Zechariah

Name, Authorship, and Canonical Status

The book is named for the prophet Zechariah, a contemporary of the prophet Haggai. Both prophesied in the early days of the restoration, when returning exiles and those who had never left joined together to rebuild Judahite society. Although the book provides no biographical information apart from his apparent priestly lineage (1.1), Zechariah is mentioned, along with Haggai, in Ezra 5.1 and 6.14. The book of Zechariah, however, is made up of diverse literature, deriving from different historical periods. Only the material in chs 1–8 pertains to the historical Zechariah.

Date and Historical Context

Chapters 1–8, often known as First Zechariah, include three chronological formulae (1.1,7; 7.1), which report that Zechariah was active in October-November 520 bce and December 518 bce. As with Haggai, Zechariah's work is dated early in the reign of the Persian emperor Darius I (522–486 bce) and before the rededication of the Temple in 515. Though Haggai interacted with individuals also mentioned by Zechariah and both were active during 520 bce, neither prophet refers to the other, although “the prophets” to whom Zechariah refers in 8.9 may include Haggai. Ezra 5.1 speaks of them as active together. Chapters 9–14, sometimes referred to as Second or Deutero-Zechariah, stem from a later time, which is difficult to determine for at least two reasons. First, there are no explicit chronological formulas nor direct references to named individuals or recognizable historical events. Second, chs 9–14 are themselves heterogeneous. Zechariah 9:1 and 12:1 introduce two collections with comparable formulas: “The word of the Lord.” The collections differ so much that it is unlikely they derive from the same time. Reference to Greece (9.13) may suggest that this section dates to the Hellenistic period, when Greece ruled Syria-Palestine.

Structure, Contents, and Interpretation

The book's first oracle (1.1–7) is dated to the month just before Haggai reported that the Temple foundation stone had been laid (Hag 2.10). Unlike Haggai, Zechariah is not overtly concerned with the rebuilding of the Temple, though he does refer to the Temple foundation stone ceremony (8.9). His message is broader, including both moral discourse and visionary rhetoric. As a result, Zechariah 1–8 is more literarily diverse than Haggai, including both oracles and vision reports; Haggai has none of the latter. The oracles are themselves diverse. Some recapitulate rhetoric known from earlier prophets to whom he refers in general terms (1.5–6; 7.12); some encourage the people to return to the land (2.6–13); others offer ethical admonition (e.g., 7.8–10); still others announce a glorious future for Zion (8.1–7).

The eight vision reports in chs 1–6 are truly distinctive. Other prophetic books include vision reports (e.g., Amos, Isaiah, Jeremiah, and Ezekiel), but none includes such a high proportion of them. In earlier visions, prophets apparently understood what they perceived. This changes with Zechariah. As prophet, he receives the visions, but he understands them only when they are interpreted by “the angel of the Lord” (e.g., Zech 1.9–10, lit., “the Lord's messenger”). This situation will recur in apocalyptic visions (e.g., Dan 7). Further, as was the case with Amos, the vision reports in Zech 1–6 constitute a carefully structured series. The first and last visions offer scenes populated by multicolored horses, whereas the central visions in chs 4 and 5 highlight figures important to Yeh ud's polity: the high priest Joshua and the governor Zerubbabel. Zechariah's visions move beyond ordinary reality, e.g., a flying scroll (5.1–4). Moreover, they span “the whole earth” (1.11). These visions explain the ways in which God is working providentially on behalf of the newly restored community.

The latter part of the book (Zech 9–14) has a less carefully worked-out structure. Two collections of prophetic sayings (chs 9–11 and 12–14) are introduced by the heading “An Oracle. The word of the Lord,” as is the collection represented by Malachi, which follows. Chapters 9–11 are largely concerned with the victories of the Lord as divine warrior. The collection in chs 12–14 has a related focus on the imminent “day of the Lord” and is characterized by the repeated phrase “on that day.”

David L. Petersen

1 In the eighth month, in the second year of Darius, the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo, saying: 2The Lord was very angry with your ancestors. 3Therefore say to them, Thus says the Lord of hosts: Return to me, says the Lord of hosts, and I will return to you, says the Lord of hosts. 4Do not be like your ancestors, to whom the former prophets proclaimed, “Thus says the Lord of hosts, Return from your evil ways and from your evil deeds.” But they did not hear or heed me, says the Lord. 5Your ancestors, where are they? And the prophets, do they live forever? 6But my words and my statutes, which I commanded my servants the prophets, did they not overtake your ancestors? So they repented and said, “The Lord of hosts has dealt with us according to our ways and deeds, just as he planned to do.”

7On the twenty-fourth day of the eleventh month, the month of Shebat, in the second year of Darius, the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo; and Zechariaha said, 8In the night I saw a man riding on a red horse! He was standing among the myrtle trees in the glen; and behind him were red, sorrel, and white horses. 9Then I said, “What are these, my lord?” The angel who talked with me said to me, “I will show you what they are.” 10So the man who was standing among the myrtle trees answered, “They are those whom the Lord has sent to patrol the earth.” 11Then they spoke to the angel of the Lord who was standing among the myrtle trees, “We have patrolled the earth, and lo, the whole earth remains at peace.” 12Then the angel of the Lord said, “O Lord of hosts, how long will you withhold mercy from Jerusalem and the cities of Judah, with which you have been angry these seventy years?” 13Then the Lord replied with gracious and comforting words to the angel who talked with me. 14So the angel who talked with me said to me, Proclaim this message: Thus says the Lord of hosts; I am very jealous for Jerusalem and for Zion. 15And I am extremely angry with the nations that are at ease; for while I was only a little angry, they made the disaster worse. 16Therefore, thus says the Lord, I have returned to Jerusalem with compassion; my house shall be built in it, says the Lord of hosts, and the measuring line shall be stretched out over Jerusalem. 17Proclaim further: Thus says the Lord of hosts: My cities shall again overflow with prosperity; the Lord will again comfort Zion and again choose Jerusalem.

18b And I looked up and saw four horns. 19I asked the angel who talked with me, “What are these?” And he answered me, “These are the horns that have scattered Judah, Israel, and Jerusalem.” 20Then the Lord showed me four blacksmiths. 21And I asked, “What are they coming to do?” He answered, “These are the horns that scattered Judah, so that no head could be raised; but these have come to terrify them, to strike down the horns of the nations that lifted up their horns against the land of Judah to scatter its people.”a

2bI looked up and saw a man with a measur- ing line in his hand. 2Then I asked, “Where are you going?” He answered me, “To measure Jerusalem, to see what is its width and what is its length.” 3Then the angel who talked with me came forward, and another angel came forward to meet him, 4and said to him, “Run, say to that young man: Jerusalem shall be inhabited like villages without walls, because of the multitude of people and animals in it. 5For I will be a wall of fire all around it, says the Lord, and I will be the glory within it.”

6Up, up! Flee from the land of the north, says the Lord; for I have spread you abroad like the four winds of heaven, says the Lord. 7Up! Escape to Zion, you that live with daughter Babylon. 8For thus said the Lord of hosts (after his gloryc sent me) regarding the nations that plundered you: Truly, one who touches you touches the apple of my eye.d 9See now, I am going to raisee my hand against them, and they shall become plunder for their own slaves. Then you will know that the Lord of hosts has sent me. 10Sing and rejoice, O daughter Zion! For lo, I will come and dwell in your midst, says the Lord. 11Many nations shall join themselves to the Lord on that day, and shall be my people; and I will dwell in your midst. And you shall know that the Lord of hosts has sent me to you. 12The Lord will inherit Judah as his portion in the holy land, and will again choose Jerusalem.

13Be silent, all people, before the Lord; for he has roused himself from his holy dwelling.

3 Then he showed me the high priest Joshua standing before the angel of the Lord, and Satanf standing at his right hand to accuse him. 2And the Lord said to Satan,a “The Lord rebuke you, O Satan!a The Lord who has chosen Jerusalem rebuke you! Is not this man a brand plucked from the fire?” 3Now Joshua was dressed with filthy clothes as he stood before the angel. 4The angel said to those who were standing before him, “Take off his filthy clothes.” And to him he said, “See, I have taken your guilt away from you, and I will clothe you with festal apparel.” 5And I said, “Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with the apparel; and the angel of the Lord was standing by.

6Then the angel of the Lord assured Joshua, saying 7“Thus says the Lord of hosts: If you will walk in my ways and keep my requirements, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here. 8Now listen, Joshua, high priest, you and your colleagues who sit before you! For they are an omen of things to come: I am going to bring my servant the Branch. 9For on the stone that I have set before Joshua, on a single stone with seven facets, I will engrave its inscription, says the Lord of hosts, and I will remove the guilt of this land in a single day. 10On that day, says the Lord of hosts, you shall invite each other to come under your vine and fig tree.”

4 The angel who talked with me came again, and wakened me, as one is wakened from sleep. 2He said to me, “What do you see?” And I said, “I see a lampstand all of gold, with a bowl on the top of it; there are seven lamps on it, with seven lips on each of the lamps that are on the top of it. 3And by it there are two olive trees, one on the right of the bowl and the other on its left.” 4I said to the angel who talked with me, “What are these, my lord?” 5Then the angel who talked with me answered me, “Do you not know what these are?” I said, “No, my lord.” 6He said to me, “This is the word of the Lord to Zerubbabel: Not by might, nor by power, but by my spirit, says the Lord of hosts. 7What are you, O great mountain? Before Zerubbabel you shall become a plain; and he shall bring out the top stone amid shouts of ‘Grace, grace to it!’”

8Moreover the word of the Lord came to me, saying, 9“The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it. Then you will know that the Lord of hosts has sent me to you. 10For whoever has despised the day of small things shall rejoice, and shall see the plummet in the hand of Zerubbabel.

“These seven are the eyes of the Lord, which range through the whole earth.” 11Then I said to him, “What are these two olive trees on the right and the left of the lampstand?” 12And a second time I said to him, “What are these two branches of the olive trees, which pour out the oila through the two golden pipes?” 13He said to me, “Do you not know what these are?” I said, “No, my lord.” 14Then he said, “These are the two anointed ones who stand by the Lord of the whole earth.”

5 Again I looked up and saw a flying scroll. 2And he said to me, “What do you see?” I answered, “I see a flying scroll; its length is twenty cubits, and its width ten cubits.” 3Then he said to me, “This is the curse that goes out over the face of the whole land; for everyone who steals shall be cut off according to the writing on one side, and everyone who swears falselyb shall be cut off according to the writing on the other side. 4I have sent it out, says the Lord of hosts, and it shall enter the house of the thief, and the house of anyone who swears falsely by my name; and it shall abide in that house and consume it, both timber and stones.”

5Then the angel who talked with me came forward and said to me, “Look up and see what this is that is coming out.” 6I said, “What is it?” He said, “This is a basketc coming out.” And he said, “This is their iniquityd in all the land.” 7Then a leaden cover was lifted, and there was a woman sitting in the basket!c8And he said, “This is Wickedness.” So he thrust her back into the basket,c and pressed the leaden weight down on its mouth. 9Then I looked up and saw two women coming forward. The wind was in their wings; they had wings like the wings of a stork, and they lifted up the basketa between earth and sky. 10Then I said to the angel who talked with me, “Where are they taking the basket?”a11He said to me, “To the land of Shinar, to build a house for it; and when this is prepared, they will set the basketa down there on its base.”

6 And again I looked up and saw four chariots coming out from between two mountains—mountains of bronze. 2The first chariot had red horses, the second chariot black horses, 3the third chariot white horses, and the fourth chariot dappled grayb horses. 4Then I said to the angel who talked with me, “What are these, my lord?” 5The angel answered me, “These are the four windsc of heaven going out, after presenting themselves before the Lord of all the earth. 6The chariot with the black horses goes toward the north country, the white ones go toward the west country,d and the dappled ones go toward the south country.” 7When the steeds came out, they were impatient to get off and patrol the earth. And he said, “Go, patrol the earth.” So they patrolled the earth. 8Then he cried out to me, “Lo, those who go toward the north country have set my spirit at rest in the north country.”

9The word of the Lord came to me: 10Collect silver and golde from the exiles—from Heldai, Tobijah, and Jedaiah—who have arrived from Babylon; and go the same day to the house of Josiah son of Zephaniah. 11Take the silver and gold and make a crown,f and set it on the head of the high priest Joshua son of Jehozadak; 12say to him: Thus says the Lord of hosts: Here is a man whose name is Branch: for he shall branch out in his place, and he shall build the temple of the Lord. 13It is he that shall build the temple of the Lord; he shall bear royal honor, and shall sit upon his throne and rule. There shall be a priest by his throne, with peaceful understanding between the two of them. 14And the crowng shall be in the care of Heldai,h Tobijah, Jedaiah, and Josiahi son of Zephaniah, as a memorial in the temple of the Lord.

15Those who are far off shall come and help to build the temple of the Lord; and you shall know that the Lord of hosts has sent me to you. This will happen if you diligently obey the voice of the Lord your God.

7 In the fourth year of King Darius, the word of the Lord came to Zechariah on the fourth day of the ninth month, which is Chislev. 2Now the people of Bethel had sent Sharezer and Regem-melech and their men, to entreat the favor of the Lord, 3and to ask the priests of the house of the Lord of hosts and the prophets, “Should I mourn and practice abstinence in the fifth month, as I have done for so many years?” 4Then the word of the Lord of hosts came to me: 5Say to all the people of the land and the priests: When you fasted and lamented in the fifth month and in the seventh, for these seventy years, was it for me that you fasted? 6And when you eat and when you drink, do you not eat and drink only for yourselves? 7Were not these the words that the Lord proclaimed by the former prophets, when Jerusalem was inhabited and in prosperity, along with the towns around it, and when the Negeb and the Shephelah were inhabited?

8The word of the Lord came to Zechariah, saying: 9Thus says the Lord of hosts: Render true judgments, show kindness and mercy to one another; 10do not oppress the widow, the orphan, the alien, or the poor; and do not devise evil in your hearts against one another. 11But they refused to listen, and turned a stubborn shoulder, and stopped their ears in order not to hear. 12They made their hearts adamant in order not to hear the law and the words that the Lord of hosts had sent by his spirit through the former prophets. Therefore great wrath came from the Lord of hosts. 13Just as, when Ia called, they would not hear, so, when they called, I would not hear, says the Lord of hosts, 14and I scattered them with a whirlwind among all the nations that they had not known. Thus the land they left was desolate, so that no one went to and fro, and a pleasant land was made desolate.

8 The word of the Lord of hosts came to me, saying: 2Thus says the Lord of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great wrath. 3Thus says the Lord: I will return to Zion, and will dwell in the midst of Jerusalem; Jerusalem shall be called the faithful city, and the mountain of the Lord of hosts shall be called the holy mountain. 4Thus says the Lord of hosts: Old men and old women shall again sit in the streets of Jerusalem, each with staff in hand because of their great age. 5And the streets of the city shall be full of boys and girls playing in its streets. 6Thus says the Lord of hosts: Even though it seems impossible to the remnant of this people in these days, should it also seem impossible to me, says the Lord of hosts? 7Thus says the Lord of hosts: I will save my people from the east country and from the west country; 8and I will bring them to live in Jerusalem. They shall be my people and I will be their God, in faithfulness and in righteousness.

9Thus says the Lord of hosts: Let your hands be strong—you that have recently been hearing these words from the mouths of the prophets who were present when the foundation was laid for the rebuilding of the temple, the house of the Lord of hosts. 10For before those days there were no wages for people or for animals, nor was there any safety from the foe for those who went out or came in, and I set them all against one another. 11But now I will not deal with the remnant of this people as in the former days, says the Lord of hosts. 12For there shall be a sowing of peace; the vine shall yield its fruit, the ground shall give its produce, and the skies shall give their dew; and I will cause the remnant of this people to possess all these things. 13Just as you have been a cursing among the nations, O house of Judah and house of Israel, so I will save you and you shall be a blessing. Do not be afraid, but let your hands be strong.

14For thus says the Lord of hosts: Just as I purposed to bring disaster upon you, when your ancestors provoked me to wrath, and I did not relent, says the Lord of hosts, 15so again I have purposed in these days to do good to Jerusalem and to the house of Judah; do not be afraid. 16These are the things that you shall do: Speak the truth to one another, render in your gates judgments that are true and make for peace, 17do not devise evil in your hearts against one another, and love no false oath; for all these are things that I hate, says the Lord.

18The word of the Lord of hosts came to me, saying: 19Thus says the Lord of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be seasons of joy and gladness, and cheerful festivals for the house of Judah: therefore love truth and peace.

20Thus says the Lord of hosts: Peoples shall yet come, the inhabitants of many cities; 21the inhabitants of one city shall go to another, saying, “Come, let us go to entreat the favor of the Lord, and to seek the Lord of hosts; I myself am going.” 22Many peoples and strong nations shall come to seek the Lord of hosts in Jerusalem, and to entreat the favor of the Lord. 23Thus says the Lord of hosts: In those days ten men from nations of every language shall take hold of a Jew, grasping his garment and saying, “Let us go with you, for we have heard that God is with you.”

9

                    An Oracle.

The word of the Lord is against the land of Hadrach

  and will rest upon Damascus.

For to the Lord belongs the capitala of Aram,b

  as do all the tribes of Israel;

2Hamath also, which borders on it,

  Tyre and Sidon, though they are very wise.

3Tyre has built itself a rampart,

  and heaped up silver like dust,

  and gold like the dirt of the streets.

4But now, the Lord will strip it of its possessions

  and hurl its wealth into the sea,

  and it shall be devoured by fire.

5Ashkelon shall see it and be afraid;

  Gaza too, and shall writhe in anguish;

  Ekron also, because its hopes are withered.

The king shall perish from Gaza;

  Ashkelon shall be uninhabited;

6a mongrel people shall settle in Ashdod,

  and I will make an end of the pride of Philistia.

7I will take away its blood from its mouth,

  and its abominations from between its teeth;

it too shall be a remnant for our God;

  it shall be like a clan in Judah,

  and Ekron shall be like the Jebusites.

8Then I will encamp at my house as a guard,

  so that no one shall march to and fro;

no oppressor shall again overrun them,

  for now I have seen with my own eyes.

9Rejoice greatly, O daughter Zion!

  Shout aloud, O daughter Jerusalem!

Lo, your king comes to you;

  triumphant and victorious is he,

humble and riding on a donkey,

  on a colt, the foal of a donkey.

10Hea will cut off the chariot from Ephraim

  and the war-horse from Jerusalem;

and the battle bow shall be cut off,

  and he shall command peace to the nations;

his dominion shall be from sea to sea,

  and from the River to the ends of the earth.

11As for you also, because of the blood of my covenant with you,

  I will set your prisoners free from the waterless pit.

12Return to your stronghold, O prisoners of hope;

  today I declare that I will restore to you double.

13For I have bent Judah as my bow;

  I have made Ephraim its arrow.

I will arouse your sons, O Zion,

  against your sons, O Greece,

  and wield you like a warrior's sword.

14Then the Lord will appear over them,

  and his arrow go forth like lightning;

the Lord God will sound the trumpet

  and march forth in the whirlwinds of the south.

15The Lord of hosts will protect them,

  and they shall devour and tread down the slingers;a

they shall drink their bloodb like wine,

  and be full like a bowl,

  drenched like the corners of the altar.

16On that day the Lord their God will save them

  for they are the flock of his people;

for like the jewels of a crown

  they shall shine on his land.

17For what goodness and beauty are his!

  Grain shall make the young men flourish,

  and new wine the young women.

10

Ask rain from the Lord

  in the season of the spring rain,

from the Lord who makes the storm clouds,

  who gives showers of rain to you,c

  the vegetation in the field to everyone.

2For the teraphimd utter nonsense,

  and the diviners see lies;

the dreamers tell false dreams,

  and give empty consolation.

Therefore the people wander like sheep;

  they suffer for lack of a shepherd.

3My anger is hot against the shepherds,

  and I will punish the leaders;e

for the Lord of hosts cares for his flock, the house of Judah,

  and will make them like his proud warhorse.

4Out of them shall come the cornerstone,

  out of them the tent peg,

out of them the battle bow,

  out of them every commander.

5Together they shall be like warriors in battle,

  trampling the foe in the mud of the streets;

they shall fight, for the Lord is with them,

  and they shall put to shame the riders on horses.

6I will strengthen the house of Judah,

  and I will save the house of Joseph.

I will bring them back because I have

    compassion on them,

  and they shall be as though I had not rejected them;

  for I am the Lord their God and I will answer them.

7Then the people of Ephraim shall become like warriors,

  and their hearts shall be glad as with wine.

Their children shall see it and rejoice,

  their hearts shall exult in the Lord.

8I will signal for them and gather them in,

  for I have redeemed them,

  and they shall be as numerous as they were before.

9Though I scattered them among the nations,

  yet in far countries they shall remember me,

  and they shall rear their children and return.

10I will bring them home from the land of Egypt,

  and gather them from Assyria;

I will bring them to the land of Gilead and to Lebanon,

  until there is no room for them.

11Theya shall pass through the sea of distress,

  and the waves of the sea shall be struck down,

  and all the depths of the Nile dried up.

The pride of Assyria shall be laid low,

  and the scepter of Egypt shall depart.

12I will make them strong in the Lord,

  and they shall walk in his name,

                                says the Lord.

11

Open your doors, O Lebanon,

  so that fire may devour your cedars!

2Wail, O cypress, for the cedar has fallen,

  for the glorious trees are ruined!

Wail, oaks of Bashan,

  for the thick forest has been felled!

3Listen, the wail of the shepherds,

  for their glory is despoiled!

Listen, the roar of the lions,

  for the thickets of the Jordan are destroyed!

4Thus said the Lord my God: Be a shepherd of the flock doomed to slaughter. 5Those who buy them kill them and go unpunished; and those who sell them say, “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 earth, says the Lord. I will cause them, every one, to fall each into the hand of a neighbor, and each into the hand of the king; and they shall devastate the earth, and I will deliver no one from their hand.

7So, on behalf of the sheep merchants, I became the shepherd of the flock doomed to slaughter. I took two staffs; one I named Favor, the other I named Unity, and I tended the sheep. 8In one month I disposed of the three shepherds, for I had become impatient with them, and they also detested me. 9So I said, “I will not be your shepherd. What is to die, let it die; what is to be destroyed, let it be destroyed; and let those that are left devour the flesh of one another!” 10I took my staff Favor and broke it, annulling the covenant that I had made with all the peoples. 11So it was annulled on that day, and the sheep merchants, who were watching me, knew that it was the word of the Lord. 12I then said to them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out as my wages thirty shekels of silver. 13Then the Lord said to me, “Throw it into the treasury”b—this lordly price at which I was valued by them. So I took the thirty shekels of silver and threw them into the treasuryb in the house of the Lord. 14Then I broke my second staff Unity, annulling the family ties between Judah and Israel.

15Then the Lord said to me: Take once more the implements of a worthless shepherd. 16For I am now raising up in the land a shepherd who does not care for the perishing, or seek the wandering,a or heal the maimed, or nourish the healthy,b but devours the flesh of the fat ones, tearing off even their hoofs.

17Oh, my worthless shepherd,

  who deserts the flock!

May the sword strike his arm

  and his right eye!

Let his arm be completely withered,

  his right eye utterly blinded!

                                12 An Oracle.

The word of the Lord concerning Israel: Thus says the Lord, who stretched out the heavens and founded the earth and formed the human spirit within: 2See, I am about to make Jerusalem a cup of reeling for all the surrounding peoples; it will be against Judah also in the siege against Jerusalem. 3On that day I will make Jerusalem a heavy stone for all the peoples; all who lift it shall grievously hurt themselves. And all the nations of the earth shall come together against it. 4On that day, says the Lord, I will strike every horse with panic, and its rider with madness. But on the house of Judah I will keep a watchful eye, when I strike every horse of the peoples with blindness. 5Then the clans of Judah shall say to themselves, “The inhabitants of Jerusalem have strength through the Lord of hosts, their God.”

6On that day I will make the clans of Judah like a blazing pot on a pile of wood, like a flaming torch among sheaves; and they shall devour to the right and to the left all the surrounding peoples, while Jerusalem shall again be inhabited in its place, in Jerusalem.

7And the Lord will give victory to the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem may not be exalted over that of Judah. 8On that day the Lord will shield the inhabitants of Jerusalem so that the feeblest among them on that day shall be like David, and the house of David shall be like God, like the angel of the Lord, at their head. 9And on that day I will seek to destroy all the nations that come against Jerusalem.

10And I will pour out a spirit of compassion and supplication on the house of David and the inhabitants of Jerusalem, so that, when they look on the onec whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn. 11On that day the mourning in Jerusalem will be as great as the mourning for Hadad-rimmon in the plain of Megiddo. 12The land shall mourn, each 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; 14and all the families that are left, each by itself, and their wives by themselves.

13 On that day a fountain shall be opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity.

2On that day, says the Lord of hosts, I will cut off the names of the idols from the land, so that they shall be remembered no more; and also I will remove from the land the prophets and the unclean spirit. 3And if any prophets appear again, their fathers and mothers who bore them will say to them, “You shall not live, for you speak lies in the name of the Lord”; and their fathers and their mothers who bore them shall pierce them through when they prophesy. 4On that day the prophets will be ashamed, every one, of their visions when they prophesy; they will not put on a hairy mantle in order to deceive, 5but each of them will say, “I am no prophet, I am a tiller of the soil; for the land has been my possessiona since my youth.” 6And if anyone asks them, “What are these wounds on your chest?”b the answer will be “The wounds I received in the house of my friends.”

7“Awake, O sword, against my shepherd,

  against the man who is my associate,”

                  says the Lord of hosts.

Strike the shepherd, that the sheep may be scattered;

  I will turn my hand against the little ones.

8In the whole land, says the Lord,

  two-thirds shall be cut off and perish,

  and one-third shall be left alive.

9And I will put this third into the fire,

  refine them as one refines silver,

  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 our God.”

14 See, a day is coming for the Lord, when the plunder taken from you will be divided in your midst. 2For I will gather all the nations against Jerusalem to battle, and the city shall be taken and the houses looted and the women raped; half the city shall go into exile, but the rest of the people shall 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. 4On that day his feet shall stand on the Mount of Olives, which lies before Jerusalem on the east; and the Mount of Olives shall be split in two from east to west by a very wide valley; so that one half of the Mount shall withdraw northward, and the other half southward. 5And you shall flee by the valley of the Lord's mountain,c for the valley between the mountains shall reach to Azal;d and you shall flee as you fled from the earthquake in the days of King Uzziah of Judah. Then the Lord my God will come, and all the holy ones with him.

6On that day there shall not bee either cold or frost.f 7And there shall be continuous day (it is known to the Lord), not day and not night, for at evening time there shall be light.

8On that day living waters shall flow out from Jerusalem, half of them to the eastern sea and half of them to the western sea; it shall continue in summer as in winter.

9And the Lord will become king over all the earth; on that day the Lord will be one and his name one.

10The whole land shall be turned into a plain from Geba to Rimmon south of Jerusalem. But Jerusalem shall remain aloft on its site from the Gate of Benjamin to the place of the former gate, to the Corner Gate, and from the Tower of Hananel to the king's wine presses. 11And it shall be inhabited, for never again shall it be doomed to destruction; Jerusalem shall abide in security.

12This shall be the plague with which the Lord will strike all the peoples that wage war against Jerusalem: their flesh shall rot while they are still on their feet; their eyes shall rot in their sockets, and their tongues shall rot in their mouths. 13On that day a great panic from the Lord shall fall on them, so that each will seize the hand of a neighbor, and the hand of the one will be raised against the hand of the other; 14even Judah will fight at Jerusalem. And the wealth of all the surrounding nations shall be collected—gold, silver, and garments in great abundance. 15And a plague like this plague shall fall on the horses, the mules, the camels, the donkeys, and whatever animals may be in those camps.

16Then all who survive of the nations that have come against Jerusalem shall go up year after year to worship the King, the Lord of hosts, and to keep the festival of booths.a 17If any of the families of the earth do not go up to Jerusalem to worship the King, the Lord of hosts, there will be no rain upon them. 18And if the family of Egypt do not go up and present themselves, then on them shallb come the plague that the Lord inflicts on the nations that do not go up to keep the festival of booths.a19Such shall be the punishment of Egypt and the punishment of all the nations that do not go up to keep the festival of booths.a

20On that day there shall be inscribed on the bells of the horses, “Holy to the Lord.” And the cooking pots in the house of the Lord shall be as holy asc the bowls in front of the altar; 21and every cooking pot in Jerusalem and Judah shall be sacred to the Lord of hosts, so that all who sacrifice may come and use them to boil the flesh of the sacrifice. And there shall no longer be tradersd in the house of the Lord of hosts on that day.

1.1–8.23: Oracles and visions attributed to Zechariah. This first major division of the book has three parts, each introduced by a date formula (1.1; 1.7; 7.1).
1.1–6: Prologue. 1: The eighth month, in the second year, Marheshvan (October-November), 520 bce. Darius I, king of Persia, 522–486 bce. A Zechariah son of Iddo, mentioned in Neh 12.16, belongs to a priestly lineage. Zechariah means “God remembered,” which symbolizes God's remembering of the people, an important theme of the book. 2–6: An unusual oracle, which reflects on past prophetic admonitions and the ancestors’ responses. Heb “shub,” translated both return and repent, occurs four times. For earlier prophetic calls to return, see, e.g., Joel 2.12; Jer 18.11; Ezek 33.11. 3: On mutual return, cf. Joel 2.12–14; Mal 3.7. 6: Though the ancestors did not initially return, they finally repented, which sets the stage for a glorious future.
1.7–17: The first vision: divine horsemen patrol the earth. 7: The eleventh month … Shebat, January-February; the year is 519 bce. 8: Glen, or “cosmic deep”; cf. Mic 7.19. 9–12: A quiet scene in which horses graze, symbolizing peace over all the earth, elicits a protest by the angel. 10: Patrol the earth, cf. Job 1.7; 2.2. 12: How long frequently occurs in laments, e.g., Pss 6.4; 79.5. Seventy years also appears in Zech 7.4. The phrase is used in both biblical (e.g., Jer 25.11; Isa 23.15) and other ancient texts to refer to an unfortunate period of time. 13–17: The Lord expresses anger at the nations and promises that both the Temple and cities will be rebuilt. 16: The measuring line, indicating new construction (see 2.1–5; Jer 31.38–39; cf. Mic 2.4–5; Am 7.17).
1.18–21: The second vision: four horns and four smiths. 18: The four horns are ambiguous. They may refer to two pairs of animal horns, to horned helmets, or, most likely, to the four corners of a stone altar (cf. Ex 27.2; 38.2; Ezek 43.15). They are then interpreted as representing the totality of nations that destroyed Israel. 19: Horns elsewhere can symbolize nations (e.g., Deut 33.17; Jer 48.25; Dan 8.8). 20: Blacksmiths, the Heb word can refer to an artisan who works with wood, stone, or metal. 21: These have come probably refers to the artisans who will destroy the horns of the nations. Such artisans are elsewhere depicted as punitive agents (Ezek 21.31, “those skillful to destroy”). The world at peace in the first vision will now be disrupted.
2.1–5: The third vision: a surveyor measures Jerusalem. 1: A measuring line, see 1.16n. Such a line was used to determine divisions within a particular territory as in Ezek 40.3, a text that also foresees the rebuilding of Jerusalem and the Temple, using the categories of width and length. 2: Zechariah's questions presume that, in this vision, he understands what he sees. 4: Restoration focuses on Jerusalem, not the Temple, as was the case in Ezekiel. Here the absence of walls stands in stark contrast with the walls described in Ezek 40. Jerusalem's walls were eventually rebuilt (Neh 2.17–6.15). 5: Wall of fire, the Persian capital Pasargadae stood without walls and was surrounded by fire altars. God as glory will be located within the fiery circumference; cf. Ezek 43.2,4.
2.6–13: Admonitions and promises. 6–7: Up, Up, Heb “hoy” is elsewhere often translated as “Woe,” though here it simply calls attention to what is being said; cf. Isa 1.24; Jer 27.6. The land of the north, the place where Israelites are in exile and from which they will return, so Jer 3.18; 16.15; 23.8; 31.8. Daughter Babylon, cf. Jer 50.42; 51.33; Ps 137.8. 8a: Lit., “after glory sent me to the nations.” Cf. vv. 9,11, which also report that the Lord sent me. 8b: Apple of my eye, the pupil. 9: My hand, another bodily metaphor of the deity. Only when the nations are plundered will Israelites know that the Lord sent Zechariah. 10: Sing and rejoice, cf. Isa 12.6; Zeph 3.14–15. In all three texts, the command to sing accompanies the presence of the God in your midst. 11: Join themselves to the Lord, cf. 8.20–23; Isa 56.6–7. 12: Holy land does not occur elsewhere in the Hebrew Bible, but see Wis 12.3; 2 Macc 1.7. Zechariah emphasizes the sacred character of the land of Israel. 13: Be silent, cf. Hab 2.20; Zeph 1.7. Sacrifices at the Temple were conducted in silence. All people is consistent with v. 11. Holy dwelling can refer to either the earthly temple (Ps 26.8) or the heavenly abode (Deut 26.15).
3.1–10: The fourth vision: Joshua and the satan. This vision differs from the prior three: Zechariah is shown something—he does not just see it; the usual question is missing; and no clarification is offered. 1: The angel of the Lord is not an interpreter but a character in the vision, along with Joshua, the high priest (cf. Hag 1.1; 2.2); also called “Jeshua” (e.g., Ezra 2.2) and “the satan” (see textual note a). This figure functions as the prosecuting attorney in the divine council; cf. Ps 109.6; 1 Chr 21.1 (only in this text does Heb “Satan” appear without the definite article, perhaps as a name); Job 1–2. 2: The accuser is rebuked, apparently for having charged Joshua improperly. 3: The high priest is ritually unclean. 4: Festal apparel (cf. Isa 3.22) symbolizes the cleansing of the high priest. 5: And I said should read with LXX (Septuagint), “and he said.” Zechariah is not an actor in the vision. Turban, the headgear of the high priest, although not the same Heb word as in Lev 8.9. 6–7: Admonitions, both general and specific; keep my requirements refers to priestly responsibilities (Num 3; Ezek 44). Those standing here belong to the divine council, to which Joshua is promised access. 8–10: The Branch (cf. Isa 11.1; Jer 23.5; 33.15) refers to a member of the royal family of David, probably Zerubbabel, the governor (Hag 1.1; 2.20–23). Stone … with … facets, probably the engraved gold plaque on the high priest's headdress (Ex 28.36–38); it signifies the ability of the high priest to remove guilt. 10: Under your vine and fig tree, see 1 Kings 4.25; Mic 4.4.
4.1–14: The fifth vision: a lampstand and two olive trees. 1–6a: This vision builds on the previous one, since it alludes to Joshua. 2: Lampstand (Heb “menorah”) has a round bowl at the top with seven indentations for wicks; see Ex 25.31–40. 3: Olive trees provide the oil that fueled the lamp. 6b–10a: A distinct oracle. 6b–7: An unnamed person is addressed as O great mountain and compared to Zerubbabel, probably the recently purified Joshua. Zerubbabel will achieve high status as the one who lays the foundation stone—the top stone—of the Temple. The ritual of Temple rededication involved reusing a stone from the previous temple. 8–10a: A second oracle, referring to the previous ritual, again highlights the role Zerubbabel will have in the reconstruction of the Temple. Kings were known as temple builders. 10a: The day of small things, cf. Ezra 3.11. Plummet emphasizes Zerubbabel's role as builder. 10b–14: The vision and its interpretation resume. 10b: Eyes of the Lord, cf. 2 Chr 16.9, where the eyes represent divine benevolence. 11–14: The two olive trees symbolize the two anointed ones, lit., “the two sons of the oil.” The word “anoint” is not present in Hebrew, nor is the typical word for olive oil that is used in anointing. This oil was used both for food and for fueling such lamps. These two “sons” almost certainly refer to Joshua and Zerubbabel, who now stand in close relationship to the Lord, symbolized by the lamp. Zechariah envisions a government in which power is shared between the high priest and the descendant of David.
5.1–4: The sixth vision: a flying scroll. 1–2: The scroll is apparently unrolled, rather like a flying carpet, and long, almost 30 ft (9 m). This scroll has a proportion of 2.1, more like a carpet than a document; the Qumran Isaiaha scroll is about 24 ft (7.3 m) long and 11 in (30 cm) wide, a proportion of 24:1. 3: The curse probably refers to the curses found in God's covenant with Israel (cf. Deut 29.11,13,18), written down on a scroll (cf. 2 Chr 34.24; Dan 9.11). The whole land, a phrase used through Zech 1–8 (1.11; 4.10b; 5.6; 6.5). Steals … swears falsely echoes, although does not quote exactly, the Decalogue (Ex 20.7,15,16). Scrolls were rarely written on both sides. 4: Destruction of houses is a typical punishment (Hab 3.13b; Dan 2.5; 3.29; Ezra 6.11). Oddly, the perpetrators are not punished. The flying scroll symbolizes the administration of the Lord's covenant-based justice throughout the world.
5.5–11: The seventh vision: a woman in a basket. 5–6: This vision is so bizarre that, unlike the other visions, Zechariah cannot name or describe what he sees; only the angel can do so. 6: Basket, Heb “ephah,” a unit of measure, ca. two-thirds of a bushel (23 L). Such an amount of grain or flour might have been held in a container made of textile, ceramic, or metal. The referent of their is unclear, though it may refer to Judeans, whose iniquity or guilt (see 3.4) is being removed. 7–8: An incongruous image, particularly since an “ephah” could not hold a human. This “ephah” was made of a hard substance due to its lead lid. 9–11: Gender continues to play a prominent role in this vision. Two women with wings, not cherubim, which were male. Stork, an unclean bird (Lev 11.19), and hence, in this simile, well suited to remove iniquity/wickedness. The land of Shinar, Babylon (Gen 10.10; 11.2; Dan 1.2; Josh 7.21). Isaiah 11.11 understands Shinar to be a place for exile and a place from which those exiled will return. Judeans are coming from Babylon; Wickedness is going to Babylon. Build a house … its base, the Babylonians, who will build a shrine for and permanently install Wickedness, will be polluted by the gesture that purifies Judah.
6.1–8: The eighth vision: four chariots. 1–3: The final vision, like the first one, includes horses of many colors. The geographic setting is similar to that of the Mesopotamian sun god's appearance between two mountains. Here, chariots, rather than the sun, come out (lit., “go out,” a verb elsewhere used of the sun; see v. 8n.), with no explicit reference to charioteers. Chariots represent military might and dominion (cf. Hag 2.22), and could symbolize God's martial presence (Isa 66.15–16; Ps 68.17). 5–6: That they go out in four directions (cf. Jer 49.36; Ezek 37.9; Dan 11.4) means that the Lord's military might will be present everywhere with the winds as the deity's agents; cf. Ps 104.4. Four winds are present in Zech 2.6. Presented themselves, cf. Job 1.6; 2.1. 7: Patrol, see 1.7n. 8: The north country, the land to which Judeans had been exiled; cf. 2.6. My spirit, the same Heb word as “wind” in v. 5. The Heb verb “go out” appears seven times in this vision report (vv. 1,5,6 [three times], 7,8). The vision concludes with the deity having fulfilled the threats of the first and second visions (1.15,21).
6.9–15: Wealth and coronation. Two oracles, one embedded in another, 6.9–11,14 and 6.12–13. 9–10: The exiles (i.e., those who have returned from Mesopotamia). The three individuals are otherwise unknown. Zephaniah, father of Josiah, may be the priest of 2 Kings 25.18, who was taken into exile. 11: Lit., “crowns,” one of which was intended for Joshua. 12–13: Branch in 3.8 and here refers to David's descendant Zerubbabel as is clear from his role as builder of the Temple. The oracle alludes to the diarchy envisioned in 4.1–14, though here the Branch appears to have a higher status than the priest. 14: Memorial in the temple may mean that the three donors are remembered for their gift at the Temple. 15: A general comment about the help that those who return from exile would offer. You shall know …, cf. 2.9.
7.1–8.23: Oracles. 7.1–7: A question answered by questions. 1: December 7, 518 bce, a date that introduces a miscellany of oracles. Two years after reporting visions (1.1), Zechariah now offers oracles. 2: A delegation from Bethel travels the ca. 11 mi (17 km) south to Jerusalem. Entreat the favor of the Lord means to seek help in a time of difficulty (so Ex 32.11; 1 Kings 13.6; 2 Kings 13.4; Jer 26.19; Ps 119.58). 3: The question reflects a ritual commemorating the destruction of the Temple, which occurred in the fifth month. Gedeliah the governor was murdered in the seventh (2 Kings 25.8–9,25). The rest of the oracles in chs 7–8 may be a response to this question; a definitive answer is given in 8.19. 4–6: Addressing both the delegation and the priests they have come to consult, Zechariah again alludes to the words of former prophets (cf. 1.4,6) and poses three questions. He suggests that the rite has been only for yourselves. On inappropriate and appropriate fasting, see Isa 58.4b–5; Joel 2.12–13. Zechariah charges the people both with ineffectual fasting and with feasting. 7: The Negeb and the Shephelah, the southern and western regions of Judah.
7:8–14: Oracle and historical reprise. 9–10: Having referred to former prophets in v. 7, Zechariah now quotes what they said. For comparable admonitions and prohibitions, see Jer 7.5–6; 22.3; Mic 6.8. 11–12: Language about adamant hearts was also used about Pharaoh (Ex 7.14). 13–14: To not hear was reciprocal (cf. Ezek 8.18b; Jer 11.11b). The whirlwind, often a punitive agent, e.g., Jer 23.19).
8.1–23: Ten oracles of restoration (vv. 1–2; 3; 4–5; 6; 7–8; 9–13; 14–17; 18–19; 20–22; 23). 1–2: Language of jealousy reprises 1.14; cf. Ezek 36.6b. 3: This oracle echoes 1.14, with dwell referring to the Temple. The faithful city, a new name for Jerusalem; cf. Isa 62.4; Jer 33.16; Ezek 48.35. Holy mountain, see Joel 3.17; Isa 52.1. 4–5: This oracle continues to portray prosperity in an urban setting, including multiple generations of both genders, on which see Jer 30.18–21. 6: This oracle highlights the key word “impossibility” (cf. Ps 139.4), just as v. 2 focused on “jealousy.” 7–8: Saving from, see Jer 30.10–11; Isa 43.5–6. The covenantal relationship is reaffirmed (cf. Ex 6.7). 9–13: This oracle begins with an admonition, not just a promise. 9: An allusion to the ceremony reflected in 4.9; Hag 2.15,18. 10: A lamentable state portrayed similarly in Hag 1.6. 11–13: Remnant, see 8.6; Hag 1.12,14. Peace, Heb “shalom,” which is described using fertility imagery; cf. Hag 1.10; Joel 3.18. Cursing/blessing draws on covenantal traditions (e.g., Deut 28). 14–17: The Lord promises a time of benevolence, then turns to admonitions comparable to those in 7.9–10. Legal proceedings were conducted in city gates (Deut 21.19; Ruth 4.1). 18–19: A response to the question posed in 7.3: all prior rituals of fasting are to become occasions for feasting. The fourth month was when the Babylonians breached the walls of Jerusalem, and the tenth when they began their siege (2 Kings 25.1–4; Jer 39.2; 52.4–7). For the fifth and seventh months, see 7.3n. Again, a promise is juxtaposed with an admonition. 20–22: A pilgrimage of foreign nations to Jerusalem; cf. 14.16; Isa 2.2–4; 60.1–3; 66.18–21.
9.1–11.17: The first “Oracle.” “An oracle. The word of the Lord” also appears in Zech 12.1; and Mal 1.1., suggesting that three “oracles” have been appended to Zechariah 1–8. 9.1–8: An oracle of woe against foreign nations and of protection for the Temple. The places named are all within Syria-Palestine. The initial sites are in the north; they subsequently move to the west and then south. 1: Hadrach, Hatarikka in Neo-Assyrian texts, was south of Aleppo. As in many prophetic texts, the Lord controls land beyond the boundaries of Israel. 2: Tyre and Sidon, Phoenician port cities, the subject of earlier oracles against the nations (e.g., Isa 23; Ezek 26–28) and also important mercantile centers in the Persian period (Ezra 3.7; Neh 13.16). 5–6: The sites are sometimes personified—see, afraid, writhe. Verses 5–7 highlight Philistine cities. 7–8: God now speaks in the first person, promising to remove abominations (cf. Lev 7.21; 11.10–12) from Philistia's mouth, so that the Philistines will observe Jewish dietary laws (cf. Gen 9.4; Lev 11.2–47; Deut 14.3–21). Jebusites, pre-Israelite inhabitants of Jerusalem; see Josh 15.63; 2 Sam 5.6–9; 1 Chr 11.4–9. 8: Encamp, an unusual word to depict God's presence at the Temple. It continues the military tone of the poem, with the Lord as guard (lit., “as a garrison”).
9.9–17: God's sovereign rule. A series of poetic vignettes about a future king and God's victory. 9–10: The king welcomed. 9: Daughter Zion/Jerusalem, see Lam 1.6; Zeph 3.14–15; Zech 2.13. On a donkey, on a colt (i.e., on one animal described in two parallel poetic lines); cf. Mt 21.2–7, which understands there are to be two animals. The River, probably the Euphrates. The demilitarized dominion described here is similar to Mic 4.3; Isa 2.4. 11–13: Oracle advocating return and preparation for battle. 11: You is feminine singular, referring still to daughter Zion. Blood of my covenant echoes Ex 24.8, the Sinai covenant. 13: Martial imagery returns, with Judah and Ephraim, the preexilic Southern and Northern Kingdoms, as weapons. Greece, along with Joel 3.6, the earliest reference in the Bible to this enemy of Persia. 14–15: The battle and its aftermath are described. 14: A military theophany. March from the south, cf. Judg 5.4. 15: Typical of holy war, the divine warrior will fight and Israel will reap the benefits of victory, here described in graphic imagery, which also alludes to the Temple—bowl (Ex 27.3), altar (Ex 27.2). 16–17: The Lord as royal shepherd, using the metaphor of a flock and a simile of jewelry. Grain/new wine symbolize fertility; cf. Hag 2.19.
10.1–12: The Lord, the militant shepherd. A poem of both critique and solace. 2: Three forms of divination are condemned. Teraphim, divinatory figurines (e.g., Ezek 21.21). 3: Shepherds (i.e., rulers). Leaders, see textual note e; Isa 14.9. 6: God speaks, reiterating the diction of save (9.16) and return (bring back; 9.12). Cf. Isa 54.8. The Northern Kingdom of Israel, the house of Joseph (called “Ephraim” in v. 7), will be saved along with Judah; cf. 9.13; Ezek 37.15–28. 7: Wine making the heart glad symbolizes a good future; cf. Eccl 9.7; Ps 104.15. 8–12: An oracle focusing on gathering and return from exile; cf. Isa 43.1–7,14–21; Jer 23.3. 10–11: On the flight to Egypt, see Jer 43. With part of Israel in Egypt, a new Exodus can take place. 10: Gilead, northern Transjordan. Lebanon, the mountainous region north of Israel, famous for its forests (see 11.1).
11.1–3: Taunt against Israel's northern neighbors. In this ironic taunt, Lebanon and Bashan, in northern Transjordan, are personified and characterized by three trees, two of which are fabled—cedars (Ezek 31.3) and oaks (Ezek 27.6). Shepherds and lions probably symbolize communal leaders. The destruction will affect foliage as far away as the Jordan Valley.
11.4–17: Shepherding a flock. Diverse oracles and reports, all using the metaphor of a shepherd for the community's leader; cf. 13.7–9. 4–6: An unnamed person, perhaps the prophet Zechariah, is charged to lead the community, which is doomed. 7–14: The symbolic action is reported by the individual who wields and then destroys two shepherd's staffs, symbolizing the end of a covenantal relationship. 12–13: Thirty shekels of silver: Ex 21.32 stipulates this amount as restitution for a slave gored by an ox. Other ancient texts understand this to be a trifling amount of money; cf. Mt 26.15; 27.3–10. Lordly price is ironic. 15–16: The deity commands a second symbolic action, again involving a shepherd's implements. 17: Woe oracle against the community's leader.
12.1–14.21: The second “Oracle.” See 9.1–11.17n. Divine oracles and prophetic sayings about the imminent day of the Lord, referred to as “that day.” 12.1–9: Through a word … concerning Israel, vv. 2–9 highlight the destruction of foreign nations, as did 9.1–8. The God who creates (v. 1; cf. Job 9.8; Isa 42.5; Jer 10,12) can also destroy. There will be conflict between Israel and the nations and even within Judah (v. 2). 2: Cup of reeling, cf. Ps 75.8; Isa 51.17–23; Jer 25.15–18. 4: Madness and blindness, curses in Deut 28.28–29. 7–8: David's lineage continues to be a source of hope. 10–14: The tone shifts to that of lamentation. 10: The one … pierced, cf. 13.3. The referent is unclear but the Hebrew suggests it is the Lord; cf. Jn 19.37, which identifies it with Jesus. 11: Hadad-rimmon, according to 2 Chr 35.20–25, the site for mourning over Josiah's death. It is also the name of a Syrian storm god, also known as Baal, whose seasonal disappearance was mourned in the agriculturally fertile area around Megiddo; see 2 Kings 5.18.
12–14: Their wives, on women's lamentation, see 2 Chr 35.25; Jer 9.17,20. The lamentation will involve the land and all the families, not just the families named. The families are those of the house of David (Nathan was a son of David, 1 Chr 14.4) and the house of Levi (Shimei was a grandson of Levi, 1 Chr 6.16–17). 13.1: Those who might have incurred corpse defilement during mourning will be cleansed by water from a fountain. On purification from such uncleanness, see Num 19. The fountain may be related to the motif of a river flowing from the Temple; cf. Zech 14.8; Ps 46.4 Ezek 47.1–12; Joel 3.18. 2–6: Prophecy is viewed as negatively as idolatry, subject to punishment by death. Unlike the rebellious son, whom parents are to bring before the legal assembly (Deut 21.18–21), parents here can kill their prophetic offspring immediately. 4–6: Hairy mantle, a garment, as in Gen 25.25, that symbolizes deception. I am no prophet quotes Am 7.14. Prophetic wounds, cf. 1 Kings 18.28.
13.7–9: A personified sword. A poem using imagery similar to 11.17. The fractional destruction is similar to that in Ezek 5.1–12. 8: On imagery of refining, see Isa 1.25–26; Mal 3.2–4. 9: My people … our God expresses the covenantal relationship (cf. Ex 6.7; Hos 2.23).
14.1–21: An eschatological depiction of the day of the Lord. 4: A theophany, in which the mountains are split (cf. Mic 1.4; Hab 3.6). The new landscape allows Jerusalemites to flee from destruction. 5: Earthquake, see Am 1.1n. The holy ones, members of the divine council; cf. Deut 33.2; Ps 89.5,7). 7: The Lord's day will no longer be a day of darkness; cf. Am 5.18; Zeph 1.15. 8: Living waters, see 13.1n. Eastern sea, the Dead Sea; western sea, the Mediterranean. 9: The Lord as monarch juxtaposed with an allusion to the “Shema” (Deut 6.4). 10–11: Consistent with the Zion tradition (Ps 48.2; Isa 2.2; Mic 4.1), Jerusalem will be elevated and secure. The area from Geba to Rimmon, from ca. 6 mi (10 km) north-northeast to 37 mi (60 km) southeast of Jerusalem, represents the geographic limits of the old kingdom of Judah. 12–15: The plague tradition (Ex 7–12; Pss 78; 105) is linked with holy war panic (cf. Deut 7.23; 1 Sam 5.9). 14: Despoliation of the nations (cf. Isa 61.6; Hag 2.7). 16–19: The tradition of a pilgrimage of nations (cf. 8.20–23; Isa 2.1–4; Mic 4.1–4) is related to the festival of booths, Sukkoth (Lev 23.33–36; Neh 8.13–18). Egypt is singled out, perhaps because of the allusion to plague in v. 12. 20–21: Imagery of radical holiness throughout Jerusalem, not just at the Temple. 20: The book concludes as it began, with reference to horses. 21: Traders, see textual note d, lit., “Canaanites.”
a Heb and he
b Ch 2.1 in Heb
a Heb it
b Ch 2.5 in Heb
c Cn: Heb after glory he
d Heb his eye
e Or wave
f Or the Accuser; Heb the Adversary
a Or the Accuser; Heb the Adversary
a Cn: Heb gold
b The word falsely added from verse 4
c Heb ephah
d Gk Compare Syr: Heb their eye
a Heb ephah
b Compare Gk: Meaning of Heb uncertain
c Or spirits
d Cn: Heb go after them
e Cn Compare verse 11: Heb lacks silver and gold
f Gk Mss Syr Tg: Heb crowns
g Gk Syr: Heb crowns
h Syr Compare verse 10: Heb Helem
i Syr Compare verse 10: Heb Hen
a Heb he
a Heb eye
b Cn: Heb of Adam (or of humankind)
a Gk: Heb I
a Cn: Heb the slingstones
b Gk: Heb shall drink
c Heb them
d Or household gods
e Or male goats
a Gk: Heb He
b Syr: Heb it to the potter
a Syr Compare Gk Vg: Heb the youth
b Meaning of Heb uncertain
c Heb on me
a Cn: Heb for humankind has caused me to possess
b Heb wounds between your hands
c Heb my mountains
d Meaning of Heb uncertain
e Cn: Heb there shall not be light
f Compare Gk Syr Vg Tg: Meaning of Heb uncertain
a Or tabernacles; Heb succoth
b Gk Syr: Heb shall not
c Heb shall be like
d Or Canaanites