1:1 In the eighth month of Darius’ 1 second year, 2 the word of the Lord came to the prophet Zechariah, 3 son of Berechiah son of Iddo, as follows:
1:2 The Lord was very angry with your ancestors. 4 1:3 Therefore say to the people: 5 The Lord who rules over all 6 says, “Turn 7 to me,” says the Lord who rules over all, “and I will turn to you,” says the Lord who rules over all. 1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord. 1:5 “As for your ancestors, where are they? And did the prophets live forever? 1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? 8 Then they paid attention 9 and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”
1:7 On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year, 10 the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo, as follows:
1:8 I was attentive that night and saw a man seated 11 on a red horse that stood among some myrtle trees 12 in the ravine. Behind him were red, sorrel, 13 and white horses.
1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger 14 who replied to me said, “I will show you what these are.” 1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about 15 on the earth.” 1:11 The riders then agreed with the angel of the Lord, 16 who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.” 1:12 The angel of the Lord then asked, “Lord who rules over all, 17 how long before you have compassion on Jerusalem 18 and the other cities of Judah which you have been so angry with for these seventy years?” 19 1:13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me. 1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved 20 for Jerusalem and for Zion. 1:15 But I am greatly displeased with the nations that take my grace for granted. 21 I was a little displeased with them, but they have only made things worse for themselves.
1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate 22 toward Jerusalem 23 and will rebuild my temple 24 in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’ 1:17 Speak up again with the message of the Lord who rules over all: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”
1:18 (2:1) 25 Once again I looked and this time I saw four horns. 1:19 So I asked the angelic messenger 26 who spoke with me, “What are these?” He replied, “These are the horns 27 that have scattered Judah, Israel, and Jerusalem.” 28 1:20 Next the Lord showed me four blacksmiths. 29 1:21 I asked, “What are these going to do?” He answered, “These horns are the ones that have scattered Judah so that there is no one to be seen. 30 But the blacksmiths have come to terrify Judah’s enemies 31 and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” 32
12:1 The Ephraimites assembled 33 and crossed over to Zaphon. They said to Jephthah, “Why did you go and fight 34 with the Ammonites without asking 35 us to go with you? We will burn your house down right over you!” 36
12:2 Jephthah said to them, “My people and I were entangled in controversy with the Ammonites. 37 I asked for your help, but you did not deliver me from their power. 38 12:3 When I saw that you were not going to help, 39 I risked my life 40 and advanced against 41 the Ammonites, and the Lord handed them over to me. Why have you come up 42 to fight with me today?” 12:4 Jephthah assembled all the men of Gilead and they fought with Ephraim. The men of Gilead defeated Ephraim, because the Ephraimites insulted them, saying, 43 “You Gileadites are refugees in Ephraim, living within Ephraim’s and Manasseh’s territory.” 44 12:5 The Gileadites captured the fords of the Jordan River 45 opposite Ephraim. 46 Whenever an Ephraimite fugitive 47 said, “Let me cross over,” the men of Gilead asked 48 him, “Are you an Ephraimite?” If he said, “No,” 12:6 then they said to him, “Say ‘Shibboleth!’” 49 If he said, “Sibboleth” (and could not pronounce the word 50 correctly), they grabbed him and executed him right there at the fords of the Jordan. On that day forty-two thousand Ephraimites fell dead. 12:7 Jephthah led 51 Israel for six years; then he 52 died and was buried in his city in Gilead. 53
12:8 After him Ibzan of Bethlehem 54 led 55 Israel. 12:9 He had thirty sons. He arranged for thirty of his daughters to be married outside his extended family, 56 and he arranged for thirty young women to be brought from outside as wives for his sons. 57 Ibzan 58 led 59 Israel for seven years; 12:10 then he 60 died and was buried in Bethlehem.
12:11 After him Elon the Zebulunite led 61 Israel for ten years. 62 12:12 Then Elon the Zebulunite died and was buried in Aijalon in the land of Zebulun.
12:13 After him Abdon son of Hillel the Pirathonite led 63 Israel. 12:14 He had forty sons and thirty grandsons who rode on seventy donkeys. He led Israel for eight years. 12:15 Then Abdon son of Hillel the Pirathonite died and was buried in Pirathon in the land of Ephraim, in the hill country of the Amalekites.
1 sn Darius is Darius Hystaspes, king of Persia from 522-486
2 sn The eighth month of Darius’ second year was late October – late November, 520
3 sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20-22).
4 tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).
5 tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.
6 sn The epithet
7 tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the
8 tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.
9 tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”
10 sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519
11 tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”
12 tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.
13 sn The Hebrew שְׂרֻקִּים (sÿruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX (ψαροί) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.
14 tn Heb “messenger” or “angel” (מַלְאָךְ, mal’akh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).
15 sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The
16 sn The angel of the
17 sn Note that here the angel of the
18 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
19 sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516
20 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.
21 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
22 tn Heb “I have turned.” This suggests that the
23 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
24 tn Heb “house.”
25 sn This marks the beginning of ch. 2 in the Hebrew text. Beginning with 1:18, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:18 ET = 2:1 HT, 1:19 ET = 2:2 HT, 1:20 ET = 2:3 HT, 1:21 ET = 2:4 HT, 2:1 ET = 2:5 HT, etc., through 2:13 ET = 2:17 HT. From 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
26 tn See the note on the expression “angelic messenger” in v. 9.
27 sn An animal’s horn is a common OT metaphor for military power (Pss 18:2; 75:10; Jer 48:25; Mic 4:13). The fact that there are four horns here (as well as four blacksmiths, v. 20) shows a correspondence to the four horses of v. 8 which go to four parts of the world, i.e., the whole world.
28 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
29 tn Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” (HALOT 358 s.v. חָרָשׁ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers.
sn The horns are perhaps made of iron, the strongest of all metals known to the ancient Near Eastern world, since military activity is implied in the context. Only blacksmiths can cut the horns off. If the horns represent oppressive nations, the blacksmiths must represent deliverers whom the
30 tn Heb “so that no man lifts up his head.”
31 tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.
32 tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.
33 tn Heb “the men of Ephraim were summoned [or “were mustered”].”
34 tn Heb “cross over to fight.”
35 tn Or “calling”; or “summoning.”
36 tn Heb “Your house we will burn over you with fire.”
37 tn Heb A man of great strife I was and my people and the Ammonites.”
38 tn Heb “hand.”
39 tn Heb “you were no deliverer.” Codex Alexandrinus (A) of the LXX has “no one was helping.”
40 tn Heb “I put my life in my hand.”
41 tn Heb “crossed over to.”
42 tn The Hebrew adds “against me” here. This is redundant in English and has not been included in the translation for stylistic reasons.
43 tn Heb “because they said.”
44 tc Heb “Refugees of Ephraim are you, O Gilead, in the midst of Ephraim and in the midst of Manasseh.” The LXX omits the entire second half of the verse (beginning with “because”). The words כִּי אָמְרוּ פְּלִיטֵי אֶפְרַיִם (ki ’amru pÿlitey ’efrayim, “because they said, ‘Refugees of Ephraim’”) may have been accidentally copied from the next verse (cf. כִּי יֹאמְרוּ פְּלִיטֵי אֶפְרַיִם, ki yo’mÿru pelitey ’efrayim) and the following words (“you, O Gilead…Manasseh”) then added in an attempt to make sense of the verse. See G. F. Moore, Judges (ICC), 307-8, and C. F. Burney, Judges, 327. If the Hebrew text is retained, then the Ephraimites appear to be insulting the Gileadites by describing them as refugees who are squatting on Ephraim’s and Manasseh’s land. The present translation assumes that “Ephraim” is a genitive of location after “refugees.”
45 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarification.
46 tn Or “against Ephraim,” that is, so as to prevent Ephraim from crossing.
47 tn The Hebrew text has a plural form here.
48 tn Heb “say to.”
49 sn The inability of the Ephraimites to pronounce the word shibboleth the way the Gileadites did served as an identifying test. It illustrates that during this period there were differences in pronunciation between the tribes. The Hebrew word shibboleth itself means “stream” or “flood,” and was apparently chosen simply as a test case without regard to its meaning.
50 tn Heb “and could not prepare to speak.” The precise meaning of יָכִין (yakhin) is unclear. Some understand it to mean “was not careful [to say it correctly]”; others emend to יָכֹל (yakhol, “was not able [to say it correctly]”) or יָבִין (yavin, “did not understand [that he should say it correctly]”), which is read by a few Hebrew
51 tn Traditionally, “judged.”
52 tn Heb “Jephthah the Gileadite.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
53 tc The Hebrew text has “in the cities of Gilead.” The present translation has support from some ancient Greek textual witnesses.
54 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
55 tn Traditionally, “judged.”
56 tn Heb “thirty daughters he sent off outside.” Another option is to translate, “He arranged for his thirty daughters…” It is not clear if he had more than the “thirty daughters” mentioned in the text.
57 tn Heb “and thirty daughters he brought for his sons from the outside.”
58 tn Heb “He”; the referent (Ibzan) has been specified in the translation for clarity and for English stylistic reasons.
59 tn Traditionally, “judged.”
60 tn Heb “Ibzan.” The pronoun “he” is used in the translation in keeping with English style, which tends to use a proper name first in a sentence followed by a pronoun rather than vice versa.
61 tn Traditionally, “judged.”
62 tn Heb “…led Israel. He led Israel for ten years.”
63 tn Traditionally, “judged.”