Annotations for Zechariah

1:1 The prophecies of Zechariah 1–8 are dated during the early years of the reign of Darius Hystaspes, king of the Persian Empire (522–486 BC; vv. 1,7; Zec 7:1). Darius reaffirmed Cyrus’s decree (539 BC), permitting the rebuilding of the temple in Jerusalem.

1:2–6 The use of “your ancestors” reminded the people that the exile was judgment for sin and linked them with the past. The verb “return” is repeated several times in these verses, emphasizing the call to repentance. The same message given to their fathers by the former prophets went unheeded (v. 3; Isa 31:6; Jer 18:11; Hos 14:1–2; Joel 2:12–13). The returned community would experience similar judgment if they failed to heed this warning.

1:7–6:8 Observing the visions with Zechariah was an interpreting angel (Zec 1:9,13–14,19; 2:3; 4:1,4–5; 5:5,10; 6:4–5). All these visions except the fourth (Zec 3:1–5) follow the same literary pattern, in which the prophet described what he saw, asked for an interpretation from the angel, then received an explanation. Five of the visions were accompanied by a prophetic oracle that amplified its message on purity and leadership. Each built on the other, and all eight should be viewed together as a whole.

1:8 The man on the red horse standing “among the myrtle trees in a ravine” was probably to be identified as the “angel of the LORD” (v. 11), a special manifestation of Yahweh’s presence in the OT and thought by some to be the preincarnate Christ (Ge 16:7–13; Ex 3:1–6; Jdg 13:3–22; see chart, The Angel of the Lord). With the man were horses of different colors (see chart, Colors in the Bible).

1:12 Withhold “mercy” (Heb. racham) is a cognate of the noun meaning “womb,” a reference to the tenderness and compassion a mother shows toward the child of her womb (see Ps 18:1–3, note; chart, Female Metaphors for God). Note the contrast regarding the Lord’s zeal and his anger. He is “zealous” toward Israel but “very angry” (lit. “angry with great anger”) toward the “nations that feel secure” (Zec 1:14–15). Both Israel and the nations experienced the Lord’s anger, but their respective relationships with him are qualitatively different.

1:18–19 A horned animal uses its horns for defense of itself and as offense against an enemy. The horn therefore was a symbol of strength and power. The “four horns” could be the four world powers mentioned in Daniel 2 and 7 (Babylon, Medo-Persia, Greece and Rome) or the earlier powers (Assyria, Egypt, Babylon and Medo-Persia). They are symbolic of the totality of world power that had attempted, without success, to defeat the purposes of the Lord.

1:20–21 The symbolism of the craftsmen is unclear, though they could represent Medo-Persia, Greece, Rome and the Messiah, since they were the destroyers of the earlier world empires; or they could represent the nations used by God to destroy Israel’s enemies (for example, Egypt, Babylonia, Persia and Greece). Whatever the symbolism, clearly all Israel’s enemies would ultimately be defeated.

2:1 Jerusalem could not be measured because it would be filled with such a great multitude that no walls could ever contain it.

2:5 Without walls, Jerusalem would be defenseless. The Lord himself would be a “wall of fire” to protect Jerusalem, and he would be “glory within.” These expressions of the Lord’s protective care and presence are reminiscent of the pillars of cloud and fire that accompanied God’s people during the exodus from Egypt (Ex 13:22; 40:34–38).

2:6 Although Babylon was east of Judah, the route of travel from Judah to Babylon was to the north in order to avoid the desert. Thus, in the context of this prophecy “the land of the north” was Babylon. Jeremiah predicted the invasion of Judah would come from the north (Jer 6:22; 10:22) and that the people would return from the north (Jer 3:18; 23:8). This call was extended to the many Jews who had not yet returned to Jerusalem.

2:10 For Daughter Zion, see Zephaniah 3:14; Zechariah 9:9–10, notes.

3:1–5 Joshua, the religious leader of the returned community, stood before the angel of the Lord as high priest, interceding on behalf of the people (see Hag 1:12, note). Accusing Joshua was Satan (Heb, satan, lit. “accuser” or “adversary”; see chart, The Names for Satan; see also Job 1:6–12; 2:1–6). This vision took place within the heavenly council, not in the earthly temple. The Lord was reinstating the office of high priest through this vision.

3:2 Twice the Lord rebuked Satan on the basis of the covenant because Joshua was a “burning stick snatched from the fire.” This proverbial saying connotes the idea of being saved from complete destruction. A remnant had been saved from the fire of the exile (see also Dt 4:20; Jer 11:4; Am 4:11).

3:4–5 Joshua’s filthy clothes, soiled as if by human excrement, were replaced with “fine garments,” symbolizing the removal of iniquity (v. 3). The high priest wore a special turban as part of his official dress (Ex 28:36–38; Lev 8:9), but the word used here by Zechariah is a different word of uncertain meaning (see Job 29:14; Isa 62:3), perhaps to connote righteousness. Joshua was righteous before God in spite of Satan’s accusations.

3:8 Joshua’s companions, his fellow priests, were “symbolic of things to come.” This future Priest, “my servant, the Branch” (cf. Zec 6:12–13), would be the Priest-King who would judge and execute justice, embody righteousness, reign, bear the transgression of others, justify many and intercede on their behalf (Jer 23:5–8; 33:14–18). The NT refers to Jesus Christ as the long-awaited King-Priest.

3:9 The stone, variously interpreted, may be a reference to the Messiah (Ps 118:22; Mt 21:42; Eph 2:20; 1Pe 2:6). The “seven eyes” may be symbolic of the fullness of the Godhead (Isa 11:2; Col 2:3,9).

3:10 Under his vine and under his fig tree is an OT image referring to a place of safety and peace where there is no fear (1Ki 4:25; 2Ki 18:31; Mic 4:4).

4:2–3 The tabernacle lampstand was to be tended by a priest from evening to morning, serving as a perpetual light in the otherwise dark tabernacle (Ex 27:20–21). Zechariah’s lampstand, also a continual light, required no such priestly servicing. The tabernacle lampstand had seven lamps (Ex 25:37). Zechariah’s lampstand had seven lamps and seven spouts or a total of 49 wicks, giving forth a much more abundant light. Both lamps were fueled with olive oil (Ex 27:20), which was used for consecration and anointing and, as such, a symbol for the Holy Spirit. In the OT, specially chosen people and things were anointed with oil (Ex 40:9–15; 1Sa 9:27–10:1; 16:1,11–13). In the NT, those chosen by God were anointed by the Holy Spirit (Ac 4:27; 10:38; 2Co 1:21–22).

4:7 The message of the prophecy is clear whether the mountain represents Jerusalem after its destruction or a picture of opposition to the rebuilding. All obstacles will be removed, and the temple will be completed.

4:10 Some felt disappointment with the new temple, which, though incomplete, lacked the splendor of Solomon’s temple (see 2Ch 3–4; see also Ezr 3:12–13; Hag 2:3; charts, The Plan of Solomon’s Temple; The Plan for Ezekiel’s Temple; The Temples of the Bible). Although lacking glory in appearance, this new temple would be the cause of the greatest rejoicing.

4:14 The two anointed ones (Heb., lit. “sons of oil”), were the civil and religious leaders, Zerubbabel and Joshua (see Zec 3:1–5; Hag 1:12, notes). Zerubbabel and Joshua are the “two olive trees” (Zec 4:11), through whom the Holy Spirit (the oil; see v. 6) provided for the faithful people (the light) the encouragement they needed in order to rebuild the temple. To the world the people became witnesses or lights of the presence of God among them.

5:1–3 A scroll was a roll of writing material on which copies of Biblical books were written in OT times. In Zechariah’s vision a scroll of considerable size (30’ x 15’) is already set in motion for judgment. Its designation as “the curse” indicates its relation to covenant law (see Jer 36:1–4,27–32; Eze 2:8–3:7; Rev 5:1–7). The two sins named represent breaking the entire law (see Mt 22:36–40).

5:6 Some identify “the iniquity of the people” with the sinners of the previous vision (v. 3). Others consider it a reference to any who participate in wickedness (v. 8). The removal of sin is clearly the focus of this vision (see vv. 7–8; 9–11, notes).

5:7–8 Both positive and negative concepts are personified by a woman in the OT (see Pr 1:20–21). Such a metaphor in no way suggests degrading or oppressing women. In Revelation 21:9, the metaphor “bride” is used of the body of Christ, in which both women and men are included. Similarly, when the metaphor of a woman as “wickedness” (a word that happens to be a feminine noun in Hebrew) is used, both women and men are to be understood as sharing equally in the picture.

5:9–11 The stork is a large, migratory bird capable of traveling great distances. Thus, “wickedness” was being carried far away from the place God had chosen for himself to the “country of Babylonia,” where the Tower of Babel once stood (Ge 11:2; Da 1:2). In Scripture, Babylon is the appropriate place for wickedness to dwell because it is outside the promised land (see Rev 17:1–6,15–18).

6:1–3 Horses and chariots indicate armies and war, power and judgment. God, the divine Warrior, is often pictured as coming in such style (Ps 68:17; Isa 66:15–16; Hab 3:8). The chariots of this vision came from symbolic “mountains of bronze.” Since God was pictured as dwelling in his mountain (Ps 48:1–3) and since the entrance of the temple, God’s earthly dwelling place, was made of bronze (1Ki 7:13–22), the image was of chariots coming to earth from the heavenly dwelling place.

6:9–11 The crown was placed on Joshua’s head, indicating the joining of the royal and priestly offices.

6:12–13 The crowning of the priest was not a reestablishment of the throne in Jerusalem but a promise for a future Priest-King. This crowned priest represents “the Branch” (Zec 3:8–10), who would build the temple of the Lord. This merging of the offices of priest and king is distinctive (see Ps 110). Previously the offices were maintained separately. As Priest, the Priest-King would build the temple; as King, he would rule on his throne (see chart, The Temples of the Bible).

6:14–15 Joshua’s crown would not remain on his head but was to be placed in the temple for a memorial to all who returned from the exile. The crown would serve as a reminder of the promise of the Priest-King, who is called “the Branch” (see vv. 12–13, note). The temple which Zerubbabel would build would act as surety for that promise. Just as the Lord’s promise that the temple would be rebuilt was being fulfilled, so the people could be sure that the promise regarding “the Branch” would likewise come to pass.

7:1–3 The third and final date is given (see Zec 1:1, note). It corresponds to December 7, 518 BC. Two years have passed since temple reconstruction resumed and since the night visions occurred (Zec 1:7–6:15). During the exile, certain fasts were celebrated throughout the year as a remembrance of the humiliation of being taken into exile. The fast in the fifth month commemorated the destruction of the temple in 586 BC (Zec 7:5).

7:4–14 While in exile, the people fasted, not because of sorrow for their sins, but for their own personal satisfaction. Even the activities of daily life were not lived to the honor of God. Righteous living was the theme of God’s prophetic word both before and after the exile (vv. 9–10; Isa 1:10–17; Mic 6:6–8). The Lord’s message to his people remained the same.

8:1–23 Rather than concentrating on past judgment with fasting and mourning, the community of returned exiles was encouraged to live righteously in the present as future blessings were promised. A number of promises, each beginning with the phrase “This is what the LORD Almighty says,” or a variation of it, repeated a previous message of Zechariah.

8:18–23 Weeping and fasting were not to be continued because weeping had turned to “joyful and glad occasions” and fasting to “happy festivals” as Jerusalem was restored. When the nations would see this change, they would come to Jerusalem in crowds to seek the Lord and to pray.

9:1 The burden introduces prophecies of judgment. Considerable time had lapsed since Zechariah’s last recorded prophecy. The rebuilding of the temple had been completed. The once strong Persian Empire was beginning to crumble.

9:1–7 The cities mentioned here are the target of other prophecies of judgment (see Am 1:3–10). They represent the most extensive borders of the land, which, though promised, were never conquered by Israel (Jos 13:1–6; Eze 47:13–20). The “land of Hadrach” was probably a region near the Aramean capital of Damascus. Tyre was noted for its wisdom, wealth, trade and impregnable fortress (Zec 9:2–3). Ashkelon, Gaza, Ekron and Ashdod were Philistine cities, which would tremble when they saw the terrible fate of Tyre. The goal of judgment is always repentance (v. 7).

9:9–10 This royal procession of the victorious King is met with spontaneous shouts of exclamation from his people. It is the triumphant entry of the King, riding a donkey, coming to Jerusalem to dwell with his people (see Zec 2:10). Chariots, war horses and weapons are no longer needed. This King, whose kingdom is the whole earth “from sea to sea, from the River to the ends of the earth,” brings with him everlasting peace. Verse 9 is used in the NT to speak of Jesus’ entry into Jerusalem (Mt 21:4–5; Jn 12:12–19).

9:11–13 Blood is a vital part of God’s covenants (Ge 15:7–10,17–18; Ex 24:6–8; Mk 14:24; 1Co 11:25–26; Heb 9:22). In OT times, an animal sacrifice often ratified political treaties or covenants. The “prisoners” to be freed were the remaining exiles in Babylon. They cannot remain prisoners forever because of their covenant with Yahweh. Jesus spoke of himself as the sacrifice whose blood would ratify a new covenant, setting free those who would come to Christ in faith (Mk 14:24).

10:1–2 Instead of seeking the Lord through the prophets, the leaders of the people used illegitimate means to gain knowledge of the future (see Dt 18:9–22). “Idols” were statuettes revered as household gods. The leaders failed to lead effectively, and the people strayed like sheep.

10:3–5 The Lord would visit the leaders (“shepherds”) in anger, but he would strengthen his people (“flock”). Note the many images of the people as strong and mighty in battle against their enemies (vv. 4–11). For example, “cornerstone” and “tent peg” indicate that on which all else depends—steadfast strength (v. 4).

10:6–7 After the kingdom divided (931 BC), distinctions between the southern kingdom Judah and the northern kingdom Israel were significant (see chart, Terminology for the Divided Kingdom). After the return from the exile, God renewed his covenant with all his people; Judah, Joseph and Ephraim emphasize this inclusiveness.

11:4–17 Zechariah was to play the part of a shepherd who leads the sheep rightly. The staffs, “Favor” (or grace) and “Union” (or unity), were the tools of the good shepherd. The people who suffered from bad leadership nonetheless despised and rejected godly leadership (see chart, Preparation for Leadership). The breaking of the staffs of the good shepherd signaled that God would give the people to the “foolish shepherd.” The people received the leader they wanted and deserved. The later rejection of Jesus Christ as the Shepherd-King was the culmination of Israel’s long history of rejecting God’s leadership through the prophets.

12:2–5 The attackers of Jerusalem would become like drunken men, powerless and unable to function properly. Though they expected Jerusalem to fall easily, they would be rendered impotent in their attack. Jerusalem would also be like an “immovable rock,” which would injure its foes when they tried to lift it. The protective activity of the Lord on behalf of Jerusalem was a source of encouragement for the people.

12:8 The Lord would so strengthen Jerusalem and Judah that even the “feeblest among them” would be “like David,” a strong and mighty warrior and Israel’s ideal king. For the “angel of the LORD,” see Zec 1:8, note.

12:10 Through the work of the Holy Spirit, the people will see clearly the one “they have pierced.” They would mourn in repentance for their actions (Lk 23:48) with the gravest of emotions (“as one mourns for an only child”). And “they will look on me” (the Lord). The context demands that “me” be identified as the Messiah (see Isa 53:5; Jn 19:34–37; Rev 1:7).

12:11–14 An identification of Hadad Rimmon cannot be made with certainty. Apparently, it was associated with infamous mourning. Josiah, a righteous king of Judah, was mortally wounded at Megiddo (2Ch 35:20–25). If Hadad Rimmon is the name of a place, perhaps it was the site of this Megiddo battle where the people mourned the death of their righteous king. The name may also refer to a person or to a pagan deity. “Their wives by themselves” probably emphasizes the sincerity of their mourning. These were not professional mourners. Such sorrow revealed their genuine repentance for sin.

13:2–6 Just as God cuts off idols from the land, he will cut off false prophets, who deserved death (Dt 13:6–10; 18:20–22). So serious was this matter, that even a mother and father would not allow a son to live if he persisted in delivering false prophecy. The distinctive clothing of the prophet was a “prophet’s garment of hair” (worn by Elijah, Elisha, John the Baptist), which the false prophet would discard to avoid judgment. However, self-inflicted “wounds,” characteristic of idol worship, would identify him (1Ki 18:28).

13:7–9 The shepherd was struck, and the sheep were scattered. The Lord directed that his shepherd be put to death (Isa 53:10; Ac 2:23). Jesus quoted this verse on the night he was betrayed and arrested (Mt 26:31; Mk 14:27).

14:1–21 Clearly Jerusalem is the dominant city of the world and most precious to the Lord, who reigns in Jerusalem as the King over all the earth. However, there are a wide range of opinions regarding the interpretation of this difficult chapter.

14:4 The Mount of Olives dominates a range of hills running from north to southeast of Jerusalem. Departure from the city toward the east is thus slow and difficult. Zechariah pictured the Mount of Olives split in two, creating a valley of quick escape from the city.

14:5 The inhabitants of the city were to flee through the valley formed by the split mountain (v. 4). Azal’s exact identification is unknown, but as the farthest point of the valley to the east of the city, it is named the place of safety.

14:10 The Judean mountains surrounding Jerusalem would be leveled from Geba in the north to Rimmon in the south. Jerusalem would become the high point of the entire region. The entire city would be raised and fully inhabited, as indicated by the gates named, which define the fullest area of the city in every direction (Zec 1:17; 2:4; 8:3–5).

14:16–19 The Festival of Tabernacles was one of the three festivals that required male attendance in Jerusalem (Dt 16:16; see chart, The Festivals of Israel). Zechariah foresaw the celebration of this festival by peoples from “all the nations” and not just by the Jews. A remnant of Gentiles from the nations would join God’s chosen covenant people.

14:20–21 The priest had HOLY TO THE LORD engraved on a gold plate on the turban he wore as a reminder and expression of his consecration (Ex 28:36–38). “On that day” even the most common and ordinary things would be holy. All of life would be consecrated to the Lord. There would be no “Canaanite” because no person outside of the covenant would be in the house of the Lord.