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A simple exegesis based on grammatical observations of the Hebrew text. Some references to Bible Commentaries and Hebrew Lexicons are made to further enhance my understanding of the text
By Stephen Ng
Zech. 7:1 וַֽיְהִי֙
בִּשְׁנַ֣ת אַרְבַּ֔ע לְדָרְיָ֖וֶשׁ הַמֶּ֑לֶךְ הָיָ֨ה דְבַר־יְהוָ֜ה
אֶל־זְכַרְיָ֗ה בְּאַרְבָּעָ֛ה לַחֹ֥דֶשׁ הַתְּשִׁעִ֖י בְּכִסְלֵֽו׃
Zech. 7:2
וַיִּשְׁלַח֙ בֵּֽית־אֵ֔ל שַׂר־אֶ֕צֶר וְרֶ֥גֶם מֶ֖לֶךְ וַֽאֲנָשָׁ֑יו לְחַלּ֖וֹת
אֶת־פְּנֵ֥י יְהוָֽה׃
Zech. 7:3
לֵאמֹ֗ר אֶל־הַכֹּֽהֲנִים֙ אֲשֶׁר֙ לְבֵית־יְהוָ֣ה צְבָא֔וֹת וְאֶל־הַנְּבִיאִ֖ים
לֵאמֹ֑ר הַֽאֶבְכֶּה֙ בַּחֹ֣דֶשׁ הַחֲמִשִׁ֔י הִנָּזֵ֕ר כַּאֲשֶׁ֣ר עָשִׂ֔יתִי
זֶ֖ה כַּמֶּ֥ה שָׁנִֽים׃ פ
Zech. 7:4
וַיְהִ֛י דְּבַר־יְהוָ֥ה צְבָא֖וֹת אֵלַ֥י לֵאמֹֽר׃
Zech. 7:5
אֱמֹר֙ אֶל־כָּל־עַ֣ם הָאָ֔רֶץ וְאֶל־הַכֹּהֲנִ֖ים לֵאמֹ֑ר כִּֽי־צַמְתֶּ֨ם
וְסָפ֜וֹד בַּחֲמִישִׁ֣י וּבַשְּׁבִיעִ֗י וְזֶה֙ שִׁבְעִ֣ים שָׁנָ֔ה הֲצ֥וֹם
צַמְתֻּ֖נִי אָֽנִי׃
Zech. 7:6
וְכִ֥י תֹאכְל֖וּ וְכִ֣י תִשְׁתּ֑וּ הֲל֤וֹא אַתֶּם֙ הָאֹ֣כְלִ֔ים וְאַתֶּ֖ם
הַשֹּׁתִֽים׃
Zech. 7:7
הֲל֣וֹא אֶת־הַדְּבָרִ֗ים אֲשֶׁ֨ר קָרָ֤א יְהוָה֙ בְּיַד֙ הַנְּבִיאִ֣ים
הָרִֽאשֹׁנִ֔ים בִּהְי֤וֹת יְרוּשָׁלִַ֙ם֙ יֹשֶׁ֣בֶת וּשְׁלֵוָ֔ה וְעָרֶ֖יהָ
סְבִיבֹתֶ֑יהָ וְהַנֶּ֥גֶב וְהַשְּׁפֵלָ֖ה יֹשֵֽׁב׃ פ
Zech. 7:8
וַֽיְהִי֙ דְּבַר־יְהוָ֔ה אֶל־זְכַרְיָ֖ה לֵאמֹֽר׃
Zech. 7:9
כֹּ֥ה אָמַ֛ר יְהוָ֥ה צְבָא֖וֹת לֵאמֹ֑ר מִשְׁפַּ֤ט אֱמֶת֙ שְׁפֹ֔טוּ וְחֶ֣סֶד
וְרַֽחֲמִ֔ים עֲשׂ֖וּ אִ֥ישׁ אֶת־אָחִֽיו׃
Zech. 7:10
וְאַלְמָנָ֧ה וְיָת֛וֹם גֵּ֥ר וְעָנִ֖י אַֽל־תַּעֲשֹׁ֑קוּ וְרָעַת֙ אִ֣ישׁ אָחִ֔יו
אַֽל־תַּחְשְׁב֖וּ בִּלְבַבְכֶֽם׃
Zech. 7:11
וַיְמָאֲנ֣וּ לְהַקְשִׁ֔יב וַיִּתְּנ֥וּ כָתֵ֖ף סֹרָ֑רֶת וְאָזְנֵיהֶ֖ם
הִכְבִּ֥ידוּ מִשְּׁמֽוֹעַ׃
Zech. 7:12
וְלִבָּ֞ם שָׂ֣מוּ שָׁמִ֗יר מִ֠שְּׁמוֹעַ אֶת־הַתּוֹרָ֤ה וְאֶת־הַדְּבָרִים֙
אֲשֶׁ֨ר שָׁלַ֜ח יְהוָ֤ה צְבָאוֹת֙ בְּרוּח֔וֹ בְּיַ֖ד הַנְּבִיאִ֣ים
הָרִֽאשֹׁנִ֑ים וַֽיְהִי֙ קֶ֣צֶף גָּד֔וֹל מֵאֵ֖ת יְהוָ֥ה צְבָאֽוֹת׃
Zech. 7:13
וַיְהִ֥י כַאֲשֶׁר־קָרָ֖א וְלֹ֣א שָׁמֵ֑עוּ כֵּ֤ן יִקְרְאוּ֙ וְלֹ֣א אֶשְׁמָ֔ע
אָמַ֖ר יְהוָ֥ה צְבָאֽוֹת׃
Zech. 7:14
וְאֵ֣סָעֲרֵ֗ם עַ֤ל כָּל־הַגּוֹיִם֙ אֲשֶׁ֣ר לֹֽא־יְדָע֔וּם וְהָאָ֙רֶץ֙
נָשַׁ֣מָּה אַֽחֲרֵיהֶ֔ם מֵֽעֹבֵ֖ר וּמִשָּׁ֑ב וַיָּשִׂ֥ימוּ אֶֽרֶץ־חֶמְדָּ֖ה
לְשַׁמָּֽה׃ פ
This chapter has three separate sections based on the paragraph breaks פ
inserted by the Masoretic scholars:
(a)
Verses 1-3: Bethel sent two leading men and their contingent to seek the
face of God
(b)
Verses 4-7: God’s first set of rebuke to the priests and the people,
focusing more on their religious duties
(c)
Verses 8-14: God’s second set of rebuke regarding their relation to each
other. Within this section, there are two sub-sections: verses 8-10 and 11-14.
Verses 1-3
(a)
Date & Time of this prophecy: The fourth year of King Darius. Darius I was the king of Persia after King
Cyrus (and two others), and he reigned between 521-486 BC[1]
(בִּשְׁנַ֣ת אַרְבַּ֔ע לְדָרְיָ֖וֶשׁ
הַמֶּ֑לֶךְ). During
his rule, the exiles were allowed to return and the Temple of Jerusalem was rebuilt,
albeit not to its former glory.
(b)
בְּאַרְבָּעָ֛ה לַחֹ֥דֶשׁ הַתְּשִׁעִ֖י בְּכִסְלֵֽו It was “the ninth month” (כִסְלֵֽו) which
is the early winter month (Nov/Dec).
(c)
It was on the fourth day (בְּאַרְבָּעָ֛ה);
therefore, most probably in the second half of November in the Gregorian
calendar.
(d)
Background: The Northern
Kingdom was captured by the Assyrians (722 BC). This was followed by the South
Kingdom being attacked by the Babylonians from 588 BC[2];
Jerusalem was finally destroyed by Nebuchadnezzar in 586 BC. Subsequently, the
Persians led by Cyrus conquered Babylon in 538 BC[3]
and the exiled Jews were allowed to return.
What is the significance of
this date? The word of the LORD to Zechariah case, while the Temple was still
under construction before it was completed four years later. Chronologically,
we know that between Zechariah 7 and Nehemiah 2, there is a gap of at least 72
years[4].
|
Persian Monarchs |
Hebrew |
Reign |
Significance to Israel |
|
Cyrus the Great |
כ֙וֹרֶשׁ |
559–530 BC |
Captured Babylon (538BC) and started
to rule over Israel. Allowed the exiles to return. Decreed re-building of
Jerusalem Temple. Work stopped until the second year of Darius I. |
|
Cambyses
II |
Not
recorded in the Bible |
530–522
BC |
Son
of Cyrus |
|
Bardiya |
Not
recorded in the Bible |
522
BC |
Possibly
an imposter who claimed to be Bardiya, son of Cyrus |
|
Darius I |
דָרְיָ֖וֶשׁ |
521-486 BC[5] |
Decreed and provided materials for the
rebuilding of Jerusalem Temple. Work resumed in his second year of rule.
Temple completed on “the third day of the month Adar; (in) the sixth year of
the reign of King Darius” (Ezra 6:15). Zechariah’s era (4th year,
Zechariah 7:1); Haggai’s era (2nd year, Haggai 1:1). |
|
Xerxes I (Ahasuerus) |
אֲחַשְׁוֵר֔וֹשׁ |
486 to 465 B.C.[6] |
Queen Esther’s era. |
|
Artaxerxes I |
אַרְתַּחְשַׁ֗שְׂתָּא |
465–424 B.C.[7] |
Nehemiah’s era. Rebuilding of wall
of Jerusalem. |
Since Cyrus’ decree, the
exiled Jews had started returning home to the land of Judah to rebuild the Temple
of Jerusalem. Although Zechariah made references to the house of the LORD of
Hosts (הַכֹּֽהֲנִים֙ אֲשֶׁר֙
לְבֵית־יְהוָ֣ה Zechariah 7:3) but it took a long time for the
Temple to be restored.
Timeline for Temple
Reconstruction:
(a)
Started during Cyrus’ reign
(b)
Due to complaints, work stopped for a while
(c)
The exiles were more focused on building their own panelled homes than the
Temple (Haggai 1:3-4)[8].
(d)
Work resumed in the second year of King Darius I
(e)
The project was only complete in the 6th year of King Darius I
Although the Temple was finally built, it was never the same as the previous temple
that was destroyed by Nebuchadnezzar (see Haggai 2:3). This not only earned the rebuke from Haggai but also Zechariah in chapter 7.
Since their return from Babylon, the people’s heart was not fully returned to
the LORD. Like their grandparents, the younger generation of Jews did not have
their priorities right.
Who are the men
from Bethel? Bethel is in the Northern Kingdom. There are a number of
interpretations. The Interpreter’s Bible Commentary Vol 6 pg1082 suggests that
this could be just one man, [El]sharezer (שַׂר־אֶ֕צֶר), the chief officer of the king (רֶ֥גֶם מֶ֖לֶךְ), leading a deputation, who was sent from Bethel to
the Jerusalem temple to seek the face
of the LORD (לְחַלּ֖וֹת
אֶת־פְּנֵ֥י יְהוָֽה).
However, I take the position
that there were in fact, two leading men mentioned in this passage: the king whose
name was Regem (רֶ֥גֶם
מֶ֖לֶךְ)[9] and
an army commander (in Hebrew, known as שַׂר) by the
name of Ezer (שַׂר־אֶ֕צֶר). These two names have appeared elsewhere
as genuine Hebrew names (1Chr. 2:47 for Regem and Gen 36:21, 27 for Ezer). Daniel
6:1 tells us that Darius himself appointed 120 satraps (אֲחַשְׁדַּרְפַּן) over his entire kingdom. It is possible that Regem here is
kind of a provincial king based in Bethel.
Purpose of the Deputation:
Although the identity of these individuals is disputable, the key point is that
a deputation is sent from Bethel, to inquire of the LORD on the matter relating
to the exilic tradition of fasting and mourning on month of Av (5th
month). The fifth month was when the Jerusalem temple was burned down by the
Babylonians. It is possible that since “the rebuilding of the temple was now so
far advanced, there was little point in their continuing the fast in
commemoration of its destruction by the Babylonians.”[10]
But the LORD replied speaking
about the fast that the people carried out on both Av (5th month)
and Kislev (7th month)[11]
which the exiles had done for 70 years while in exile. In fact, during
Zechariah’s time, the Jews had four separate fasting periods in a year, during the
months of Tammuz (4th month), Av (5th month), Tishrei (7th
month) and Tevet (10th month) (Zechariah 8:19). These were never
instructed in the Torah. Through Zechariah, God reminded the people what the
former prophets (הַנְּבִיאִ֣ים
הָרִֽאשֹׁנִ֔ים) had
spoken about.
Verses 4-7
God’s response given through
Zechariah is given to both the priests and the people. It concerns the fasting
on both the months of Av (5th month) and Kislev (7th
month). It is clearly a rhetorical question in Zechariah 7:6 which is statement
of their condition although asked as a question:
הֲל֤וֹא אַתֶּם֙
הָאֹ֣כְלִ֔ים וְאַתֶּ֖ם הַשֹּׁתִֽים׃
The question was asked, “When
you eat or drink, was it not for yourselves?” In short, the people fasted and
mourned, it was not done for the LORD. The Hebrew text uses the emphatic pronoun
(צַמְתֻּ֖נִי אָֽנִי) in verse 5 and in verse 6, “do you not
eat for yourselves and do you not drink for yourselves?”(אַתֶּם֙ הָאֹ֣כְלִ֔ים וְאַתֶּ֖ם הַשֹּׁתִֽים). Alter suggests this: “God has not
enjoined these fasts, and they are no more than a human initiative to express
collective grief, which is not the thing God wants.”[12]
No matter how religious one’s initiative may be, if it is not instructed by the
LORD, it is nothing but a human initiative.
Verses
8-14
The following verses 8-14 then
shift the focus on how God had dealt with the people who “gave” (וַיִּתְּנ֥וּ) the stubborn shoulder (כָתֵ֖ף סֹרָ֑רֶת). The
use of the Wayyiqtol verb (וַיִּתְּנ֥וּ) shows this rebuke refers to a past incident
or what had happened before this.
The response in verse 9 is
consistent with other texts such as Amos 4:24 and James 1:27 about the “true
judgement” (מִשְׁפַּ֤ט אֱמֶת֙), sometimes, translated as “true justice.”
Compare:
”מִשְׁפַּ֤ט אֱמֶת֙ שְׁפֹ֔טוּ וְחֶ֣סֶד וְרַֽחֲמִ֔ים עֲשׂ֖וּ
אִ֥ישׁ אֶת־אָחִֽיו׃“
(Zechariah 7:9 HMT-W4)
““Thus has the LORD of hosts said,
‘Dispense true justice and practice kindness and compassion each to his
brother;”
(Zechariah
7:9 NAS95)
***
”וְיִגַּ֥ל כַּמַּ֖יִם מִשְׁפָּ֑ט
וּצְדָקָ֖ה כְּנַ֥חַל אֵיתָֽן׃“
(Amos
5:24 HMT-W4)
““But let
justice roll down like waters
And
righteousness like an ever-flowing stream.”
(Amos 5:24 NAS95)
***
“θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῷ θεῷ καὶ
πατρὶ αὕτη ἐστίν, ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ θλίψει
αὐτῶν, ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου.”
(James 1:27 GNT28-T)
“Pure and undefiled religion in the
sight of our God and Father is this: to visit orphans and widows in their
distress, and to keep oneself unstained by the world.”
(James 1:27 NAS95)
***
As pointed out by our Lord,
this can be summarised by the second commandment in Leviticus 19:18: “You shall
love your neighbour as yourself” (”אָֽהַבְתָּ֥
לְרֵעֲךָ֖ כָּמ֑וֹךָ“)
Verses 9-10 then explains what true justice (מִשְׁפַּ֤ט אֱמֶת֙) is:
· lovingkindness (חֶ֣סֶד)
· compassion (רַֽחֲמִ֔ים)
· no oppression against:
o
widows (אַלְמָנָ֧ה)
o
orphans (יָת֛וֹם)
o
Foreigners (גֵּ֥ר)
o
The poor (עָנִ֖י)
· no devising of evil against fellow brothers
Learn from Past Mistakes
After telling the people what
they ought to do, the final four verses (11-14) conclude with Zechariah
reminding the post-exilic Jews about God’s great wrath (קֶ֣צֶף גָּד֔וֹל) which led to their exile. History must not repeat itself.
It is due to the previous
generations’ refusal to give heed (לְהַקְשִׁ֔יב) to
warnings given by the former prophets. They gave the prophets a stubborn
shoulder (וַיִּתְּנ֥וּ
כָתֵ֖ף סֹרָ֑רֶת), an
idiom that is synonymous to the English idiom, ‘the cold shoulder’ which means
to show one’s refusal to listen or take heed. They were no longer hearing the
Word of God anymore.
אָזְנֵיהֶ֖ם הִכְבִּ֥ידוּ מִשְּׁמֽוֹעַ
(Zechariah
7:11b HMT-W4)
The word לְהַקְשִׁ֔יב has its root word, קָשַׁב which means ‘incline, attend, of ears’ while the root word for הִכְבִּ֥ידוּ is כבד, which literally means ‘heavy’ (BDB),
gives the impression that the pre-exilic Jews had their ear wax so thick and
made their hearts like flint (stones) that they could no longer heed the word
of God which was sent through the former prophets.
A strong warning given by the
LORD was also not heeded, which led to the desolation of even the city of
Jerusalem, once prosperous and a thriving city in Israel. The people were sent
into exile because of God’s judgement on His people.
”וַיְהִ֥י
כַאֲשֶׁר־קָרָ֖א וְלֹ֣א שָׁמֵ֑עוּ כֵּ֤ן יִקְרְאוּ֙ וְלֹ֣א אֶשְׁמָ֔ע אָמַ֖ר
יְהוָ֥ה צְבָאֽוֹת׃“
(Zechariah 7:13
HMT-W4)
Bearing in mind the Athnach
is at the word שָׁמֵ֑עוּ, we see how the major stop separates the
verse into two parts.
וַיְהִ֥י
כַאֲשֶׁר־קָרָ֖א וְלֹ֣א שָׁמֵ֑עוּ
כֵּ֤ן יִקְרְאוּ֙
וְלֹ֣א אֶשְׁמָ֔ע אָמַ֖ר יְהוָ֥ה צְבָאֽוֹת׃
Paraphrased, this means (and
I think a better rendition of this verse, in terms of the punctuations, is
suggested here): When he called, they heard not; therefore, thus says the LORD
of hosts, “When they call, I will not hear.”
The New American Standard
Bible, however, places the punctuations in a slightly different place, but
still carry the same meaning:
“And just as He called and
they would not listen, so they called and I would not listen,” says the LORD of
hosts;
(Zechariah
7:13 NAS95)
[1] Martin, John A. Ezra. The Bible Knowledge Commentary. Edited by John
F. Walvoord and Roy B. Zuck. Accordance electronic edition, version 2.4. 2
vols. Wheaton: Victor Books, 1985.
[2] Adeney, Walter, F., The Book of Ezra, Nehemiah, and Esther. The
Expositor’s Bible. Accordance electronic ed. New York: Funk & Wagnalls
Company, 1900.
[3] Adeney, Walter, F., The Book of Ezra, Nehemiah, and Esther. The
Expositor’s Bible. Accordance electronic ed. New York: Funk & Wagnalls
Company, 1900..
[4] This is based on the years between 517 BC and 445 BC when Zechariah
recorded the word of the LORD of Host in the fourth year of Darius 1 and in
Nehemiah 2, when Nehemiah’s account was recorded in the 20th year of the King
Artaxerxes (Nehemiah 2:1).
[5] Martin, John A. Ezra. The Bible Knowledge Commentary. Edited by John
F. Walvoord and Roy B. Zuck. Accordance electronic edition, version 2.4. 2
vols. Wheaton: Victor Books, 1985.
[6] Walton, John H., Victor H. Matthews, and Mark W. Chavalas, The IVP Bible
Background Commentary: Old Testament. Accordance electronic ed. Downers
Grove: InterVarsity Press, 2000.
[7] Walton, John H., Victor H. Matthews, and Mark W. Chavalas, The IVP Bible
Background Commentary: Old Testament. Accordance electronic ed. Downers
Grove: InterVarsity Press, 2000.
[8] The walls and ceilings of these panelled homes were covered with cedar
wood. Because of a scarcity of wood in Israel, this was a sign of prosperity.
[9] Just like דָוִ֖ד מֶ֣לֶךְ
is translated in 1 Sam 18:25 as, ‘David the King’, רֶ֥גֶם מֶ֖לֶךְ can possibly be translated as Regem the King and שַׂר־אֶ֕צֶר
can be translated as ‘Captain Ezer (the bodyguard)’. This is not obvious in the
English translation. Regem could possibly have been appointed by Cyrus as a
provincial governor or a subordinate king ruling out of Bethel. This is my own
speculation.
[10] The Interpreters’ Bible Commentary,
Vol 6, p 1083. Also, ALTER, ROBERT: The Hebrew Bible Vol 2 (Prophets), p1367.
[11] The Interpreters’ Bible Commentary,
Vol 6, p 1083 suggests that this fast could be to remember Gedaliah the governor
appointed by the Babylonians who was murdered (2 Kings 25:25; Jer 41:1-2).
Also, ALTER, ROBERT: The
Hebrew Bible Vol 2 (Prophets), p1367.
[12] ALTER,
ROBERT: The Hebrew Bible Vol 2
(Prophets), p1367.
Read Zechariah 6, click here
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