for its cattle and medicine (cf. Jer. 8:22; 46:11).
▣ "Lebanon" This refers to the realm of Hiram, later called Phoenicia. It was famous for its artisans and lumber (cf. I Kgs. 4:33; 5:6,9,14; 7:2; 16:17,21; Isa. 35:2). It was a place of famed beauty and fertility (cf. Song of Songs 4:8,11,15; 5:15; 7:4). It is included in the Promised Land in Deut. 1:7; 11:24 and Joshua 1:4.
▣ "Until no room can be found for them" This is an idiom of abundance. The Promised Land will be completely filled with God's faithful people.
This multiplication of inhabitants (especially children, cf. v. 7c) is also mentioned in Isa. 49:14-21 and 54:1-3.
10:11
NASB"He will pass through the sea of distress"
NKJV"He shall pass through the sea with affliction"
NRSV"They shall pass through the sea of distress"
TEV"When they pass through their sea of trouble"
NJB"they will cross the sea of Egypt"
As is so common to prophetic and apocalyptic literature, the subject and mood change without notice or textual markers. This is especially true of this context in Zechariah. See Contextual Insights at the beginning of chapter 9.
The problem is trying to find the SUBJECT and OBJECT of vv. 11 and 12. Some assert that (1) it is the returnees because of v. 10, "they," LXX; (2) it is the Messiah (MT, "he"); (3) it is YHWH (cf. v. 12; Isa. 43:2, The Pulpit Commentary, Zechariah, vol. 14, p. 108) and is an allusion to the Exodus (cf. JB and RSV translations). In my opinion, because v. 12 implies YHWH and another person ("he"), I believe that these verses are Messianic.
▣ "so that all the depths of the Nile will dry up" This is surely a historical allusion to the crossing of the Red Sea (cf. Exod. 15:5) and Jordan Rivers. These were mighty acts of provision. The return from Exile is depicted in the same way (cf. Isa. 44:27). Eschatologically YHWH removes all natural barriers to Himself: rivers, valleys, mountains, as a symbol of a full and free access.
10:11 "the pride of Assyria" See note at 9:6.
10:12 "in His name" Verse 1 of chapter 10 begins by saying they were to pray for rain from God, as they had previously been praying to idols. Verse 12 concludes this thought by asserting that they would walk in God's name and not in the idol's name (cf. Micah 4:5).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the time element of this chapter? (past, present, near future, or end-time) Why?
2. Does v. 2 ever describe the life of the Jewish nation? If so, when?
3. Why is God called "shepherd" and His people sheep?
4. List the Messianic references of this chapter.
5. How and when will Judah and Ephraim be reunited?
Copyright © 2012 Bible Lessons International
Zechariah 11
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Desolation of Israel | The Fall of the Tyrants | The Fall of the Tyrants | A Taunt Against Enemies |
11:1-3 | 11:1-3 | 11:1-3 | 11:1-3 |
Prophecy of the Shepherds | The Two Shepherds | The Two Shepherds | The Two Shepherds |
11:4-6 | 11:4-6 | 11:4-5 | 11:4-6 |
11:6 | |||
11:7-14 | 11:7-14 | 11:7-12 | 11:7-14 |
11:13-14 | |||
11:15-16 | 11:15-16 | 11:15-17 | 11:15-16 |
11:17 | 11:17 | 11:17 |
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.
TEXTUAL INSIGHTS
A. This chapter, as others in this section (chapters 9-14), is very difficult to interpret because of the ambiguity of the historical setting and the literary genre.
B. Each of these chapters contains material used in the Gospels to describe the life of Jesus. However, the original setting can be (1) pre-exilic; (2) post-exilic; (3) interbiblical; (4) Jesus' day; or (5) eschatological. Possibly the ambiguity is purposeful to allow the prophecy to show God's faithfulness and His people's faithlessness throughout history. If victory comes it will come from YHWH's gracious character and redemptive purpose brought about through a wounded shepherd (the Messiah, cf. chapters 12 and 13).
C. The context of chapter 11 is obviously the rejection of a godly leader and his replacement by wicked leadership. Jesus saw Himself as both the wounded Shepherd (cf. Mark 8:32-33; 9:32-34; 10:35-37) and the Good Shepherd (cf. John 10).
D. Verses 1-3 are in poetic form (as is v. 17). Some see it relating to chapter 10 concerning the judgment of the surrounding nations (which is also in poetic form, i.e. vv. 2-12), while others relate it to chapter 11 and the appropriate judgment on God's people.
E. Some possible theories about the historical setting of v. 8.
1. early date, Targums - Moses, Aaron, Miriam
2. pre-exilic, last three kings of Judah - Jehoiakim, Jehoiachin, Zedekiah
3. post-exilic
4. interbiblical
a. three high priests of Seleucid period - Jason, Menelaus, Lysimachus
b. three kings of Seleucid empire - Seleucus IV, Heliodorus, Demetrius
5. Jesus' day (a.d. 70), Jewish conspirators in the Temple during Jewish revolt - Eleazar, John, Simon
6. after Jesus' day, Roman Caesars
7. end-time? (possibly related to Antichrist in Dan. 7:8)
8. in context these are possibly the three types of leaders: prophets, priests, and civil leaders/ kings
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:11:1-3
1Open your doors, O Lebanon,
That a fire may feed on your cedars.
2Wail, O cypress, for the cedar has fallen,
Because the glorious trees have been destroyed;
Wail, O oaks of Bashan,
For the impenetrable forest has come down.
3There is a sound of the shepherds' wail,
For their glory is ruined;
There is a sound of the young lions' roar,
For the pride of the Jordan is ruined.
11:1 "Open your doors" This (BDB 834 I, KB 986) is a Qal IMPERATIVE (i.e. submit to be taken over). Verses 1-3 form a literary unit. This poem could relate to (1) chapters 9 and 10, the judgment of God on the surrounding nations or (2) the rest of chapter 11, the judgment of God on His own people.
This idiomatic phrase (cf. Isa. 45:1) is a way of personifying the nation of Phoenicia (cf. 9:3-4). It depicts the military defeat of Phoenicia (Lebanon).
▣ "Lebanon" Lebanon was proverbial for its wealth and power. This poem uses the analogies of certain well-known trees (cedars, cypress, and oak) and their destruction to describe the judgment of God (i.e. fire, see Special Topic at Dan. 7:10).
▣ "a fire may feed on your cedars" The VERB (BDB 37, KB 46) is a Qal IMPERFECT used as a JUSSIVE. This is either an emphasis on God's judgment or an invasion from the north (possibly by YHWH, cf. chapter 9).
11:2 "Wail" There are two Hiphil IMPERATIVES (v. 2a,c). This term (BDB 410, KB 413) is used for God's judgment on God's people (cf. Hos. 7:14; Micah 1:8; Zeph. 1:11) and for God's judgment on the surrounding nations (cf. Isa. 13:6; 16:7; 23:1,6,14; 52:5; Jer. 48:39; 49:3).
▣ "cypress" The tree (BDB 141) may be a juniper, which was the major source of lumber in Lebanon. It was an evergreen used in the temple.
1. floors, I Kgs. 6:15
2. doors, I Kgs. 6:34
3. panels for the hall, II Chr. 3:5
NASB, TEV"the glorious trees have been destroyed"
NKJV"the mighty trees are ruined"
NRSV"the glorious trees are ruined"
NJB"the majestic ones have been ravaged"
The NOUN (BDB 12) means "glory" or "magnificence." It is also used in v. 13 in a sarcastic sense. Here it may refer to leaders, symbolized as mighty, beautiful trees.
The VERB (BDB 994, KB 1418, Pual PERFECT) means "to despoil," "devastate," or "ruin." It can refer to
1. cities, Isa. 15:1; 23:1; Jer. 48:1; 49:3
2. nations, Jer. 4:20; 9:18; 48:15,20
3. houses, Jer. 4:20; 10:20
4. trees, Zech. 11:2
▣ "O oaks of Bashan" Bashan, in the transJordan area, part of Gilead (cf. 10:10), was mostly a pasture land, but it was dotted with groups of beautiful trees. Its name (BDB 143) means "smooth" (i.e. fertile) land.
▣ "impenetrable forest has come down" The destruction of a forest is used to symbolize the fall of nations and governments.
11:3 "shepherds' wail" The metaphor has changed from a burning gate and a cut down forest to a shepherd's weeping over the loss of a pasture land. The metaphor will change again in the last of v. 3 to young lions' roaring because their natural habitat (i.e. "pride") is destroyed. Possibly this poem is an allusion to Jer. 25:34-38.
▣ "the pride of the Jordan is ruined" This refers to the flood plain of the Jordan, which was a dense undergrowth (cf. Jer. 12:5; 49:19; 50:49), but is now destroyed and, therefore, no hiding place for the lions.
NASB (UPDATED) TEXT:11:4-6
4Thus says the Lord my God, "Pasture the flock doomed to slaughter. 5Those who buy them slay them and go unpunished, and each of those who sell them says, ‘Blessed be the Lord, for I have become rich!' And their own shepherds have no pity on them. 6For I will no longer have pity on the inhabitants of the land," declares the Lord; "but behold, I will cause the men to fall, each into another's power and into the power of his king; and they will strike the land, and I will not deliver them from their power."
11:4-14 This section deals with two kinds of shepherds (i.e. leaders), the coming of a godly ruler who is rejected and replaced by wicked rulers (cf. vv. 4-6 and 15-17). Verses 7-14 refer to the good shepherd, the Messiah (YHWH's personal representative). Jesus picked up on this theme in His discourse on He, Himself being the Good Shepherd in John 10.
11:4 "Pasture the flock doomed to slaughter" "Pasture" (BDB 944 I, KB 1258). This is a Qal IMPERATIVE (i.e. "shepherd"). "The flock" seems to refer to God's people (cf. v. 6; Ps. 44:22; Jer. 12:1-3). This phrase does not imply that these are faithful to YHWH, but that they are exploited by their own leaders or foreigners (same ambiguity as 10:3a-b).
11:5 "Those who buy them slay them" A Qal ACTIVE PARTICIPLE (BDB 888, KB 1111) is followed by a Qal IMPERFECT (BDB 246, KB 255). This is the allusion of the new owners of the sheep who use them for food (not wool). This may typify careless and uncompassionate acts of merchants or governmental leaders (cf. 10:3).
▣ "Blessed be the Lord, for I have become rich" This seems to be a sarcastic comment by Jewish leaders praising God for their ill-gotten gain from the exploitation of the poor and under privileged. Deuteronomy 27-29 was often interpreted in such a way that wealth equaled God's blessing!
▣ "their own shepherds have no pity on them" Here shepherds means leaders. That which characterizes God (compassion) does not characterize these Jewish leaders.
11:6 "For I will no longer have pity on the inhabitants of the land" This language is similar to Hosea 1:6-9; 2:1-23. Hosea was told to live his life (i.e. marry a prostitute) in order to model YHWH's love for faithless Israel. Zechariah, or the future Messiah, is also modeling YHWH's attitudes! The Jewish leaders were to model God's leadership.
▣ "I will cause" Notice another characteristic of apocalyptic literature is the "God is totally sovereign" motif ("I will" three times).
▣ "each into another's power and into the power of his king" The problem of human leadership is that because of the fall it is incapable of the selfless administration of power and authority.
The NASB translates this Hebrew idiom "into the hand of" (twice) as "into the power."
NASB (UPDATED) TEXT:11:7-14
7So I pastured the flock doomed to slaughter, hence the afflicted of the flock. And I took for myself two staffs: the one I called Favor and the other I called Union; so I pastured the flock. 8Then I annihilated the three shepherds in one month, for my soul was impatient with them, and their soul also was weary of me. 9Then I said, "I will not pasture you. What is to die, let it die, and what is to be annihilated, let it be annihilated; and let those who are left eat one another's flesh." 10I took my staff Favor and cut it in pieces, to break my covenant which I had made with all the peoples. 11So it was broken on that day, and thus the afflicted of the flock who were watching me realized that it was the word of the Lord. 12I said to them, "If it is good in your sight, give me my wages; but if not, never mind!" So they weighed out thirty shekels of silver as my wages. 13Then the Lord said to me, "Throw it to the potter, that magnificent price at which I was valued by them." So I took the thirty shekels of silver and threw them to the potter in the house of the Lord. 14Then I cut in pieces my second staff Union, to break the brotherhood between Judah and Israel.
11:7 "I" The "I" of v. 6 (as v. 16) referred to YHWH, so too, vv. 7-11, 12-14. It is possible that Zechariah speaks and acts for YHWH or that the Messiah speaks and acts for YHWH. The NIV footnote says, "Zechariah, as a type (foreshadowing) of the Messianic Shepherd-King" (p. 1418). This is the fluidity in apocalyptic prophecy, which makes it so difficult to be specific.
NASB"the afflicted of the flock"
NKJV"in particular the poor of the flock"
NRSV"so on behalf of the sheep merchants"
TEV"those who bought and sold sheep hired me"
NJB"belonging to the sheep-dealers"
The ADJECTIVE (BDB 776) can mean "afflicted," "poor," or "humble." It is often used of the faithful being persecuted by wicked Jews or pagan nations (cf. Isa. 14:32; 51:21; 54:11; Hab. 3:14; Zeph. 3:12-13).
It is obvious, however, that the NRSV, TEV, and NJB are following the Septuagint's understanding of combining the terms (BDB 485 and 776) into one Hebrew word "merchants" (i.e. Canaanite, BDB 488 I, cf. 14:21).
▣ "I took my two staffs. . .Favor. . .Union" From Ps. 23:4 we learn that shepherds usually carry one large, crooked-necked staff to control the sheep, and one war club in their belt to fight off predators. Here, the shepherd obviously carried two large, crooked-necked staffs (BDB 596). One is called "pleasantness" (BDB 653), while the other one is called "union" or "binding cords" (BDB 287). These staffs stand for God's attempt to reunite Israel and Judah (cf. v. 14; 9:13; 10:6).
11:8 "I annihilated the three shepherds in one month" The term "annihilate" (BDB 470, KB 469, Hiphil IMPERFECT) means "to totally destroy" (cf. Exod. 23:23; I Kgs. 13:34; II Chr. 32:21; Ps. 83:4). The Niphal is used in vv. 9 and 16 with the same meaning. The UBS, Handbook, says it can mean "deposed" or "dismissed," as well as "disposed of" (p. 291).
There are over forty current theories as to the historical application of this verse, none of which literally occur in one month. The commentator's presupposition is often superimposed on this chapter to find an allusion to history. See the Contextual Insights at the beginning of this chapter for the current theories. Interpreters must remember this is apocalyptic language, not historical narrative. See D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic.
▣ "for my soul was impatient with them, and their soul was weary of me" There are several theories about the PRONOUN's antecedents. This shows the attitude of the godly shepherd (i.e. "impatient" BDB 894, KB 1126, Qal IMPERFECT, cf. Num. 21:4; Jdgs. 10:26; Job 21:4) because of the rebellious attitude of the people (i.e. the sheep of v. 9; "weary" BDB 103, KB 119, Qal PERFECT may mean (1) "nauseated," "loathed" (but there are no cognates); (2) this shows the godly shepherd's attitude toward the three shepherds (NRSV); or (3) this shows the godly shepherd's attitude toward the sheep merchants (cf. vv. 7,11).
11:9 "I will not pasture you" Most English translations see the "you" as referring to the sheep. However, the UBS, Handbook, points out that the PRONOUN is MASCULINE, not FEMININE (pp. 292-293). It can mean "pasture for you," which would make it refer to the "sheep merchants" of vv. 7,11.
▣ "What is to die, let it die" The first VERB (BDB 559, KB 562) is Qal ACTIVE PARTICIPLE, FEMININE, SINGULAR and obviously refers to the sheep. The second is a Qal IMPERFECT used in a JUSSIVE sense. The sheep are going to die. Their sins have found them out (similar to Rom. 1:24,26,28).
▣ "eat one another's flesh" This is another Qal IMPERFECT used in a JUSSIVE sense. It does not reflect God's view on cannibalism, but it develops the metaphor from vv. 4-5. This is part of the "sheep" and "slay" terminology.
11:10 "my staff. . .Favor. . .to break my covenant which I had made with all the peoples" The symbolic destruction of the staff "Favor" shows God's attitude toward: (1) the Jewish people (Qal IMPERFECT); (2) the Jews of the Diaspora; or (3) that His attitude toward Gentile nations had changed! The VERB "break" (BDB 154, KB 180) has a violent connotation (cf. Isa. 10:33) of something being "cut off" or "sawed off." It is used in the Piel for the destruction of Canaanite fertility objects (cf. Deut. 7:5; 12:3; II Chr. 14:3; 31:1; 34:4,7).
The very concept of YHWH breaking His eternal covenant (cf. Isa. 24:5) with the descendants of Abraham was shocking, but notice Jer. 14:21 and Ezek. 16:59.
The phrase "all the people" (CONSTRUCT BDB 481 plus 766 I) seems to imply the universal element (cf. 8:20-23; 9:7).
11:11 "So it was broken on that day" The real interpretive question is does this refer to (1) the past acts of YHWH; (2) the future acts of the Messiah; or (3) a typology of God's leaders?
This refers to the staff "Favor," but it also refers to the breaking (BDB 830 I, KB 974, Hophal IMPERFECT) of God's covenant, either with the surrounding nations or with the Jewish people. This is shocking! The faithful God knowingly turns from His promises and covenant (cf. Jdgs. 2:1) because of the people's continued unfaithfulness (cf. Jer. 14:19-22). The Mosaic covenant was conditional (cf. Lev. 26:40-45)!
▣ "the afflicted of the flock who were watching me realized it was the word of the Lord" The "afflicted of the flock" refers to the sheep merchants (cf. NRSV, TEV, NJB). See full note at 11:7. The good shepherd's actions were recognized as being directed by YHWH. God was actively involved in this process of judging:
1. the sheep
2. the three shepherds
3. the sheep merchants
11:12 "give me my wages" This refers to the prophet asking (BDB 396, KB 393, Qal IMPERATIVE) for payment for his services (i.e. "wages," BDB 969 I) from the owners of the flock. This verse is used in Matt. 26:15 to refer to Judas Iscariot's betrayal of Jesus to the High Priests.
▣ "weighed out thirty shekels of silver as my wages" The term "shekels" is in italics, which means that it is not in the original text. In the Mosaic legislation this was the price of a gored slave (cf. Exod. 21:32).
11:13 "the Lord said to me, ‘Throw it to the potter'" The VERB "throw" (BDB 1020, KB 1527) is a Hiphil IMPERATIVE. There have been several textual emendations to explain "potter" (BDB 428): (1) the Septuagint has the term "furnace smelter" (cf. II Kgs. 12:10; 22:9); (2) the Peshitta has the term "treasury"; (3) the Vulgate has the term "sculptor"; and (4) the Masoretic text has the term "potter" (i.e. shaper). Some believe that it refers to Levites who made the vessels used by the priests, and therefore, a potter's shop was located in the temple. Others say that it is a Hebrew idiom for "that which is worthless and needs to be remade."
▣ "that magnificent price at which I was valued by them" This refers either to irony at their lack of understanding of the value of the Messiah or it is an allusion for the high price (CONSTRUCT BDB 12 and 429, KB 431) to be paid for human life, even that of a slave (cf. Exod. 21:32; Lev. 27:2-3). It is uncertain which of these opposing views was in Zechariah's mind, but the first fits the context best.
▣ "threw them to the potter in the house of the Lord" In the NT it refers to Judas throwing his ill-gotten treason money back into the priests' possession (cf. Matt. 27:3-5). They saw it as blood money and could not accept it back into the temple's treasury, so they bought a worn out potter's field in which to bury strangers in (cf. Matt. 27:6-10).
11:14 "my second staff, Union, in pieces, to break the brotherhood between Judah and Israel" In chapters nine and ten there is an emphasis on the restoration of the people of God, but here, old scars are reopened and the union disappears! The footnote in the JB suggests this might refer to the Samaritan schism in 328 b.c. in which they built a rival temple on Mt. Gerizin (p. 1541).
NASB (UPDATED) TEXT:11:15-17
15 The Lord said to me, "Take again for yourself the equipment of a foolish shepherd. 16For behold, I am going to raise up a shepherd in the land who will not care for the perishing, seek the scattered, heal the broken, or sustain the one standing, but will devour the flesh of the fat sheep and tear off their hoofs.
17Woe to the worthless shepherd
Who leaves the flock!
A sword will be on his arm
And on his right eye!
His arm will be totally withered
And his right eye will be blind."
11:15-17 This may be Zechariah play acting the wicked shepherd, as he did the good shepherd (cf. v. 4).
11:15
NASB,"equipment"
NKJV, NRSV"implements"
TEV"act the part of"
NJB"the gear"
This term (BDB 479) is very general and refers to the items of a trade. The TEV gets it translation from "take again" (BDB 542, KB 534, Qal IMPERATIVE and the PREPOSITION, 728, "repeat," "return," or "do again"), which starts the verse and implies a previous role playing (i.e. good shepherd, v. 7).
NASB, NKJV"foolish"
NRSV, TEV"worthless"
NJB"good-for-nothing"
This Hebrew ADJECTIVE (BDB 17) is used often in Proverbs of someone who despises wisdom (i.e. a fool). It is used of prophets in Ezek. 13:3,10 and Hosea 9:7 and of God's people in Jer. 4:22.
11:16 This verse expresses in a negative way (cf. Ezek. 34:1-4) the very attributes of YHWH and His Messiah (cf. Ezek. 34:11-16,23). This may be the reality of v. 9.
11:17 "Woe" Less emphatic than (BDB 17) this word (BDB 222) usually introduces a pronouncement of judgment in Isaiah, Jeremiah, Ezekiel, and Habukkuk. It is often translated "Ah" or "Alas."
Many English translations print v. 17 as poetry (NASB, NKJV, NRSV, NJB).
▣ "who leaves the flock" This was a major failure for the profession of shepherd. To leave the sheep left them open to attack and theft. Jesus picks up on this very point in John 10:7-18 (esp. vv. 10,12).
▣ "a sword will be on his arm" This is idiomatic language for effectiveness in leadership and influence.
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 does the poem of vv. 1-3 refer to?
2. What three different metaphors are used in this poem?
3. Explain the different theories of v. 8. Which one do you think is best and why?
4. What is so shocking about vv. 8b and 9?
5. How does v. 12 relate to its own day and to NT usage?
6. Why is this chapter so difficult to interpret in history?
Copyright © 2012 Bible Lessons International
Zechariah 12
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
The Coming Great Day of the Lord (12:1-14:21) |
|||
The Coming Deliverance of Judah |
Jerusalem Shall Lament Its Sin and Be Purged of Idolatry (12:1-13:6) |
The Future Deliverance of Jerusalem (12:1-13:6) |
The Deliverance and Restoration of Jerusalem (12:1-13:6) |
12:1-9 | 12:1-5 | 12:1-5 | 12:1 |
12:2 | |||
12:3-8 | |||
12:6 | 12:6 | ||
12:7-9 | 12:7-9 | ||
Mourning For the Pierced One | 12:9-14 | ||
12:10-14 | 12:10-14 | 12:10-14 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
TEXTUAL INSIGHTS
A. There is a parallel relationship between chapters 9-11 and 12-14, which can be seen in the use of "burden," 9:1 and 12:1 (see Baldwin, Tyndale Old Testament Commentaries, p. 187 and H. C. Leupold, Exposition of Zechariah, p. 223). Chapters 12-14 form a literary unit.
B. The emphasis of this chapter is on the restoration of God's people.
1. God fighting for them as symbolized in Jerusalem under siege by the nations.
2. Their repentance and faith in the crucified Messiah (cf. John 19:37 and Rev. 1:7).
3. The phrase "in that day" or "on that day" occurs sixteen times in chapters 12-14. This phrase is often linked to an eschatological setting.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:12:1-5
1The burden of the word of the Lord concerning Israel. Thus declares the Lord who stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him, 2"Behold, I am going to make Jerusalem a cup that causes reeling to all the peoples around; and when the siege is against Jerusalem, it will also be against Judah. 3It will come about in that day that I will make Jerusalem a heavy stone for all the peoples; all who lift it will be severely injured. And all the nations of the earth will be gathered against it. 4In that day," declares the Lord, "I will strike every horse with bewilderment and his rider with madness. But I will watch over the house of Judah, while I strike every horse of the peoples with blindness. 5Then the clans of Judah will say in their hearts, ‘A strong support for us are the inhabitants of Jerusalem through the Lord of hosts, their God.'"
12:1 "The burden of the word" It seems that Zech. 9:1 and 12:1 introduce a parallel section in this closing section of the book of Zechariah. See note on "burden" at 9:1.
▣ "concerning Israel" This is the only use of "Israel" in this chapter and it seems to refer to all of the Jewish people, not just the northern tribes (cf. 9:1,13; 11:14). During this period the Jewish people only controlled a small area around Jerusalem.
▣ "the Lord who" There are three major theological statements about YHWH's creative activity: (1) He "stretches out the heavens"; (2) He "lays the foundation of the earth"; and (3) He "forms the spirit of man within him." All of these verbal forms are Qal ACTIVE PARTICIPLES, which emphasize ongoing creation.
▣ "stretches out the heavens" This means to "put up a tent" (BDB 639, KB 692, Qal PARTICIPLE, e.g. Gen. 33:19; Exod. 12:8; Isa. 40:22; 42:5; 45:12; 51:13). This refers to the atmosphere above the earth. It was idiomatically spoken of as an inverted bowl of stretched skin.
▣ "lays the foundation of the earth" This refers to creation (cf. Job 38:4-6; Ps. 102:25-26 [Heb. 1:10-12]; 104:5; Isa. 48:13; 51:13,16). It may be an allusion to Isa. 42:5. In chapters 12-14 this term (BDB 75-76) is used in several ways.
1. all the earth, 12:1,3; 14:9,17
2. inhabitants of a region, 12:12; 13:8
3. a region, 13:2; 14:10
▣ "forms the spirit of man within him" The Hebrew term "spirit" (BDB 924-926) can mean "breath," "wind," or "spirit." In Gen. 2:7 God's breath turned a clay-formed man into a living being (Nephesh). The "wind" of God (cf. Gen. 8:1, re-creation after the flood) and the "Spirit" of God (cf. Gen. 1:2, initial creation) are active forces of YHWH Elohim in Genesis. The unseen God is active initially and continually in creation. The physical material aspect of creation is only part of the wonder and scope of God's creative activities.
God created/creates (first three PARTICIPLES are Qal ACTIVE) for the purpose of fellowship with mankind. We are partially like the animals of this planet (Nephesh) and also partially like God ("image or likeness," cf. Gen. 1:26). The "spirit" of man means the unique person (cf. Ps. 139) with the potential of rebellion or fellowship.
12:2 "I am going to make Jerusalem a cup" It must be seen that this phrase is in the Hebrew parallel relationship with "Jerusalem a heavy stone" from v. 3. This phrase means that the unbelieving nations who come against God's people are going to be made drunk and foolish (cf. Jer. 51:7) because of their attacking Jerusalem. The idiom of "cup" (several different words) in the Bible usually refers to judgment (cf. Ps 75:8; Isa. 51:17,22; Jer. 25:15-16,27-28; 49:12; Matt. 20:22; 26:39,42; Luke 22:42; John 18:11).
▣ "to all the peoples around" This refers to the nations which have attacked God's people (cf. v. 3; Isa. 51:22; Jer. 25:17,28).
NASB"and when the siege is against Jerusalem, it will also be against Judah"
NKJV"when they lay siege against Judah and Jerusalem"
NRSV"it will be against Judah also in the siege against Jerusalem"
TEV"And when they besiege Jerusalem, the cities of the rest of Judah will also be besieged"
NJB"(That will be at the time of the siege of Jerusalem)"
This is a very ambiguous phrase because of the brevity of the Hebrew. There is no consistency in how the ancient versions translate it.
Because of 14:14 some Jewish interpreters see this as Judah being forced to fight against Jerusalem by the invading enemy army (cf. UBS, Handbook, p. 311).
12:3 "all who lift it will be severely injured" This seems to be used of a stone which the nations attempted to lift off of its foundation, but all were herniated by the attempt.
This cognate VERB and NOUN (BDB 976, KB 1355, Niphil IMPERFECT) mean "to scratch" or "cut." The pagan nations practiced ritual cutting (cf. Lev. 19:28; 21:5), but Israel was forbidden to do this. Now the eschatological judgment on these attacking pagan nations will be "cutting" or "scratching" (irony).
▣ "and all the nations of the earth will be gathered against it" It is a continuing emphasis throughout prophetic literature that the kingdoms of this world will attack God and His people in a future, end-time, climactic battle (cf. v. 3; Ps. 2; Isa. 8:9-10; 17:12-14; Ezek. 38-39; Dan. 9:24-27; 11:36-45; Joel 3:9-17; Zech. 14:2; Rev. 16:14-16; 19:17-19). History is moving toward a climactic moment of confrontation with evil. Evil will lose and be isolated.
12:4 "in that day" This is a common theme in the literary unit of chapters 12-14. It is used sixteen times and refers to an eschatological future (cf. Zeph. 1:14-18; 3:16; Amos 5:18-20; Joel 1:15; 2:11; 3:14; Mal. 4:5).
▣ "I will strike every horse with bewilderment, and his rider with madness" This is related to the curse of Deut. 28:28 (both BDB 1067, "bewilderment" and BDB 993, "madness"); also "blindness" (BDB 234) is used in Deut. 28 and 29. The history of God's OT people can be viewed through the cursing and blessing section of Deut. 27-29.
NASB"I will watch over the house of Judah"
NKJV"I will open My eyes on the house of Judah"
NRSV"But on the house of Judah I will keep a watchful eye"
TEV"I will watch over the people of Judah"
NJB"(But I shall keep watch over Judah)"
The NKJV is the most literal. This is a Hebrew idiom for care and attentiveness (cf. I Kgs. 8:29; II Chr. 7:15; Neh. 1:6). The question remains if this phrase intends to show that Judah had been forced to join in the attack against Jerusalem and if so that God spared the Judean soldiers when all the rest of the invading army was struck mad.
In the ancient Near East, cavalry and chariots were the most powerful and feared military weapon, but YHWH will overpower them (cf. 10:5; 12:4; 14:15; Hag. 2:22), and remove them, even those of Ephraim and Judah, 9:10. He is the victor!
This intervention by God on behalf of His people is reminiscent of His action during (1) the Exodus; (2) conquest and settlement of Canaan; and (3) the fall of Mesopotamian capitals.
12:5 "A strong support for us are the inhabitants of Jerusalem through. . .their God" This phrase is understood in several ways.
1. there was a tension between the inhabitants of Jerusalem and the rest of Judah (cf. v. 7 and New International Dictionary of Old Testament Theology and Exegesis, vol. 1, p. 440)
2. Judah was forced to participate in the besieging of Jerusalem (cf. v. 2c; 4b), but took courage to rebel when they saw the faith of Jerusalem's defenders (UBS, Handbook)
3. Judah's leaders recognized YHWH's help by His defense of Jerusalem
▣ "the Lord of hosts" This is a common post-exilic title (YHWH Sabaoth), which emphasizes God as military warrior. It seems to see God as the captain of the military army. Verse 5 also recognizes the intervention of the supernatural God, which must be linked to vv. 7 and 8. See SPECIAL TOPIC: NAMES FOR DEITY at Dan. 4:2.
NASB (UPDATED) TEXT:12:6-9
6"In that day I will make the clans of Judah like a firepot among pieces of wood and a flaming torch among sheaves, so they will consume on the right hand and on the left all the surrounding peoples, while the inhabitants of Jerusalem again dwell on their own sites in Jerusalem. 7The Lord also will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem will not be magnified above Judah. 8In that day the Lord will defend the inhabitants of Jerusalem, and the one who is feeble among them in that day will be like David, and the house of David will be like God, like the angel of the Lord before them. 9And in that day I will set about to destroy all the nations that come against Jerusalem."
12:6 "In that day" See note at v. 4.
▣ As verse 5 affirms God's help to Jerusalem, verse 6 affirms God's help to the "clans of Judah" (BDB 49 II, lit. "thousands," but used of leaders, cf. 9:7).
God will make the clans rebel and become a destroying flame against the invading army of the nations. They became God's destroyers amidst the enemy's army.
There is a constant tension between "the nations" as enemies (cf. v. 9) and welcomed converts (cf. 2:11; 8:20-23) throughout the book of Zechariah.
SPECIAL TOPIC: ELEPH (THOUSAND)
12:7 "The Lord also will save the tents of Judah first" The VERB (BDB 446) is a Hiphil PERFECT. There are two ways to understand this phrase.
1. God allows the Judean forces to defeat the invaders so that Jerusalem will not be overly exalted.
2. God saves the tents of Judah first because they are more vulnerable to attack. In this way He shows that He has no favoritism between those who live in Jerusalem and those who live in the countryside.
The word "tents" (BDB 13) is being interpreted in two senses: (1) a military camp or (2) a metaphor for homes.
12:8 "the Lord will defend the inhabitants of Jerusalem" This means "cover as with a shield" (BDB 170, KB 199, Hiphil IMPERFECT, cf. 4:14-15; 9:15).
▣ "and the one who is feeble among them" The literal meaning is "stumble" (BDB 505, KB 502, Niphal PARTICIPLE). This refers to the oldest and weakest of the community who will be made as strong as King David, who was noted as a formidable warrior.
▣ "the house of David will be like God, like the angel of the Lord before them" This is a striking metaphor used in the sense of God's empowering of His people. The term for God is the term Elohim, which is used in the sense of supernatural beings (cf. Exod. 4:16; 7:1; I Sam. 28:13; Ps. 8:5; 82:1,6).
The angel of the LORD is often seen as God's representative among the people (cf. Exod. 13:21; 14:19; 23:20-21; 32:34; 33:2,14-15,22). In two passages David is likened to the angel of the Lord (cf. I Sam. 29:9; II Sam. 14:17,20; 19:27). Remember there are three phrases (no VERBS) here which build on each other for literary, not theological, effect.
12:9 This shows the continuing metaphor of God's sovereign protection of His people. These invading nations were defeated by Judean forces, but through YHWH's empowerment!
NASB (UPDATED) TEXT:12:10-14
10"I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn. 11In that day there will be great mourning in Jerusalem, like the mourning of Hadadrimmon in the plain of Megiddo. 12The land will mourn, every family by itself; the family of the house of David by itself and their wives by themselves; the family of the house of Nathan by itself and their wives by themselves; 13the family of the house of Levi by itself and their wives by themselves; the family of the Shimeites by itself and their wives by themselves; 14all the families that remain, every family by itself and their wives by themselves.
12:10 "I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication" The phrase "I will pour out" (BDB 1049, KB 1629, Qal PERFECT) is used quite often in the OT to denote God giving the Spirit (cf. Ezek. 39:29; Joel 2:28,29, a different word but same concept in Isa. 12:15; 44:3). The terms "grace" (BDB 336, cf. 4:7) and "supplication" (BDB 337, cf. Jer. 31:9) are from the same root. This is a strong verse which emphasizes the national conversion of Israel to faith in God's crucified ("pierced") Messiah (cf. Rom. 11:25-27; John 19:37; Rev. 1:7). The physical deliverance of vv. 2-9 are not complete without the spiritual deliverance of v. 10!
The phrase "a spirit of" (NRSV, NJB) or "the Spirit" (NASB, NKJV) has no ARTICLE in the Hebrew text. This is not a reference to the Holy Spirit, but the human spirit: (1) positive attributes (a) Deut. 34:9, "filled with the spirit of wisdom"; (b) Isa. 28:6, "a spirit of justice" and (2) negative attributes, (a) Num. 5:14,30, "a spirit of jealousy"; (b) Isa. 19:4, "a spirit of distortion"; (c) Isa. 29:10, "a spirit of deep sleep"; and (d) Hos. 4:12, "a spirit of harlotry." These physically delivered Jewish people will be empowered by God to see and understand their spiritual need and God's redemptive plan.
Other prophetic texts where "the Spirit" is poured out are Isa. 44:3; Ezek. 39:29 and also the classic text of Zech. 4:5. It is God who energizes and motivates the fallen human spirit to appropriate and righteous attitudes and actions.
▣ "so that they will look on Me" The VERB (BDB 613, KB 661) is a Hiphil PERFECT. The Hebrew PREPOSITION translated "on" (BDB 39) in this verse should really be translated as "to" or "unto" (see New International Dictionary of Old Testament Theology and Exegesis, vol. 3, p. 9 and The Expositor's Bible Commentary, vol. 7, p. 683). It speaks of looking to this one for help or grace (cf. Num. 21:9; Isa. 45:22 for this usage of the PREPOSITION).
▣ "whom they have pierced" This VERB (BDB 201, KB 230, Qal PERFECT) means "to pierce through" ("kill," cf. Num. 25:8; Jdgs. 9:54; I Sam. 31:4; I Chr. 10:4). This is a different word from the one in Isa. 53, but the theological concept is exactly the same (cf. John 19:37; Rev. 1:7).
▣ "they will mourn for Him as one mourns for an only son" The VERB (BDB 704, KB 763) is another Qal PERFECT. This seems to imply their repentance and faith ("look to") in the one whom they had pierced (cf. Isa. 53:5). The mourning (lit. "wailing" or "lamenting" BDB 704, cf. vv. 10,11,12) will be intense like that over an only son (cf. Jer. 6:26), who in a Jewish home was an especially important person.
This verse has been extremely difficult for the rabbis to interpret.
1. Therefore, they developed from this verse the concept of two Messiahs; one of the son of David and one of the son of Joseph, who was going to die (cf. the Babylonian Talmud, Sukkah, 52a). This same theory also appears among the Essenes of the Dead Sea community.
2. The modern translators of the Jewish Publication Society of America turn this verse into a lament by Israel to God to spare the remnant of the invading nations, but admits in the footnote that the Hebrew is uncertain.
▣ "they will weep bitterly" The term (BDB 600, KB 638, Hiphil INFINITIVE ABSOLUTE), which is used twice, means a bitter outcry (cf. Isa. 22:4).
12:11 "In that day there will be great mourning in Jerusalem, like the mourning of Hadadrimmon in the plain of Megiddo" There have been many theories to try to describe what is referred to here: (1) the RSV and NRSV translate this as referring to a person; (2) the KJV and NKJV, following Jerome, interpret this to refer to a city located four miles from Megiddo (the site of the end-time battle, cf. vv. 2-9); (3) recent scholars believe that this refers to a Canaanite deity, Ba'al, mentioned in II Kgs. 5:18. This word, "Hadadrimmon" is made up of two proper names (one Syrian and one Assyrian) which are used in the OT for ancient deities; or (4) the term is ambiguous. It is possible that it refers to the mourning over Josiah's death at this geographical location (609 b.c., cf. II Kgs. 23:29ff; II Chr. 35:20ff). The exact allusion is uncertain, but great mourning occurred over something and this is simply the illustration used to back up the emphasis of v. 10.
12:12 "And the land will mourn" This could mean several things.
1. the term land stands for the inhabitants of the land, as in v. 12 and 13:8
2. the land is affected by human actions (e.g. Gen. 3:17-19; Deut. 27-29; Rom. 8:19-25)
▣ "every family by itself" This is a continuing emphasis on the gravity and extent of the mourning. The royal family is mentioned, David and his son Nathan (cf. II Sam. 5:14; I Chr. 3:5; 14:4; Luke 3:31; this is the line of David [i.e. Judah]). Levi and his son (Shimeites) are mentioned in Num. 3:18; I Chr. 6:17. The royal family and the priestly family (Shimeites were Levites, cf. Exod. 6:16-17; Num. 3:12-18,21) are uniquely involved in this mourning as representatives of the entire people. It is also possible to note that Zechariah combined the royal and priestly roles (cf. chapters 3 & 4, as well as 6:9-15).
The Mishnah teaches that these verses prove that men and women should mourn and worship separately (cf. Sukkoth 51b, 52a).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Is the continuing allusion in the prophets to the people of God's battle with the surrounding nations a continuing event, a contemporary event of the prophet, or a future event? Why?
2. Why and how did the rabbis develop the theory of two Messiahs?
3. List the prophecies in this chapter which were fulfilled in the life of Jesus.
4. Will national Israel repent and turn to the Messiah one day? (Give references)
5. What is your interpretation of v. 11 and why?
Copyright © 2012 Bible Lessons International
Zechariah 13
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Idolatry Cut Off |
Jerusalem Shall Lament Its Sin and be Purged of Idolatry (12:1-13:6) |
The Future Deliverance of Jerusalem (12:1-13:6) |
The Deliverance and Restoration of Jerusalem (12:1-13:6) |
13:1-3 | 13:1 | ||
13:2-6 | |||
13:4-6 | |||
The Shepherd Savior | God's Shepherd, Smitten for Sheep | The Command to Kill God's Shepherd | Invocation to the Sword; the New People |
13:7-9 | 13:7-19 | 13:7-9 | 13:7-9 |
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:13:1
1"In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.
13:1 "In that day" This is the repeated eschatological marker of chapters 10-14 (cf. 13:2).
▣ "a fountain will be opened" The concept of a fountain of life comes from Isa. 12:2-3; Jer. 2:13 (for the negative see Jer. 51:36; Hos. 13:15); and 17:13. God is the source of life (cf. Ps. 36:5-9). In this context it refers to the forgiveness of sin, which is obviously related to the repentance mentioned in 12:10. This is a picture of the new covenant of Jer. 31:34; Ezek. 36:25 (cf. Rom. 11:26-27; Eph. 5:26; Titus 3:5).
The VERB (BDB 834 I, KB 986, Niphal PARTICPLE) also connected to it is a Qal IMPERFECT, "to be" (BDB 224, KB 243), which denotes an emphasis of permanently opened! God's life-giving water will now flow forever (cf. 14:8; Ezek. 47:1-12; Rev. 22:1; Ps. 46:4).
▣ "for the house of David and for the inhabitants of Jerusalem" The royal line and the people who returned from exile are the recipients (cf. 12:10). Notice there is no distinction between Jerusalem and Judah, as in 12:2,5,7.
▣ "for sin" This is the common Hebrew term (BDB 308) which means "to miss the goal," "to miss the mark," or "to miss the way" (cf. BDB 306).
▣ "for impurity" This Hebrew term (BDB 622) was used mostly of ceremonial defilement by menstrual flow, but was also used for idolatry (cf. II Chr. 29:5-6; Ezra 9:11).
NASB (UPDATED) TEXT:13:2-6
2"It will come about in that day," declares the Lord of hosts, "that I will cut off the names of the idols from the land, and they will no longer be remembered; and I will also remove the prophets and the unclean spirit from the land. 3And if anyone still prophesies, then his father and mother who gave birth to him will say to him, ‘You shall not live, for you have spoken falsely in the name of the Lord'; and his father and mother who gave birth to him will pierce him through when he prophesies. 4Also it will come about in that day that the prophets will each be ashamed of his vision when he prophesies, and they will not put on a hairy robe in order to deceive; 5but he will say, ‘I am not a prophet; I am a tiller of the ground, for a man sold me as a slave in my youth.' 6And one will say to him, ‘What are these wounds between your arms?' Then he will say, ‘Those with which I was wounded in the house of my friends.'"
13:2 "it will come about in that day, declares the Lord of hosts" This is the continuing use of the eschatological phrase, "that day," combined with the common post-exilic title for God, which implies military power.
▣ "that I will cut off the names of the idols from the land" The VERB "cut off" (BDB 503, KB 500, Hiphil IMPERFECT) means to remove and destroy the idols and their followers (cf. Micah 5:10-15; Zeph. 1:4-6).
Again, the time setting of chapters 9-14 is very difficult to ascertain. It is obvious that idol worship was a major problem with the Jewish people before the Exile, but after the Exile this was not a problem. This verse seems to imply that idolatry will again become a major sin of the people of God.
This context is similar to Ezek. 36:22-38 in that YHWH chooses to act Himself because of His people's inadequacy to act. In Ezekiel He acts on their behalf to inaugurate the New Covenant (cf. Jer. 31:31-34). Here He acts to remove evil from their midst (i.e. idols, false prophets, and the unclean spirit).
▣ "and I will also remove the prophets" The VERB (BDB 716, Hiphil #4, KB 778) is used of removing evil people in I Kgs. 15:12 and II Chr. 15:8.
This obviously refers to false prophets (cf. LXX). The discussion in vv. 3-6 deals with those who claim to know and speak for God, but who are actually a tool for the evil one (cf. Matt. 24:4-5,11,23-24).
▣ "and the unclean spirit from the land" The presence of the DEFINITE ARTICLE could mean that we are identifying a particular figure (i.e. Satan, cf. I Kgs. 22:21) or this is a hendiadys, which means "the prophets" and "the unclean spirit" form one group (i.e. false prophets). This same phrase is also used quite often in the NT to refer to the demonic. It (i.e. Leupold, p. 246, "spirit of uncleanness") is obvious that this is the exact opposite of "the spirit of grace" mentioned in 12:10.
13:3 "And it will come about that if anyone still prophesies, then his father and mother" A tremendous change of attitude has occurred where even parents are ready to discipline their children for idol worship.
There are several similarities between this paragraph and 12:10-14. It almost seems that a true prophet suffered the fate of the false prophets.
▣ "You shall not live, for you have spoken falsely in the name of the Lord" This refers to the punishment for false prophets from Deut. 13:1-10; 18:20,22. The only difference is that in v. 3 the offender is pierced, while in Deuteronomy they are stoned.
▣ "pierce him through" This is the same term used in 12:10 and the implication is that he is pierced by his parents because he is a false prophet and a blasphemer. This may be so that the whole family may not be judged (cf. Jer. 23:34). This is exactly the reason that the Jews crucified Jesus because they saw Him as a false prophet and a blasphemer.
13:4 "in that day that the prophets will each be ashamed of his vision when he prophesies" Verses 4-6 describe the excuses that these false prophets will make when they are confronted with their false prophecies. A good descriptive parallel to "ashamed" (BDB 101) prophets is Micah 3:5-7.
▣ "a hairy robe" This was (CONSTRUCT BDB 12 and 972) the distinctive dress of some prophets.
1. Samuel, I Sam. 28:14 (different word)
2. Elijah, I Kgs. 19:13; II Kgs. 2:8
3. Elisha, I Kgs. 19:19; II Kgs. 2:13,14
4. John the Baptist, Matt. 3:4; Mark 1:6
13:5 "I am not a prophet; I am a tiller of the ground" This man will claim to be a farmer, not a prophet.
NASB"for a man sold me as a slave in my youth"
NKJV"man taught me to keep cattle from my youth"
NRSV"for the land has been my possession since my youth"
TEV"I have farmed the land all my life"
NJB"for the land has been my living since I was a boy"
This phrase is very ambiguous, but it is related to the phrase, "a tiller of the ground." The differences are because of the possible origins of hqnni.
1. NKJV, connects it to mqnh (BDB 889), a flock or herd
2. NASB, connects it to qnh (BDB 888, KB 1114), acquire or purchase
3. NRSV, slightly changes the MT by adding one consonant
F. F. Bruce, Answers to Questions, makes a good point,
"The clause is an amplification of the preceding one (‘I am a tiller of the ground') and means that the speaker is a simple agricultural laborer and no prophet" (p. 38).
13:6 "And one will say to him, ‘What are these wounds between your arms'" The false prophet will be easily recognized by special cultic marks on his body. "Between his arms" is a Hebrew idiom (BDB 388) for somewhere on his back, chest, arms, or hands. There seem to be two OT allusions to this practice: (1) the prophets of Ba'al (cf. I Kgs. 18:28) and (2) special pagan practices for mourning (cf. Lev. 19:28; 21:5; Deut. 14:1; Jer. 16:6; 41:5; 48:37).
▣ "Then he will say, ‘Those with which I was wounded in the house of my friends'" He tries to explain his wounds by saying he received them while meeting with his friends (Hebrew is MASCULINE). However, the term "friends" or "lovers" (BDB 12, Piel) is used in the OT for associates in idolatry (cf. Jer. 22:20,22; 30:14; Ezek. 16:33,36,37; 23:5,9,22; Hos. 2:7,9,12,14,15; also LXX of Hos. 7:14).
NASB (UPDATED) TEXT:13:7-9
7"Awake, O sword, against My Shepherd,
And against the man, My Associate,"
Declares the Lord of hosts.
"Strike the Shepherd that the sheep may be scattered;
And I will turn My hand against the little ones.
8It will come about in all the land,"
Declares the Lord, "
That two parts in it will be cut off and perish;
But the third will be left in it.
9And I will bring the third part through the fire,
Refine them as silver is refined,
And test them as gold is tested.
They will call on My name,
And I will answer them;
I will say, ‘They are My people,'
And they will say, ‘The Lord is my God.'"
13:7 There is an obvious radical break between vv. 6 and 7. As v. 6 refers to false prophets, v. 7 refers to the coming Messiah. Notice in your translation that 13:1-6 is in prose, while 13:7-9 is poetry. This poetry is definitely related to 11:4-14, which describes the godly shepherd.
▣ "Awake" This is a Qal IMPERATIVE (BDB 734, KB 802).
▣ "O sword" This is obviously a personification of death (cf. the VOCATIVE is also used in Jer. 47:6-7 in a military sense). Notice that God is the spokesman. God is the One who strikes the Shepherd. The terms "awake" and "sword," in v. 7a, are both FEMININE, while the word "strike" in v. 7d isHiphil IMPERATIVE MASCULINE SINGULAR (BDB 645, KB 697) and refers to God striking the shepherd (i.e. vicarious substitutionary atonement, cf. Isa. 53:10; Acts 2:23; II Cor. 5:21).
▣ "My Shepherd" This is an obvious reference to the Davidic king (cf. 12:10). "Shepherd" originally referred to God (cf. Psalm 23), but it is later used of the leaders of Israel (cf. Ezekiel 34). It is used in the NT to describe the Messiah (cf. John 10).
▣ "And against the man, My Associate" The NIV translates this "and against the man who is close to me." This is obviously a reference to a close associate (BDB 765). This is why identifying this shepherd with the one in 11:17 is misleading. This term (BDB 765) is used only here and in the book of Leviticus (cf. Lev. 5:21; 18:20; 19:15,17; 24:19; 25:14,15). It obviously means a close friend or covenant neighbor.
▣ "strike the shepherd" This VERB (BDB 645, KB 697) is a Hiphil IMPERATIVE.
▣ "that the sheep may be scattered" The VERB (BDB 806 I, KB 918) is a Qal IMPERFECT used as a JUSSIVE. This is used as a fulfillment of the cursing section of Deut. 28:64. Jesus makes an allusion to this when He was arrested in the Garden of Gethsemane (cf. Matt. 26:31; Mark 14:27).
▣ "I will turn My hand against the little ones" The VERB (BDB 996 [top of, p. 999], KB 1427, Hiphil PERFECT) is used especially of God's judgment (cf. Isa. 1:25; Zech. 13:7; Ps. 81:15). The phrase "the little ones" is parallel to "the sheep," which are scattered in the previous verse. This must be a time of testing initiated by God Himself.
13:8 "That two parts in it will be cut off and perish; But the third will be left in it" This seems to refer to some type of punishment by God where two-thirds of the people perish. This is either a reference to a military invasion or to the spiritual rejection of the Messiah by two-thirds of God's people. Again, the time setting is ambiguous.
13:9 "And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested" This refers to the purpose of refining (BDB 864, cf. Mal. 3:2) for strengthening (cf. Isa. 48:10; Dan. 11:35). YHWH wants a purified people who reflect His character! This use of the metallurgical term is quite common in the Bible to describe God testing His people (i.e. the faithful remnant) for approval (cf. Prov. 17:3; Isa. 1:25; 48:10).
▣ "They will call on My name, And I will answer them; I will say, ‘They are My people,' And they will say, ‘The Lord is my God'" This is a series of covenant phrases (e.g. Hos. 2:19-23) to describe that in the midst of God's judgment on the shepherd and the sheep, His purpose is a stronger covenant relationship (cf. 8:8).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the historical setting of chapter 13?
2. How is the unclean spirit related to the idols and prophets?
3. Why is the false prophet in v. 3 pierced instead of being stoned?
4. Was a hairy robe a sign of YHWH's prophets in the OT?
5. List the major theological truths about the purpose of God in v. 7.
6. How is chapter 13 related to chapter 11?
7. Will only a remnant of Israel be saved? How does this apply or not apply to the church?
Copyright © 2012 Bible Lessons International
Zechariah 14
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
The Day of the Lord | The Final Warfare and the Final Victory | Jerusalem and the Nations | The Eschatological Battle; the Splendor of Jerusalem |
14:1-2 | 14:1-5 | 14:1-5 | 14:1-5 |
14:3-7 | |||
14:6-7 | 14:6-7 | 14:6-11 | |
14:8-11 | 14:8 | 14:8-9 | |
14:9 | |||
14:10-11 | 14:10-11 | ||
14:12-15 | 14:12-15 | 14:12 | 14:12-15 |
14:13-14 | |||
The Nations Worship the King | 14:15 | ||
14:16-19 | 14:16-19 | 14:16-19 | 14:16-19 |
14:20-21 | 14:20-21 | 14:20-21 | 14:20-21 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. There have been many interpretations of this chapter. There are two extremes.
1. to take it very literally as national Israel
2. to spiritualize it to fit the church exclusively
B. We must assert that this section, chapters 9-14, is very Messianic. As chapters 1-8 are quoted most often by John in the Revelation, so chapters 9-14 are quoted most often in the Gospels. Yet, the entire book points toward the end-time. It seems that the OT authors used past and current events to overshadow future events. When the last generation comes I think that this prophecy and all prophecy will be more easily understood.
C. Although, as historical-grammatical interpreters, we look closely at the text, we must remember that Christ is the focus of the OT. These passages are very Messianic, even though the historical setting is ambiguous.
D. It is obvious that God is still involved in national Israel. Their repentance and faith is coming (cf. Rom. 9-11). The Church, in many ways, has supplemented, complemented, and fulfilled Israel's initial task, which was to be a kingdom of priests to bring all humans to YHWH through the Messiah (cf. Gen. 3:15; 12:3; 18:18; Exod. 19:4-6; I Pet. 2:5,9; Rev. 1:6).
E. Be careful of being too dogmatic concerning your personal interpretation. Often we are overly influenced by theories which are current in our day.
F. Chapter 14 is a picture of the sons of God's victory in history (cf. Rev. 11:15). It is not as Messianic as chapters 10-13. The Father is the focus and the ideal age is the setting. However, OT functions, as well as titles for God, are transferred to the Son. This apocalyptic literature is an idealized future scene in terms of ancient Israel's capital.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:14:1-5
1Behold, a day is coming for the Lord when the spoil taken from you will be divided among you. 2For I will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city. 3Then the Lord will go forth and fight against those nations, as when He fights on a day of battle. 4In that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south. 5You will flee by the valley of My mountains, for the valley of the mountains will reach to Azel; yes, you will flee just as you fled before the earthquake in the days of Uzziah king of Judah. Then the Lord, my God, will come, and all the holy ones with Him!
14:1 This is a summary of the entire chapter which emphasizes God's fighting on behalf of His people. In this chapter His people are depicted as ancient Israel. God judged them and dispersed them, but now He restores their losses (cf. Isa. 53:12) and their place (i.e. Promised Land).
▣ "a day is coming for the Lord" The "day of the Lord" is a common theme of chapters 12-14, but this phrase has an added Hebrew PREPOSITION "of" (BDB 750 #5), which denotes that the day is His day!
The VERB (BDB 97, KB 112, Qal ACTIVE PARTICIPLE) denotes an approach or arrival. YHWH will be publicly acknowledged as King and victor (cf. v. 9).
▣ "you" This is FEMININE SINGULAR referring to Jerusalem (cf. v. 2).
14:2 "For I will gather all the nations against Jerusalem to battle" Notice the emphasis is on God's control of history (cf. v. 9; 12:2,3,6,9; Ps. 2; Isa. 8:9-10; 17:12-14; Ezek. 38-39; Joel 3:9-17; Rev. 16:14-16; 19:17-19).
▣ "the city will be captured" The VERB (BDB 539, KB 530) is a Niphil PERFECT. This final, ultimate confrontation between the kingdoms of this world and the kingdom of our God will result in the partial fall of Jerusalem (cf. 13:8). This fall is described in vivid terms from Jerusalem's past experience with conquering invaders. However, a remnant will remain (in 13:8 only 1/3, but here 1/2). This is a stark contrast to the divine protection promised in 12:1-9.
14:3 YHWH fights on behalf of His people as He did in the exodus from Egypt and the conquest and settlement of Canaan.
In an eschatological sense God is depicted as once-and-for-all fighting on behalf of His people and setting up a new order (cf. Ps. 2; Isa. 2:2-4; Ezek. 38-39; Zech. 14; also in intertestamental, apocalyptic literature, I Enoch 56:5-8 and IV Ezra 13:1-13,25-53; and in the NT in Rev. 20:7-9.
14:4 "And in that day His feet will stand on the Mount of Olives" The PRONOUN anthropomorphically reflects YHWH (cf. "LORD" of vv. 1,3,5 and PRONOUN of v. 2a). However, the Messiah often takes on the titles and functions of the Father. In context, this chapter is oriented toward God the Father.
▣ "the Mount of Olives will be split in its middle from east to west by a very large valley" The Mount of Olives is a 2½ mile ridge running to the east of Jerusalem and culminates in the city of Bethany. Apparently this earth-shaking event will occur for two purposes: (1) the return of the Lord to do battle for His people and (2) a way of escape for the remnant that are still left in the city.
This splitting will be for (1) the remnant to flee (cf. v. 5) and (2) the water of life to flow (cf. v. 8; 13:1; Ps. 46:4; Ezek. 47:1-12; Rev. 22:1).
14:5
NASB"And you will flee by the valley of My mountains"
NKJV"then you shall flee through My mountain valley"
NRSV"and you shall flee by the valley of the Lord's mountain"
TEV"You will escape through the valley that divides the mountain in two"
NJB"the valley between the hills will be filled"
There has been much confusion in the translation of this verse. The word "flee" occurs three times in v. 5 (BDB 630, KB 681, Qal PERFECTS), but the ancient translations fluctuate the translation from "flee" to "you shall be stopped" (BDB 711) The Masoretic Text is followed by the Peshitta and the Vulgate, while the Septuagint and Symmachus' translation follow the Aramaic Targums.
NASB"Azel"
NKJV, NRSV"Azal"
TEV----
NJB"Jasol"
This seems to refer to a city, possibly also mentioned in Micah 1:11 ("Beth-ezel"), which shows the terminus of this supernaturally-made valley (cf. NRSV).
▣ "the earthquake in the days of Uzziah king of Judah" Josephus (Antiq. 9.225) links it with II Chr. 26:16-23, when Uzziah offered a sacrifice and was struck with leprosy. This same earthquake is referred to in Amos 1:1 (i.e. 750 b.c.). This may imply that an earthquake will form the valley, but this is not a certainty. Earthquakes are used to describe God's presence in judgment (cf. Isa. 29:6; Ezek. 38:19).
▣ "the Lord. . .will come and all the holy ones" This refers to YHWH's coming with angels (cf. Deut. 33:2-3). Angels are called holy ones in Job 5:1; 15:5; Ps. 89:5,7; Dan. 8:13. The term "holy" is also used of believers in the OT (cf. Ps. 16:3; 34:9; Isa. 4:3; Dan. 7:18,21,22,25,27; 8:24). In the NT it refers to Jesus' Second Coming and may include angels and believers (cf. Matt. 16:27; 25:31; Mark 8:38; II Thess. 1:7; Rev. 19:14).
▣ "with Him" The Masoretic Text has "with You," which may refer to Jerusalem (FEMININE SINGULAR, cf. v. 1).
NASB (UPDATED) TEXT:14:6-7
6In that day there will be no light; the luminaries will dwindle. 7For it will be a unique day which is known to the Lord, neither day nor night, but it will come about that at evening time there will be light.
14:6
NASB"In that day there will be no light; the luminaries will dwindle"
NKJV"there will be no light, the lights will diminish"
NRSV"on that day there shall not be either cold or frost"
TEV"when the time comes, there will no longer be cold or frost"
NJB"that Day, there will be no light, but only cold and frost"
The Septuagint and the Vulgate interpret the last phrase as "no cold and ice" (cf. New International Dictionary of Old Testament Theology and Exegesis, vol. 3, pp. 952, 995). However, the eschatological context may refer to the dwindling light (BDB 21) of the heavenly bodies (cf. Isa. 13:10; 24:23; 60:19; Jer. 4:23; Ezek. 32:7,8; Joel 2:31; 3:15; Matt. 24:29; Acts 2:19).
The second Hebrew phrase has two words: (1) "precious," "rare," "splendid," "weighty" (BDB 429) and (2) "thicken," "condense," "congeal" (BDB 891, KB 1117, Qal IMPERFECT). The NASB footnote has "glorious ones will congeal."
14:7 "For it will be a unique day which is known to the Lord" This possibly refers to Matt. 24:36 and reenforces the understanding that this section refers to God the Father. The uniqueness may be that there is no more night (cf. TEV).
▣ "at evening time there will be light" God's presence provides continual light (cf. Isa. 60:19,20; Rev. 21:25; 22:5), as it did before the creation of the sun, stars, and moon (cf. Gen. 1:3-5 versus 1:14-19).
NASB (UPDATED) TEXT:14:8
8And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea; it will be in summer as well as in winter.
14:8 "living waters will flow out of Jerusalem" This seems to be used in the sense of life-giving, supernatural waters (cf. Gen. 2:10), which issue not only in physical bounty, but also in spiritual bounty. These waters are often referred to in the Bible (cf. Ps. 46:4; Isa. 33:21-23; 49:10; Ezek. 47:1-12; Joel 3:18; John 4:13-15; 6:35; 7:37-38; Rev. 22:1,2 and in a negative way in Jer. 2:13; Zech. 9:11). Jerusalem, because of YHWH's presence, is the center of all creation. The King is enthroned there!
▣ "the eastern sea. . .the western sea" This refers to the Dead Sea (which will no longer be dead!) and the Mediterranean Sea.
▣ "it will be in summer as well as in winter" In Palestine there are really only two seasons. This verse implies continual water, which is not related to the seasonal changes. This whole context speaks of a new natural order which is not dependent on regular cycles of nature.
NASB (UPDATED) TEXT:14:9
9And the Lord will be king over all the earth; in that day the Lord will be the only one, and His name the only one.
14:9 "the Lord will be king" This continues the motif of YHWH as King of the earth (cf. 14:16,17; I Sam. 8:7; 12:12; Ps. 93:1; 97:1; 99:1). In 9:9 it is the Messiah who is king (cf. Isa. 9:6-7; Jer. 10:7; 23:5). YHWH does not become King. He has always been King, but now all humans recognize it (cf. Matt. 6:10).
▣ "over all the earth" Here is the continuing theme of the universal reign of God (cf. v. 16; Ps. 22:27-28; 47:8-9; Isa. 2:2-4; 45:2-3).
▣ "in that day the Lord will be the only one, and His name the only one" This is an emphasis on monotheism (cf. Exod. 8:10; 9:14; Deut. 4:35,39; 6:4-5; 33:26; I Sam. 2:2; II Sam. 22:32; I Kgs. 8:23; Ps. 86:8; Isa. 46:9; Jer. 10:6-7).
NASB (UPDATED) TEXT:14:10-11
10All the land will be changed into a plain from Geba to Rimmon south of Jerusalem; but Jerusalem will rise and remain on its site from Benjamin's Gate as far as the place of the First Gate to the Corner Gate, and from the Tower of Hananel to the king's wine presses. 11People will live in it, and there will no longer be a curse, for Jerusalem will dwell in security.
14:10 "All the land will be changed into a plain from" This supernatural altering of the earth's terrain has been interpreted in several ways: (1) as a theological symbol of the holiness of the area; (2) as universal access to the place where God dwells; or (3) as the equal distribution of this living water to all people. Some see an allusion to this topographical preparation in Isa. 40:4.
▣ "Geba" This is a city located six miles north of Jerusalem, which is mentioned in II Kgs. 23:8. Its name means "height." It was the northern boundary of Judah (cf. Josh. 18:24).
▣ "Rimmon south of Jerusalem" This village is mentioned several times in the OT (cf. Josh. 15:32; 19:7; and Neh. 11:29), but its exact location is uncertain. It was in the tribal allocation of Simeon. It is not the same as Rimmon mentioned in Josh. 19:13, which was in the tribal allocation of Zebulun.
▣ "Jerusalem will rise" This topological rising (BDB 926 or 910, KB 1163, Qal PERFECT) of the city above its surrounding area was predicted by Isa. 2:2 and Micah 4:1, which are both eschatological passages that predict the nations will come in great numbers to YHWH in Jerusalem (cf. 8:20-23). Is this symbolic of access to God or is it an actual physical modification of Judah? Other prophets speak of a completely new and permanent earth (cf. Isa. 65:17; 66:22). This tension is one reason (along with expecting all prophecies relating to Israel's geographical promises to be literally fulfilled) that many see an earthly kingdom (millennium, Rev. 20:1-6) before the eternal kingdom (cf. Dan. 7:13; Rev. 21-22). My problem is that no NT writer reaffirms these national, geographical promises. Jesus even asserts that true worship is not connected to any mountain (cf. John 4:20-26).
▣ "and remain on its site" The VERB (BDB 442, KB 444) is a Qal PERFECT. This verse is very specific. Although all of the sites and gates within the city are now uncertain, it is obvious that it refers to the entire city of Jerusalem. Jerusalem is secure (cf. 12:6; Jer. 30:18).
14:11 "And people will live in it, and there will be no more curse" The curse mentioned may have several origins: (1) the curse of Gen. 3:17, which is related to mankind's sin; (2) the curse of Deut. 28, which is related to Israel's breaking the covenant (cf. Zech. 8:18 and Rev. 22:3); or (3) the curse of complete destruction (i.e. Jericho, cf. Josh. 6:17,21; Jer. 25:9). It is obvious that Jerusalem will be densely populated, which was a change from the prevailing attitude of Zechariah's own day (cf. Neh. 7:4; 11:1-2).
This "no more curse" is picked up in Rev. 22:3.
▣ "for Jerusalem will dwell in security" This VERB (BDB 442, KB 444, Qal PERFECT #4) has the meaning of "abide in its place" (cf. 2:8; 9:5; 14:11; Lev. 26:5; Jer. 23:6; Ezek. 28:26; 34:25-31; 38:8). They are secure (BDB 105) and dwell in the land because YHWH and His Messiah (cf. Isa. 7:14) dwell with them!
NASB (UPDATED) TEXT:14:12-15
12Now this will be the plague with which the Lord will strike all the peoples who have gone to war against Jerusalem; their flesh will rot while they stand on their feet, and their eyes will rot in their sockets, and their tongue will rot in their mouth. 13It will come about in that day that a great panic from the Lord will fall on them; and they will seize one another's hand, and the hand of one will be lifted against the hand of another. 14Judah also will fight at Jerusalem; and the wealth of all the surrounding nations will be gathered, gold and silver and garments in great abundance. 15So also like this plague will be the plague on the horse, the mule, the camel, the donkey and all the cattle that will be in those camps.
14:12 "Now this will be the plague" God will defeat the nations (cf. vv. 2-3) by a means (i.e. plague BDB 620) which He had employed earlier in His defense of Jerusalem against Sennacherib in 701 b.c. (cf. II Kgs. 19:35; Isa. 37:36). This may be a reference to Deut. 28:20-24, which is now turned against Israel's enemies (e.g. Deut. 28:7; Ps. 89:22-24).
▣ "the Lord will strike" This VERB (BDB 619, KB 669, Qal IMPERFECT) is often used of God's defense of His people (but there are exceptions, cf. Exod. 21:22; Ps. 91:12; Pro. 3:23).
14:13 "a great panic from the Lord will fall on them" This is another supernatural means whereby the army of the nations will fall. They will simply destroy themselves (cf. Exod. 15:16; 23:27; Jdgs. 7:22; I Sam. 14:15-20; II Chr. 20:22-23; Hag. 2:22). Confusion (BDB 223) of the enemies of YHWH is part of the Day of the Lord (cf. Deut. 7:23; 28:20; Isa. 22:5).
14:14 "and Judah also will fight at Jerusalem" The VERB (BDB 535, KB 526) is a Niphil IMPERFECT. The PREPOSITION "at" (i.e. place) is also used in the NIV, while the RSV changes it to "against" (cf. Vulgate, Targums). The same PRONOUN is translated "against" in v. 3.
▣ "the wealth of all the surrounding nations will be gathered" The VERB (BDB 62, KB 74) is a Pual PERFECT. See verse 1.
14:15 This information seems out of place. It should go with the plague on humans mentioned in v. 12. It seems to refer to the complete destruction of this invading army's military capabilities.
NASB (UPDATED) TEXT:14:16-19
16Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths. 17And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, the Lord of hosts, there will be no rain on them. 18If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which the Lord smites the nations who do not go up to celebrate the Feast of Booths. 19This will be the punishment of Egypt, and the punishment of all the nations who do not go up to celebrate the Feast of Booths.
14:16 "any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts" This magnifies the eternal redemptive plan of God. This could mean (1) that some few soldiers survived or (2) that some from the nations they represent survived, but those of the nations who are left will be converted (cf. 8:20-23)! There is an allusion to the world-wide annual worship in Isa. 2:2-4 (cf. Isa. 66:19-24).
▣ "to celebrate the Feast of Booths" This feast is described in Lev. 23:34-44 and Deut. 16:13-17. Foreigners were welcome to participate (cf. Deut. 16:14). It was basically a time for (1) thanksgiving for the harvest; (2) God's provision for the poor; and (3) a time for reading the Torah (cf. Neh. 8:14-18). The mention of living waters in 8:14 and their use in John 7, during the Feast of Tabernacles (Booths), seems to be significant. During the Feast of Tabernacles several ceremonies pointed toward this living water as a symbol of spiritual strength.
14:17-19 "there will be no rain on them" All of the remaining pagans seem to be converted to faith in YHWH at this eschatological period. Any who refuse to come and worship at least annually are cursed with the plague of Deut. 28:22-24. Egypt had seen the plagues of YHWH before! It is surprising that some nations may not come. It is possible to interpret this as "not everyone is fully converted to faith in Christ." Some see this as characteristic of the millennium of Rev. 20:1-6.
NASB (UPDATED) TEXT:14:20-21
20 In that day there will be inscribed on the bells of the horses, "HOLY TO THE LORD." And the cooking pots in the Lord's house will be like the bowls before the altar. 21Every cooking pot in Jerusalem and in Judah will be holy to the Lord of hosts; and all who sacrifice will come and take of them and boil in them. And there will no longer be a Canaanite in the house of the Lord of hosts in that day.
14:20,21 "In that day there will be inscribed. . .'Holy to the Lord'" These two verses describe human society that has now become entirely sanctified and holy. This can be seen by the insignia which was originally on the turban of Aaron, the high priest (cf. Exod. 28:36), and now on the eschatological High Priest (cf. Zech. 3:9, is also on the common things and people). The different aspects of society which were affected are (1) the bells of the horses; (2) the cooking pots in the Lord's house; and (3) the cooking pots in the homes of the people of Jerusalem and Judea (who are now partakers of the holy food of the temple; joint heirs with the Levites and priests).
14:21 "And there will no longer be a Canaanite in the house of the Lord of hosts in that day" The term "Canaanite" (NASB, NKJV, NIV) can refer to any unholy person not included in the covenant people, but there should not be any of these remaining. Therefore, many translators interpret this term as "merchant" (BDB 489 II, i.e. one who weighs out gold and silver, cf. Prov. 31:24; Isa. 23:8; Ezek. 16:29; 17:4; Hos. 12:7) and this is how it is used in the NT of money changers and sellers in the court of the Gentiles in the temple (cf. Matt. 21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:13-16).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Will this chapter be fulfilled literally or symbolically? Why?
2. Is this chapter apocalyptic literature and if so, what does that imply in its interpretation?
3. Relate the significant themes of chapter 12-14 and compare them with a reference Bible throughout the Old Testament.
4. Is this chapter Messianic or YHWH oriented? Why?
5. How and why is Zechariah's prophecy so influential on NT writers?
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Ezra 1
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
NKJV | NRSV | TEV | NJB |
End of the Babylonian Captivity | Cyrus' Decree | Cyrus Commands the Jews to Return | The Return of the Exiles |
1:1-4 | 1:1-4 | 1:1-4 | 1:1-4 |
Gifts for Refurnishing the Temple | |||
1:5-11 | 1:5-11 | 1:5-6 | 1:5-6 |
1:7-10 | 1:7-11 | ||
1:11 |
* 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 (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE 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. Compare your subject divisions with the five 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: 1:1
1Now in the first year of Cyrus king of Persia, in order to fulfill the word of the Lord by the mouth of Jeremiah, the Lord stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout all his kingdom, and also put it in writing, saying,
1:1 "in the first year of Cyrus king of Persia" The close of II Chr. 36:22-23 is similar to the opening of Ezra. Some scholars assert that the lexical and syntactical style suggests one author. However, it may simply be a way of showing that Ezra-Nehemiah continues the history of Chronicles.
▣ "in order to fulfill the word of the Lord by the mouth of Jeremiah" This refers to Jeremiah's prophecy of the seventy-year captivity (cf. Jer. 25:11, 12; 29:10; 50:18-19). It is hard to find an exact 70 year time-frame unless one adds (1) from the time of King Jehoiakim or (2) from the destruction of Solomon's temple in 586 b.c. to the rebuilding of the second temple in 516 b.c. However, it is possible that the number 70 refers to a round number or the expected life span of an individual.
▣ "the stirred up the spirit of Cyrus" This VERB (BDB 734 I, KB 802, Hiphil PERFECT, cf. John Joseph Owens, Analytical Key to the Old Testament, vol. 3, p. 1, and Francis Brown, S. R. Driver, and Charles Briggs [ed], of William Gesenius' Hebrew and English Lexicon of the Old Testament) also occurs in v. 5, where the stirs up the exiles to return home. The major thrust of this recurrent theme is that God is in control of history—all history, by arousing humans to action (cf. 6:22; I Chr. 5:26; II Chr. 21:16; 36:22; Isa. 13:17; Jer. 51:1,11; Hag. 1:14)!
Cyrus seems to have had a unique concern for the Jews. Many commentators believe this was because Daniel, who lived into Cyrus' reign (cf. Dan. 10:1), showed him his name and the prophecies of Isaiah (cf. 41:2,25; 44:28-45:7,12-13; 46:11; 48:15), which relates to YHWH calling "one from the east" to do His bidding of allowing His people to return to Judah and rebuild His temple. Josephus, Antiq. 11.1, says that the Jews showed Cyrus the text, Isa. 44:28.
Cyrus' knowledge of Isaiah's prophecies may be the source of his words in v. 2. The same word, "stirred up" or "aroused" (BDB 734), is used in Isa. 41:2,25; 45:13. Daniel himself was concerned about the rebuilding of YHWH's temple (cf. Dan. 9).
▣ "and also put it into writing saying" Cyrus' decree (538 b.c.) that all of the exiled people groups could return to their native lands (Cyrus Cylinder, cf. Ancient Near Eastern Texts Relating to the Old Testament by J. B. Pritchard, pp. 315-316) and re-establish their religious traditions was an attempt to assure loyalty and to try to appease the gods for his reign.
The term "writing" (BDB 508) is a technical term for written posters. It is possible that the Hebrew account of Cyrus' decree in chapter 1 was spoken (i.e., "he sent a proclamation," BDB 876) as well as posted notices (i.e., "put it in writing") throughout the Empire. The Aramaic in 6:3-5 was the official written document put in the archives.
NASB (UPDATED) TEXT: 1:2-4
2"Thus says Cyrus king of Persia, 'The Lord, the God of heaven, has given me all the kingdoms of the earth and He has appointed me to build Him a house in Jerusalem, which is in Judah. 3Whoever there is among you of all His people, may his God be with him! Let him go up to Jerusalem which is in Judah and rebuild the house of the Lord, the God of Israel; He is the God who is in Jerusalem. 4Every survivor, at whatever place he may live, let the men of that place support him with silver and gold, with goods and cattle, together with a freewill offering for the house of God which is in Jerusalem.'"
1:2 "The Lord" See Special Topic at Neh. 1:4.
▣ "The Lord, the God of Heaven" This title for the universal God of creation was first used by Abraham in Gen. 24:3,7 and later by Jonah (1:9). It was a Persian title used of the Zoroastrian, good high-god, Ahura-Mazda (Ormuzd), but in this context it was obviously influenced by Jewish usages referring to YHWH. This proclamation is Jewish, but I believe that this can be explained by (1) the prophesies of Isaiah shown to Cyrus by Daniel and (2) Jewish consultation in writing this edict concerning YHWH.
▣ "has given me all of the kingdoms of the earth" The VERB (BDB 678, KB 733) is a Qal PERFECT. From the Cyrus Cylinder (ANET p. 315-16), it is known that Cyrus used religion as a political tool to instill loyalty of that people group. The thing he did for the Jews in the name of their God, he did for all the exiled peoples in the names of their gods. Cyrus' personal beliefs are not the issue.
Marduk is the high-god of the Babylonian pantheon, also called Bel (lord). He was the patron god of the city of Babylon. Cyrus consolidated his reign over the ancient Near East by appeasing each and every people group.
The reason Cyrus took the capital of Babylon without a fight was because the last neo-Babylonian king, Nabonidus, became infatuated with the moon god, Zin, who was worshiped in Ur and Haran. His mother was Zin's high priestess at Tema. Nabonidus was absent from Babylon for over ten years on military campaigns near Tema (i.e., Egypt). The priests of Marduk at Babylon saw Cyrus as a liberator and faithful follower of Marduk.
▣ "He has appointed me to build Him a house in Jerusalem" This VERB (BDB 823, KB 955, Qal PERFECT) is used regularly of God appointing someone to a divine task (cf. Num. 27:16; II Chr. 23:14).
Cyrus' understanding of a divine task may have come from his knowledge of Isaiah's prophecies (cf. Isa. 41:2,25; 44:28-45:7,12-13; 46:11; 48:15).
1:3 "whoever" Cyrus allowed any and all Jews to return. History tells us about 50,000 did. The question is how many were left in Babylon? Did the majority of Jews return? Ancient records show that large numbers of Jewish people remained in many cities of Babylon. The ones who returned were the most zealous for their ancestral faith!
▣ "may his God be with him" This is the first of three Qal JUSSIVES:
1. "May his God be with him" (BDB 224, KB 243)
2. "Let him go up to Jerusalem" (BDB 748, KB 828)
3. "Rebuild the house of the Lord" (BDB 124, KB 139)
This phrase may give a hint as to (1) how difficult it was to leave a settled lifestyle and travel a long and dangerous route to Judah or (2) the character of Cyrus himself, to whom all ancient historians refer in gracious, positive ways.
▣ "the house of the Lord" This phrase refers to the temple of YHWH on Mt. Moriah in Jerusalem.
▣ "He is the God who is in Jerusalem" The ancient Near Eastern people believed that every nation had a god and that god was limited to the national boundaries. This concept is seen in the story of Naaman, the Syrian general wanting soil from Israel on which to worship YHWH (cf. II Kgs. 5:17). The Jews were surprised that YHWH left the temple and traveled east to be with the Jewish exiles in Babylon (cf. Ezek. 10:18; 11:23-25).
Cyrus, in v. 2, proclaims YHWH as the God of all the earth, but his comment in v. 3 shows he still saw Him as Israel's deity only!
This phrase could be a parenthesis "(He is God!) which is in Jerusalem," cf. Rotherham's Emphasized Bible, p. 469). By dividing the phrase this way, it emphasizes monotheism!
1:4 "every survivor" In this context God chooses only some (those with a faithful zeal) of the remnant (survivors of the Exile) to return to Judah. As we have seen before in this chapter, themes from Israel's past recur (v. 6). God is reducing the numbers so that He can show His power, provision, and care (e.g., Gideon, Jdgs. 6-7).
SPECIAL TOPIC: "The Faithful Remnant"
▣ "at whatever place he may live" All the Jewish people were allowed by Cyrus' edict in 538 b.c. to return home, those who were exiled by Assyria (722 b.c.) and those who were exiled by Babylon (605, 596, 586, 582 b.c.). We know from history that many of the southern tribes of Judah returned (Judah, Benjamin, Simeon, and most of Levi), but only a few from the northern tribes of Israel, which had been exiled to Media.
▣ "let the men of that place support him" The support for the return trip was supplied by neighbors and kin. These same ones, along with the Persian treasury, helped rebuild the temple.
There is a parallel between the Egyptians of the Exodus giving gold and silver and treasure to the departing Jews to help them build their tabernacle (cf. Exod. 12:35-36). Isaiah depicts the return from exile as a new exodus (e.g., Isa. 41:17-18; 43:14-17; 48:20-21).
This fits the prediction of Haggai 2:7-8 that God will allow and motivate the nations to supply His temple's needs!
NASB (UPDATED) TEXT: 1:5-11
5Then the heads of fathers' households of Judah and Benjamin and the priests and the Levites arose, even everyone whose spirit God had stirred to go up and rebuild the house of the Lord which is in Jerusalem. 6All those about them encouraged them with articles of silver, with gold, with goods, with cattle and with valuables, aside from all that was given as a freewill offering. 7Also King Cyrus brought out the articles of the house of the Lord, which Nebuchadnezzar had carried away from Jerusalem and put in the house of his gods; 8and Cyrus, king of Persia, had them brought out by the hand of Mithredath the treasurer, and he counted them out to Sheshbazzar, the prince of Judah. 9Now this was their number: 30 gold dishes, 1,000 silver dishes, 29 duplicates; 1030 gold bowls, 410 silver bowls of a second kind and 1,000 other articles. 11All the articles of gold and silver numbered 5,400. Sheshbazzar brought them all up with the exiles who went up from Babylon to Jerusalem.
1:5 "then the heads of the fathers of the households of Judah and Benjamin and the priests and the Levites" This is a list of the three major groups (tribes) that made up the southern kingdom, Judah, after the political split in 922 b.c., which was caused by Rehoboam's arrogance (cf. I Kgs. 12).
The only tribal group missing in this list is Simeon, which was incorporated into Judah very early. Most of the tribe of Levi (i.e., priests and Levites) stayed with the southern kingdom because of the temple in Jerusalem.
▣ "everyone whose spirit God had stirred to go up" This is the same VERB (BDB 734 I, KB 802, Hiphil PERFECT) as in 1:1. God motivated Cyrus to do His will and He motivates His people to do His will. However, there is also a necessary covenantal response from each individual. We know from history that not all of these tribal groups returned. God opens hearts to respond to Him!
The Hebrew term ruach (spirit, BDB 924) has a very wide semantic field (BDB 924-926, KB 1197). In this context it refers to the human person, his thought, and volitional processes.
1:6 "encouraged them" This is a Semitic idiom, "strengthen their hands." Here it obviously refers to valuable gifts both for the temple in Jerusalem and to help those who are returning to make the trip.
▣ "a freewill offering" God's people had responded to give to the tabernacle in Exod. 35:29 from the spoils they were given by the Egyptians. Here neighbors and fellow Jews give to the rebuilding of the temple in Jerusalem. This may fit Hag. 2:6-7.
1:7 "King Cyrus brought out the articles of the house of the Lord, which Nebuchadnezzar had carried away from Jerusalem and put into the house of his gods" These articles would include cups, censers, and sacrificial paraphernalia (cf. vv. 9-11). These articles are mentioned in Jer. 52:17-19; II Chr. 36:10. They were placed in the temple of Marduk in the city of Babylon. When one compares II Kgs. 24:13 with Dan. 5:2-4, there seems to be a contradiction. However, it seems that the large articles of metal were cut up to make them easier to transport, but the smaller ones such as cups, bowls, and spoons were kept intact.
1:8 "Mithredath" This was the name of the treasurer of the city of Babylon. His name (BDB 609) reflects the Persian sun god, Mithras. This was a common name ("given to Mithras" or "Mithras has given") and another person by the same name occurs in 4:7.
▣ "Sheshbazzar" His Babylonian name (BDB 1058) means "may ______ protect the father." The blank may refer to the moon god (Zin/Sin) or the sun good (Shashu/Shamash). There has been much discussion about this man's relationship to Zerubbabel, who is mentioned in 2:2 as bringing the exiles back to Jerusalem. Some see him as the first Persian-appointed governor and the uncle of Zerubbabel (cf. I Chr. 3:18, "Shenazzar" or "Shenabazar" is the fourth son of exiled king Jeconiah [Jehoiachin]; Zerubbabel's father is Shealtiel, the first son, cf. Ezra 3:2). In my opinion they are sequential governors (cf. I Esdras 6:18), but this is speculation.
▣ "prince of Judah" The term "prince" (BDB 672 I) means "one lifted up" or "chief." It does not necessarily imply that he is of the royal line (tribe of Judah, Gen. 49:10; line of Jesse, Isa. 11:1; and family of David, II Sam. 7). He is called "governor" in Ezra 5:14-16, while Zerubbabel is called "governor" in Hag. 1:1.
1:9
NASB"30 gold dishes"
NKJV"thirty gold platters"
NRSV"gold basins, thirty"
TEV"gold bowls for offerings - 30"
NJB"thirty gold dishes"
This term (BDB 173) refers to a basin or basket. The New International Dictionary of Old Testament Theology and Exegesis, vol. 1, p. 256, calls it a dish or pan. The Anchor Bible Commentary, vol. 14, calls it "a small dish or other container," p. 5. The term is used only in this verse in the Bible and is uncertain as all the various guesses from the ancient versions show.
NASB"1,000 silver dishes"
NKJV"one thousand silver platters"
NRSV"silver basins, one thousand"
TEV"silver bowls for offerings - 1,000"
NJB"one thousand silver dishes"
This term (BDB 173) is the same word as the above items except the ones above were made of gold; these were made of silver. In the tabernacle the different types of valuable metals were used to designate degrees of holiness. Gold was used in the Holy of Holies, but silver in the Holy Place and bronze in other parts of the tabernacle. If this remains true then these different metal vessels may have specialized usages. No bronze vessels are mentioned in the list.
NASB"29 duplicates"
NKJV"twenty-nine knives"
NRSV"knives, twenty-nine"
TEV"other bowls - 29"
NJB"twenty-nine repaired"
This term (BDB 32) may denote a ritual cutting instrument because it may be related to the VERB "to cut through." In I Esdras 2:13, which contains a list of vessels closer to the number mentioned in v. 11, these are called "censers." The Septuagint translated it as "changes of clothing" (priestly garments).
1:10 "bowls of a second kind" Some lexicons think the word comes from the root, "double" (i.e., "of a second kind") and refers to bowls that matched each other (cf. New International Dictionary of Old Testament Theology and Exegesis, vol. 2, p. 1138).
1:11 "five thousand four hundred" If one adds all of these items listed in vv. 9-11, they do not equal even half of this amount. This list was just a summary or there were many small unlisted items such as spoons. The non-canonical book of I Esdras 2:13-15 gives a list that has many more items listed.
Many of the larger items of gold in the temple were cut up in order to be transported to Babylon (cf. II Kgs. 24:13).
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. Did Cyrus know about Jewish prophecy?
2. Why does Cyrus' decree sound so Jewish?
3. Did God's Spirit stir all the Jews to return to Judah or just some?
4. How are Sheshbazzar and Zerubbabel related?
5. Did Nebuchadnezzar keep only the articles from the Jewish temple or from all the temples that he conquered?
Copyright © 2012 Bible Lessons International
Ezra 2
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | TEV | NJB |
The Captives Who Returned to Jerusalem | A Census of the First Return | The List of Those Who Returned from Exile | List of the First Exiles to Return |
2:1-39 | 2:1-2a | 2:1-2a | 2:1-2a |
2:2b-35 | 2:2b-20 | 2:2b-35 | |
2:21-35 | |||
2:36-39 | 2:36-39 | 2:36-39 | |
2:40 | 2:40-42 | 2:40-42 | 2:40-42 |
2:41 | |||
2:42 | |||
2:43-54 | 2:43-54 | 2:43-54 | 2:43-54 |
2:55-58 | 2:55-57 | 2:55-57 | 2:55-58 |
2:58 | 2:58 | ||
2:59-63 | 2:59-63 | 2:59-60 | 2:59-63 |
2:61-63 | |||
2:64-67 | 2:64-67 | 2:64-67 | 2:64-67 |
2:68-70 | 2:68-69 | 2:68-69 | 2:68-69 |
2:70 | 2:70 | 2:70 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE 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. Compare your subject divisions with the five 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: 2:1-2a
1Now these are the people of the province who came up out of the captivity of the exiles whom Nebuchadnezzar the king of Babylon had carried away to Babylon, and returned to Jerusalem and Judah, each to his city. 2These came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum and Baanah.
2:1 "Now these are the people of the province" The same list in Neh. 7:7 has twelve names listed (possibly symbolic of the twelve tribes returning). It was very important for the Jews who returned from the Exile to be able to prove their lineage. Their Jewish lineage involved inheritance rights in Judah ("each to his city") as well as covenant renewal promises from YHWH.
2:2 "Zerubbabel" This name (BDB 279) means "begotten in Babel" or "offspring of Babel" from the root, "sowing" (BDB 283), or NIDOTTE, "shoot of Babylon," v. 4, p. 1312. Apparently this man was a grandson of Jehoachin, the exiled king of Judah (cf. I Chr. 3:19). He led the second wave of returnees to Judah.
▣ "Jeshua" This name (BDB 221) means "YHWH is salvation," "YHWH brings salvation" or "salvation is of YHWH." The names Jeshua (Aramaic), Joshua (Hebrew, cf. Hag. 1:1) and Jesus are exactly the same word combination (cf. Matt. 1:21). He is also a relative of Ezra (i.e., the tribe of Levi, family of priests, cf. 7:1-5).
NASB (UPDATED) TEXT: 2:2b-35
2bThe number of the men of the people of Israel:
3 the sons of Parosh, 2,172;
4 the sons of Shephatiah, 372;
5 the sons of Arah, 775;
6 the sons of Pahath-moab of the sons of Jeshua and Joab, 2,812;
7 the sons of Elam, 1,254;
8 the sons of Zattu, 945;
9 the sons of Zaccai, 760;
10 the sons of Bani, 642;
11 the sons of Bebai, 623;
12 the sons of Azgad, 1,222;
13 the sons of Adonikam, 666;
14 the sons of Bigvai, 2,056;
15 the sons of Adin, 454;
16 the sons of Ater of Hezekiah, 98;
17 the sons of Bezai, 323;
18 the sons of Jorah, 112;
19 the sons of Hashum, 223;
20 the sons of Gibbar, 95;
21 the men of Bethlehem, 123;
22 the men of Netophah, 56;
23 the men of Anathoth, 128;
24 the sons of Azmaveth, 42;
25 the sons of Kiriath-arim, Chephirah and Beeroth, 743;
26 the sons of Ramah and Geba, 621;
27 the men of Michmas, 122;
28 the men of Bethel and Ai, 223;
29 the sons of Nebo, 52;
30 the sons of Magbish, 156;
31 the sons of the other Elam, 1,254;
32 the sons of Harim, 320;
33 the sons of Lod, Hadid and Ono, 725;
34 the men of Jericho, 345;
35 the sons of Senaah, 3,630.
▣ "Nehemiah" This is not the cup bearer of Artaxerxes who later built the wall of Jerusalem. This man was a leader who returned with Zerubbabel in the second wave of returnees. The name (BDB 637) means "YHWH(iah) is comfort."
▣ "Seraiah" This was the name of the High Priest in Jerusalem who was killed when Nebuchadnezzar destroyed the temple (cf. II Kgs. 25:18; Jer. 52:24).
The person listed here is a Levite or priest who returned with Zerubbabel. The name (BDB 976) means "YHWH(iah) persisteth." Robert Young's Concordance, p. 861, and The Expositor's Bible Commentary, p. 606, has the meaning as "YHWH is Prince." The parallel in Neh. 7:7 has Azariah.
▣ "Reelaiah" This leader appears only here, as is true of the vast majority of these names. He was born in exile. His name means "YHWH(iah) causes trembling or reeling" (BDB 947). The parallel in Neh. 7:7 has Raamiah.
▣ "Mordecai" This is not Esther's relative during Xerxes I's reign. This was another leader who returned with Zerubbabel from Babylon. His name's meaning is uncertain, but seems to be from the god Marduk (BDB 598).
▣ "Bilshan" This returning leader's name may be from the root "to search" (Young's Concordance) or "to inquire" (BDB 119). Nothing else is known of him.
▣ "Mispar" This returning leader is called Mispereth in Neh. 7:7. The name is related to the Hebrew term "to write" and may mean "scribe" (BDB 709, Young's Concordance, p. 664).
▣ "Bigvai" This returning leader is also mentioned in Ezra 2:14; 8:14 and Neh. 7:7,19; 10:16. His family was active in post-exilic Jerusalem. The rabbis think he was governor of the province of Judah from 410-407 b.c., but this would make him far too old to have returned from Babylon in 538 b.c. His name comes from the Sanskrit root "to be happy" (BDB 94).
▣ "Rehum" The returning leader is called Nehum in Neh. 7:7. The same name is (1) that of a Levite who helped organize the repair of Jerusalem's walls in Neh. 3:17 and (2) listed as a priest in Neh. 12:3. The name seems to be related to the Hebrew term for "soft," "gentle," or "compassionate" (BDB 933).
▣ "Baanah" This returning leader forms the conclusion of a list of twelve in Neh. 7, but only eleven in Ezra 2. His name may mean "son of grief" or "son of distress" (BDB 128). A similar name is found in Neh. 3:4 of a man who helped repair the Fish Gate of Jerusalem. It also appears later in Neh. 10:17.
▣ "the number of the men of the people of Israel" This listing is similar to Neh. 7. In vv. 3-20 we deal with the genealogy of the returnees; in vv. 21-35 we deal with the genealogy of the people in relation to their geographical place of family origin before the Exile. In vv. 36-58 we deal with the personnel of the temple, and in vv. 59-63 we deal with those who cannot serve as priests because they cannot document their genealogy.
There are several differences between this list and the list in Neh. 7, but also overwhelming similarity. Ezra and Nehemiah seem to have both worked from official lists, whether composed by Persian officials or Jewish scribes is uncertain, but apparently two distinct forms of the same list existed. Possibly later scribes updated either Ezra's or Nehemiah's copy. It is also possible that the differences reflect scribal errors in copying the lists over time (NET Bible, p. 712).
2:6 "Pahath-moab" This name can mean
1. governor of Moab (Young's Concordance)
2. pit-Moab (BDB 809, "pit" can refer to calamity, cf. Jer. 48:43-44; Isa. 24:17), referring to exile.
Both the Anchor Bible (vol. 14, pp. 12-13) and The Expositor's Bible Commentary (vol. 4, p. 608) state that it refers to transjordan Jews exiled by Tiglath-pilser III.
The Anchor Bible cites I Chr. 5:26, while The Expositor's Bible Commentary cites I Chr. 5:3-8.
2:20 "Gibar" In Nehemiah 7:25 we have the word "Gibeon," which seems to begin a list of cities (cf. vv. 21-35). Gibeon was a Levitical city in the tribal allocation of Benjamin (cf. Josh. 18:25).
2:22 "Netophah" This is a city south of Jerusalem near Bethlehem, apparently settled by Levites (cf. I Chr. 9:14,16). Men from this village are mentioned several times in the OT (cf. II Sam. 23:28,29; II Kgs. 25:23; I Chr. 2:54; 9:16; 11:30; 27:13,15; Jer. 40:8; Neh. 7:26).
2:23 Other Benjaminite cities in this list are
1. Anathoth (a Levitical city, also Jeremiah's home town), v. 23
2. Ramah (cf. Neh. 7:30), v. 26
3. Geba (a Levitical city also spelled Gabe, cf. Josh. 21:17), v. 26
4. Michmas (the name means "place of Chemosh"), v. 27
5. Bethel, v. 28
6. Ai (close to Bethel), v. 28
7. Jericho, v. 34
2:25 "Kiriath-arim" In Neh. 7:29 it is listed as "Kirioth Jearim," which is a city northwest of Jerusalem.
NASB (UPDATED) TEXT: 2:36-39
36The priests: the sons of Jedaiah of the house of Jeshua, 973;
37 the sons of Immer, 1,052;
38 the sons of Pashhur, 1,247;
39 the sons of Harim, 1,017.
2:36 "the priest" Verses 36 through 58 are a series of temple workers mentioned in order of their importance: priests, the Levites, the singers, the gatekeepers, the temple servants, and special servants.
▣ Three of the families of priests listed go back to the names of priests in David's day (cf. I Chr. 24).
1. Jedaiah (family of Joshua, the first post-exilic High Priest, cf. I Chr. 9:10; Neh. 7:39)
2. Immer (cf. Jer. 20:1)
3. Harim (cf. 10:21; Neh. 3:11)
David had twenty-four groups of priests (cf. I Chr. 24:7-19), but only four of them returned. Pashhur is mentioned in I Chr. 9:12; Ezek. 2:38; 10:22; Neh. 7:41; 11:12.
2:38 "Pashhur" He is of the line of Zadok from Jedaiah (cf. I Chr. 9:10-12).
NASB (UPDATED) TEXT: 2:40-42
40The Levites: the sons of Jeshua and Kadmiel, of the sons of Hodaviah, 74.
41 The singers: the sons of Asaph, 128.
42 The sons of the gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hittite, the sons of Shobai, in all 139.
2:40 "the Levites" It needs to be remembered that all priests are Levites, but not all Levites are priests. Only the descendants of the family of Aaron performed the sacrificial chores. The other Levites were to be helpers of the priests and teachers of the Law. Notice how few Levites (74) returned in comparison to priests (973). Possibly fewer of them were exiled or temple service for them was too physical and strenuous.
2:41 "the singers: the sons of Asaph" From the time of David, we know that there were three groups of Levitical singers: Asaph, Heman and Jeduthun (cf. I Kgs. 25:1-8; I Chr. 25:1-8). We do not know what happened to the other two groups.
2:42 "the gatekeepers" These specialized temple workers are mentioned in I Chr. 9:17-27; 26:1-19. Their duties are delineated in I Chr. 9:26-27. Sometimes they are called Levites (cf. I Chr. 9:26; II Chr. 23:4; Neh. 12:25), but other times they seem to be listed as a separate, yet related, group (cf. II Chr. 8:14; 35:15; Neh. 12:25).
▣ "Shallum" This chief of the gatekeepers (cf. I Chr. 9:17) is also called
1. Meshelemiah, v. 21
2. Shelemiah, 26:14
3. Meshullam, Neh. 12:25
This variety shows
1. they had several names or nicknames
2. the list is so easily corrupted in copying
3. often titles or occupations become names
NASB (UPDATED) TEXT: 2:43-54
43The temple servants: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth,
44 the sons of Keros, the sons of Siaha, the sons of Padon,
45 the sons of Lebanah, the sons of Hagabah, the sons of Akkub,
46 the sons of Hagab, the sons of Shalmai, the sons of Hanan,
47 the sons of Giddel, the sons of Gahar, the sons of Reaiah,
48 the sons of Rezin, the sons of Nekoda, the sons of Gazzam,
49 the sons of Uzza, the sons of Paseah, the sons of Besai,
50 the sons of Asnah, the sons of Meunim, the sons of Nephisim,
51 the sons of Bakbuk, the sons of Hakupha, the sons of Harhur,
52 the sons of Bazluth, the sons of Mehida, the sons of Harsha,
53 the sons of Barkos, the sons of Sisera, the sons of Temah,
54 the sons of Neziah, the sons of Hatipha.
2:43,58,70 "the temple servants" Nethinim means, "the given ones" (BDB 682). This term was used for the Levites being given by God to serve the temple to help the priests in Num. 3:9; 8:16; 16:19, but here this group apparently were descendants of Canaanite slaves who were used for service in the temple. This is because of the unusual non-Jewish names. This use of captured people was not uncommon in David's day (cf. II Sam. 15:18-22). The Gibeonites, who tricked Joshua during the conquest, fall into the same kind of category (cf. Josh. 9:27). It also appears that Ezekiel speaks to this group in Ezek. 44:6-31.
NASB (UPDATED) TEXT: 2:55-57
55The sons of Solomon's servants: the sons of Sotai, the sons of Hassophereth, the sons of Peruda,
56 the sons of Jaalah, the sons of Darkon, the sons of Giddel,
57 the sons of Shephatiah, the sons of Hattil, the sons of Pochereth-hazzebaim, the sons of Ami.
2:55 "the sons of Solomon's servants" As David used captured Canaanaites as temple slaves (cf. II Sam. 15:18-22), so too, Solomon used Canaanites as forced labor (cf. I Kgs. 9:20-21).
▣ "Hassophereth" This may be a proper name based on the root, "to write" (BDB 708) or a guild of scribes (cf. I Chr. 2:55, "the family of scribes"). The form is FEMININE, but used with MASCULINE words (cf. Pochereth-hazzebaim of v. 57); therefore, it is like Qoheleth of Ecclesiastes, which is a title or office and not a proper name.
NASB (UPDATED) TEXT: 2:58
58All the temple servants and the sons of Solomon's servants were 392.
2:58 Solomon's servants are also mentioned in Neh. 7:60; 11:3, but nowhere else in the OT.
NASB (UPDATED) TEXT: 2:59-63
59Now these are those who came up from Tel-melah, Tel-harsha, Cherub, Addan and Immer, but they were not able to give evidence of their fathers' households and their descendants, whether they were of Israel: 60the sons of Delaiah, the sons of Tobiah, the sons of Nekoda, 652. 61Of the sons of the priests: the sons of Habaiah, the sons of Hakkoz, the sons of Barzillai, who took a wife from the daughters of Barzillai the Gileadite, and he was called by their name. 62These searched among their ancestral registration, but they could not be located; therefore they were considered unclean and were excluded from the priesthood. 63The governor said to them that they should not eat from the most holy things until a priest stood up with Urim and Thummim.
2:59 "Tel-melah" The term "tel" meant a hill of ruins on which another city was built. The name means "hill of salt" (BDB 1068), which could denote a cultural way of cursing a defeated city ("sowed it with salt" so that nothing would grow, cf. Jdgs. 9:45) or a geographical place where salt is located (e.g., "Salt Sea"). This may refer to Thelma of Ptolemy (cf. The Pulpit Commentary, vol. 7, p. 18) located in lower Babylon near the Persian Gulf.
▣ "Tel-harsha" This is another city in Babylon.
2:61 "the sons of Hakkoz" It is possible when one compares Ezra 8:33 ("Meremoth the son of Uriah the priest") with Neh. 3:4 ("Meremoth the son of Uriah the son of Hakkoz," also v. 21) that this man's claims to priestly lineage may have been substantiated.
▣ "Barzillai the Gileadite" This clan leader helped King David as he fled from Absalom (cf. II Sam. 17:27-29). David later tried to reward him for his service and friendship (cf. II Sam. 19:31-39).
2:63 "governor" This Persian term, Tirshatha (BDB 1077) may mean "the feared," an idiom for government office. It is used of Nehemiah in Neh. 8:9 and 10:1. Sheshbazzar is called "governor" by a different name, Peha, which is an Assyrian term (BDB 1108) used in 5:36,14; 6:6,7,13; Dan. 3:2,3,27; 6:8; and Haggai 1:1,14; 2:2,21. Both refer to the same office unless Sheshbazzar was subject to the satrap of Samaria.
NASB, NKJV"most holy things"
NRSV"most holy food"
TEV"the food offered to God"
NJB"the consecrated food"
This refers to the priests' part of sacrifices.
▣ "Urim and Thummim" This refers to the special, but unknown, means of knowing God's will. It was kept in the ephod of the High Priest (cf. Exod. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8; I Sam. 28:6). They apparently had been lost or were unused for some reason (cf. Exod. 28:30; Num. 27:21).
For a good brief discussion of the current theories as to what they were and how they worked, see The New International Dictionary of Old Testament Theology and Exegesis (NIDOTTE), vol. 1, pp. 329-330.
NASB (UPDATED) TEXT: 2:64-67
64The whole assembly numbered 42,360, 65besides their male and female servants who numbered 7,337; and they had 200 singing men and women. 66Their horses were 736; their mules, 245; 67their camels, 435; their donkeys, 6,720.
2:64 "the whole assembly numbered 42,360" This total is the same in Ezra 2, Neh. 7, and the apocryphal book of I Esdras.. However, when you add the number of individuals in the different lists, they are different: Ezra, 29,818; Nehemiah, 31,089 and I Esdras, 33,950.
2:65 "200 singing men and women" This refers to secular musical entertainment (cf. II Sam. 19:35; Eccl. 2:8; Ezek. 26:13).
2:66-67 This list of domestic animals may relate to 1:6 (cf. vv. 68-69).
NASB (UPDATED) TEXT: 2:68-69
68Some of the heads of fathers' households, when they arrived at the house of the Lord which is in Jerusalem, offered willingly for the house of God to restore it on its foundation. 69According to their ability they gave to the treasury for the work 61,000 gold drachmas and 5,000 silver minas and 100 priestly garments.
2:68 "offered willingly" See note at 1:6.
2:69 "According to their ability they gave" This becomes a Pauline principle (cf. Acts 11:29; I Cor. 16:12; II Cor. 8:3,11). The heart, not a percentage, is the key in giving.
▣ "drachmas" This is a weight of valuable metal serving as a set unit. Here it is spelled daric (alternative form is in I Chr. 29:7), later it will become drachma (Greek word). It is a loan word from a Semitic root earlier than Hebrew. See Special Topic at 7:22.
▣ "minas" The term (BDB 584) means "a part" or "to count." This weight of valuable metal took 50 (cf. Ezek. 45:12) or 60 to make a shekel. See Special Topic at 7:22.
NASB (UPDATED) TEXT: 2:70
70Now the priests and the Levites, some of the people, the singers, the gatekeepers and the temple servants lived in their cities, and all Israel in their cities.
2:70 This three-fold division of the people (priests, Levites, the people [other tribes]) is consistent throughout the book. The other three groups (singers, gatekeepers, and temple servants) designate both Jews and foreign servants who serve the cultus.
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 did Cyrus let the children of Israel return to Judah?
2. Why are the Persian decrees so Jewish (cf. chapters 1 and 6)?
3. What is the relationship between Sheshbazzar and Zerubbabel?
4. Why is such a detailed register of returnees made in chapter 2 and what is its relationship to chapter 7 and Nehemiah 7?
5. List the temple workers and describe their functions.
6. Is 3:6 in contradiction to 5:16?
7. How many different returns to Jerusalem were there and under whom?
Copyright © 2012 Bible Lessons International
Ezra 3
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Worship Restored at Jerusalem | Rebuilding the Temple | Worship Begins Again | Resumption of the Sacrificial Liturgy |
3:1-7 | 3:1-7 | 3:1-6 | 3:1-6 |
The Rebuilding of the Temple Begins | |||
Restoration of the Temple Begins | 3:7-9 | 3:7-13 | |
3:8-11 | 3:8-9 | ||
3:10-13 | 3:10-13 | ||
3:12-13 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE 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. Compare your subject divisions with the five 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: 3:1-7
1Now when the seventh month came, and the sons of Israel were in the cities, the people gathered together as one man to Jerusalem. 2Then Jeshua the son of Jozadak and his brothers the priests, and Zerubbabel the son of Shealtiel and his brothers arose and built the altar of the God of Israel to offer burnt offerings on it, as it is written in the law of Moses, the man of God. 3So they set up the altar on its foundation, for they were terrified because of the peoples of the lands; and they offered burnt offerings on it to the Lord, burnt offerings morning and evening. 4They celebrated the Feast of Booths, as it is written, and offered the fixed number of burnt offerings daily, according to the ordinance, as each day required; 5and afterward there was a continual burnt offering, also for the new moons and for all the fixed festivals of the Lord that were consecrated, and from everyone who offered a freewill offering to the Lord. 6From the first day of the seventh month they began to offer burnt offerings to the Lord, but the foundation of the temple of the Lord had not been laid. 7Then they gave money to the masons and carpenters, and food, drink and oil to the Sidonians and to the Tyrians, to bring cedar wood from Lebanon to the sea at Joppa, according to the permission they had from Cyrus king of Persia.
3:1 "the seventh month" This is the month of Tishri in the Hebrew calendar (previously named Ethanim, cf. I Kgs. 8:2), which corresponds to our September/October. This was the month of three major annual feast days. On the first of the month was the Feast of Trumpets, on the tenth of the month was the Day of Atonement (cf. Lev. 16), and on the 15th through the 22nd was the Feast of Tabernacles or Booths (cf. Lev. 23:23-44; Num. 29:1-40).
SPECIAL TOPIC: Ancient near Eastern Calendars
▣ "gathered together as one man" This VERB is a Niphal IMPERFECT. The phrase is a Hebrew idiom for unity of mind and heart (cf. Neh. 7:72b-8:1 and also Jdgs. 20:1,8,11). This assembly included women and children. The community unity can be seen in v. 9.
3:2 "Jeshua the son of Jozadak" See note at 2:2. The father's name (cf. 3:2,8; 5:2; 10:18; Neh. 12:26) is spelled Jehozadak in I Chr. 6:14,15; Hag. 1:1,12,14; 2:2,4; Zech. 6:11.
Jeshua is never called High Priest in Ezra or Nehemiah, but he is in Hag. 1:1,14 and Zech. 3:1,8; 6:11.
▣ "Zerubabbel the son of Shealtiel" See note at 2:2.
▣ "built the altar" This is a Qal IMPERFECT (BDB 124, KB 139). The returnees wanted to reinstitute the Mosaic rituals and procedures as much as possible. With the sacrificial altar they could begin the feast/rest/fast days of Lev. 23 and Num. 29.
This altar was covered in bronze (cf. Exod. 27:1-8; 38:1-7), which the Babylonians had removed. The inner structure of the altar remained. This was repaired and placed back in its original place.
▣ "the man of God" This is literally "ish" of Elohim. This phrase is used in the OT 76 times to describe God's faithful servants. The order of frequency is as follows:
1. Elisha
2. Elijah
3. Moses (cf. Deut. 33:1; Josh. 14:6; Ps. 90:1; I Chr. 23:14; II Chr. 30:16; Ezra 3:2)
4. Samuel
5. David
6. Shemiah
7. Hanan
8. anonymous (29 times)
3:3 "So they set up the altar on its foundation" It is possible that the sacrificial altar was placed on a raised platform. Therefore, v. 2 refers to the altar itself and v. 3 to the platform (bama).
▣ "they were terrified because of the peoples of the land" This either refers to (1) the Jews who stayed in Palestine and resented the newcomers rebuilding or (2) Sanballat and Tobiah and their political and/or legal resistance to the rebuilding of the temple (cf. 4:4). In this context option #2 fits best.
The phrase "the people of the land" (singular) originally referred to the landed nobility (pre-exiled, cf. II Kgs. 24:15), but it came to refer to the poor people of the land (post-exile, cf. II Kgs. 24:14); however, in this context it is plural and must refer to all the people groups in the Persian province called Beyond the River (i.e., Palestine and Lebanon).
▣ "burnt offerings morning and evening" This refers to "the Continual" (cf. v. 5). Two lambs offered every day at 9 a.m. and 3 p.m. (cf. Exod. 29:38-46; Num. 28:1-8).
3:4 "they celebrated the feast of booths as it is written" This annual feast is mentioned several times in Moses' writings (cf. Exod. 23:16; 34:32; Lev. 23:33-36, 39-43; Num. 19:12-38; Deut. 16:13-17). Its procedures are spelled out in great detail.
Much of the timing and procedures of these Jews in re-initiating the sacrifice system follows Solomon's timing (cf. II Chr. 7) and procedures of building the temple (cf. II Chr. 2-4, see note at 3:10). They want to legitimatize themselves as the true Israel, the true covenant people of God.
SPECIAL TOPIC: Feasts of Israel
3:5 "new moons" The Hebrew calendar was based on the lunar cycle for its months and the solar cycle for its years (seasons). The phases of the moon marked the beginning of months. The New Moon festival is often mentioned in a list of feast/rest days. It is described briefly in Lev. 23:24-25 ("first of the month"); Num. 28:11-15 and mentioned in I Samuel 20, but it seems to have become more popular after the exile (cf. I Chr. 23:31; II Chr. 2:4; 8:13; Ezra 3:5; Neh. 10:30).
▣ "all the fixed festivals" See Lev. 23 and Num. 29.
▣ "a freewill offering" These could be offered at any time (e.g., peace offerings, cf. Lev. 3:1-17; 7:13-34).
3:6 "but the foundation of the temple of the Lord had not been laid" This Hebrew VERB (BDB 413, KB 417, Pual PERFECT) has a wide range of meaning (i.e., establish, found, fix, or restore, cf. NIDOTTE, vol. 2, p. 474-475), which seems to solve the contradiction between here (also v. 10) and 5:16 (Aramaic VERB, BDB 1095, Peal PERFECT). For the wide meaning of this word see (1) "restored," II Chr. 24:12ff and (2) "was laid" or "established" (in the sense of continued, not just begun, cf. Kidner, Tyndale Commentary Series, p. 140), Hag. 2:18.
R. K. Harrison, Introduction To The Old Testament, pp. 1139-1140,
"According to Ezra 4:24 and 5:1ff., work commenced in the second year of Dairus, whereas in Ezra 3:8ff. and 5:16 it is said to have occurred in the reign of Cyrus. This objection rests entirely upon a misunderstanding of the text. The rebuilding of the Temple did in fact commence in the days of Cyrus (Ez. 3:8ff.; 5:16), but when opposition to the project arose (Ez. 4:1ff.), the work was delayed, and in the end it ceased until the time of Darius (Ez. 4:24), the interval thus occasioned being the principal cause why Haggai and Zechariah were sent to stimulate the people into activity (Ez. 5:1ff.). Haggai clearly implies that some preliminary work had been done at the site (Hag. 1:4,9,14), while for his part Ezra (Ez. 5:16) does not state that the task had been pursued smoothly and without interruption since its inception."
3:7 The payment of these workmen is similar to the account paid for the construction of Solomon's temple in II Chr. 2:9-10,15-16. Much of the second temple was patterned after Solomon's temple, but on a much smaller scale.
▣ "Joppa" This was the seaport for Jerusalem. It was about 35 miles northwest of the city. It was the only natural harbor on this part of the Mediterranean coast.
▣ "according to the permission they had from Cyrus" This had become the legal issue of the challenge from Samaria. Cyrus' edict is recorded twice, once in Hebrew in chapter 1 and once in Aramaic in chapter 6.
NASB (UPDATED) TEXT: 3:8-9
8Now in the second year of their coming to the house of God at Jerusalem in the second month, Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak and the rest of their brothers the priests and the Levites, and all who came from the captivity to Jerusalem, began the work and appointed the Levites from twenty years and older to oversee the work of the house of the Lord. 9Then Jeshua with his sons and brothers stood united with Kadmiel and his sons, the sons of Judah and the sons of Henadad with their sons and brothers the Levites, to oversee the workmen in the temple of God.
3:8 "the second month" This was the same month when Solomon started building his temple (cf. I Kgs. 6:1; II Chr. 3:2).
▣ "appointed the Levites from twenty years and older" In Moses' day all of the people who were skilled worked on the tabernacle (cf. Exod. 35:10; 36:4,8), but Solomon used only Levites (cf. I Chr. 23:4,24,27) from twenty years old and upward. Ritual service in the temple was limited to priests who were between thirty and fifty years old (cf. Num. 4:3) or starting at twenty-five (cf. Num. 8:24) and later changed to twenty, cf. II Chr. 31:17.
For a good discussion of the changing age range see Hard Sayings of the Bible, p. 164.
3:9
NASB, NKJV"Judah"
NSRV, TEV,
NJB"Hodaviah"
These are probably the same name but are translated in different ways (cf. 2:40). However, because the next mentioned name, Henadad ("Hadad is gracious") had pagan associations, it was possibly changed to Hodaviah. However, the name Henadad appears three times in Nehemiah (cf. 3:18,24; 10:9), as well as the name Hodevah (cf. Neh. 7:43).
There are several names which have the same three consonants (hdh).
1. Judah - person and tribe
2. Hodaviah - a royal descendant of Judah, I Chr. 3:24
3. Hodaviah - a chief of the tribe of Manasseh, I Chr. 5:24
4. Hodaviah - a descendant of Benjamin, I Chr. 9:7
5. Hodaviah - a Levitical family of the post exilic period, Ezra 2:40 (Hodevah in Neh. 7:43)
NASB (UPDATED) TEXT: 3:10-13
10Now when the builders had laid the foundation of the temple of the Lord, the priests stood in their apparel with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the Lord according to the directions of King David of Israel. 11And they sang praising and giving thanks to the Lord, saying, "for He is good, for His lovingkindness is upon Israel forever." And all the people shouted with a great shout when they praised the Lord because the foundation of the house of the Lord was laid. 12Yet many of the priests and Levites and heads of fathers' households, the old men who had seen the first temple, wept with a loud voice when the foundation of this house was laid before their eyes, while many shouted aloud for joy; 13so that the people could not distinguish the sound of the shout of joy from the sound of the weeping of the people, for the people shouted with a loud shout, and the sound was heard far away.
3:10 "the builders had laid the foundation" See note at 5:16.
▣ "trumpets" These were silver trumpets (BDB 348) like those of Num. 10:2, which were used at festival occasions by the priests (cf. Num. 10:8; 31:6; Josh. 6:4; I Chr. 15:24; 16:6; II Chr. 5:12).
▣ "symbols" This musical instrument (BDB 853) is mentioned several times in the OT (cf. I Chr. 15:16, 19; 16:5; 25:1-6; II Chr. 7:6).
▣ "according to the directions of King David of Israel" This phrase is theologically parallel to "as is written in the law of Moses, the man of God," v. 2 and "as it is written," v. 4. They both reflect the mentality of the returning Jews in wanting to act in conformity to God's word like His covenant people of old and their appointed leaders (i.e., Moses and David). These returnees see themselves as the legitimate covenant people (cf. v. 11)!
The specific reference is to David's organization of the Levites (cf. I Chr. 24-25; II Chr. 29:25-30).
3:11 "For He is good, for His lovingkindness is upon Israel forever" This phrase was first used by David in I Chr. 16:34,41. Later it was incorporated into the Psalms: 106:1; 107:1; 118:1,29; and 136:1. It was used by Solomon in his dedication of the temple in II Chr. 5:13 and 7:3. Part of it occurs in a Levitical praise text spoken before King Jehoshaphat in II Chr. 20:21.
For a good discussion of the Hebrew word hesed see NIDOTTE, vol. 2, pp. 211-218.
▣ "the Lord. . .His lovingkindness" These are the two special terms for the covenant God. The term "the Lord" = YHWH (BDB 217, KB 394), which is a form of the VERB "to be" (cf. Exod. 3:14). It is the covenant name for the God of Abraham, Isaac, and Jacob. See SPECIAL TOPIC: NAMES FOR DEITY at Neh. 1:4.
The theological use of the word "lovingkindness" (BDB 338, KB 336 II, NKJV, "mercy"; NRSV, "steadfast love"; NJB, "faithful love") speaks of God's covenant love and fidelity. It denotes an aspect of His character—loving faithfulness and trustworthiness. See Special Topic: Hesed at Neh. 13:14.
3:12 It seems that the climax of this chapter is reached in v. 11, but vv. 12-13 show the anticlimax for those who personally saw Solomon's Temple. This may have been part of the problem of apathy which plagued these returnees. This same thing recurs at the dedication of the temple in 520 b.c. (cf. Haggai 2:3ff; Zech. 4:10).
These two verses (11, 12) are the strongest argument for identifying Sheshbazzar of chapter 1 with Zerubbabel of chapter 2. There would be many more older people alive in the 530's than in 516 b.c.
The question has always been about when the second temple was begun and by whom. I still believe that Sheshbazzar and Zerubbabel are two distinct persons. Sheshbazzar laid the foundation of the temple, but did not finish it, while Zerubbabel completed it along with Jeshua, the High Priest, with the encouragement of Haggai and Zechariah (520-519 b.c.). Haggai 1:4 states that the temple was still in ruins in 520 b.c.
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 is the genealogy of chapter 2 related to that of chapter 7?
2. List the different types of temple workers and explain their duties.
3. Does 3:6 contradict 5:16? Why or why not?
4. How many times did Jews return to Judah and under whose leadership?
Copyright © 2012 Bible Lessons International
Ezra 4
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Resistance to Rebuilding the Temple | Opposition to the Rebuilding of the Temple | Opposition to the Rebuilding of the Temple | Opposition from the Samaritans: Their Tactics Under Cyrus |
4:1-5 | 4:1-3 | 4:1-2 | 4:1-5 |
4:3 | |||
4:4-5 | 4:4-5 | ||
Rebuilding of Jerusalem Opposed | Opposition to the Rebuilding of Jerusalem | Samaritan Tactics under Xerxes and Artaxerxes | |
4:6-16 | 4:6 | 4:6 | 4:6 |
Opposition to the Rebuilding of the City | |||
4:7-16 | 4:7 | 4:7 | |
4:8-16 | 4:8-10 | ||
4:11-16 | |||
4:17-22 | 4:17-22 | 4:17-22 | 4:17 |
4:18-22 | |||
4:23 | 4:23 | 4:23 | 4:23 |
4:24 |
The Rebuilding Continued (4:24-6:22) |
Work on the Temple Begins Again (4:24-5:17) |
The Rebuilding of the Temple (4:24-5:5 [520-515 b.c.]) |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE 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. Compare your subject divisions with the five 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: 4:1-3
1Now when the enemies of Judah and Benjamin heard that the people of the exile were building a temple to the Lord God of Israel, 2they approached Zerubbabel and the heads of fathers' households, and said to them, "Let us build with you, for we, like you, seek your God; and we have been sacrificing to Him since the days of Esarhaddon king of Assyria, who brought us up here." 3But Zerubbabel and Jeshua and the rest of the heads of fathers' households of Israel said to them, "You have nothing in common with us in building a house to our God; but we ourselves will together build to the Lord God of Israel, as King Cyrus, the king of Persia has commanded us."
4:1 "the enemies" There was a delay from the starting of the temple in 536 b.c. to the completion in 516 b.c. Ezra explains that the delay was because of Judah's enemies (the surrounding people groups), while the prophet Haggai explains that it was because of Jewish apathy. The presence of opposition is foreshadowed in 3:3.
▣ "Judah and Benjamin" There were thirteen tribes. When they split in 922 b.c., ten tribes went with the northern group and three (really four if one counts the Levites) stayed with the southern group. Judah, Benjamin, Simeon, and most of Levi made up Judah.
This phrase was used often in the historical books of Kings and Chronicles to refer to the southern kingdom. In this context it implies that most of the Jews who returned were from the Babylonian exiles (i.e., 605, 597, 586, 582 b.c.). The northern tribes, exiled by Assyria in 722 b.c., were deported to Media and the vast majority of them never returned to Palestine.
▣ "the people of the exile" This is the descriptive title for the returning Jews. It implies that some of the opposition came not only from the half-Jewish descendants of the remaining Jews who had intermarried with pagan immigrants, but also possibly from Jews who were never exiled and had not intermarried. The returning Jews had a fervor for YHWH which came across as an elitism. They wanted no hint of paganism or idolatry, which had cost them their land, their freedom, and their worship! They also wanted no part of the indigenous Jewish leadership.
4:2 "approached Zerubbabel" The VERB (BDB 620, KB 670) is a Qal IMPERFECT. It is surprising with the significance of Jeshua so prominent in chapter 3 (cf. vv. 2,9) that Zerubbabel would be approached here in this chapter. Probably it was because he represented the legal authority of the Persian government. I Esdras 5:68 has "and Jeshua" here (cf. R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, vol. 1, p. 40).
▣ "Let us build with you" This VERB (BDB 124, KB 139) is a Qal IMPERFECT, used in a COHORTATIVE sense.
▣ "and the heads of fathers' households" The aspect of clanism is prominent in the list of people in chapter 2. Leadership was a shared experience among the returnees. This matches the "elders" of Moses' wilderness wandering period (cf. Exod. 18:13-27).
Notice that all three leadership spheres are mentioned in v. 3:
1. Zerubbabel - political
2. Jeshua - religious
3. heads of father's households - traditional tribal (clan)
▣ "for we have been sacrificing to Him" The VERB (BDB 256, KB 261) is a Qal PARTICIPLE. The Jews of the Exile had ceased to sacrifice because of the Mosaic restrictions (Deuteronomy) about sacrifice away from the central sanctuary. The very fact that these people continued to sacrifice showed they were not in conformity to the Pentateuchinal guidelines.
▣ "since the days of Esarhaddon, king of Assyria" This is a statement from the Samaritan leaders. They had been exiled by the Assyrian Empire in 722 b.c. This particular Assyrian king's military exploits are not known to us, but he reigned from 681 to 669 b.c. It is obvious that these Samaritans were claiming to be YHWHists (cf. II Kgs. 17:24-41), but the Aramaic documents from the Elephantine Papyri show us their syncretic tendencies.
4:3
NASB"You have nothing in common with us"
NKJV"You may do nothing with us"
NRSV"You shall have no part with us"
TEV"We don't need your help"
NJB"It is out of the question that you should join us"
Young's Literal Translation of the Bible has "not for you, and for us." This terse reply was a forceful way to reject the request (cf. Jdgs. 11:12; II Sam. 16:10; 19:22; I Kgs. 17:18; Mark 1:24; 5:7; Luke 4:34; 8:28; John 2:4).
NASB"we ourselves will together build"
NKJV, NRSV"we alone will build"
TEV"we will build it ourselves"
NJB"we shall build. . .on our own"
The key word is yhd (BDB 403), which denotes unity (cf. 3:1). The building itself had a community aspect. It was a task that in and of itself brought and established a sense of identity.
NASB (UPDATED) TEXT: 4:4-5
4Then the people of the land discouraged the people of Judah, and frightened them from building, 5and hired counselors against them to frustrate their counsel all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
4:4 "the people of the land" Before the Exile this term referred to the landed nobility (JB notes, p. 573, says it refers to "those with landed property," cf. II Kgs. 23:30,35). After the Exile it referred to the poorest people of the land (cf. II Kgs. 25:12; Jer. 39:10; 40:7; 52:16). Here, in this context, it seems to refer to the people of the Persian province known as "the land Beyond the River" (i.e., Palestine and Lebanon). In Ezra it refers to the descendants of Jews and pagans (who were imported by Assyria) who had a partial knowledge of YHWH (cf. Ezra 10:2,11; Neh. 10:31). From vv. 4-5 one would surmise that this term refers to the Persian governmental leadership of the province located in Samaria.
▣ "discouraged the people of Judah" This is literally "letting drop the hands" (BDB 951, KB 1276, Peel PARTICIPLE, cf. Jer. 38:4). It is an idiom for losing heart or energy (cf. II Chr. 15:7; Jer. 38:4).
▣ "frightened them" This is another Peel PARTICIPLE, which is used only here in the OT (BDB 117, KB 132). Apparently they mocked their ability, resources, and authority (cf. v. 5).
4:5 "hired counselors against them" This would have involved a period from 536 b.c. to sometime in Darius I's reign (522-486 b.c.). It was a consistent, sustained, political strategy!
Again the time element is problematic. Does this imply that the actions of Zerubbabel and Jeshua started in Cyrus' day? If so, it seems that Sheshbazzar and Zerubbabel must be the same person who began the temple in 536 b.c. (cf. 5:16) because if they are separate governors then a date of 520 b.c. (Haggai prophecies) fits Zerubbabel's day better. Does this imply that there was legal opposition which started in Sheshbazzar's day, but was continued and reinforced until Zerubbabel, Jeshua, and the heads of families' response in v. 3?
NASB (UPDATED) TEXT: 4:6
6Now in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem.
4:6 "now in the reign of Ahasuerus" This chapter is very confusing unless one sees the Jewish mentality behind its structure. It is not in chronological order. Verses 6-23 are a parenthesis which deals with a period of Samaritan opposition over many years covering not only the rebuilding of the second temple but the finishing of the walls of Jerusalem under Nehemiah.
▣ "Ahasuerus" Historians assert that this is the Hebrew name for Esther's husband, who is known by his Greek name as Xerxes I, who was the son of Darius I. He reigned from 486 b.c. to 464 b.c. Notice that from Zerubbabel's time (about 520 b.c., cf. v. 24) we have moved into the future (as we had moved into the past in v. 5) to show consistent opposition to the rebuilding of the temple and the walls of Jerusalem by the inhabitants of the Province Beyond the River.
SPECIAL TOPIC: Brief Outline of Historical Allusions to Persian Kings
NASB (UPDATED) TEXT: 4:7-11a
7And in the days of Artaxerxes, Bishlam, Mithredath, Tabeel and the rest of his colleagues wrote to Artaxerxes king of Persia; and the text of the letter was written in Aramaic and translated from Aramaic. 8Rehum the commander and Shimshai the scribe wrote a letter against Jerusalem to King Artaxerxes, as follows—9then wrote Rehum the commander and Shimshai the scribe and the rest of their colleagues, the judges and the lesser governors, the officials, the secretaries, the men of Erech, the Babylonians, the men of Susa, that is, the Elamites, 10and the rest of the nations which the great and honorable Osnappar deported and settled in the city of Samaria, and in the rest of the region beyond the River. Now 11this is the copy of the letter which they sent to him:
4:7 "Artaxerxes, king of Persia" Artaxerxes was the successor of Xerxes I and reigned from 464 to 423 b.c. It was during his reign that Ezra (Ezra 7-10) and Nehemiah (the book of Nehemiah) lived and worked.
▣ "Bishlam" Most English translations consider this a proper name (BDB 133), but the NJB, NAB, and REV do not. The Septuagint understands the word as literally "in peace," meaning "in agreement with" or "with the approval of." The Anchor Bible, vol. 14, p. 32, says it means "concerning Jerusalem" or "on the Jerusalem affair."
▣ "Midhredath" See note at 1:8. This is a different person than the man by the same name in Babylon.
▣ "written in Aramaic and translated from Aramaic" It must be remembered that the Persians spoke Persian, but used Aramaic as the official language of the empire because of the wide variety of languages in the ancient Near East. Aramaic is a Semitic language which was used by the Assyrians.
4:8 "Rehum the commander" This would have been the highest ranking Persian official in this list who dictated the letter.
▣ "Shimshai the scribe" We learn from Herodotus (Hist. 3.128) that each Persian satrap had a special scribe appointed by the Persian king to keep tabs on them.
▣ "wrote" This begins the Aramaic section (cf. 4:8 through 6:18). Much of Ezra is made up of official documents translated into the text. I believe that there are three different letters referred to in this section. There is one in verses 6, 7, and 8.
4:9 "their colleagues, the judges and the lesser governors, the officials, the secretaries" These terms are all uncertain, but possibly relate to levels of governmental officials in Samaria or the Province Beyond the River.
It is possible that these are the personal names of people from the exiled people groups (from Erech, Babylon; from Susha, Elamites, cf. the Qere of the MT, also see Oxford Study Bible and Expositor's Bible Commentary, vol. 4, pp. 632-33 footnote #9).
The implication of the list is that everyone agreed with the accusations and complaints against the newly returned Jews.
▣ "the men of Erech" Erech was a major city of the Sumerians (cf. Gen. 10:10). The people of Samaria are describing themselves according to the geographical location from which they originally came. This is the first of a series of geographical groups which made up the returnees (cf. v. 10) to the Province Beyond the River (cf. v. 11b).
4:10 "Osnappar" This probably refers to Ashurbanipal, who was the son of Esarhaddon (681-609 b.c., cf. v. 2). He reigned from 669 to 627 b.c. This last great king of Assyria completed the deportations begun by his father. This may refer to the deportation of Shusha (Susa) in 645 b.c. to the area of Samaria.
NASB (UPDATED) TEXT: 4:11b-16
11b"To King Artaxerxes: Your servants, the men in the region beyond the River, and now 12let it be known to the king that the Jews who came up from you have come to us at Jerusalem; they are rebuilding the rebellious and evil city and are finishing the walls and repairing the foundations. 13"Now let it be known to the king, that if that city is rebuilt and the walls are finished, they will not pay tribute, custom or toll, and it will damage the revenue of the kings. 14Now because we are in the service of the palace, and it is not fitting for us to see the king's dishonor, therefore we have sent and informed the king, 15so that a search may be made in the record books of your fathers. And you will discover in the record books and learn that that city is a rebellious city and damaging to kings and provinces, and that they have incited revolt within it in past days; therefore that city was laid waste. 16We inform the king that if that city is rebuilt and the walls finished, as a result you will have no possession in the province beyond the River."
4:11b The message to Artaxerxes (Artaxerxes I Longimanus, 465-424 b.c.), the Persian king (cf. v. 7), begins here and runs through v. 16.
4:12 "let it be known to the king" The two VERBS in this verse and vv. 13,22, and 5:8 are the same.
1. "known" (BDB 1095), Qal PASSIVE PARTICIPLE
2. "be" (BDB 1089) Peal IMPERFECTS used in a JUSSIVE sense
▣ "finishing the walls" It is obvious that we have jumped from the finishing of the temple (cf. Ezra 1-5) to the finishing of the walls (cf vv. 16,21; Ezra 7-10, and Nehemiah).
4:13-16 The Samaritans' accusation was based on three things: (1) they will not pay taxes; (2) they have rebelled in the past; and (3) they will rebel again and take away the Province Beyond the River.
4:13 "will damage the revenue of the kings" This Aramaic VERB (BDB 1102, Haphel IMPERFECT) is used several times in the OT, here in reference to a Persian king (cf. 4:15,22; Dan. 6:2), as is the related Hebrew VERB (BDB 634, cf. Esth. 7:4).
There seem to be three consequences in the letter allowing the Jews to rebuild the walls of Jerusalem.
1. loss of tax revenue
2. loss of face (reputation)
3. loss of land (the Jews once controlled Palestine and they would try to do it again)
▣ "of the kings" This PLURAL refers to future kings of the Persian Empire or is an example of the Hebrew grammatical feature called the PLURAL OF MAJESTY.
4:13 "we are in the service of the place" This is literally "we eat the salt of the palace," which was a Near Eastern metaphor for friendship and association (BDB 1100). Possibly this is a reference to a vow symbolized by eating salt.
▣ "the king's dishonor" The term "dishonor" (BDB 1100) is literally "nakedness," which became a metaphor for shame or dishonor.
NASB (UPDATED) TEXT: 4:17-22
17Then the king sent an answer to Rehum the commander, to Shimshai the scribe, and to the rest of their colleagues who live in Samaria and in the rest of the provinces beyond the River: "Peace. And now 18the document which you sent to us has been translated and read before me. 19A decree has been issued by me, and a search has been made and it has been discovered that that city has risen up against the kings in past days, that rebellion and revolt have been perpetrated in it, 20that mighty kings have ruled over Jerusalem, governing all the provinces beyond the River, and that tribute, custom and toll were paid to them. 21So, now issue a decree to make these men stop work, that this city may not be rebuilt until a decree is issued by me. 22Beware of being negligent in carrying out this matter; why should damage increase to the detriment of the kings?"
4:20 This is a purposeful overstatement which continues the provocative flavor of this letter. Neither David nor Solomon ruled over the entire area west of the Euphrates River (but Solomon was close to doing so).
4:21 It is surprising that Artaxerxes responded positively to these letters (i.e., v. 7 & vv. 8-16), since he is the very one who allowed Ezra to return and bring others with him and also responded so positively to Nehemiah's request to go and rebuild the walls of the city of Jerusalem.
NASB (UPDATED) TEXT: 4:23
23Then as soon as the copy of King Artaxerxes' document was read before Rehum and Shimshai the scribe and their colleagues, they went in haste to Jerusalem to the Jews and stopped them by force of arms.
4:23 "stopped them by force of arms" From Nehemiah 1:3 it seems that the Samaritans not only stopped them, but destroyed the work they had done (cf. The Jewish Study Bible, p. 1677). However, this possibly refers to the rubble remaining from the destruction of Nebuchadnezzar II in 586 b.c.
NASB (UPDATED) TEXT: 4:24
24Then work on the house of God in Jerusalem ceased, and it was stopped until the second year of the reign of Darius king of Persia.
4:24 This relates to verse 5. The temple commissioned by Cyrus was completed under Darius I. It must be remembered that vv. 6-23 is a historical parenthesis describing the continual opposition of the Samaritans throughout the rebuilding period of the temple (Ezra 1-5) and the city (Ezra 7-10; Nehemiah).
▣ "Darius I" This is not the Darius of the book of Daniel (cf. 5:31; 6:1-27). This is Darius I Hastrapes, the Persian ruler from 522 to 486 b.c.
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 the chronology of this chapter so confusing?
2. Why were the returning Jews unhappy with the locals claiming to have been sacrificing to YHWH?
3. List the kings and their nationality mentioned in chapter 4.
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