Bible Reading October 10 
Zechariah 7:1--10:12
Context7:1 In King Darius’ fourth year, on the fourth day of Kislev, the ninth month, 1 the word of the Lord came to Zechariah. 7:2 Now the people of Bethel 2 had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor 7:3 by asking both the priests of the temple 3 of the Lord who rules over all and the prophets, “Should we weep in the fifth month, 4 fasting as we have done over the years?” 7:4 The word of the Lord who rules over all then came to me, 7:5 “Speak to all the people and priests of the land as follows: ‘When you fasted and lamented in the fifth and seventh 5 months through all these seventy years, did you truly fast for me – for me, indeed? 7:6 And now when you eat and drink, are you not doing so for yourselves?’” 7:7 Should you not have obeyed the words that the Lord cried out through the former prophets when Jerusalem 6 was peacefully inhabited and her surrounding cities, the Negev, and the Shephelah 7 were also populated?
7:8 Again the word of the Lord came to Zechariah: 7:9 “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other. 7:10 You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’
7:11 “But they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear. 7:12 Indeed, they made their heart as hard as diamond, 8 so that they could not obey the Torah and the other words the Lord who rules over all had sent by his Spirit through the former prophets. Therefore, the Lord who rules over all had poured out great wrath.
7:13 “‘It then came about that just as I 9 cried out, but they would not obey, so they will cry out, but I will not listen,’ the Lord Lord who rules over all had said. 7:14 ‘Rather, I will sweep them away in a storm into all the nations they are not familiar with.’ Thus the land had become desolate because of them, with no one crossing through or returning, for they had made the fruitful 10 land a waste.”
8:1 Then the word of the Lord who rules over all 11 came to me as follows: 8:2 “The Lord who rules over all says, ‘I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.’ 8:3 The Lord says, ‘I have returned to Zion and will live within Jerusalem. 12 Now Jerusalem will be called “truthful city,” “mountain of the Lord who rules over all,” “holy mountain.”’ 8:4 Moreover, the Lord who rules over all says, ‘Old men and women will once more live in the plazas of Jerusalem, each one leaning on a cane because of advanced age. 8:5 And the streets of the city will be full of boys and girls playing. 13 8:6 And,’ says the Lord who rules over all, ‘though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?’ asks the Lord who rules over all.
8:7 “The Lord who rules over all asserts, ‘I am about to save my people from the lands of the east and the west. 8:8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, 14 in truth and righteousness.’
8:9 “The Lord who rules over all also says, ‘Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the Lord who rules over all, 15 so that the temple might be built. 8:10 Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody – each one – against everyone else. 8:11 But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord who rules over all, 8:12 ‘for there will be a peaceful time of sowing, the vine will produce its fruit and the ground its yield, and the skies 16 will rain down dew. Then I will allow the remnant of my people to possess all these things. 8:13 And it will come about that just as you (both Judah and Israel) were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong!’
8:14 “For the Lord who rules over all says, ‘As I had planned to hurt 17 you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry, 8:15 so, to the contrary, I have planned in these days to do good to Jerusalem and Judah – do not fear! 8:16 These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts. 18 8:17 Do not plan evil in your hearts against one another. Do not favor a false oath – these are all things that I hate,’ says the Lord.”
8:18 The word of the Lord who rules over all came to me as follows: 8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth 19 months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’ 8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” 20
9:1 An oracle of the word of the Lord concerning the land of Hadrach, 21 with its focus on Damascus: 22
The eyes of all humanity, 23 especially of the tribes of Israel, are toward the Lord, 9:2 as are those of Hamath also, which adjoins Damascus, and Tyre 24 and Sidon, 25 though they consider themselves to be very wise. 9:3 Tyre built herself a fortification and piled up silver like dust and gold like the mud of the streets! 9:4 Nevertheless the Lord will evict her and shove her fortifications 26 into the sea – she will be consumed by fire. 9:5 Ashkelon will see and be afraid; Gaza will be in great anguish, as will Ekron, for her hope will have been dried up. 27 Gaza will lose her king, and Ashkelon will no longer be inhabited. 9:6 A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines. 9:7 I will take away their abominable religious practices; 28 then those who survive will become a community of believers in our God, 29 like a clan in Judah, and Ekron will be like the Jebusites. 9:8 Then I will surround my temple 30 to protect it like a guard 31 from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.
9:9 Rejoice greatly, daughter of Zion!
Shout, daughter of Jerusalem!
Look! Your king is coming to you:
he is legitimate 32 and victorious, 33
humble and riding on a donkey 34 –
on a young donkey, the foal of a female donkey.
9:10 I will remove 35 the chariot from Ephraim
and the warhorse from Jerusalem,
and the battle bow will be removed.
Then he will announce peace to the nations.
His dominion will be from sea to sea
and from the Euphrates River 36 to the ends of the earth.
9:11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit. 9:12 Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you. 9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! 37 I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, 38 like a warrior’s sword.
9:14 Then the Lord will appear above them, and his arrow will shoot forth like lightning; the Lord God will blow the trumpet and will sally forth on the southern storm winds. 9:15 The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards, 39 full like the sacrificial basin or like the corners of the altar. 40 9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. 9:17 How precious and fair! 41 Grain will make the young men flourish and new wine the young women.
10:1 Ask the Lord for rain in the season of the late spring rains 42 – the Lord who causes thunderstorms – and he will give everyone showers of rain and green growth in the field. 10:2 For the household gods 43 have spoken wickedness, the soothsayers have seen a lie, and as for the dreamers, they have disclosed emptiness and give comfort in vain. Therefore the people set out like sheep and become scattered because they have no shepherd. 44 10:3 I am enraged at the shepherds and will punish the lead-goats.
For the Lord who rules over all has brought blessing to his flock, the house of Judah, and will transform them into his majestic warhorse. 10:4 From him will come the cornerstone, 45 the wall peg, 46 the battle bow, and every ruler. 47 10:5 And they will be like warriors trampling the mud of the streets in battle. They will fight, for the Lord will be with them, and will defeat the enemy cavalry. 48
10:6 “I (says the Lord) will strengthen the kingdom 49 of Judah and deliver the people of Joseph 50 and will bring them back 51 because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them. 10:7 The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord. 10:8 I will signal for them and gather them, for I have already redeemed them; then they will become as numerous as they were before. 10:9 Though I scatter 52 them among the nations, they will remember in far-off places – they and their children will sprout forth and return. 10:10 I will bring them back from Egypt and gather them from Assyria. 53 I will bring them to the lands of Gilead and Lebanon, for there will not be enough room for them in their own land. 10:11 The Lord 54 will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination 55 of Egypt will be no more. 10:12 Thus I will strengthen them by my power, 56 and they will walk about 57 in my name,” says the Lord.
[7:1] 1 sn The fourth day of Kislev, the ninth month would be December 7, 518
[7:2] 2 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[7:3] 3 tn Heb “house” (so NAB, NIV, NRSV).
[7:3] 4 sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586
[7:5] 5 tn The seventh month apparently refers to the anniversary of the assassination of Gedaliah, governor of Judah (Jer 40:13-14; 41:1), in approximately 581
[7:7] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:7] 7 sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country. The Hebrew term can be translated “lowlands” (cf. ASV), “foothills” (NAB, NASB, NLT), or “steppes.”
[7:12] 8 tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).
[7:13] 9 tn Heb “he.” Since the third person pronoun refers to the
[7:14] 10 tn Or “desirable”; traditionally “pleasant” (so many English versions; cf. TEV “This good land”).
[8:1] 11 sn
[8:3] 12 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:5] 13 sn The references to longevity and to children living and playing in peace are eschatological in tone. Elsewhere the millennial kingdom is characterized in a similar manner (cf. Isa 65:20; Jer 31:12-13).
[8:8] 14 sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the
[8:9] 15 sn These prophets who were there at the founding of the house of the
[8:12] 16 tn Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “skies” depending on the context.
[8:14] 17 tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.
[8:16] 18 sn For a similar reference to true and righteous judgment see Mic 6:8.
[8:19] 19 sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588
[8:23] 20 sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).
[9:1] 21 sn The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. NLT “Aram”).
[9:1] 22 tn Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, mÿnukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the
[9:1] 23 tc Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. NAB, NRSV) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the
[9:2] 24 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[9:2] 25 map For location see Map1 A1; JP3 F3; JP4 F3.
[9:4] 26 tn The Hebrew word חַיִל (khayil, “strength, wealth”) can, with certain suffixes, look exactly like חֵל (khel, “fortress, rampart”). The chiastic pattern here suggests that not Tyre’s riches but her defenses will be cast into the sea. Thus the present translation renders the term “fortifications” (so also NLT) rather than “wealth” (NASB, NRSV, TEV) or “power” (NAB, NIV).
[9:5] 27 tn The present translation presupposes a Hiphil perfect of יָבֵשׁ (yavesh, “be dry”; cf. NRSV “are withered”) rather than the usually accepted Hiphil of בּוֹשׁ (bosh, “be ashamed”; cf. KJV, ASV), a sense that is less suitable with the removal of hope.
[9:7] 28 tn Heb “and I will take away their blood from their mouth and their abominations from between their teeth.” These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it (less likely NCV “drinking blood”) or eating unclean or forbidden foods.
[9:7] 29 tn Heb “and they will be a remnant for our God”; cf. NIV “will belong to our God”; NLT “will worship our God.”
[9:8] 30 tn Heb “house” (so NAB, NIV, NRSV).
[9:8] 31 tn Though a hapax legomenon, the מִצָּבָה (mitsavah) of the MT (from נָצַב, natsav, “take a stand”) is preferable to the suggestion מַצֵּבָה (matsevah, “pillar”) or even מִצָּבָא (mitsava’, “from” or “against the army”). The context favors the idea of the
[9:9] 32 tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).
[9:9] 33 tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).
[9:9] 34 sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).
[9:10] 35 tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the
[9:10] 36 tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.
[9:13] 37 tn The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).
[9:13] 38 tn The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.
[9:15] 39 tn Heb “they will drink and roar as with wine”; the LXX (followed here by NAB, NRSV) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).
[9:15] 40 sn The whole setting is eschatological as the intensely figurative language shows. The message is that the
[9:17] 41 sn This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.
[10:1] 42 tn Heb “the latter rain.” This expression refers to the last concentration of heavy rainfall in the spring of the year in Palestine, about March or April. Metaphorically and eschatologically (as here) the “latter rain” speaks of God’s outpouring of blessing in the end times (cf. Hos 6:3; Joel 2:21-25).
[10:2] 43 tn The Hebrew word תְּרָפִים (tÿrafim, “teraphim”) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34-35; 1 Sam 19:13, 16; Hos 3:4). A number of English versions transliterate the Hebrew term (cf. ASV, NAB, NASB, NRSV) or simply use the generic term “idols” (so KJV, NIV, TEV).
[10:2] 44 sn Shepherd is a common OT metaphor for the king (see esp. Jer 2:8; 3:15; 10:21; 23:1-2; 50:6; Ezek 34).
[10:4] 45 sn On the NT use of the image of the cornerstone, see Luke 20:17; Eph 2:20; 1 Pet 2:6.
[10:4] 46 sn The metaphor of the wall peg (Heb. יָתֵד, yated), together with the others in this list, describes the remarkable change that will take place at the inauguration of God’s eschatological kingdom. Israel, formerly sheep-like, will be turned into a mighty warhorse. The peg refers to a wall hook (although frequently translated “tent peg,” but cf. ASV “nail”; TWOT 1:419) from which tools and weapons were suspended, but figuratively also to the promise of God upon which all of Israel’s hopes were hung (cf. Isa 22:15-25; Ezra 9:8).
[10:4] 47 tn This is not the usual word to describe a king of Israel or Judah (such as מֶלֶךְ, melekh, or נָשִׂיא, nasi’), but נוֹגֵשׂ, noges, “dictator” (cf. KJV “oppressor”). The author is asserting by this choice of wording that in the messianic age God’s rule will be by force.
[10:5] 48 tn Heb “and the riders on horses will be put to shame,” figurative for the defeat of mounted troops. The word “enemy” in the translation is supplied from context.
[10:6] 50 tn Or “the kingdom of Israel”; Heb “the house of Joseph.”
[10:6] 51 tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).
[10:9] 52 tn Or “sow” (so KJV, ASV). The imagery is taken from the sowing of seed by hand.
[10:10] 53 sn I will bring them back from Egypt…from Assyria. The gathering of God’s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3-5; 43:1-7, 14-21; 48:20-22; 51:9-11).
[10:11] 54 tn Heb “he,” in which case the referent is the
[10:11] 55 tn Heb “scepter,” referring by metonymy to the dominating rule of Egypt (cf. NLT).
[10:12] 56 tc Heb “I will strengthen them in the
[10:12] 57 tc The LXX and Syriac presuppose יִתְהַלָּלוּ (yithallalu, “they will glory”) for יִתְהַלְּכוּ (yithallÿkhu, “they will walk about”). Since walking about is a common idiom in Zechariah (cf. 1:10, 11; 6:7 [3x]) to speak of dominion, and dominion is a major theme of the present passage, there is no reason to reject the MT reading, which is followed by most modern English versions.
