Zakharia 4:7

Oracle of Response

4:7 “What are you, you great mountain? ¹  Because of Zerubbabel you will become a level plain! And he will bring forth the temple ²  capstone with shoutings of ‘Grace! Grace!’ ³  because of this.”

Zakharia 9:1

The Coming of the True King

9:1 An oracle of the word of the Lord concerning the land of Hadrach, ⁴  with its focus on Damascus: ⁵ 

The eyes of all humanity, ⁶  especially of the tribes of Israel, are toward the Lord,

Zakharia 10:8

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.

Zakharia 11:12

11:12 Then I ⁷  said to them, “If it seems good to you, pay me my wages, but if not, forget it.” So they weighed out my payment – thirty pieces of silver. ⁸ 

[4:7]  ¹ sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).

[4:7]  ² tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).

[4:7]  ³ sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).

[9:1]  ⁴ 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]  ⁵ 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 Lord” is finding its resting place, that is, its focus in or on Damascus.

[9:1]  ⁶ 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 Lord (cf. NIV, NLT).

[11:12]  ⁷ sn The speaker (Zechariah) represents the Lord, who here is asking what his service as faithful shepherd has been worth in the opinion of his people Israel.

[11:12]  ⁸ sn If taken at face value, thirty pieces (shekels) of silver was worth about two and a half years’ wages for a common laborer. The Code of Hammurabi prescribes a monthly wage for a laborer of one shekel. If this were the case in Israel, 30 shekels would be the wages for 2 1/2 years (R. de Vaux, Ancient Israel, pp. 76, 204-5). For other examples of “thirty shekels” as a conventional payment, see K. Luke, “The Thirty Pieces of Silver (Zech. 11:12f.), Ind TS 19 (1982): 26-30. Luke, on the basis of Sumerian analogues, suggests that “thirty” came to be a term meaning anything of little or no value (p. 30). In this he follows Erica Reiner, “Thirty Pieces of Silver,” in Essays in Memory of E. A. Speiser, AOS 53, ed. William W. Hallo (New Haven, Conn.: American Oriental Society, 1968), 186-90. Though the 30 shekels elsewhere in the OT may well be taken literally, the context of Zech. 11:12 may indeed support Reiner and Luke in seeing it as a pittance here, not worth considering (cf. Exod 21:32; Lev 27:4; Matt 26:15).