Q: In Zeph, what is an outline of the book?

A: Looking at five different Christian sources, and combining the common elements, here is an outline:

1:1-3 Destruction of everything

1:4-13 Judgment of Judah

1:14-2:3 The Day of the Lord

2:4-15 Judgment on other nations

3:1-7/8 Judgment on Jerusalem

3:8/9-20 God’s Restoration

Q: In Zeph 1:1, who was Zephaniah?

A: Since the name Hezekiah is not qualified, this most likely means Zephaniah was the great grandson of Hezekiah the king on his father’s side, and thus distantly related to the current King Josiah. Between Hezekiah and Josiah were almost 50 years of only evil kings..

   Zephaniah was not a priest. Since he was the paternal grandson of King Hezekiah, and the kings were from the tribe of Judah, Hezekiah was from Judah. The priests were all from the tribe of Levi. One did not have to be a priest or minister to proclaim the word of God, either then or today. Though he was not a priest, Zephaniah was a person familiar with Deuteronomy. He alludes to Deuteronomy in nine places: Dt 1:13,15,17; 2:2,5,7,11; 3:5,19-20 according to The Expositor’s Bible Commentary vol.7 p.538.

   There were three other people in the Old Testament with the same name: 1) 1 Chronicles 6:36-38; 2) 2 Kings 25:18-21 and 3) Jeremiah 52:24-27; and Zechariah 6:10,14 according to The Expositor’s Bible Commentary vol.7 p.537 and The Bible Knowledge Commentary : Old Testament p.1523.

Q: In Zeph 1:1, was Zephaniah a priest?

A: No. Since he was the grandson of King Hezekiah, and the kings were from the tribe of Judah, Hezekiah was from Judah. The priests were all from the tribe of Levi. One did not have to be a priest or minister to proclaim the word of God, either then or today.

Q: In Zeph 1:1, why is Zephaniah the only prophet with his ancestry listed?

A: The fathers of other prophets generally were given, but generally not their ancestors. Zephaniah was descended from King Hezekiah, and perhaps this was mentioned to remind the people of King Hezekiah’s reforms.

   Both Hezekiah and Josiah were godly kings, but there were no godly kings between them. See the Believers Bible Commentary p.1147, the New Geneva Study Bible p.1451, and The Bible Knowledge Commentary : Old Testament p.1523-1524 for more info.

Q: In Zeph 1:1, when was Zephaniah written?

A: From Zephaniah 2:13, all agree it written before the Assyrians were defeated, which was around 612 B.C. Asimov’s Guide to the Bible p.658 suggests that it was written prior to Josiah’s reforms in 621 B.C. Both the Believers Bible Commentary p.1147 and the New Geneva Study Bible p.1451 say it is unclear whether it was before or after Josiah’s reforms.

   However, since the king’s sons were criticized for wearing foreign clothes in Zephaniah 2:13, it probably means they were old enough to choose their own wardrobe.

Q: In Zeph 1:2, since God would consume all on the land, including specifically men and animals, how come some things, including men and animals, are left in Palestine?

A: This refers to the wanton destruction of the land, as well as the people, by the Babylonian army. It does not say the destruction was permanent.

   Furthermore, many prophecies have a dual fulfillment, and this could also refer to the future destruction of the earth.

Q: In Zeph 1:2-3, when will God consume the animals?

A: In two ways. At the end, God will sweep the earth clean at the end. In addition, the Babylonian invasion would be like a “broom” that sweeps the land of Judah.

Q: In Zeph 1:2-3, what is curious about the order of the animals here?

A: As The Bible Knowledge Commentary : Old Testament p.1525 says, these are exactly in the reverse order mentioned in Creation in Genesis 1:20-26.

Q: In Zeph 1:4 (KJV), what are “Chemarims”?

A: Jay P. Green’s Literal Translation translates this “idol-worshippers”. The NIV translates this as “pagan”.

Q: In Zeph 1:4, why did God cut off the worship of Baal?

A: The Lord despises the worship of idol gods. Since this is the case, it does not make much sense for believers to have any idols in their homes.

Q: In Zeph 1:5, who was Malcom/Milcom?

A: This was another name for the idol Molech. The Wycliffe Bible Dictionary p.705 mentions that Molech was an Ammonite god worshipped with human sacrifice. Molech might be the same as the idol Muluk worshipped at Mari around 1700 B.C..

Q: In Zeph 1:7, who are God’s guests for a sacrifice?

A: Three points to consider in the answer.

1. Zephaniah 1:7 could refer to the Great Supper of the Lamb mentioned in Revelation 19, or it could be the time of judgment of Judah prior to that, or it could be a dual reference. Nahum 1:3-5 is a second example of a dual reference. See The Bible Knowledge Commentary : Old Testament p.1525 for more on the view that both are “two parts of one grand event”.

2. When an earthly king had a triumphal procession there were guests who were happy to be there and “guests” who were prisoners and not at all happy to be there. The question boils down to which type of guest is intended.

3. Willing guests view: At the supper of the Lamb in Revelation 19, the guests are believers. In Zephaniah 1:7, the New Geneva Study Bible believes these might be the nations who are judging Israel or else believers. The Believer’s Bible Commentary p.1149 and The Bible Knowledge Commentary : Old Testament p.1526 believe these are the nations judging Judah.

Q: In Zeph 1:7,9,10,14 (2x), 15 (5x),16; 2:2,3; 3:8,11,16, also 1:8,19; 2:3, Isa 2:12; 13:6,9; Jer 46:10; Ezek 13:5; 30:3; Joel 1:15; 2:1,11,31, 3:14; Amos 5:18,20; Obad 15, Zeph 14:1; Mal 4:5, how is the day of the Lord near for people?

A: The Day of the Lord of “that day” is mentioned in 19 places. Zephaniah 1:7,9,10,14 (2x), 15 (5x), 16, 2:2,3; 3:8,11,16

The Day of the LORD’s sacrifice is in Zephaniah 1:8

The Day of the LORD’s wrath/anger 1:19; 2:3

At that time is in Zephaniah 3:20 (2x)

The appointed time Zephaniah 2:2

Q: In Zeph 1:9, what is the significance of stepping over the threshold?

A: This refers to the pagan practice of not stepping on the threshold out of reverence for the idol Dagon. The statue’s head was broken when the Philistines had the ark, as 1 Samuel 5:5 mentions. The Philistines, Babylonians, and Phoenicians, as well as some idolatrous Israelites worshipped Dagon. The Lord did not want them holding other gods in respect. See The Bible Knowledge Commentary : Old Testament p.1527 for more info.

Q: In Zeph 1:11 (KJV), what is Maktesh?

A: There are four translations of this Hebrew word.

1. The KJV, NKJV, and Green’s Literal Translation simply transliterate this as “Maktesh”.

2. The Septuagint simply translates this as “city”, probably because they did not know what it was.

3. The NRSV translates this as “Mortar” because “Matktesh” literally means “mortar”. It was called this because the Maktesh district was mortar-shaped. The NIV also calls this “Mortar” in the footnote.

4. The NIV translates this a “market district” because the Maktesh was the section of Jerusalem where foreign merchants gathered. Many silver shops were there.

   See the Wycliffe Bible Dictionary p.1070-1071 for more info.

Q: In Zeph 1:12, how are the persistent evil like wine left on its dregs?

A: “The analogy of wine left on its dregs suggests that the nation had become spiritually polluted. Wine allowed to ferment for a long time forms a hard crust and the liquid becomes syrupy, bitter, and unpalatable. Instead of removing the dregs of daily pollution, Judah had become hardened and indifferent to God.” The Bible Knowledge Commentary : Old Testament p.1527.

Q: In Zeph 1:12, why does it seem that sometimes God will not do good or evil?

A: Sometimes God wants to see what we will do. God cannot judge a person’s actions if they have no opportunity to do good or evil.

Q: In Zeph 1:14-18, should people look forward to the day of the Lord?

A: Ungodly people definitely should not. Godly people should look forward to their redemption, however, realizing that like birth, a painful time comes before the joy.

Q: In Zeph 2:1, what is interesting about the word “shamed”?

A: In Hebrew shame is niksap, which comes from the word kasap, which means to be pale or white with shame. The word kesep means silver. See The Bible Knowledge Commentary : Old Testament p.1529 for more info.

Q: In Zeph 2:4, what is poetic about these words?

A: There are two plays on words here. In Hebrew The word for “Gaza” sound similar to the word for “abandoned”, and the word for “Ekron” sounds similar to the word for “uprooted”. See The Expositor’s Bible Commentary vol.7 p.553 for more info.

Q: In Zeph 2:4-15 why are people quick and eager to see the evil in others, but not in themselves?

A: this is perhaps one of the many varied aspects of our fallen nature. Many are blind, sometimes willfully so, to the sins and selfishness in themselves and their children. But they not only see quickly many genuine faults in others, but sometimes they see bad things that are not really there, or not there to the degree they think. Jesus talked about pulling the log out of your own eye before trying to remove the speck from someone else’s in Matthew 7:3-5 and Luke 6:41-42.

Q: In Zeph 2:5, since the land of the Philistines will have no inhabitants, why does it have inhabitants today?

A: In Zephaniah 2:5, Kerethites are another term for Philistines. There are no Philistine inhabitants today. In fact, there is no Philistia today, as the people living in the Gaza strip are Palestinians, not related to Philistines.

   Kerethites were another name for the Philistines or at least a part of the Philistines. The name actually meant people from Crete, which was the original homeland of the Philistines and other Sea Peoples. The Minoan Civilization was very rich and powerful, until it was destroyed by a combination of volcano and the Mycenaean Greeks. There were five main Philistine cities and four of the five are mentioned, going from south to north. A fifth one, Gath, was not mentioned, probably because it was so thoroughly destroyed by King Uzziah in 2 chronicles 26:2. Kerethite can also mean cut off, in a punning sense. Philistia “by the sea”

   Gaza (‘azzah) like abandon (‘azubah). Ekron (‘eqron) like uproot (ta’aqer). Kerethites are also mentioned in 1 Samuel 30:14; 2 Samuel 8:18; 20:23; 1 Chronicles 18:17; Ezekiel 25:16. Caphtorites, or Cretans, are also mentioned in Jeremiah 47:4 and Amos 9:7. Necho II of Egypt, reigning from 609-599 B.C., destroyed the Philistines.

Q: In Zeph 2:8, when (if at all) is it appropriate to taunt or insult someone?

A: 1 Peter 3:15 says “…Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect,” (NIV). Even more, 1 Peter 2:23a gives the example of Jesus, who When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats.” (NIV) We should remember that the point is not to win an argument, but to win them to Christ.

   But do not try to make meekness or gentleness an excuse for lack of boldness. Peter might have been meek, but he was also bold in Acts 4:8-13.

   On the other hand, what about those, what while they might not be won to Christ, are actively teaching others soul-perishing things? Those people should be publicly rebuked as John the Baptist, Jesus, Paul, and Peter did in numerous places. Jesus was harsh towards the Pharisees in Luke 11:37-52 and other places, though not with all Pharisees, such as Nicodemus in John 3:1-21. Paul was harsh to Elymas in Acts 13:9-11. Peter rebuked the Jewish leaders in Acts 5:28-30, saying bluntly, they murdered Jesus. Peter sounded harsh to Simon in Acts 8:20-23.

Q: In Zeph 2:8-15 how did the pride of Moab and Ammon differ from the pride of Assyria?

A: H.A. Ironside emphasizes the pretensions of these wicked nations. Assyria was a militarily impressive nation; Moab and Ammon never were. Assyria had something they thought they could be proud of, though in an evil, perverse way. Moab and Ammon had nothing to be proud of, but they were proud anyway. Zephaniah 2:15 says people would scoff and raise their firsts at Assyria. They would not do that so much to Moab and Ammon.

Q: In Zeph 2:9, how come there were Moabites and Ammonites after the exile?

A: This verse did not say when the Moabites and Ammonites would become extinct, only that they would. In fact, Nabateans (around 325 B.C.) and other Arabs later came and settled in these lands of modern-day Jordan. The Nabateans also conquered the east part of Edom. According to the Wycliffe Bible Dictionary p.41-42, the Ammonites were finally conquered by Judas Maccabeus in 1 Maccabees 5:6.

   The land also became desolate, in that it is dry desert today where it used to simply be arid range.

Q: In Zeph 2:11, why does everyone who dwells on the earth not worship God?

A: They do not now, but when Christ comes again and removes the unbelievers, all will worship God during the millennium in Revelation 20:4-5, and also on the new earth in Revelation 21:1-3.

   In Zephaniah 2:11 it could either be translated “The Lord will be awesome” or else “The Lord will be against them”. Regardless though, the meaning is that the Lord will be awesome against them.

Q: In Zeph 2:12, how are “Ethiopians slain by my sword”?

A: While this could refer solely to the land of Ethiopia, it is more likely that it refers to Egypt as well, since they were one kingdom just prior to the Assyrian invasion. Egypt was under the control of Ethiopia from about 728 B.C. to the conquest of Egypt by Esarhaddon of Assyria in 671 B.C. The Ethiopians tried to revolt around 664 B.C. but were defeated. Zephaniah wrote around 630 to 612 B.C.

   See Pharaohs and Kings : A Biblical Quest p.22-23 for more info.

Q: In Zeph 2:14, what is appropriate about the flocks?

A: Assyria was a nation where armies lived; it had too many people to just support itself by agriculture. In the  future there will be armies living there too; armies of sheep and cattle that is.

Q: In Zeph 2:14, what is the meaning behind mentioning owls?

A: A lot happens at nighttime when people are not around. The land will not be barren; there might be a lot happening as far as wildlife is concerned, but humans will not be part of it. Owl qol = voice

Q: In Zeph 2:15 what is the significance of the description here?

A: This is not just that it is a desolate place for wild beasts. Rather it is the contrast between the former crowded city and the desolate place in the future.

Q: In Zeph 3:1-2 what is the relationship between being an oppressor, not accepting correction, and not trusting in the Lord?

A: These were three sins of Jerusalem spoken against in Zephaniah. Verses 3-4 explain in more detail. People can oppress for at least three reasons: they are arrogant, they do not want to be under someone, and they are fearful that if they stop they will be oppressed, as they have oppressed others. A person might want to be their own boss, just so they don’t have to accept correction from anyone else.

Q: In Zeph 3:2,7, what did God expect them to accept correction about?

A: Zephaniah 3:1 says they oppressed others, they were rebellious, and they were defiled.

They oppressed others, especially their rulers in Zephaniah 3:3-4. Sometimes religious leaders, by their position, oppress others too. Sometimes people give no thought whatsoever to others.

They were rebellious in that they accepted correction and would obey no one in Zephaniah 3:2. Sometimes a person will not obey certain people they do not respect; however here it says they will obey no one.

They were defiled in that rather than drawing near to God (Zephaniah 3:2), their drawing near to the sanctuary only profaned it (Zephaniah 3:4b).

Q: In Zeph 3:2,7, why did God expect them to fear Him and accept correction?

A: Even though they did not have the Holy Spirit inside them, and even though some of them might not have received godly instruction, they still would know something of God by nature and the truth that they did have. They still had their conscience. There is a sense of “oughtness” here; that they should have done some things they did not do, and not done some things that they did.

Q: In Zeph 3:2,7, why do some people, even bad people, accept correction, and others not?

A: If there is something that looks enticing to do, different people might think about it in at least four different ways.

Risk: Some might look at the desirability, balanced by the severity and probability (often judged by frequency) of getting caught. They might also look at the urgency of the action (offer good today only), and if how much they want to believe it. On the other hand, some are reckless, meaning that they don’t even bother to think about possible negative consequences.

Sin management: Some might want to be “a little bad and a little good”. Not bad by too much, but they think a little is OK as long as they don’t overdo it. Robin hood was said to rob from the rich and give to the poor. Robbing itself is bad, and if you rob people, God is not at all impressed with giving a portion of wealth, that never belonged to you in the first place, to others.

Blocking the desire to sin: Some might want to commit the sin, but something, such as getting caught, or seeing possible future consequences will stop them. I know of an atheist who would never get drunk, or even drink. He was a long-distance runner, and he would not commit the sin of getting drunk because he wanted to stay in good shape. I know of another non-religious college student who would never have sex before marriage. He really wanted his wife to be a virgin before he got marriage, and he figured that for that to happen he would need to be too. I know of a heavy smoker, who when he was discharged from the military was given his lung x-rays and told to walk them to another office. He peeked at them, and saw that they were all black. So, he threw away his cigarettes right then and there, and never smoked again. He did not know that those x-rays were over-exposed. The point is that people can decide not to commit some sins for reasons that have nothing to do with God.

Desire to please God: Sometimes when something might look enticing, a Christian might remember that God is watching him, remember how much God loves them and has done for them, and as a result does not try to commit that sin for one simple reason: they just don’t want to.

Q: In Zeph 3:5,11,19 why does Zephaniah emphasize shame?

A: It is said that many western societies are “truth-based” societies, at least before post-modernism. But many eastern societies, including in the Mideast, India, and the orient are “honor/shame-based” societies. Some people are more concerned about being correct or knowing the truth than being an honorable person. Others are more concerned about being an honorable person than in being right, or even fighting for the right side. Zephaniah emphasizes honor instead of shame in Zephaniah 3:19.

Q: In Zeph 3:8, why does God tell people to “wait for Him”?

A: While we should wait patiently on God, that is not at all what this verse means.

In Zephaniah 3:8, when God is telling evildoers to “wait for Me” God is using irony according to the New International Bible Commentary p.956. When people are doing violence to God’s people, God is saying, “rest assured, I will be coming after you.”

Q: In Zeph 3:8-13, is there any evidence this section had a different author than the rest of Zephaniah?

A: No. This claim was made solely on the fact that Zephaniah 3:8-13 was a message of hope, while the rest speaks of judgment. See When Critics Ask p.317 for more info.

Q: In Zeph 3:9 what does this mean?

A: This means to purify the lips of the people. It is not referring to a particular language, such as Greek or Hebrew, but rather to using proper godly speech in any language.

   However, 1001 Bible Questions Answered p.354 has the view that this prophesies a universal language for all people.

Q: In Zeph 3:13-16, has this prophecy of Jerusalem come true yet?

A: No, it has not. It will come true in the Millennium in Revelation 20:4-5, and when the New Jerusalem comes down in Revelation 21:2.

Q: In Zeph 3:15, when will Jerusalem never again fear any harm?

A: The last verses of the minor prophets speak of God's future judgment and/or the Millennium, and Zephaniah is no exception. This speaks of the time after the tribulation, after God assembles all the nations and comes in power in Zephaniah 3:8. However, Jews would be able to know that until God has cleared away all their enemies (in Zephaniah 3:15), then they can fear disaster no more.

Q: In Zeph 3:15-20, what does God promise to a crushed and guilty people? What else does God promise?

A: God promises His protection, so that this won’t happen again to God’s chosen people. Of course, some people wonder about God’s promises in light of the Holocaust. Some that concluded that God’s not protecting them from genocide means does not consider the Jews His chosen people anymore. But regardless of the theology behind the evil that happened then, Revelation 7:5-8 assures us that Jewish people have a special place in God’ will in the future.

    But even more important that God’s protection is God’s promise of His presence. He will be with His chosen people; though there will still be trials, God will carry us through them.

Q: In Zeph 3:17, how do you cultivate tenderness towards God?

A: Hold God in awe, desire to draw closer to Him, and then spend time with Him in prayer and in the word. Here are four aspects.

Spiritual breathing: be in constant prayer with God as you go about your day.

Devote quality time exclusively to God: Take some time every day, such as in the morning, to concentrate solely on God in Bible Study, prayer, and meditation on Him.

Fellowship with other believers one-on-one or in small groups.

Worship in larger groups, such as on Sunday mornings.

Q: In Zeph 3:19, what does it mean by the lame and outcast/driven away?

A: Some animals were considered so inferior that it was not desired to keep them in the herd. If they were not even worth killing for food (due to size or fear of disease), the shepherds could only drive them away. Here God is promising that no matter how worthless they might feel, at that time God will bring them to His herd. See 1001 Bible Questions Answered p.376 for more info.

Q: In Zeph, what are some of the earliest manuscripts that still exist today?

A: Dead Sea scrolls (c.1 B.C.): There are 2 copies of Zephaniah among the Dead Sea scrolls. They are labeled 4Q77 (=4QIIb) and 4Q78 (4QXIIc). There is a commentary on Zephaniah called 1Q15 (=1QpZeph) (The Dead Sea Scrolls Translated p.468).

4Q77 contains Zephaniah 1:1-2; 2:13-15; 3:19-20

4Q78 contains Zephaniah 2:15; 3:1-2.

Nahal Hever is a cave near Engedi, that has a fragment of the minor prophets in Greek (8 Hev XIIgr). According to Manuscripts of the Greek Bible p.34, it was written between 50 B.C. and 50 A.D.. It was hidden during the Bar Kokhba revolt against Rome. It is a revision of the Septuagint, made in Judea, and almost identical to the Masoretic text. 8 Hev XIIgr contains Zephaniah 1:1-6,13-18; 2:9-10; 3:6-7

The wadi Murabb'at scroll (Mur XII) is from c.132 A.D. It contains Zephaniah 1:1,11-18; 2:1-15; 3:1-6,8-20 plus other minor prophets.

   Overall, preserved in the Dead Sea scrolls, Nahal Hever and wadi Murabb’at are the following 23 verses out of 53 total verses of Zephaniah (43.4 %)

Zeph 1:1-6; 13-18; 2:9-10, 13-15; 3:1-2,6-7, 19-20. In other words, they contain at least parts of every verse of Zephaniah except 1:7-12; 2:1-8; 11-12; 3:3-5; 8-18. See The Meaning of the Dead Sea Scrolls for more details.

Christian Bible manuscripts, from about 350 A.D., contain the Old Testament, including Zephaniah. Two of these are Vaticanus (325-250 A.D.) and Alexandrinus (c.450 A.D.), where the books of the twelve Minor Prophets were placed before Isaiah. Zephaniah is complete in both Vaticanus and Alexandrinus.

Sinaiticus (340-350 A.D.) also has the entire book of Zephaniah. It starts on the same page as Habakkuk ends. It ends on at the end of a page, and the next page is where Haggai starts.

Q: Which early writers referred to Zephaniah?

A: Pre-Nicene writers who referenced or alluded to verses in Zephaniah are:

Epistle of Barnabas (c.70-130 A.D.) ch.11 p.144 alludes to Zephaniah 3:19 as “the prophet says”.

Melito of Sardis (170-177/180 A.D.) (Implied) mentions the “Old Testament” and lists the books. He does not list the twelve minor prophets individually, but calls them The Twelve. Fragment 4 from the Book of Extracts vol.8 p.759

Clement of Alexandria (193-217/220 A.D.) quotes Zephaniah 1:18 as “the Spirit prophesies by Zephaniah” The Instructor book 2 chl.13 p.269

Origen (225-254 A.D.) quotes Zephaniah 3:7-13 as “the following passage from Zephaniah” Origen Against Celsus book 8 ch.72 p.667

Treatise Against Novatian (c.248-258 A.D.) ch.6 p.659 quotes Zephaniah 1:1,2,3 from the Septuagint.

Cyprian of Carthage (c.246-258 A.D.) quotes from “Zephaniah” in Treatise 12 the third book ch.61 p.550.

After Nicea (325 A.D.)

Athanasius of Alexandria (367 A.D.) (Implied because mentions the twelve prophets) “There are, then, of the Old Testament, twenty-two books in number; … then the Prophets, the twelve being reckoned as one book….” Athanasius Easter Letter 39 ch.4 p.552.

Ephraem the Syrian (350-378 A.D.) alludes to Hosea 4:3 and Zephaniah 1:3 “At these uproars the fish in the sea were moved, and Leviathan also.” The Pearl Hymn 1 no.3 p.294

Cyril of Jerusalem (c.349-385 A.D.) quotes Zephaniah 3:7 from the Septuagint as by Zephaniah. Catechical Lectures Lecture 14 no.6 p.95

Jerome (373-420 A.D.) discusses the books of the Old Testament. He specifically discusses Genesis, Exodus, Leviticus, Numbers, Deuteronomy, the Pentateuch, Job, Jesus son of Nave [Joshua], Judges, Ruth, Samuel Kings (2 books), twelve prophets, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,, Zechariah, Malachi, Isaiah, Jeremiah, Ezekiel, Daniel, Esther, Ezra, Nehemiah, Letter 53 ch.7-8 p.99-101.

Augustine of Hippo (388-430 A.D.) mentions Obadiah, Nahum, Habakkuk in The City of God book 17 ch.31 p.377

The semi-Pelagian John Cassian (419-430 A.D.)

Among heretics and spurious books

The Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.)

Q: In Zeph, what are some of the translation differences between the Hebrew and Greek Septuagint?

A: Someone once said the Septuagint translation of Zephaniah was good but not outstanding, sort of like a fourth year language student. Focusing on chapter 1, the first alternative is the Masoretic text, the second is the Septuagint, unless otherwise noted.

Zeph 1:2 “I will completely snatch away all” vs. “Let there be an utter cutting off”

Zeph 1:3 “stumbling blocks / heaps of rubble” (Masoretic text) vs. (absent) (Septuagint)

Zeph 1:3 “snatch” vs. “be cut off” 2 times

Zeph 1:4 “remnant of Baal” vs. “name of Baal”

Zeph 1:4 “idolatrous/pagan [and the] priests” vs. “names of the priests” (Septuagint)

Zeph 1:5 “bow” vs. “worship

Zeph 1:5 “Malcom” (Masoretic) vs. “Milcom” (Septuagint, Syriac, Vulgate)

Zeph 1:6 “draw back” vs. “turn aside”

Zeph 1:7 “be silent” vs. “fear”

Zeph 1:7 “called ones” vs. “guests”

Zeph 1:8 “visit” vs. “openly take vengeance”

Zeph 1:9 “those who leap on the threshold” vs. “porches”

Zeph 1:9 “violence” vs. “ungodliness”

Zeph 1:10 “fish gate” vs. “gate of men slaying”

Zeph 1:11 “Maktesh” vs. “they that”

Zeph 1:11 “those carrying silvers” vs. “those exalted by silver”

Zeph 1:12 “settled on their lees” vs. “despised the things committed to them”

Zeph 1:14 “the mighty man shall cry out bitterly there” vs. “is made bitter and harsh.”

Zeph 1:15 “darkness and gloom” vs. “gloom and darkness”

Zeph 2:2 “before a decree is born, like chaff a day is passed away” vs. “before you (plural) become as the flower that passes away,” (Septuagint)

Zeph 2:14 “nation” vs. “wild animal” (targum), vs. “wild beasts” (Septuagint)

Zeph 2:14 “a voice hoots” vs. “the owl croaks”

Zeph 2:14 “the desolation croaks” vs. “the raven croaks”

Zeph 3:4 “oppressive (Masoretic) vs. “dove” (Septuagint, Theodore of Mopsuestia Commentary on Zephaniah ch.3 p.300)

Zeph 3:7 “Surely it” vs. “Surely the city”

Zeph 3:7 “its dwelling will not be cut off” vs. “it will not lose sight” (Septuagint, Syriac)

Zeph 3:8 “rise up to plunder” (Masoretic) vs. “stand up to witness/testify” (Septuagint and Syriac) vs. “the day of My revelation for judgment” (Targum) vs. “for the day of My resurrection that is to come” (Vulgate) (The Expositor’s Bible Commentary vol.8 p.559 says in Hebrew the consonants for “plunder” and “witness” are the same. The original Hebrew did not have vowels.)

Zeph 3:15 “see disaster no more” (Hebrew manuscripts) vs. “fear no more” (Septuagint, Bg. (=1524-1525 edition of the Hebrew Old Testament published by Daniel Bomberg), Masoretic, Vulgate)

Zeph 3:17 “he will be silent in his love” vs. “he will renew you in his love” (Septuagint, Syriac)

Zeph 3:18 “I will remove from you” vs. “I will gather your afflicted ones.” (Septuagint)

   Bibliography for this question: the Hebrew translation is from Jay P. Green’s Literal Translation and the Septuagint rendering is from Sir Lancelot C.L. Brenton’s translation of The Septuagint : Greek and English. The Expositor's Bible Commentary and the footnotes in the NASB, NIV, NKJV, and NRSV Bibles also were used.

Q: In Hag, what do we know about this prophet and his book?

A: Nothing is known of Haggai except what is mentioned in the book. His name means “festive” or “festival” and that he and Zechariah are mentioned in Ezra 5:1; 6:14. The Believer’s Bible Commentary p.1153 speculates that since Haggai’s name means “festal”, perhaps Haggai was born on a Jewish holiday. Allusions to Haggai are in Zechariah 8:9 and Hebrews 12:26.

   Only about 50,000 Jews returned in 538 B.C. They started building the temple for a couple of years and then stopped. And now, 18 years later, the temple still had not yet been built. The first message, on the new moon festival (Numbers 10:10), exhorted God’s people, who had lost their vision. In Haggai we will learn some things about God and people, but teaching truth is not the main point of the book. The main point is that the people, and us, are supposed to change.

   Haggai and Zechariah were contemporaries and it is interesting to contrast the styles of these two prophets. Haggai’s style is in general plain, organized, and direct compared to the symbolic and inspiring Zechariah. But God uses various kinds of styles. H.A. Ironside in The Minor Prophets p.221 calls Haggai and Zechariah “as polished shafts from the quiver of the Lord, whose mission it was to recall to Himself the hearts of those so privileged.”

Q: In Hag, what is the main point?

A: Haggai is a book about “when it’s not the best”. There are two main sub-points. First, the people were diligent about building their houses, but they had neglected to build God’s Temple. Unlike the pre-Exilic prophets, Haggai in his message is not rebuking them for terrible things they are doing wrong. He is rebuking them for not doing right. They were caught up in the cares of this world while neglecting good.

   Second, they should not be disappointed in that 50,000 poor Jews could not make as nice a looking temple as Solomon built with his gold and 2 and a half million or so subjects. We should be pleased if we are obeying God in the center of His will, and not look at mere outward adornments.

Q: In Hag, what is an outline of the book?

A: Haggai can be studied on three levels: a) building God’s house, b) turning back to God, or c) when things are not the best. Chapter 1 focuses on when God’s people are not giving their best, and the second chapter shows we are to remain encouraged when the results do not appear to be the best.

   Haggai the second shortest book in the Old Testament (after Obadiah), and the outline is very straightforward. Haggai had four visions.

Hag 1:1-15 First Message – Stop delaying and build God’s house now (Aug 29, 520 B.C.)

     Hag 1:1-11 Consider God’s discipline of His procrastinating people

     Hag 1:12-15 God’s remnant responded in obedience

Hag 2:1-9 The glory of God’s house (Sept 21, 520 B.C.)

     Hag 2:1-4 Yes, the temple does not look so good like it used to

     Hag 2:5-9 God’s Spirit remains, but once more God will shake the heavens and earth

Hag 2:10-19 God can even bless what is defiled (Oct 17, 520 B.C.)

     Hag 2:10-15 Holiness is not contagious; uncleanness is; no natural hope for this people

     Hag 2:16-19 God solemn promise to overturn this with His people

Hag 2:20-23 Reversing Curses (Dec 18, 520 B.C.)

     Hag 2:20-22 Overturning foreign nations

     Hag 2:23 Zerubbabel, descendant of Jehoiachin and the signet ring

Q: In Hag 1:1, how do you pronounce Haggai?

A: It has three syllables (HAG-a-i) with the first “a” short, and the second “a” and “I” long. The accent is on the first syllable. The Wycliffe Bible Dictionary, the New International Bible Dictionary, Cruden’s Concordance, and Harper’s Bible Dictionary pronounce it identically.

Q: In Hag 1:1, when was Haggai written?

A: According to what was written in Haggai 1, this would be 520 B.C. The skeptical work Asimov’s Guide to the Bible p.661 says the same. Precise dating is a feature of Babylonian and Persian writings, such as the Babylonian Chronicle, which precisely dates every event. Haggai lived under Babylonian and Persian rule, and thus dates things by the Babylonian calendar, not the Old Testament calendar, as one who had lived his life under their rule. Haggai is also unusual in mentioning minted coins, which Darius learned about from the kingdom of Lydia. (New International Bible Commentary p.960)

Q: In Hag 1:1, what were the world events during this time?

A: 538 B.C. About 50,000 Jews were allowed to return home when Cyrus conquered Babylonia.

538 B.C. The Jews worked on the temple for two years and then stopped.

-530 B.C. Cyrus died in battle.

530-522 B.C. Cambyses II ruled Persia. He was a tyrant who mismanaged the empire. All was at peace in the Persian Empire (pax Persiaca) except for rebellious Egypt, which Cambyses marched to Palestine at the head of his army to subdue.

522-521 B.C. Cambyses died mysteriously and there was a revolt in Persia. Artaxerxes was an imposter who reigned 7 months. He is called Pseudo-Smerdis by the Greeks and historians today. He wrote the letter in Ezra 4:7-23 stopping the building.

522/521-486 B.C. Darius I Hystaspis became king after killing the imposter. He fought the Scythians and Greeks, defeated at Marathon in 490 B.C. Esther was his queen)

520 B.C. Haggai and Zechariah gave their first prophecies

519-518 B.C. Persian army marches through Palestine and conquers Egypt

486-465/464 B.C. Xerxes I (murdered) (same as Ahasuerus in Ezra 4:6 and Esther)

464-336 B.C. Artaxerxes I. He was called by the Persians Artaxerxes I to erase the memory of the imposter Artaxerxes. Nehemiah was his cupbearer.

445 B.C. Nehemiah came to Jerusalem to build the city wall

Q: In Hag 1:2 they were neglecting to build God’s house, and we can be neglecting God’s house today. 1 Peter 2:5 says that God’s house is not a building, but us, His church. How might we be neglecting God’s house?

A: While I think few Christians would every do this deliberately, we can unintentionally do this. One way is to lose their zeal to be building anything. But a second, perhaps more common way, is to get so focused on something else, whether it be music, building buildings, or even knowledge, that obeying God is no longer their highest priority.

Q: In Hag 1:1-3, what were the people doing wrong?

A: It was not that they were doing evil things, but they let their own concerns and ambitions take first place instead of serving God, as Haggai 1:3 shows.

Q: In Hag 1:2, did the people’s apathy prevent building of the Temple, or did foreign opposition prevent it as Ezra 4:7-23 says?

A: Both had a role. Here is the sequence of events.

1. In 538 B.C., Cyrus issued a decree allowing the Jews to go home and build their Temple.

2. In 536 B.C., the Jews started laying the foundation for the Temple.

3. Judah’s enemies (Samaritans, Ammonites, Arabs and others) wrote a letter to the king (titled Artaxerxes, but whom modern historians call Pseudo-Smerdis 522-521 B.C.). He issued a decree stopping the building.

4. In 520 B.C., (Ezra 5:1) God used Haggai to rebuke the people for not rebuilding. The Jews then started rebuilding.

5. The enemies questioned their authorization for rebuilding.

6. The Jews pointed out in a letter to King Darius the previous decree from King Cyrus, and after a search, that decree was found. Esther 1:19 and Daniel 6:8 say that the laws of the Persian kings could not be repealed.

7. The temple was finally completed around 516 B.C.

   See When Critics Ask p.319 for more info.

Q: In Hag 1:2-4, why do you think the enthusiasm of God’s people sometimes wanes?

A: There can be at least four reasons.

Lost faith in God working in them to succeed in achieving that goal:

Dampened their love of God and others that motivates them to press onward. They do not feel it is worth the effort, hard work, or sacrifice to work toward that goal.

Given up hope and are discouraged on their progress. They do not see that they will ever make the goal they think they are supposed to arrive at.

Lost their vision: They have changed and now want to work on another goal, perhaps to satisfy their own ambition.

Q: In Hag 1:2-4, why do people procrastinate in general? Why do people procrastinate in doing God’s will?

A: Procrastination of action is not refusing to do something; rather it is justified as putting off until a better time. Many times there is something that appears more fine, or less laborious to do now; and that gets in the way of doing important things. Many things today are “urgent” in that they have deadlines. But some things are very important but not urgent because they do not have a deadline. InterVarsity Press published a very good booklet on this, called The Tyranny of the Urgent. It shows how the tyranny of the urgent is the enemy of the important.

   A second kind of procrastination is “analysis paralysis” or delaying making a decision, especially a decision that is uncomfortable to make. On one extreme, it is not good to make snap decisions with insufficient or no data to base the decision on. On the other extreme, procrastination is often rationalized by saying, “I don’t have all the data”. Typically, you never will have all the data! But if you have enough data, such that additional data probably will not change the decision, then you should decide now.

   Matthew 6:33 says to seek first the kingdom of God. Sometimes people do not do what God wants them to do because they feel they have something more important. But nothing is really more important than serving God.

Q: In Hag 1:2-4, what are some excuses Christians might give for procrastinating in being fully devoted to God?

A: Here are ten rationalizations.

I already tithe. (but see Luke 21:1-4; 2 Corinthians 8:2-3)

It might not always be so fun. (but see 2 Corinthians 1:8-9; Philippians 3:14; 1 Corinthians 3:12-15; and 1 Corinthians 9:23-25)

If I gave everything over to God, my family would starve. (but see 1 Timothy 5:8; Proverbs 31:21-25)

I might not advance so far in my career. (see Hebrews 11:24-26; 11:37; 1 Timothy 6:9-10)

It might not be safe for me. (see 1 Kings 19:10; Abram and the Elamite invasion)

I want some assurance that my family will be safe. (see Ezekiel 24:18; Job 1:2-3 vs. 42:12-13)

Prior to knowing God, I had gone too far away from righteousness for God to use me. (Paul)

After knowing God, I have gone too far away from God’s will. (see Jonah, Peter; 2 Corinthians 2:5-10)

Currently, I’m not so perfect myself. (see 2 Corinthians 12:7-10)

If only gives me what we need, and I have squandered part of what He gave. (see Exodus 34:1)

This week honor God in a special way. Find something that you know God wants you to do, but you are procrastinating about, and start doing it now. Or instead, find a habit God wants you to stop doing, but you are procrastinating on, and stop doing it now.

Q: How do Hag 1:2-4 and Jms 1:6-7 relate to each other?

A: James 1:6-7 says that if a person knows what God wants them to do and does not do it, then it is sin. Here are some reasons why people procrastinate in general.

Say they are too tired

Too many other things

If cannot do it properly, then do not do it at all

Work better under pressure

Lack of familiarity, out of our comfort zone

Do not see the deadline

Give permission to yourself, take the initiative (Nobody on earth gave Haggai permission to speak – except Haggai)

Do not see the immediate consequences

No accountability

We just don’t want to. We do not see sufficient pleasure or benefit

Lack of self-discipline, which is doing what you know is best, whether you feel like it or not.

Fear of lack of success

Q: In Hag 1:3-4, why do you think God punished first, and explained later, when he often does the opposite?

A: Typically, God warns a defiant or ignorant people and then punishes if they do not turn around. But there are two kinds of disobedience: defiance and procrastination. They people already knew what to do, they were not defiant or outright unwilling to do it, but they just kept on delaying while they were doing their own projects. God gave them bad consequences because they already knew what they should be doing. God made the punishment fit the disobedience. They were too busy working on their own things to have time for God, so God made sure their own things would not be very successful.

Q: In Hag 1:4 (KJV), what is a “cieled house”?

A: The NIV and NKJV translate this as a “paneled house”. Jay P. Green’s Literal Translation says, “roofed house”. Some scholars think this means a luxurious house with wood paneling. Others say it merely means a house with a roof. But if it meant the latter, then why is this the only place in the Bible where the writer felt a need to say a house with a roof? The NET translation says, “richly paneled houses”.

Q: In Haggai 1:5,7; 2:15,18 (2 times), how can we give thought to our ways?

A: We can start with prayer to ask God to show us our hidden faults, as well as remind us of our not-so-hidden ones. We can take stock if our desires, thoughts, and plans are leading us and our family towards God and being more Christlike, or away. We can question if there are important things we are leaving undone, for the sake of trivial things. In general, we can give though to: our time, where we are headed, priorities, money, and pleasure – or where is our heart.

Q: In Hag 1:5-7,11,16-17, why does God sometimes choose not to bless His own people?

A: The answer to this question is the main lesson of the book of Haggai. When God’s people are not honoring Him like they should, and they are not fully obedient, God will arrange circumstances to encourage their obedience. We often do the same to our children as discipline. Discipline is not always physical punishment. The type of punishment God is using here people sometimes call “logical consequences discipline.”

Q: In Hag 1:9-11, what is unusual about the structure of this passage?

A: This is a literary device called a chiasm.

Hag 1:9a-b God disciplined them

-- Hag 1:9c-e Because God’s house is in ruin

-- Hag 1:10a Because of you

Hag 1:10b-11 God disciplined them

Q: Why does Hag 1:10,11 mention dew instead of rain?

A” During the summer growing season, from April to October, there was no rain in Israel. But there was usually a lot of dew from the winds coming off of the Mediterranean Sea. So, the dew was essential to the summer crops. God sent a drought (horeb) of no dew, because His temple remained a ruin (hareb). He used a pun to reinforce in people’s memory the reason for the punishment. James 4:17 says that the prayer of a righteous man is powerful in its effect, and it gives the example first of Elijah praying for no rain, and then later praying for rain. These people’s prayer for rain did nothing, because they were not fully committed to God. James 1:7-8 says that a double-minded man should not think he will receive anything from the Lord.

Q: Hag 1:13; 2:4 say, “I am with you, says the Lord”. Haggai 2:5 and 2:19 also give the same promise of blessing. How is this the best blessing of all?

A: Elijah knew the answer in 1 Kings 19:11-13. God showed him various powers in nature, but Elijah knew that God’s presence was not in those; and Elijah held out for God’s presence. When we are not satisfied with showy outward things, but hold out for God’s presence, God will be there for us. The promise that God will be with us, in a very near and personal way, is the best promise of all.

Q: In Hag 1:14, how does God stir up the spirit of someone?

A: God demolishes the bonds that kept their spirit down. He restores their faith, gives them a new heart of love, lifts their hope and gives them vision. God uses both positive and negative reinforcement, as necessary.

   In Haggai’s time they started building in 23 days. This gave them time to organize and finish harvesting of figs, grapes, and pomegranates. They might not have felt they had enough resources, but Ezra 6:8,9 says that king Darius even gave them money! Ezra 6:15 says it was finished about 4 years later.

Q: In Hag 1:14, when is it OK to accept money from non-believers for God’s work, verses accepting no money from non-believers in 3 Jn 7?

A: First what is not the answer, and then the answer.

Not the answer: Haggai prophesied during Old Testament times, and 3 John was written under the New Covenant. However, there is no explicit indication that these precepts were a change.

The answer: The government under the Babylonians destroyed the temple and took away the gold and riches from the temple. The government under the Persians was giving back what was originally the Jews to begin with.

Q: In Hag 2:1, what is significant about speaking to the “remnant of the people” vs. just the people?

A: There were over 1.5 million Israelites in Solomon’s time, but at this time only 50,000 Jews returned home. They had noticeably fewer people and far fewer resources to build a temple. A key point is their attitudes would be when the temple reflected that.

   An Exegetical Commentary : Haggai, Zechariah, Malachi p.37 says that “remnant” does not refer to an elect community, but rather the insignificant fraction of the population that returned from Babylon.

Q: In Hag 2:1-4, how can paradoxically a desire for success sometimes lead to failure by procrastination?

A: Sometimes people procrastinate because they would rather not ever try at all than risk failure. Quite frankly, some things that God wants us to do, if we do them right, humbly and obediently, and rely on God, will still be a failure, - at least in the eyes of the world.

   The people in Haggai’s time gave up their own judging of auspicious times for success, and at Haggai’s urging, they started to build anyway. The timing of the second message, on October 17, 520 B.C., on the seventh day of the Feast of Tabernacles, is significant in two ways. First, it was exactly 440 years before, in 960 B.C. that Solomon dedicated the temple he built in 1 Kings 6:38; 8:2. Second, it was a month later, so they could already see some results. Ezra 3:10-13 said that while some shouted for joy, others wept. Some of the older returnees probably remembered the former temple.

   Whether or not the new temple would be a “success” depended on whether you were judging by worldly standards or God’s.

Q: In Hag 2:1-4, how do people respond when things are not going to be as good as they once were?

A: Ezra 3:10-13 says that some of the people rejoiced, but others cried. If you come to a church just for the “show” sooner or later you will either be disappointed, or you might end up in a place where everything is only for show. It is better to be genuine than spectacular.

Q: Does Hag 2:1-4 show any disappointment on God’s part that this temple was not a beautiful as the Solomon’s?

A: None whatsoever. Remember, that Solomon also built idol temples too, and these people would not be building any idol temples. Building a plain and pure temple to God is better than building a truly spectacular temple to God but building an idol temple too.

Q: In Hag 2:1-4, sometimes it is natural to compare various ministries, but when should we not, and how should we?

A: In Jeremiah 45, Baruch the scribe was faithful in Jeremiah’s ministry. Jeremiah was in influential prophet in the centuries to come, but in his time we do not have record of a single person repenting. We do not judge by results, amount of money taken in, or flashiness.

   But we can and should look at if they are sound in doctrine and practice, and whether or not they are doing what God has called Christians to do.

Q: In Hag 2:1-4, this temple did not lack anything, but it did not have the beautiful adornments of Solomon’s Temple. How are can some Christians, relying on “adornments” to bring attention to the gospel, losing their focus on the gospel itself?

A: Denominations and Christian organizations can have two kinds of purposes. The first kind is the purposes that God intended for the group. The second kind are additional purposes that people have added. People in Solomon’s time could be confident that the LORD was the true God because Jerusalem had the largest temple, the best furnishings and the most gold of any temple around. All of those are false reasons to be confident. It was a noble goal to “adorn” the temple, but this new temple was going to be “unadorned” with the gold, magnificent height, and other trappings. As we look the mammoth, beautifully architected cathedrals of Europe, prior to the missionary age of the 18th century, one wonders what more could have been done if the money and effort had instead gone to build the real church of God, i.e. more people through evangelism and discipleship.

   We might think we need adornments to serve God better, and we would, if we were to serve in our own power. But we can do nothing apart from Christ (John 15:15). As Paul learned in 2 Corinthians 12:10b “When I am weak, then I am strong.” (NIV)

Q: In Hag 2:3,7,9 how was the glory of the Temple greater than the glory of Solomon’s Temple?

A: Jesus came to this temple. Some are more concerned with “glorious” material things such as gold, while God seems more concerned with people than material things.

Q: In Hag 2:4, why is it significant to tell a priest name Joshua to be strong, and what does this have to do with coming out of Egypt in Hag 2:5? How is this “command” really a precious promise?

A: God is using the same phrasing he told Joshua in the book of Joshua. We can be encouraged by remembering what God has done for us and His people in the past. On the surface God was merely commanding Him to be strong, but indirectly God was saying God could make him courageous like the Joshua of old, and Moses and Aaron, who feed the Israelites from slavery in Egypt, and defeated Pharaoh’s army singlehandedly without any help from anyone else – that is, except for God.

   As a sidenote on Joshua the high priest, his father Jehozadak was deported to Babylon (1 Chronicles 6:15).

Q: In Hag 2:5 and Isa 41:10, God told the people not to fear. What are things they might be fearful about?

A: While there are many specific things they could have feared, there are at least three categories.

Fear of the surrounding people: The Samaritans, Ammonites, and Arabs were not pleased that they were rebuilding the wall in Nehemiah’s time, and they would not have wanted the temple in Haggai’s time either.

Fear that God would not take them back: The people had been so disobedient over 70 years ago that God exiled them the Babylon. Only a very small percentage returned. They might have some questions about if God still wanted them. God’s promise to be with them in Haggai 1:13; 2:4 and Isaiah 41:10 would be precious to them. If a Christian falls today, he or she might wonder if God would ever take them back. The promise made back then is still valid today. In fact, if someone repents it is because of the Holy Spirit convicting them to repentance, in order to take them back.

Fear of little strength in tumultuous times: God told the Jews that once more he would shake the heavens and earth, the sea and dry land, in Haggai 2:6. “Once more” is reminiscent of Exodus 19:16 where God shook things in Moses’ time. Isaiah 41:10 says, “So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.” (NIV)

Q: In Hag 2:6-7, when were the earth and heaven shaken?

A: When Christ died on the cross, the sun was darkened (Matthew 27:45-46; Mark 15:33; Luke 23:45), and there was an earthquake (Matthew 27:51-52). The non-Christian Palestinian historian Thales (52 A.D.) also recorded that darkness accompanied Jesus’ crucifixion.

   In addition to a physical earthquake, Jesus’ death, visit to those dead, and resurrection certainly shook everything up in spiritual realms.

Q: In Hag 2:7, who is the desired of all the nations?

A: First some Hebrew grammar, and then two views.

The Hebrew word for “desired” (hemdat) is singular feminine, and “will come” (ba’u) is plural. However, “desired” plural is (hamudat) which has the same vowels. The Hebrew was originally written without vowels.

   Walter Kaiser in Hard Sayings of the Bible p.341-342 points out that while desire is singular feminine, a similar construction refers to Saul as the desire of Israel in 1 Samuel 9:20, the male idol Tammuz as “one desired by women” in Daniel 11:37. In plural form, Daniel is the highly esteemed one in Daniel 9:23 and 10:11,19.

Now, here are the three views.

1. The Desired One is the Messiah: Early Christians interpreted it this way. Since the feminine form can refer to Saul, Tammuz, and Daniel as mentioned previously, nothing keeps this from referring to Christ. This fits the context of Haggai perfectly. It is saying that while this temple does not look as nice as the previous one, it will be better because Jesus will enter this new temple. As a sidenote, in Jesus’ time the temple was called “Herod’s Temple”, not because Herod built a new temple, but because he paid to fix up this temple. The KJV and NIV translate this as the “desired one”.

2. The desired one is the wealth/treasure of nations: This is the interpretation given in the NRSV and NASB. Kaiser says this interpretation is followed because of the singular feminine noun.

3. The People shall come to the desired one of all nations: Kaiser mentions this as a valid possibility, and the NKJV adopts this view.

   See the Believer’s Bible Commentary p.1155, 735 Baffling Bible Questions Answered p.216, An Exegetical Commentary p.42 and The Expositor’s Bible Commentary vol.7 p.586 for more info.

Q: In Hag 2:7, do you think “the desired of nations” is messianic or not?

A: Scholars have different views.

Yes: Some Jewish rabbis and Jerome (Letter 53 ch.8 p.101 394 A.D.) interpreted this as Messianic. 1001 Bible Questions Answered p.300 says this is messianic.

No: “Desired of all nations” is probably not messianic according to the New International Bible Commentary p.961, Believer’s Bible Commentary p.1155, and the Evangelical Commentary on the Bible p.685.

Both: The Bible Knowledge Commentary : Old Testament p.1542 likewise points out that “will come” is a plural word, so this is a plural desires/treasures, but says this could be deliberately ambiguous and refer to both treasures and the Messiah.

The question is left open by the NIV and apparently The Expositor’s Bible Commentary vol.7 p.586

Q: In Hag 2:7, when will this house be filled with glory?

A: This refers to God the Son, Jesus entering the Temple when he walked on this earth. However, 1001 Bible Questions Answered p.300 says it refers to Jesus coming into the Temple during the Millennium.

Q: In Hag 2:9 why do you think God said that in Jerusalem he would grant peace (shalom)? Jerusalem has continuously been the center of conflict. But the Messiah, the Prince of peace, would bring out peace between God and man in Jerusalem, at the cross.

Q: In Hag 2:9, how did Herod the Great use this?

A: Herod the Great mentioned that the temple was currently 60 feet shorter than Solomon’s and thus not as good. He said this in his speech to persuade the Jews to let him restore the temple to its former state so that the temple (and he) would have more glory. (Josephus Antiquities of the Jews book 15 ch.11.1 p.334.)

   But that is not what God meant when he said this temple would have greater glory than Solomon’s. Today, unspiritual attempts to make a ministry successful can actually be a counterfeit for the true purpose of a ministry

Q: In Hag 2:10-19, why is God making the point about defilement is contagious and holiness is not?

A: As Donald Campbell said, “Work and worship do not sanctify sin, but sin contaminates work and worship.” Believer’s Bible Commentary p.1155. If God wanted the people to be encouraged to return to Him, on the surface this sounds like it would accomplish the exact opposite. Instead of telling them that they are around holy things, and so they can gradually become more holy, God is telling them that something being holy does NOT make the things around it holy.

   What God is doing is telling them that there should be no hope in any natural, “gradual” process. The only end to that is everything becoming defiled ruined. But by putting that out in the open, it shows that it is God, and God alone, working sovereignly in his grace, that will bring about His holiness and glory in that place in Haggai 2:5-10. As for things being ruined, either financially or spiritually, God then goes on to promise that even though they had been under God’s severe hand in Haggai 1:5-11, from that point on (actually “upward” in Hebrew) God would shower them with blessings, according to Haggai 2:15-19.

Q: In Hag 2:11-14, what is the point here about clean and unclean?

A: One could think of cleanness as purity, and uncleanness as contamination. A consecrated thing touching against an ordinary thing does not make both consecrated. However, a contaminated thing touching an ordinary thing makes both contaminated. Then God told Haggai that to him the whole nation was contaminated. There are at least three applications we can learn from this passage.

1. You cannot do an equal amount of good and bad things and expect things to balance out in God's’ eyes. Some call this erroneous view the “Robinhood Syndrome”, since according to legend, Robinhood thought that one bad deed (such as robbing someone), would be balanced by one good deed (such as giving a portion of the loot to the poor.)

2. We can defile, but only God can purify. Defilement spreads. Ecclesiastes 10:1 compares this to a dead fly in perfume. Holy things, or people, do not make more consecrated things or people. It is God who makes things and people Holy.

3. God often takes collective action against a nation or people. Even though there might be a few righteous people in a nation, God sometimes punishes the entire nation because of the sins of the majority. This does not mean the righteous people are guilty, but in this life, they still are caught up in the consequences of other sins.

Q: In Hag 2:15, was this temple built around 520 B.C., or was it built around 536 B.C. as mentioned in Ezra 3:8-13, or was it built during the time of Darius (521-486 B.C.) as mentioned in Ezra 4:24?

A: All of the above are true. The work was started when the Jews first came back in 538 B.C.. However, a decree was issued stopping the work. The work was restarted around 18 years later in 520 B.C.

   See the discussion on Haggai 1:1 for the chronology of the kings, and the discussion on Haggai 1:2 for the sequence of events of the temple. See When Critics Ask p.214-215,319 for more info.

Q: In Hag 2:15 the Hebrew is unusual, literally saying, “from this day and upward”. How is our life to be “from this day and upward”?

A: The people probably felt in a low spot spiritually, for only a remnant returned, and the temple was clearly not going to be as good as it was before. They were in a low spot financially. But God promised them that He would be with them, and He would bless them from this day “upward.”

   As one pastor would say, when somebody asks how you are doing, you can tell them, “better than yesterday, less than tomorrow.” We should live with the expectation that we will be growing more Christlike, filled with God’s joy, peace, and perseverance, every day.

Q: In Hag 2:23, what is the significance of a signet ring?

A: There are at least three interrelated meanings.

In general, a signet ring symbolized the authority of the king. Pharaoh took his signet ring off and gave it to Joseph in Genesis 41:42.

Divine authority to rule. The Messiah would have a signet ring.

Promise that the Messiah would come

Holy Spirit guarantees our future inheritance (NIV Study Bible p.1404) See Ephesians 1:13-14.

Reverse of the curse on Jehoiachin: Jehoiachin was told that even if he were a signet ring on God’s right hand, God would pull him off in Jeremiah 22:24-25. Zerubbabel is not merely given a signet ring, but is said to be like God’s signet ring.

Q: In Hag 2:23 does God putting the signet ring back on this reverse the curse against Jeconiah’s seed and taking the signet ring off in Jer 22:24-29?

A: The curse was not totally cancelled and removed, but the curse was reversed and mitigated. First what some Jewish writers say and then the answer.

Midrash Rabba says: “. . . they made the Calf and deserved to be exterminated, and I would have thought that He would curse and destroy them, yet, no sooner had they repented, than the danger was averted, And the Lord repented of the evil (ib. XXXII, 14). And so in many places. For example, He said about Jekoniah: For no man of his seed shall prosper (Jer. XXII, 30) and it says, I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations... In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, My servant, the son of Shealtiel, saith the Lord, and will make thee as a signet (Hag. II, 22 f.). Thus was annulled that which He had said to his forefather, viz. As I live, saith the Lord, though Coniah the son of Jehoiakim King of Judah were the signet upon My right hand, yet I would pluck thee thence (Jer. XXII, 24).
(Numbers Rabbah XX:20)”

   Midrash Pesikta Rabbati says: “R. Joshua ben Levi, however, argued as follows: Repentance sets aside the entire decree, and prayer half the decree. You find that it was so with Jeconiah, king of Judah. For the Holy One, blessed be He, swore in His anger, As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet on a hand, yet by My right - note, as R. Meir said, that is was by His right hand that God swore - I would pluck thee hence (Jer. 22:24). And what was decreed against Jeconiah? That he die childless. As is said Write ye this man childless (Jer. 22:40). But as soon as he avowed penitence, the Holy One, blessed be He, set aside the decree, as is shown by Scripture's reference to The sons of Jeconiah - the same is Assir - Shealtiel his son, etc. (1 Chron 3:17). And Scripture says further: In that day . . . will I take thee, O Zerubbabel . . . the son of Shealtiel . . . and will make thee as a signet (Haggai 2:23). Behold, then, how penitence can set aside the entire decree!” (Pesikta Rabbati, Piska)

The Answer: A curse can be mitigated without being cancelled. Here is how.

David was promised the Messiah would be his biological descendent: Jesus was through Mary

Jeconiah was cursed that none of his descendants would ever site on David’s throne in Jeremiah 22:24-29. None did as king. Joseph was descended from Jeconiah, but Jesus is our king, was not biologically from Joseph.

By birth, none from Jeconiah’s house would inherit David’s throne

By adoption, Jesus, adopted by Joseph, inherited David’s throne.

   There is a lot for us to consider here. By birth, none of us are children of God, with any right to be in His kingdom. By adoption, we become children of God and a part of His kingdom.

   Sometimes there is a curse or bad consequence we face because of our sinful actions. But if we repent and submit to God, God might not cancel the curse or consequence, but He might reverse the curse and turn it into a blessing.

   See http://nazarenespace.com/profiles/blog/show?id=2182335%3ABlogPost%3A172639&xgs=1&xg_source=msg_share_post for the quotes and more info.

Q: In Hag 2:23, how was Zerubbabel chosen for the future?

A: Zerubbabel was the governor under whom this temple would be rebuilt. But there is more to this than just that honor. Matthew 1:12-13,16 shows that Zerubbabel’s descendant, Joseph, was to be the legal father of the Messiah.

   As a sidenote, the name Zerubbabel is an attested Akkadian name, zer babili, meaning descendant of Babylon.

Q: What literary devices did Haggai use?

A: Haggai did not use many; his message is plain and direct versus Zechariah, Solomon, Isaiah. Here is what he used though.

Rhyme: Haggai 1:6 hammistakker, mistakker

Haggai 1:10 ‘al-ken, ‘alekem

Haggai 2:6 ‘ahat, me’at

Chiasm: Haggai 1:9-11

Antithesis: Haggai 1:6. earn wages to put them in a purse with holes in it

Dialog style like Malachi. Haggai 1:4,5,9; 2:11-13

Repetition within the work: “This is what the Lord says” or similar 26 times in 38 verses

Spirit 3x Haggai 1:14

Pairs of 2 or 4 (but not 3, 5, or greater):

Haggai 1:11 field and mountains, wine and oil, men and cattle.

Haggai 2:2 Zerubbabel and Joshua

Haggai 2:6 heaven and earth, sea and dry land.

Haggai 2:21 heavens and the earth.

Haggai 2:22 royal thrones and foreign kingdoms

Haggai 2:22 chariots and their drivers, horses and their riders.

Q: In Hag, what are some of the earliest manuscripts that still exist today?

A: Dead Sea scrolls: (c.1 B.C.) There is one copies (in two parts) of Haggai among the Dead Sea scrolls. (The Dead Sea Scrolls Translated p.479).

4Q77 (=4QXIIb) contains Haggai 1:1-2; 2:2-4

4Q80 (=4QXIIe) contains Haggai 2:18-21

However, The Dead Sea Scrolls Translated p.479 says 4Q80 is almost exclusively Zechariah.

Nahal Hever is a cave near Engedi, that has a fragment of the minor prophets in Greek (8 Hev XIIgr). According to Manuscripts of the Greek Bible p.34, it was written between 50 B.C. and 50 A.D.. It was hidden during the Bar Kokhba revolt against Rome. It is a revision of the Septuagint, made in Judea, and almost identical to the Masoretic text.

The wadi Murabb'at scroll (Mur XII) was a "scroll of the Twelve" from c.132 A.D. It contains Haggai 1:1,12-15; 2:1-8,10,12-23 as well as other minor prophets. In Haggai it is identical to the Masoretic except for two words.

   Overall, preserved in the Dead Sea scrolls, Nahal Hever and wadi Murabb’at are the following 27 verses out of 38 total verses of Haggai (71.1 %)

Hag 1:1-2, 12-15; 2:1-8,10,12-23. In other words, at least part of every verse except 1:3-11; 2:9,11. See The Meaning of the Dead Sea Scrolls for more details.

Christian Bible manuscripts, from about 350 A.D., contain the Old Testament, including Haggai. Two of these are Vaticanus (325-250 A.D.) and Alexandrinus (c.450 A.D.), where the books of the twelve minor prophets were placed before Isaiah. Haggai is complete in both Vaticanus and Alexandrinus.

Sinaiticus (340-350 A.D.) also has the entire book of Haggai.

Q: Which early writers referred to Haggai?

A: The Bible refers to Haggai in Ezra 5:1; 6:14, and Hebrews 12:26 paraphrases Haggai 2:6. There is a general allusion to Haggai in Zechariah 8:9

The Septuagint claims Ps 138, 146, 147, 147:12 and 148 are by Haggai and Zechariah.

The Latin Gallican Psalter (389 A.D.) used by Charlemagne’s key scholar Alcuin of York, has Psalm 111, 112, 146, and 147 as by Haggai and Zechariah.

In the apocrypha, 1 Esdras 6:1; 7:3; 2 Esdras 1:40 refers to Haggai, and Sirach (=Ecclesiasticus) 4:11) quotes part of Haggai 2:23

The Pre-Nicene writers who referenced or alluded to verses in Haggai are:

X Epistle of Barnabas (c.70-130 A.D.) ch.16 p.147 is claimed to refer to Haggai 2:10, but it is such a vague allusion that it is not considered here.

Melito of Sardis (170-177/180 A.D.) (Implied) mentions the “Old Testament” and lists the books. He does not list the twelve minor prophets individually, but calls them The Twelve. Fragment 4 from the Book of Extracts vol.8 p.759

Clement of Alexandria quotes Haggai 1:6 as “scripture”. The Stromata (193-202 A.D.) book 3 ch.6 p.391. He also quotes Haggai 1:6 in The Instructor book 2 ch.3 p.248

Clement of Alexandria (193-205 A.D.) “Jeremiah and Ambacum [Habakkuk] were still prophesying in the time of Zedekiah. In the fifth year of his reign Ezekiel prophesied at Babylon; after him Nahum, then Daniel. After him, again, Haggai and Zechariah prophesied in the time of Darius the First for two years; and then the angel among the twelve.” Stromata book 1 ch.21 p.328

Tertullian (198-220 A.D.) alludes to the “universal shaking” of the entire world in Haggai 2:6 and Hebrews 12:26,27. On Monogamy ch.16 p.72

Origen (225-254 A.D.) quotes Haggai 2:6 as by Haggai in Origen Against Celsus book 7 ch.30 p.623

Cyprian of Carthage (c.246-258 A.D.) quotes Haggai 1:12 as by Haggai in Treatises of Cyprian Treatise 12 the third book ch.20 p.541.

Cyprian of Carthage (c.246-258 A.D.) quotes Haggai 1:9 as by the prophet in Treatises of Cyprian Treatise 5 ch.6 p.459. These are the only two references to Haggai in Cyprian’s extant writing.

After Nicea (325 A.D.)

Athanasius of Alexandria (367 A.D.) (Implied because mentions the twelve prophets) “There are, then, of the Old Testament, twenty-two books in number; … then the Prophets, the twelve being reckoned as one book….” Athanasius Easter Letter 39 ch.4 p.552.

Ephraem the Syrian (350-378 A.D.)

Basil of Cappadocia (357-378 A.D.)

Cyril of Jerusalem (c.349-386 A.D.) mentions the books of the Prophets, both of the Twelve and of the others. Micah 3:8 as in Micah, Joel 2:28 as in Joel, Haggai 2:4 as in Haggai, Zechariah 1:6 as in Zechariah. Catechetical Lectures Lecture 16.29 p.122

Gregory Nanzianzen (330-391 A.D.)

Syriac Book of Steps (Liber Graduum) (350-400 A.D.) refers to Haggai 1:6 in Memra 7 p.78

Rufinus (374-406 A.D.)

John Chrysostom (-407 A.D.)

Jerome (373-420 A.D.) discusses the books of the Old Testament. He specifically discusses Genesis, Exodus, Leviticus, Numbers, Deuteronomy, the Pentateuch, Job, Jesus son of Nave [Joshua], Judges, Ruth, Samuel Kings (2 books), twelve prophets, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,, Zechariah, Malachi, Isaiah, Jeremiah, Ezekiel, Daniel, Esther, Ezra, Nehemiah, Letter 53 ch.7-8 p.99-101.

Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.)

Augustine of Hippo (388-Aug 28, 430 A.D.)

The semi-Pelagian John Cassian (419-430 A.D.)

Q: In Hag, what are some of the translation differences between the Hebrew and Greek Septuagint?

A: The first phrase is the Masoretic text, the second is the Septuagint, unless otherwise noted. There are only two small differences in 2:1 and 2:3 between the Masoretic text and wadi Murabb’at according to An Exegetical Commentary p.17 and Benoit et al. Les Grottes de Murabba’at, 184.

Hag 1:1 “by” vs. “by the hand of”

Hag 1:2 “coming” (bo’) (Masoretic) vs. “has come” (ba’) Septuagint (also NIV)

Hag 1:2 “governor of Judah” vs. “of the tribe of Judah”

Hag 1:8 “bring” vs. “cut” (The Hebrew word the Septuagint based this on is just one letter different)

Hag 1:9 “behold” vs. “to be”

Hag 1:9 “I blew on it” vs. “I blew it away”

Hag 1:9 “Why” vs. “Therefore”

Hag 1:11 “drought in the land” vs. “sword upon the land”

Hag 1:11 “your hands” vs. “their hands”

Hag 1:12 “Then” vs. “And”

Hag 1:12 “their God” vs. “to them”

Hag 1:13 “spoke the message” vs. “spoke among the messengers”

Hag 1:14 “remnant of the people” vs. “remnant of all the people”

Hag 1:14 “came” vs. “went in”

Hag 2:1 “through” (beyad) (Masoretic), vs. “to” (‘el) in the wadi Murabb’at scroll (An Exegetical Commentary p.17 and Benoit et al. Les Grottes de Murabba’at, 184.

Hag 2:2 “remnant” vs. “all the remnant”

Hag 2:3 (‘oto) (Masoretic) vs. (‘itto) in the wadi Murabb’at scroll.

Hag 2:4 “be strong, O Joshua/Jesus” vs. “strengthen yourself, O Joshua/Jesus”

Hag 2:4 “be strong … people of the land” vs. “strengthen yourselves, … people of the land”

Hag 2:5 “The word that I covenanted with you when you came out of Egypt, so my spirit” vs. “my spirit”

Hag 2:6 “once more” vs. “yet/still once” (See An Exegetical Commentary on Haggai, Zechariah, Malachi p.41-42.)

Hag 2:9 “Lord Almighty” vs. “Lord Almighty: and/even peace of soul, for a possession / to save everyone / all those who laid the foundations to raise up this temple.”

Hag 2:14 “and so is every work” vs. “and so are all the works”

Hag 2:14 “defiled” vs. “defiled, because of their early burdens / quickly won gains, they will suffer for their labors/toils, and you (plural) hated / have hated those dispensing justice at the city gate / in the gates.”

Hag 2:22 “throne of the kingdom” vs. “thrones of kings”

Hag 2:22 “sword of his brother” vs. “sword striving against his brother”

Hag 2:23 “Zerubbabel, my servant, the son of Shealtiel” vs. “Zerubbabel, the son of Salathiel, my servant”

Hag 2:23 “signet” vs. “seal”

   Bibliography for this question: the Hebrew translation is from Jay P. Green’s Literal Translation and the Septuagint rendering is from Sir Lancelot C.L. Brenton’s translation of The Septuagint : Greek and English. The Expositor's Bible Commentary and the footnotes in the NASB, NIV, NKJV, and NRSV Bibles also were used.

Q: In Zech, what is an outline of the book?

A: Here is a high-level outline.

A. Zech 1:1-1:6 Return to the LORD and turn from evil

B. Zech 1:7-6:8 Eight visions of the future

     1. Four horsemen among the myrtles. Zech 1:7-17

     2. Four horns and four craftsmen. Zech 1:18-21

     3. The man with the measuring line. Zech 2

     4. Clean clothes for the high priest. Zech 3

     5. The golden lampstand and two olive trees. Zech 4

     6. The flying scroll. Zech 5:1-4

     7. The woman in the basket in Babylon. Zech 5:5-11

     8. The four chariots. Zech 6:1-8

C. Zech 6:9-15 Crowning Joshua the high priest

D. Zech 7-8 Fasting

     1. Justice and compassion, not just fasting

     2. The promise of a jealous God

E. Zech 9-11 The First Oracle: the King is rejected

     1. Nations north & west vs. Israel. Zech 9:1-13

     2. The promise of spring rain. Zech 9:14-10:12

     3. The foolish shepherds and the good shepherd. Zech 11

F. Zech 12-14 The Second Oracle : the king is enthroned

     1. Israel will return to God, though two-thirds will perish. Zech 12-13

     2. The LORD’s future fighting for Jerusalem. Zech 14

Q: Is Zech mentioned often in other books of the Bible?

A: Relative to its size, Zechariah is mentioned more often than any other book. Part of the reason is that Zechariah is much smaller than the major prophets. Even so, the Believer’s Bible Commentary p.1157 mentions that the New Testament quotes from this book about forty times.

   There are a number of other people mentioned in the Bible also named Zechariah. However, the Zechariah who was the author of this book is mentioned in Nehemiah 12:4,16 and Ezra 5:1; 6:14.

Q: In Zech, what are the similarities with the book of Revelation?

A: While Revelation has many things that are not in Zechariah, much of the prophecy in Zechariah is later echoed in Revelation. Here is a list.

Q: In Zech, what are some of the similarities with the book of Haggai?

A: The prophets were both contemporaries with Ezra, and they undoubtedly knew each other, so one might expect some similarities. Scholars have counted eighteen similarities between Zechariah and Haggai.

1. The phrase “LORD Almighty” is prominent, used 90 times, in Haggai, Zechariah, and Malachi. It is used 14 times in Haggai: Hag 1:2,5,7,9,14; 2:4,6,7,8,9 (2x),11,23 (2x)

2. Both books date some of their prophecies. This was generally not done in literature prior to this time, but became common during the neo-Babylonian and Persian Empire.

3. Both focus on Zerubbabel the governor, Joshua the high priest, and the people.

4. Zechariah 3:10 and Haggai 2:3 acknowledge that the temple might seem like nothing but they should not despise it.

There are other similarities too.

Q: In Zech 1:1, when was Zechariah written?

A: According to Zechariah 1:1, his ministry started about 520 B.C.. The Bible Knowledge Commentary : Old Testament p.1546 and the skeptical work Asimov’s Guide to the Bible p.664 say the same.

Zechariah 1:1 was Oct/Nov 520 B.C.

Zechariah 1:7 was 15 Feb 519 B.C.

Q: In Zech 1:1, was Zechariah the Son of Berekiah, the son of Iddo, or just the son of Iddo in Ezra 5:1 and 6:14?

A: Zechariah was the son of Berekiah and grandson of Iddo. According to The Expositor’s Bible Commentary vol.7 p.607 says that in Semitic languages the word for “son” can mean descendant.

Q: In Zech 1:3-5 why are people affected by their parents' sins, since people are not responsible for the sins of their fathers as Ezek 18 says?

A: Ezekiel 18 shows that God does not hold people guilty for their fathers’ sins, and God does not make them die for their fathers’ sins. However, God not only allows them to suffer consequences for others’ sins, but God also sometimes curses a person’s descendants.

   Fairness and equity do not always occur in this life. This will not happen until judgment day.

Q: In Zech 1:5b, why would God ask if the prophets lived forever?

A: The people had time to repent when the prophets were speaking God's offer to them. but God would not wait forever for them to accept His offer before bringing punishment. At this time gave them a gracious invitation to repent, and they need to repent while the offer was being extended. Fortunately, they took the offer to repent. As the Bible Knowledge Commentary : Old Testament p.1548 says, "the opportunity for repentance can be brief, and should not be ignored."

Q: In Zech 1:5,12; 4:5,7,10,13; 5:2; 7:5,6, why did God ask so many questions?

A: Given the number of questions people have asked about the Bible, it might seem more appropriate for God to ask that of us.

   Actually, God did not need to ask any questions to learn something new. Rather, here God used what we today call the Socratic method to teach Zechariah and the readers of this book. God might have been raising Zechariah’s curiosity, or acknowledging questions about which Zechariah wondered, or anticipating questions about which readers would be curious. Sometimes truth is only learned by pondering questions, and not just by memorizing facts and answers.

Q: In Zech 1:6, what was commendable about what they said here?

A: They both accepted responsibility for their actions and repented of their evil actions. But each generation is responsible for their own obedience. The temple was destroyed because of the sin of their forefathers. But the temple rebuilding was delayed because of their slowness.

Q: In Zech 1:7, when was the month of Sabat or Shebat?

A: This was the eleventh month, and months started with the new moon. According to The NIV Study Bible, this would be February 15, 519 B.C.

Q: In Zech 1:8, were these eight visions on different nights or all on the same night?

A: The date given give the first vision, then the "Then I looked up" phrase between visions, indicates that this all transpired on one night. It does not say "dreams" but visions, and Zechariah interrupted and talked back during the visions, so Zechariah was likely awake seeing these visions. It must have been one sleepless night for Zechariah

Q: In Zech 1:8, why myrtles? Why did it no say some other genus of tree, or just "trees" in general?

A: First let's look at myrtles, and then answer the question. A myrtle can grow like either a tree or a shrub, and the Hebrew does not actually say “myrtle trees”, just “myrtles”. They are rather pretty, but compared to the majestic cedars of Lebanon, even myrtle trees, 6 to 8 feet high, did not look like much more than large bushes. They produced an edible berry, used in flavoring food and making a wine-like drink. They were not as economically important as olive trees. They are fragrant, though not like the wood from an aloes tree. Myrtles might have been a symbol of peace and prosperity, and divine blessing. The wood was used for furniture, walking sticks, and tool handles. The aromatic leaves were used in spice, perfume, and bridal wreaths for virgins. Babylonians used the myrtle as a symbol for brides. Green myrtle leaves were always on the tree, year round, and myrtle branches were often used in the Feast of Tabernacles, when people had to make their own booths.

   Myrtle trees did not really stand out in the Bible. They are one of seven kinds of trees mentioned in Isaiah 41:19. The myrtle, along with the pine tree, are mentioned in Isaiah 55:13 instead of thorns and briars. After Zechariah's time was Esther, whose Hebrew name, Hadasseh, means myrtle. The only other reference to myrtle trees in the Bible is Nehemiah 8:15. There were many myrtle trees in the ravine at the bottom of the Mount of Olives.

   In summary, myrtle trees were common, ordinary trees, which could be seen in abundance by the residents of Jerusalem at the foot of the Mount of Olives, which has eschatological significance. Of course, soon after this, the Hebrew people would be saved from the brink of near total extinction, by a “myrtle” whom we know as Esther.

   See The Anchor Bible Dictionary vol.2 p.807 for more info.

Q: In Zech 1:8-11, what is the meaning of the red horse and the other red, speckled, and white horses?

A: These horses traveled throughout the earth to see the conditions of the other peoples. They found that the other nations were at ease, while the Jews were not. These seem similar to the four horsemen that were sent out when each of the four seals were opened in Revelation 6:1-8, except that they merely looked about the earth, and they are horses, not horsemen. Some see these four horsemen as the same, metaphorically, as the four chariots in Zechariah 6:1-8.

Q: In Zech 1:9,19,21; 2:1; 4:4,11; 5:6; 6:4, why did Zechariah ask so many questions, and why are there no more questions after chapter 6?

A: Malachi and Habakkuk asked a lot of questions, too. Questions are a useful way of learning, and it is good for us to respectfully ask questions of God too.

   As to why there are no more questions, it could be that, as in Habakkuk, the last part of the book is primarily God giving Zechariah a “burden” of a prophecy, while the first part was more of an “interactive” session with each vision.

   Since we can read all of Zechariah in a day or two, some one might naively assume the entire book was written down in a few days. This book spanned Zechariah’s adult life, and not only did some of the visions happen years apart, but Zechariah or a scribe might have written different parts of the book of Zechariah years apart, too.

Q: In Zech 1:10, what does walking to and fro on the earth mean?

A: This implies they had dominion over the earth. The Septuagint says “set forth to go round the earth.” The Bible Knowledge Commentary : Old Testament p.1550 says the word here implies a military patrolling or reconnaissance.

Q: In Zech 1:11, how is there peace everywhere, when Hag 2:6-9, 20-23 says that God will shake the earth and uproot kingdoms?

A: Zechariah 1:11 refers to Zechariah's current time, while Haggai 2:6-9, 20-23 contrasts the current time with the future time after the “Desired of nations” (that is, the Messiah) comes, and God's house is filled with God's glory. Of course, that would not happen until the exiles rebuilt God's house.

Q: In Zech 1:11-15, why is God displeased that the other nations are at ease?

A: The last part of verse 15 provides the answer. These nations, “gave help for evil” (Hebrew) or “combined to attack for evil” (Septuagint). The point is that the nations that attacked Jerusalem were prospering well, and they had obviously not yet been judged for attacking Judah. That was going to change.

   There were different Persian rulers named Darius, but this was the first one, called Darius Hystapes (522-486 B.C.). He came to power two years before these visions, and immediately after defeating Babylon allowed exiles to return.

Q: In Zech 1:11-15, when did this period of ease begin, and how long did it last?

A: Looking at the wars we know about, it was relatively peaceful at this time after the Persians conquered Babylon. Possible years of peace are  538-536, 532, 530-529, 527-526, 523,520,518-514 B.C.. For comparison purposes, the previous period of relative peace was about 592,590 B.C. After this time, the next time of relative peace was about 117-116 B.C. The latest year where there was possibly no war was 149 A.D.

Q: In Zech 1:11-15, around the world, what wars and epidemics were going on at this time?

A: Here are the years of apparently no known wars, followed by the wars. Then is a list of famines and plagues.

Years of apparently no wars from 859 B.C. to Christ. (45 years total)

637-634, 629, 628, 618-617, 602, 592, 590, 573-571, 569, 566-561, 544, 542-541, 538-536, 532, 530-529, 527-526, 523, 520, 518-514, 117-116, 98-97, 95, 28,

In the years 528, 525, 522, 521, 519, and 513-512 B.C., the only known wars were when the Persians were involved.

Wars of this time

c.650 B.C.  Messinians revolt against Spartans

650 B.C. Scythians/Cimmerians raid Palestine

648 B.C. Assyrians sack the city of Babylon

646 B.C. Assyrians exile the Elamites

642-639 B.C.  Assyrians sack Susa in Elam, and behead King Teumman

638 B.C. At Hong River, the Chu defeat Song

633 B.C. Assyrians sack Thebes in Egypt

632 B.C. Kylon tries to take Athens

c.631/627 B.C.    Kyaxares the Mede besieges Nineveh

630 B.C. The Di people attack north China

628-571 B.C.  Lydians fight Cimmerians

626/625 B.C.   Babylonians gain independence

625 B.C. Cyaxares the Mede rebels from Scythians

623 B.C. The Di people attack north China again

620 B.C. The Di people attack north China again

615 B.C. Assyrian city of Arrapkha captured

614 B.C. Assyrian city of Asshur captured

614 B.C. Medes try to take Nineveh

c.613-7-8/612  Medes sack Nineveh (Babylonians come too late)

612 B.C. Medes conquer Armenia

612-609 B.C.  Last of Assyrians destroyed

611-604 B.C.  Lydia fights Miletus in Asia Minor

609 B.C. Medes capture Tuspa, capital of Urartia

609-606 B.C.  Babylonians raid north Israel

609/608 B.C.   Egyptians destroy Megiddo and attack Gaza in Judah

606-605 B.C.  The Di people attack north China again

604 B.C. At Carchemish, the Babylonians defeat the Egyptians

11-12/605/604 B.C. Babylonians sack Ashkelon in Palestine

603 B.C. Babylonians sack Ekron in Palestine

601 B.C. Babylonians and Egyptians fight to a draw; there are heavy losses

599-598 B.C.  Babylonians fight Arabs

3/16/597 B.C. Babylonians capture Jerusalem

596 B.C. Babylonians fight Elamites

595-594 Nebuchadnezzar II puts down revolt

593 B.C. Egyptian Psamtik II plus Greek, Phoenician, and Jewish mercenaries defeat the Kingdom of Cush in the Sudan

591 B.C. Egypt invades Nubia

589-587 B.C.  Jews rebel against Babylonians

586/5-573/2 B.C. Babylonians besiege Tyre

585 B.C. War ends between Medes and Alyattes of Lydia eclipse 5/28/585

586-573 Nebuchadnezzar II besieges Tyre

581 B.C. Babylonians deport more from Judah

570 B.C. Greeks in Cyrene defeat Apries of Egypt

568-567 B.C.  Apries and Babylonians invade Egypt

560 B.C. Croesus conquers Ionian cities

560-547/546    Persians subdue King Croesus of Lydia

559 B.C. Medes and Babylonians combine against Persians

554 B.C. East of the Hyrminus River, Camarina tries to rebel from Syracuse

554 B.C. Tyrant Phalais of Acragas, Sicily overthrown

553 B.C. Camarina, Sicily tries to revolt from Syracuse

550 B.C. Cyrus the Persian defeats Mede Astyages

549 B.C. Persians raid Assyria

c.550’s B.C.    Babylon tries to revolt from Persia 3K killed

545 B.C. Cyrus and Persians conquer Bactria

                        Greeks 2.1 million mobilized Persians 5 million (Herodotus)

543 B.C. Sinhalese conquer Veddahs in Sri Lanka

540 B.C. Polycrates leads revolt in Samos

540-10/16/539 B.C. Persians conquer Babylonian Empire

539 B.C. Greeks defeat Carthaginians

535 B.C. At Alalia, 120 Etruscan+Carthaginian vs. 60 Phocaean ships 2K killed

534-533 B.C.  Tarquinis Superbus, last King of Rome, kills many Senators/citizens

528 B.C. Persians fight Egyptians

525 B.C. Persians conquer Cyprus

525 B.C. At Pelusium Cambyses II/Persians/Arabs conquer Egypt/ Psamtik II

    Jews under Persia-Esther 9:12-16 76K killed

524 B.C. Aristodemus of Cumae defeats Etruscans in Italy

522 B.C. False Bardiya and the Persian Civil War

522 B.C. Persians put down Babylonian rebellion; Persians take Samos

521 B.C. Persians crush Babylonian revolt

519 B.C. Persians conquer Gandhara, India

516 B.C. Darius of Persia campaigns

513 B.C. Scythian Idanthyrsus repels Darius I of Persia

512 B.C. Darius I fights Scythians in Thrace

512-510 B.C.  Celts invade Etruria. Etruscan Lars Porsens attacks Rome

510 B.C. Tarquinius Superbus, last king of Rome, overthrown

510 B.C. Kroton and other cities raze Greek city of Sybaris in Italy

510 B.C. Darius invades South Russia

510-474/473 B.C. Gou Chian of Yueh conquers Fu Chai of Wu in China

508 B.C. Etruscan Lars Porsena attacks Rome

507 B.C. Athens defeats Thebes

507 B.C. Spartans try to restore aristocracy in Athens.

506 B.C. Athenians occupy Chalcis in Greece

504 B.C. Northeast Indian Vijaya conquers Sri Lanka

501 B.C. Carthaginians capture Cadiz, Spain

500/499-478 B.C. Greco-Persian Wars

500/499-496/493 B.C. Ionian Revolt against Persians

500 B.C. Semites invade Eritrea, Africa

500 B.C.-    Bantus expand in Africa

500 B.C. Persians besiege Naxos in Greece

499 B.C. Persians capture Ephesus

498 B.C. Ionian Greeks revolt against Persia

c.498-415 B.C.    Selinas and Segesta fight in Sicily

494 B.C. Secession of Roman Plebeians due to the debt laws of Claudius

494 B.C. Persians sack Miletus and end Ionian Greek revolt

494 B.C. At Ner Lade, Greek naval battle 100 vs. 210 ships

494 B.C. At Sepeis, Sparta defeats Argives in Greece

492 B.C. Mardonius fails in leading Persian fleet against Athens

490 B.C. Persians destroy Eretia in Greece

8/12/490 B.C. At Marathon 10K Greeks defeat 20K Persians. 192 Greeks and 6,400 Persians died

Plagues:

There is little information on the plagues, but here is what we do have.

765 B.C. Plague in Assyria before Jonah

759 B.C. Plague in Assyria before Jonah

701 B.C. Plague of the Assyrian army besieging Jerusalem, 185,000 died

700 B.C. Syphilis known among Greeks in Italy

430 B.C. Plague in Athens, Greece

Q: In Zech 1:18-21, what are the four horns and the four carpenters?

A: In general, horn represents political and military power in Mideastern literature, according to an Exegetical Commentary : Haggai, Zechariah, Malachi p.110. Bows were often made out of horn. Beyond this, there are three views.

Four Empires that ruled the Jews: the Babylonian, the Medeo-Persian, Greek, and Roman. God is saying those empires will be cast down. There are similar prophecies in the book of Daniel.

Four Empires that scattered the Jews: Egyptian, Assyrian, Babylonian, and Medeo-Persian. (The Bible Knowledge Commentary : Old Testament p.1532.)

Four disasters: The four horns represent warfare, plague, and pestilence.

   See the Believer’s Bible Commentary p.1160 for more on these two views.

Q: In Zech 2:1-7, what is the meaning of the man with the measuring line?

A: According to the Believer’s Bible Commentary p.1160 this represents prosperity, a large population, and security. The Bible Knowledge Commentary : Old Testament p.1152 says it shows that God was enlarging and protecting Jerusalem.

Q: In Zech 2:1-7, does the measuring line here have the same meaning as in 2 Ki 21:13?

A: No. As the Believer’s Bible Commentary p.1160 observes, here it is used for building, while in 2 Kings 21:13 it is used for destroying. A picture that is a metaphor does not always have the same meaning every time it is used.

Q: In Zech 2:2-4 is the young man mentioned here Zechariah, or the surveyor?

A: It would likely be the surveyor, and Zechariah was overhearing the conversation in his vision.

Q: In Zech 2:3-5, what is the difference between depending on something such as a wall for protection, versus only depending on God?

A: There are three states for a believer.

1) A believer can primarily depending on natural protection, such as a wall, but hope that God might help out a little bit too.

2) A believer can depend on God for protection, but build a wall also. A wall could be a physical wall, such as Nehemiah was supposed to build, or some other kind of protection, such as locks on your doors, locking your car, life insurance, or health insurance.

3) A believer can depend on God, and take no additional steps to protect himself.

In this case, Zechariah is saying that in the future God will dwell among them, and there will be no need for a wall. However, in this time, there was a need for the wall that Nehemiah built. Today it is fine to have locks, and insurance. However, insurance can be for three motivations: greed to make a lot of money in a calamity, overwhelming fear of a calamity, and protection. Only the third reason for insurance is a valid one.

Q: In Zech 2:3-5, when should we trust God and “build a wall” as Nehemiah did, versus trusting God and not building a wall?

A: When God either directly or through scripture tells you “not to build a wall”, such as in Joshua 6:26 (1 Kings 16:34), don't build a wall. When God, either directly or through scripture tells you to build a wall, then build it. When God does not say either way, then pray, seek the counsel of other believers, and ask yourself questions such as these:

1) Would I build this wall to depend on it for security instead of God?

2) If I am relying primarily on God, would it still be prudent to build this wall?

3) What would best glorify God?

Q: In Zech 2:8, Dt 32:10; Ps 17:8; Pr 7:2; what does the phrase “apple of his eye” mean?

A: Today’s English slang expression undoubtedly comes from this verse. Today, it means one who is especially favored. However, the original meaning is that the dark part of the eye was considered the “apple”. God would be just as careful to protect the Jews in Old Testament times as a person would be careful not to let anyone touch his eye.

Q: In Zech 2:11, when will many nations be joined to the Lord?

A: Christians believe this happened after Jesus came. I do not know how a person of the Jewish religion would answer this; this is a good question to ask them.

Q: In Zech 2:13, why was all the earth commanded to be silent?

A: Scripture does not say whether it was out of respect, awe, fear, obedience, being forced to do so, or a combination of these. We can observe three things about this future event, though.

1. It was not just to be silent, but be silent before the Lord.

2. God is raised up out of His Holy place.

3. A great universal silence, likely the same one, is also mentioned in Habakkuk 2:20 and Revelation 8:1.

Q: In Zech 3:1, was this evidence that Persian dualism had influenced Jewish religion, as Asimov’s Guide to the Bible p.665 claims?

A: Not at all. Persian Zoroastrians believed in two gods: a good god of fire and an evil demon. They also believed in many lesser evil demons, and many of these evil demons had the same names as gods of Hinduism. The belief of a good Creator, and a lesser evil tempter goes all the way back to Genesis 3.

Q: In Zech 3:1-3, what is the meaning of Joshua and Satan here?

A: In Hebrew, Joshua means “Jehovah saves” and is the same name given to Jesus. Satan means the adversary. The actual high priest here, named Joshua, was forgiven of his sins, as shown by removing his filthy garments. Jesus Christ, though he never sinned (Hebrews 4:15) was covered with our sin. “God made him who had no sin to be sin for us…” (2 Corinthians 5:21 NIV).    See The Bible Knowledge Commentary : Old Testament p.1554 for more info.

Q: In Zech 3:3 what do the filthy rags represent? In Rev 3:5, 6:11, 19:8, white robes are mentioned in Heaven as representing the righteous acts of the saints.

A: This does not represent the personal sins of the high priest, because the high priest is symbolic of Jesus. But the filthy clothes do represent sin, as Jesus was covered with our sin at the cross. but as the high priests, also named Joshua/Jesus was re-clothed in clean, appropriate clothes, so would Jesus be clothed again in righteousness.

Q: In Zech 3:6-10, what is the Angel of the LORD here?

A: The description "Angel of the LORD" can refer to Christ pre-incarnate, and it does in many places. However, that does not mean it always refers to Christ pre-incarnate. While we cannot say for sure who is speaking in Zechariah 3:6-10. Some think that it does Christ is NOT the speaker here because Zechariah 3:8f says "I" am bringing forth My Servant the BRANCH, and the BRANCH is obviously Jesus. But on the other hand, the Angel of the LORD is repeating what the LORD of Hosts is saying, and the LORD of Hosts most probably refers to God the Father here. So Jesus would be repeating the Father's words about Jesus.

Q: In Zech 3:8, Zech 6:12, Isa 4:2, Isa 11:1, Jer 23:5, and Jer 33:15, who is the branch?

A: This is the Messiah, descended from David, whom we know today to be Jesus Christ. The book by a Jewish skeptic, Asimov’s Guide to the Bible p.665 on Zechariah 3:8 also says this was a clear indication of the coming of the Messiah. See The Bible Knowledge Commentary : Old Testament p.1554-1555 for more info.

Q: In Zech 3:9 and Zech 4:10b, what is the meaning of the stone with seven eyes?

A: It is likely these are the same sevenfold Spirit of God mentioned in Isaiah 11:2 and Revelation 1:4.

Q: In Zech 3:9, how would the iniquity of the land be removed in one day?

A: Our sins were removed on the day Jesus died on the cross for us. This is a good question to ask Jewish people: how do you think God would remove the iniquity of the land in a single day?

Q: Are Zech 3:9 and 3:10 messianic?

A: In an indirect way, yes. The Expositor's Bible Commentary vol.7 p.619 says there are four types of Messianic prophecies: direct, indirect, typologic, and typologic-prophetic. This is an indirect prophecy of the Messiah. It does not mention the Messiah directly, but this cannot happen until the Messiah comes.

Q: In Zech 3:10, what does it mean that every man will sit under his vine and fig tree?

A: This would be a general time of peace, most likely during the Millennium. It takes time for vines and fig trees to grow, thus this peace would be lasting for a long time.

Q: In Zech 4:2-7, what are the two olive trees and the candlesticks?

A: In Solomon's temple the cherubim were made of olive wood and overlaid with gold. The inner sanctuary doors were also made of olive wood with cherubim decorations. The two olive trees likely are the two witnesses mentioned in Revelation 11:4. See the discussion on Revelation 11:4 for the identity of these two men.

Q: In Zech 4:2-7, what is the relation between the two olive trees and the menorah?

A: While a menorah might burn olive oil, the relationship here is closer than that. The two olive trees are continuously supplying oil to the menorah to burn.

Q: In Zech 4:6b, what does “not by might, nor by power, but by my Spirit” mean here?

A: God is saying He will accomplish His will in these things, the gold lampstand, two alive trees, and rebuilding Jerusalem, without using human military, political, or other human forces.

Q: In Zech 4:7, how does a “mighty mountain” turn into “level ground”?

A: In this context, the mighty mountain is an insurmountable-appearing barrier to accomplishing what God says. It seems God enjoys not just showing He can accomplish His will, but He can accomplish His will overcoming even the biggest obstacles that might be in the way.

Q: In Zech 4:7, do you sometimes find obstacles to serving God? When you pray to God to take them away, why does He often not remove them right away?

A: Obstacles can be physical (health, money, distance, etc.), internal (discouragement, temptation, laziness, etc.), or other people (family, opposition, etc.). Sometimes God immediately takes barriers away, and sometimes He does not. Sometimes God uses these to develop our character, specifically our perseverance. We often think that God is patient waiting for a long time, but not only waits, but God uses time to develop us, and our patience.

Q: In Zech 4:10 (KJV), what is a “plummet”?

A: This is a plumb line. A plumb line is a string with a weight on the end. A plumb line is used in building to show the vertical direction.

Q: In Zech 4:10, what does the plumb line represent?

A: The plumb line itself represents nothing. But the plumb line in the hand of Zerubbabel is a sign confirming the prophecy that they will build the temple. The template was completed March 13, 515 B.C..

Q: In Zech 4:10, what are the “small things” spoken of here?

A: Specifically this refers to the Temple, which will look rather small and plain compared to the temple before the exile. It can also refer to Jerusalem on Mount Zion. In general, while we can get discouraged looking at the small results of our beginning steps of obedience, God is pleased with small steps, as they grow into bigger things and bigger steps. Remember that God does not see things the way people see them, and we should try to see things through God's eyes.

Q: In Zech 4:10, why do God and people have such different perspectives on what is big and what is small?

A: First let's look at three things: resources, time, and certainty.

Resources: Like a spoiled kid, we often focus on what we lack, and wish we had, instead of what we do have. As Hudson Taylor said, “God's work, done in God's way, will never lack God's supply.” We are still to ask both God and others for the resources we need, but we should realize that the battle is the Lord's, not ours.

Time: We think we never have the time we need. God has not given us enough time to do everything we might desire to do, but He has given us enough time to do what He desires us to do. We need to be careful not to squander the time God has given us, but God has given us enough time for what He wants, including time for refreshing and rest too.

Certainty: Like a scared kid, we fear the unknown, and want to minimize all risk. We forget that God knows the future with certainty, even more certainty than we know the past. God does not want us to be foolhardy and risky, but God wants us to step out and leave our comfort zone for Him.

   However, none of the preceding are the fundamental root cause of why people often see things with a different perspective than God. Sometimes we have a different perspective than God because we don't know what God's perspective is. But more often, we already have an idea of God's perspective, and we choose to focus on the problems we see of resource things, time, and certainty instead of on God and others.

Q: In Zech 4:11-12, how would a Christian's life, characterized by being filled by others, be different from a Christian's life who supplied oil to others?

A: A Christian can live a moral life, go to church and learn, and still basically be a “taker” instead of a “giver”. They can learn from other Christians, which is good, but they also need to learn from God directly, through prayer and studying His word. We are all to serve each other, and it is fine and good for other Christians to serve you. But do others spend more time serving you, or do you spend more time serving others? There is a time in a Christian's spiritual walk when it is right and proper for them to learn more from others, and be served more by others; it is called being an infant in Christ. But gradually we are to mature into strong young men and women, and then wise counselors, as we walk in the faith.

Q: In Zech 4:11-12, while we need to provide oil for others, ultimately believers need to learn to get their "oil" from God. How do we get our "oil" from God?

A: We get our filling from spending time with God, in Bible study and prayer. We also experience God's presence throughout the day, as we live for Him.

Q: In Zech 5:1-2 (KJV), what is a roll here?

A: This Hebrew word means “scroll”, as the NKJV translates, and not “roll”, though a scroll is rolled up.

Q: In Zech 5:1-4, what is the meaning of the flying scroll?

A: The Bible Knowledge Commentary : Old Testament p.1556 and the Believer’s Bible Commentary p.1162 both point out that these are the same dimensions as the Tabernacle, and that a flying scroll would rapidly bring judgment. The large size of the scroll would cast a shadow over a large area of land.

Q: In Zech 5:5-11, what is the meaning of the woman in the basket, and Babylon?

A: The woman represents wickedness, and the wind is taking her to her home, in Babylon. The idolatry in the land would involuntarily go to Babylon, and it would remain there for a while. On one hand western astrology came from Babylon. But overshadowing that is the key role the woman Babylon will play in the end times, as a haunt for evil and a place for believers to flee. Babylon is mentioned in Revelation 17-19, Isaiah 21:9; 48:20; and Jeremiah 50:2-8. See the Believer’s Bible Commentary p.1163 for more info.

Q: In Zech 5:11 (KJV, NKJV, NRSV), where is Shinar?

A: This is the land of Babylonia. The NIV and NET simply translate this a Babylonia, with a footnote saying this was “Shinar” in the Hebrew. The JPS says “Shinar” with a footnote saying “Babylonia”.

Q: In Zech 6:1-8, what do the four chariots represent?

A: They are four spirits from Heaven that patrol the earth, since their purpose and effects are different than the four horsemen in Revelation 6:1-4.

Q: In Zech 6:5, are these four “spirits”, or “winds”?

A: The Hebrew word ruah can mean either, but their activity suggests spirits is intended here. However, Zechariah might have deliberately used this word with both meanings.

   See An Exegetical Bible Commentary (by Eugene H. Merrill) p.187 for more info.

Q: In Zech 6:8, how was God’s Spirit quieted in the north country?

A: This prophecy says that God’s people will have rest in the north. There are four possibilities for the specific fulfillment of this prophecy.

Persia was considered in the north (Isaiah 41:25; Jeremiah 50:3; 51:48). It was actually northeast, but to go to Persia from Israel, one would go straight north first.

Khazars: After about 700 A.D., a Turkish tribe called the Khazars conquered most of the eastern Ukraine. Rather than become Muslims, and alienate the Byzantines, or become Christians and alienate the Muslims, they chose to convert to Judaism. However, some might think this is not a fulfillment of Zechariah 6:8, as some Christians believe that since the crucifixion Jews are no more God’s chosen people.

Later in history: On one hand, after Muslim conquests, Christians could emigrate to Europe and be safer. However, throughout the Middle Ages, and even today, in many Muslim countries Christian residents were somewhat safe, as long as they paid the extra tax (jizyah) that was levied on Jews and Christians.

A future time: One could see this fulfilled during the end times. Joel 2:20 also mentions invaders from the north.

Q: In Zech 6:9-15, what is unusual about the structure of this passage?

A: This is a literary device called a chiasm.

The word of the Lord came to me

..Receive from those of afar

….the house of Josiah

……silver and gold for an elaborate crown

……..place the crown on the high priest

……….the Branch shall build the temple

……..both rule and be a priest on this throne

……the elaborate crown

….a memorial in the temple of the Lord

..even those from afar shall come and build

Obey the voice of the Lord

   See An Exegetical Commentary : Haggai, Zechariah, Malachi p.199 Zech 11b-13c for more info.

Q: In Zech 6:10, who was Tobijah?

A: This was probably the same person that returned with Zerubbabel and Joshua in Ezra 2:60.

Q: In Zech 6:11, why were two crowns made here?

A: This distinguishes between two kinds of authority on earth: religious and secular. Both will not be rightfully combined until Christ’s Second Coming.

Q: In Zech 6:12-13, the Branch was the one to build the Temple of the Lord, but who is the Branch?

A: The branch is Jesus Christ. Through his death we are included as a part of God’s temple. To see more on this, read Hebrews 3:1-6; 1 Corinthians 6:19; 1 Peter 2:5-6; and Zechariah 6:15.

   See Hard Sayings of the Bible p.343-344 and The Bible Knowledge Commentary : Old Testament p.1558 for more info.

Q: In Zech 6:13, did this originally say crowns (plural), and was later tampered with when the prophecy proved false, as Asimov’s Guide to the Bible p.666 claims?

A: No. The Hebrew still says “crowns” while the Septuagint and Syriac say “crown”. The Dead Sea scrolls do not have this verse. Regardless, Asimov’s Guide to the Bible p.665 on Zechariah 3:8, agrees that the branch is the Messiah. The prophecy was fulfilled in Jesus.

Q: In Zech 7:1-2, why were they fasting in the fifth and seventh months?

A: This was not commanded anywhere in the Old Testament; they decided to do this on their own, to mourn the loss of their temple and their land. God did not say fasting in general was wrong, but He was displeased that they were focusing on their loss of the temple instead of getting right with Him. Sometimes we can be more focused on either God's work, or what we have lost, than on drawing nearer to God. God did not say their actions were wrong, but their priorities were.

Q: In Zech 7:3-6, when does God accept weeping and fasting, and when does He not?

A: God always accepts genuine and sincere weeping and fasting for sin. Even if some one is not completely sincere, they can still fast, but be honest to God about their lack of total sincerity.

1. However, God does not accept weeping and fasting that is not honest repentance.

2. He does not accept weeping and fasting as a “deal” to force Him to do something.

3. God does not accept weeping and fasting to other Gods as weeping and fasting to Him.

Q: In Zech 7:4-6, how were the people fasting for themselves?

A: They were busy mourning their loss of the temple, but God wanted them to draw closer to Him and work to rebuild their temple. Now was not the time to mourn, but the time to rebuild, and they were slow to do so.

Q: In Zech 7:8-10, how is justice, mercy, and compassion better than a fast?

A: Jesus said the second greatest commandment is to love your neighbor as yourself. Fasting can be good to help you focus your devotion to God. But fasting is about yourself. Justice, mercy, and compassion are primarily to serve God by helping others.

Q: In Zech 8:1, Ex 20:5; 34:14; Dt 4:24; 5:9; 6:15; Josh 24:19; Nah 1:2; 1 Cor 10:22; why is God jealous, since 1 Cor 13:4 says love is not envious, and God is love?

A: God can be what He wants. God is love, but God is other things too. We should share, in a lesser way, many attributes of God: love, mercy, kindness, truth, wisdom, holiness, etc. But other attributes of God we are not to have, such as taking vengeance, being worshiped, and jealousy. And of course we are to cultivate two characteristics that God in Heaven does not have: faith and hope.

Q: In Zech 8:3, Jerusalem once was the place for Solomon's Temple, but since that time, with idolatrous worship and the destruction of the temple by the Babylonians, Jerusalem did not seem like a very holy place anymore. But Zech 8:3 says that God would make it be called Holy again. How can God “re-holify” a person's life?

A: Things are only holy, or not, because God declares them that way, and for no other reason. But God has said we would be a holy priesthood and nation in 1 Peter 2:5,9, and God has given us a responsibility for our bodies to be a temple, holy to the Lord in 2 Corinthians 6:16-17, 2 Peter 3:11, and Hebrews 12:14.

Q: In Zech 8:4-5, people have defined joy as a happiness that exists in relationship with God regardless of the circumstances, but regular happiness is just based on the circumstances? Is Zech 8:4-5 speaking about joy or just regular happiness?

A: Zechariah 8:4-5 speaks of happiness based on circumstances, and that is OK too. It indicates that it will be a peaceful time without fear, and elderly people indicate they could live to an old age, rather than being killed off by war, famine, or disease.

Q: In Zech 8:4-5, Jerusalem had a lot of sad memories, first of rebellion against God, and then of the sadness of the siege, destruction, and exile. But God promises it will be a happy place again. When someone who wanders away from God wants to come back, can God make them be in a happy and joyful place again?

A: Certainly. When a person repents and submits to God, even after they have been disciplined, God can give them joy again. God can “restore the years the locusts have eaten” and regardless of whether the suffering was from discipline or other reasons, like Job God can prosper people again. Of course, some people do not see this restoration in this life; but we will see it in Heaven.

Q: In Zech 8:9-13, why is this message bracketed with “let your hands be strong”?

A: Besides the content of the message of itself being encouraging, God was explicitly telling them to be strong, diligent, and enthusiastic about their task. Knowing that a task is not in vain and knowing that it is God’s will provides motivation to do a task. However, we are to use that motivation to actually do the tasks God wants.

Q: In Zech 8:10, how and why does God sometimes set everyone against their neighbor?

A: This might be a judicial hardening, similar to God hardening Pharaoh’s heart after Pharaoh himself hardened it. If a person was trying to get as much as they could from others, it would only be fitting that others would try to get as much as they could from that person. One punishment for being greedy and taking advantage of others is the strife that occurs when others see how that person really is.

Q: In Zech 8:13, how can a curse, even a curse from God, turn into a blessing?

A: When an individual or a nation repents and turns back to God, even after they have been disciplined, punished, or ruined, God has a wonderful way of turning even a curse into a blessing. Romans 8:28 says that all things work together for good for those who love Him. That can include punishment, ruin, and curses.

Q: In Zech 8:14, why does God show no pity sometimes, and why did God now decide to show pity here?

A: Does everyone deserve a second chance? What if they We do not deserve anything from God, not even mercy or pity. If someone does not ask for a second chance, does not want a second chance, if they got a second chance would only want to do what they did before, then why would we think they deserve a second chance, either from God or from us. But these people of God in Zechariah 8 had repented, and God delighted to give them another chance, and show them grace, pity, and mercy.

Q: In Zech 8:14, why would God punish for their fathers provoking God, since Ezekiel 18 says that God does not put to death sons for the sins of their fathers?

A: Nothing in scripture says God would punish them or hold them guilty if the nation repented and they did not walk in their fathers’ ways. However, when they live a certain way, as their parents did, they will receive the same punishment. If someone's parents teach them bad things, and they follow the bad things their parents taught them, God will hold them responsible, not just their parents.

Q: In Zech 8:21-23, when will many nations entreat God in Jerusalem?

A: This will likely occur during the Millennium.

Q: In Zech 8:23, does the term “Jew” only refer to someone from the southern kingdom of Judah, or both northern and southern kingdoms?

A: A “Jew” referred to someone in the southern kingdom, even at the time of exile. But after the Exodus, since mainly people from the southern kingdom returned, it came to refer to all Israelites that maintained their identity.

Southern kingdom: The term in 2 Kings 16:6 refers to “Jews”. 2 Kings 25:25 refers to Jews, this is right at the time of the Babylonian exile, and refers to people in the southern kingdom.

 2 Kings 18:26,28, 2 Chronicles 32:18, and Isaiah 8:1 during the time of Isaiah, and Hezekiah, when Sennacherib and the Assyrians were besieging Jerusalem, they referred to the Jewish language.

Benjamin was in the southern kingdom. During the exile Mordecai was a Benjamite who was called a Jew eight times in the book of Esther. Isaiah 27:6. Paul also was from Benjamin in Philippians 3:5.

   See 1001 Bible Questions Answered p.321 for more info.

Q: In Zech 9-14, what evidence is there that this section was written by a different author than chapters 1 through 8?

A: None. Some liberal critics postulated this based on the two oracles being a shift in emphasis and content.

   A skeptical work, Asimov’s Guide to the Bible p.668-669, claims that Zechariah 9-14 was written during the time of the Seleucids. However, he provides no evidence for this claim. He probably just repeated the liberal critic view.

   The Believer’s Bible Commentary p.1157 suggests that Zechariah might have written chapters 9-14 later. See Gleason Archer’s discussion in Encyclopedia of Bible Difficulties p.303-304 and Survey of Old Testament Introduction p.425-430 for a more extensive answer.

Q: In Zech 9:1, where is the land of Hadrach?

A: This is also called Hatarikka. It is in the northwest part of modern-day Syria north of Hamath on the Orontes river.

Q: In Zech 9:2-3, Ezek 26:2-15; 27:2-3 (KJV), where are Tyrus and Zidon?

A: These are the Phoenician cities of Tyre and Sidon. They are located in modern-day Lebanon. Tyre is about 35 miles northwest of the Sea of Galilee, and Sidon is about 25 miles north of Tyre.

Q: In Zech 9:1-9, exactly why would God be angry with these two lands, Syria/Lebanon, and Philistia, as well as with Babylon in Zech 2:7-10?

A: Here are the reasons given in Zechariah.

Tyre (on the coast) built a stronghold and heaped up silver and gold like dust and dirt in Zechariah 9:3-4.

The Philistines had pride and bloody violence in Zechariah 9:6

Babylon plundered Zion in Zechariah 3:7.

Babylon would be home to the woman of wickedness in Zechariah 5:7-11.

In general, God's curse was on oppressors who overran God's people in Zechariah 9:8b.

   Perhaps today when God is angry at a land, it could be for exactly the same reasons.

Q: In Zech 9:5, when would Ashkelon not be inhabited?

A: When the Babylonians invaded Palestine, they devastated Philistia as they did Judah. Ashkelon was rebuilt later, because Judas Maccabeus captured it in 1 Maccabees 10:86; 11:60. Of course, Zechariah 9:5 did not say Ashkelon would be abandoned forever. See the International Dictionary of the Bible p.100 and the Wycliffe Bible Dictionary p.159 for more info.

Q: In Zech 9:5-7, Am 1:6-8, Zeph 2:4-5, why are only four of the five principle Philistine cities mentioned, and Gath is not?

A: We do not know if the city of Gath was still existing at this time. According to the Wycliffe Bible Dictionary p.657, Assyrian records mention “Gimti in the land of Ashdod”, but there are no historical references after that time. A Muslim cemetery on the site restricts further excavation. See the New International Dictionary of the Bible p.374 for more info.

Q: In Zech 9:13, when would the Jews and Greeks fight?

A: This occurred after the time of Alexander the Great, when the Maccabees rebelled against the Seleucids from 175-163 B.C..

Q: In Zech 10:1-2, sometimes people sin in not asking God for things, but in this case God contrasts people asking idols for the things that God provides. What are things that God provides, that people today often ask from another?

A: On a surface level material things, finances, health, fun, and pleasure. On a deeper level, love, respect, security, and significance. Sometimes people do what appears to be crazy things, because of their twisted attempts to achieve these things from others.

Q: In Zech 10:2b-3, who exactly are the shepherds God is angry with here?

A: It is not just false teachers, because it says the people lack a shepherd. Rather, it is the shepherds who are falling down on the job of leading people. Some of them might be teaching false things, but others might simply be doing nothing?

Q: In Zech 10:3, why does God say He punished the goats?

A: - These might refer to the shepherds of goats, in other words the leaders of people who were not God’s sheep. Alternately, it could refer to goat gods, and those who worshipped them.

   See the Believer’s Bible Commentary p.1166 for more on the goatherd view, and The Bible Knowledge Commentary : Old Testament p.1564 for the view that they are false shepherds.

Q: In Zech 10:4, Isa 22:23-25, Ezek 15:3, what does a peg represent?

A: In all cases the peg was to be immovable, and things could be hung off of the peg. However, the peg eventually will be sheared off. Ezekiel 15:3 says a peg must be made from strong wood, not just a vine.

Q: In Zech 10:4, how do the strength of a cornerstone, peg, and bow differ from each other? What kind of strength best describes your spiritual strength?

A: A cornerstone must be strong, because a building rests on it, and it must be the right dimension, because others are measured from it. A peg, whether it is to hold up a tent, or hold things up on a wall, is to be immovable, invariant, and you can trust that what you hang from the peg will stay there. Anything to anchor to the peg should not shift. In contrast, a bow moves a lot, but only in a certain directions. We are to be like a rock, that people can depend on us, recognizing that our true cornerstone is Christ. We are to be a peg, where people can depend on us for sound teaching and wise counsel, and not advice that changes depending on how the political winds are blowing. But we not just to be vigilant, but also active in defending the flock from attacks.

Q: In Zech 10:6, God gives a precious promise that He will answer them. What are ways that God does not answer us, because we fail to ask?

A: Sometimes we fail to ask, because we forget, because we are trying to hard on our own. Other times we fail to ask because we think it is too small a thing for God to be concerned about. Other times we don't think God will care to help. But we should still ask and see what God does.

Q: In Zech 10:6-10, what reasons can you see for God strengthening and restoring His people?

A: Here are some possible reasons given.

God had compassion on them (Zechariah 10:6)

Their hearts will rejoice in the LORD (Zechariah 10:7b)

God redeems them (Zechariah 10:8b)

They will remember God, even though in distant lands (Zechariah 10:9a)

God wants to gather them so that they will be numerous (Zechariah 10:10)

Q: In Zech 10:6-10, how would you as a leader of encourager care for someone who felt let down by their pastor, or by God? What can we promise them?

A: The trouble with any and every church is that it is led by fallible leaders who are not sinless. If someone looks to their leaders, and not to God, it is almost a guarantee that they will be disappointed at some time, because we all make mistakes, whether in teaching, in actions, or even just in attitudes. But we can be encouraged by what we do see that is good, but look to Jesus as our example, then we can better obey Romans 15:7, that we can accept one another, just as Christ accepted us. We are to put false teachers and the unrepentant out of the church, but we are also to recognize that no one is perfect. A joke with a point says that if you ever find the perfect church body don't join it; because if you do you will ruin it.

Q: In Zech 10:8 and Isa 5:26 (KJV), is it ill-befitting that God allegedly “hisses”, as the Muslim Ahmad Deedat claims?

A: Actually, Zechariah 10:8 says, “I [God] will signal for them and gather them in.” Likewise, Isaiah 5:26 says, “he [God] whistles for those at the end of the earth” (NIV). The NKJV also has “whistles”. Thus, it is not ill-befitting God to call someone and they have to come and do what He bids.

Q: In Zech 10:11, when will the future pride of Assyria be brought down?

A: First what is not the answer, then the answer.

Not the answer: After the Turks conquered the Mideast, they persecuted Armenians and Assyrian Christians. However, there were not that many Assyrians left, and certainly not enough for pride. This is likely a copyist error for Syria.

The answer: After Alexander, the two main empires were the Ptolemies of Egypt and the Seleucids of Syria. Since Egypt and [As]syria are mentioned, this was probably a copyist error for Syria.

   Either way, the land of the Assyrians was part of the Seleucid Empire.

Q: In Zech 10:11, when will the scepter of Egypt depart?

A: From the time of the Babylonians onward, there would never be another Pharaoh. Egypt would never be an independent country, except for a brief revolt from the Persians, and under the Greek Ptolemies, and much, much later under the Muslim Fatimids, and of course, modern times.

Q: In Zech 10:12, how can God strengthen someone in the LORD?

A: Even though we are already saved when we first accept Christ, we have a responsibility to grow strong in the Lord. And we are not able to carry out this responsibility ourselves. But we are still responsible for submitting to the Holy Spirit, that we want not just allow but actively desire Him to change us. Change means we stop doing and thinking things the old way, and start doing and thinking God's way, the way He wants us to. Do you spend enough time praying, reading God's word, being with other believers to both be strengthened and to strengthen them, and doing what you know God wants you to do?

   If you look back on your life five years ago, versus now, I hope things have changed. I hope you are closer to God, more obedient to Him, wiser in His word, and better equipped with a passion to serve and share with others. I hope that you plan that five years from now, if the Lord tarries, you expect that you will be closer to God than you are now.

Q: In Zech 10:13, when will the future pride of Assyria be brought down?

A: The skeptical Asimov’s Guide to the Bible p.668 has a helpful comment here. It says that after Alexander, the two main empires were the Ptolemies of Egypt and the Seleucids of Syria. Since Egypt and [As]syria are mentioned, this was probably a copyist error for Syria.

   Either way, the land of the Assyrians was part of the Seleucid Empire.

Q: In Zech 10:13, when will the scepter of Egypt depart?

A: From the time of the Babylonians onward, there would never be another Pharaoh. Egypt would never be an independent country, except for a brief revolt from the Persians, and under the Greek Ptolemies, and much, much later under the Muslim Fatimids, and of course, modern times.

Q: In Zech 11:1-3, why would it say fire would devour Lebanon's mighty cedars and destroy the trees?

A: The trees are a metaphor for the power and beauty of Lebanon, and this means that the power and beauty of Lebanon would be brought down. Today Lebanon is a country that still ahs beauty, but has had a number of massacres, both by Muslims and by those who call themselves Christians.

Q: In Zech 11:5, what are characteristics of shepherds who cared for their sheep, vs. shepherds who do not?

A: Zechariah 11:5-6 shows they cared about their sheep solely for the monetary gain it would bring them. They will oppress the people. A shepherd was not supposed to sell some of his master's sheep on the side. He was hired to care for the sheep, protecting them from wolves, falling off cliffs, winter cold, and moving them around to get enough to eat and drink.

Q: In Zech 11:7, what are the two staffs?

A: Two characteristics of David’s Kingdom, union among the north and south, and God’s favor, were both broken. There seems to be a relationship between the inward characteristic of being in God’s favor and the visible, outward sign of union.

   Favor here is primarily God’s protection against Israel’s enemies. Of course, favor, in the sense of being pleasant in God’s eyes, was already missing. Since this was the case, division between Israel and Judah was not only prophesied by God, it was directed by God in 1 Kings 11:29-33; 12:22-24.

Q: In Zech 11:7, do these two staffs relate to the two sticks in Ezek 37:15-23?

A: No. Ezekiel tells us the two sticks in Ezekiel 37 represent Israel and Judah. Zechariah tells us the two sticks in Zechariah are “favor” and “union”.

   Every time the word stick is used in the Bible, it does not necessarily symbolize the same thing. For that matter, a third example is a “reed” in Ezekiel 29:6, which is plainly stated to be Egypt. Just as the metaphor of the reed of Egypt, in a different chapter of the Bible has no bearing on the two sticks, the metaphor of the two sticks has no bearing on the two staffs in Zechariah 11:7.

Q: In Zech 11:8, what is the significance of the firing of three shepherds in one month?

A: These could be

1. Three individuals

2. The office of king, priest, and prophet

3. Priests, teachers, and civil judges

See the Believer’s Bible Commentary p.1167 And The Bible Knowledge Commentary : Old Testament p.1565 for more on the last two views.

   In Jeremiah 25:34-38, God also rebukes the leaders of the people as shepherds.

Q: In Zech 11:8-9, when a leader is good, why do followers still grow weary or detest him or her?

A: It is often because the followers think they are being held back from getting someone or something better. Sometimes a leader leads people in the direction that they should go, but it might not be the way they wish to go, especially if there is some discomfort or sacrifice involved. A Christian leader might want people to draw closer to God, and the people do not want to do so. Sometimes the leader has a view of how he should direct the people, and the people have a very different view of what the leader should do.

Q: In Zech 11:10, when has God broken covenants?

A: God has never broken His word. However, when God makes a promise conditioned on the behavior of the people, and the people persist in not meeting the condition, there comes a time when God says the conditional promise will not be fulfilled. One of the more famous conditional promises, which was not always fulfilled, is found in 2 Chronicles 7:14.

Q: In Zech 11:12-13, what is the significance of thirty pieces of silver?

A: Zechariah himself leaves this as a mystery, at least until a time future to him. Exodus 21:32 sets 30 pieces of silver as the price to pay for an ox injuring a slave. The Bible Knowledge Commentary : Old Testament p.1565-1566, the New Geneva Study Bible p.1480, the Believer’s Bible Commentary p.1167, and the skeptical Asimov’s Guide to the Bible p.669 all say the same. Of course, Judas later betrayed Jesus for 30 pieces of silver.

Q: In Zech 11:13 should the word “potter” really be “treasury”, as the skeptical Asimov’s Guide to the Bible p.669 says?

A: This is uncertain. The RSV and NRSV follow the Syriac here, which says “treasury”. The Hebrew says “potter”, and the Septuagint says “furnace”. The Hebrew word here, yoser, literally means “shaper” and it was used both for a shaper of pots and a shaper of metal. See The Expositor’s Bible Commentary vol.8 p.564 for more info.

Q: In Zech 11:14; 1 Ki 11:11-13, 12:22-24, who broke the unity between Judah and Israel, and why?

A: God did, but there are actually three complementary answers. God promised to, God used people as His agents, and God kept them from getting back together. In 1 Kings 11:11-13, after Solomon disobeyed, God told Solomon that he would take most of Israel away from his house. However, due to his father David, God would not do it in Solomon's lifetime but in his son's lifetime. The active agent of this was the obstinacy of Solomon's son Rehoboam, and the people not wanting any more forced labor. Rehoboam was going to “fix” the problem by assembling the army to re-conquer the northern tribes, but God sent His prophet Shemaiah to tell Rehoboam and all of the people not to reunify, because “this is my doing”. A group calling itself the local church says that division among believers is one of the most serious sins, and they give examples of the divided kingdom. Enmity and strife among Christians is a serious sin, but turning away from God was more serious, and God did not want unity of the two kingdoms when they were not whole-heartedly following Him.

Q: In Zech 11:16-17, who is this worthless shepherd?

A: There are two views on this verse.

Antichrist: This probably refers to the antichrist, as the Believer’s Bible Commentary p.1168 and The Bible Knowledge Commentary : Old Testament p.1566 both say.

Worthless leaders, such as in the 66 A.D. Jewish revolt against Rome. The New Geneva Study Bible p.1480 suggests this view.

Q: In Zech 12:1, exactly how does God form the spirit of man within him?

A: Scripture does not say how. There are two views some Christians have, and it is possible to combine the two views.

Traducian View: One of the two major aspects of Traducianism concerns the formation of people. Just as people’s physical bodies are formed from cells of their parents’ bodies, this view says that their soul is formed from their parents’ souls. However, just as the parents’ physical bodies are not diminished when a child is born, parents’ souls are not diminished when a child is born either. Traducianism has some ugly aspects, such as babies being guilty for their parents and grandparents sins (contrary to Ezekiel 18), but one can hold to this aspect of Traducianism without the other, ugly aspects. Augustine, Lutheran churches, along with perhaps a minority of Calvinists, historically have held to Traducianism. Greek Orthodox generally holds to a traducian view of where souls came from, but they reject inherited guilt.

Creationist View: (Not related to Creation in Genesis) Just as God created Adam from nothing, God creates each of our spirits today “from scratch”. Only our physical bodies, and our mental makeup have a hereditary component, but it is carried through our genes and not anywhere else. Our souls have no hereditary component in this view.

Combination View: Hebrews 4:12 says that the word of God even divides soul and spirit, joints and marrow. According to a Christian medical doctor, with a Masters of Divinity degree, who educated me on this theological view, at the end of the long bones it is almost humanly impossible to separate bone and marrow. The bone is like a lattice, which is filled with marrow. In a similar way, our soul could have characteristics from our parents as Traducianism says, and our spirit could be created from scratch. Many say the soul is the seat of mind, will, and emotions, and many believe that intelligence and emotional makeup often have a hereditary component.

Q: In Zech 12:1, what is poetic about the heavens and the earth?

A: We can be glad God did not mention every single thing He made, or we would never get to the rest of the chapter. When God speaks that He stretched out the heavens and the earth, He means everything else too. This literary device of using two parts or ends to imply everything in between, is called a “merismus”. A merismus is a type of synecdoche, where one or more parts stand for the whole.

Q: In Zech 12:1-4, to what extent, for good or for evil, are we influenced or controlled by our genetics, parental upbringing, environment/society, and our own free will?

A: While we do not know the complete answer, here are some general observations to frame the answer.

1. Genetic, parental upbringing, environment/society, etc. are all factors, but they are not separate factors; they interact together.

2. You cannot arrive at a solution without considering a person's own choices. Otherwise, you cannot explain the case of identical twins, raised in the same home, where one goes on to be a professor at a college, and the other is in and out of jail because of drugs. They both had the environment with the same potential for drugs, but one fell into that addiction and the other stayed away from it.

3. When there is severe situation, how much does that affect the character of the person involved? The answer to a large degree, is that it is up to the person to decide. Will the person be fixated on that loss or incident the rest of his or her life, or will the person slough it off, pick himself up, and keep on going. When two people put their hands over the piano keys, and press down with the same force, will you get the same volume? It depends: is one pressing the damper pedal, or is the piano keyboard cover down, where he is not even touching the keys? By choosing to dwell on something, or to forget it, mathematically free will can serve as sort of a feedback loop.

Q: In Zech 12:2, where else would God make a “cup” that sends people reeling, and why?

A: Let's understand what scripture says about metaphorical cups.

The Lord said He had a cup of win mixed with spices, for the wicked to drink in Psalm 75:8. Scripture frequently refers to the cup of God's wrath in Isaiah 51:17,22; Jeremiah 25:15-29; Jeremiah 51:7; Lamentations 4:21; Ezekiel 23:31-33; Habakkuk 2:15-16; Revelation 14:10; Revelation 16:19.

The cup of Babylon is in Revelation 17:4; 18:6

On the positive side, David said God assigned David his portion and his cup in Psalm 16:5. David's said his cup overflowed in Psalm 23:5. A cup is a metaphor for salvation in Psalm 116:13.

It has a severe yet positive meaning in Matthew 20:22-23; 26:39-42;

Jesus prayed that this “cup” be taken from Him in Matthew 26:39-42; Mark 14:36. He also mentioned this in John 18:11.

A cup can be for both joy and heartache, and the same cup sometimes both, as it was for the cup in Benjamin's sack in Genesis 44:2-17.

Q: In Zech 12:3-4, why is it that so many have wanted to attack the Jews?

A: The Jews were chosen by God as His people; and Satan seems to have a special hatred of them. This is manifested in the human realm in at least four different ways.

Wealth: One reason is the perceived concentration of wealth by many Jews preferentially trading with each other. Right before World War I started, Germany borrowed a lot of money from some of its wealthier Jewish citizens for the war. Once the war started, some of them were accused of treason, in order that the government would not have to pay them back.

People: For some, like Hitler, he wanted to exterminate the Jews as a people. Whether a Jews was poor or rich, Hitler wanted to do away with all of them, and money, land, or even religion had nothing to do with it. Hitler also tried to exterminate gypsies and homosexuals.

Land: Other others, the issue is the land of Palestine. On one hand, the Jews say it has always been their ancestral land since the time of Joshua, except for the 70-year period of the Babylonian captivity. If someone says it should belong to the previous owner, prior to 1949, then the land should be a part of Great Britain. Or if it should be older than that, then the land should be a part of Turkey, which is all that is left of the Ottoman Empire. On the other hand, some Palestinians still have a key to their house or apartment in Israel, prior to 1949, when during war they were forced out. If Israel wanted all of the land, including the west bank and Gaza strip, then should all of the Palestinians be Israeli citizens with the right to vote? On the other hand, if the West Bank and Gaza strip should be one (or two) separate countries, then why is Israel putting Jewish settlements in there? Other Muslims have said that any land that was ever conquered by Muslim armies, really is the property that should go back to Muslims, whether it be Israel or Spain.

City: One Arabic writer perceptively talked about the mental affliction he called “Jerusalem madness”. It is a preoccupation with possession of the city that has caused so many problems. So many care so much about Jerusalem, even more than they care about God. Muslims generally consider Jerusalem the third holiest city in Islam. In the Muslim Qur'an, Sura 17 tells of Mohammed's night journey where he supernaturally was carried to the farthest mosque, and from there rode a buraq (sort of a winged donkey) up to heaven. Muslims 9(including Bukhari vol.5 book 58 ch.40 no.228 p.148-149) say this was Jerusalem. However, there was no mosque in Jerusalem during those times as al-Tabari vol.12 p.195-196; Ibn-i-Majah vol.1 book 4 ch.7 no.753 p.414. It is “tragi-comical” that all of this strife over a city, is due to on sura in the Qur'an about a mosque that could not have existed in Jerusalem then.

Q: In Zech 12:7-11; 14:2-8,12, when will the nations besieging Jerusalem be destroyed?

A: This apparently refers to the battle at the end of the Millennium. It is mentioned in Revelation 20:7-9. Ezekiel 38-39 also discusses this.

Q: In Zech 12:8, how have Hebrew manuscripts rendered this?

A: There are three ways.

The majority of Hebrew texts have “they will look to Me, the one they have pierced through.”

A few Hebrew manuscripts read “to the on whom they have pierce through.”

Other Hebrew manuscripts say “they will look on Me in place of him whom they pierced.” (i.e. someone besides God is pierced)

   An Exegetical Commentary : Haggai, Zechariah, Malachi p.329-330 says that there is no reason not to favor the reading of the majority of the Hebrew manuscripts.

Q: In Zech 12:8-9, what are two ways that God can shield people, and how will God do it here?

A: God can take us out of a trial, or God can strengthen us to go through a trial. In this case God is strengthening them to go through the trial.

Q: In Zech 12:10, who is the one they have pierced as one mourns an only child?

A: Yes, it is implied. While some Jews believed in Christ soon after Pentecost, a majority did not. Zechariah 12:10 more likely refers to the end times, when many Jews will come to follow Christ. Other indications of this are in Romans 11:25-26 and probably the second part of the dual fulfillment of Malachi 4:5-6. Amos 8:10 appears to speak of the same event during the end times. See Hard Sayings of the Bible p.345-346 for more info.

Q: In Zech 12:10, does this prophesy two comings of Christ?

A: At the very least, even a skeptic has to agree that this speaks of two events. The first event is a despising and rejection, and the second event is a mourning over their prior rejection.

   Hard Sayings of the Bible p.345-346 points out that the straightforwardness of the Hebrew grammar here is masked in the translation by the New Jewish Publication Society’s translation Tanakh : The Holy Scriptures (1988), which says, “But I will fill the House of David and the inhabitants of Jerusalem with a spirit of pity and compassion; and they shall lament to Me about those who are slain, wailing over them as over a favorite son…” However, Walter Kaiser in Hard Sayings of the Bible p.346 says this “breaks the rules of Hebrew grammar to avoid the obvious implications of this Hebrew verse.” Specifically

a) it twists the verb “pierce” from active to passive

b) turns one of the subjects “they” into an object

   As Kaiser puts it “It is a heroic effort to bypass the logical implication that the one who speaks is the one who was pierced…” Kaiser was probably too kind to the Jewish people who violated the Hebrew rules of grammar to mistranslate this verse in English to fit their theology.

   Kaiser goes on to say that other Jewish interpreters do translate this verse correctly, but some of them interpret this to refer to two Messiahs. One Messiah, who suffered, and the other Messiah, who does not suffer, but who is to come in glory.

Q: In Zech 12:11, how was there great weeping in Hadad Rimmon on the plain of Megiddo?

A: First what is not the answer, and then the answer.

Not the answer: Babylonians, Phoenicians, and others were know to weep for Tammuz, a Babylonian deity, who mythologically was killed by the powers of the underworld every fall, and rose back to life every spring. However, God mentioning weeping for an idol would be strange here. Furthermore, pagans and wicked Jews wept for the Babylonian god Tammuz, not the idol Hadad Rimmon, which means the Semitic god “Hadad the Thunderer”.

The answer: Hadad Rimmon was the name of a place on the plain of Megiddo. The battle after the Millennium is there, as it is also called Armageddon. On the plain, at the base of Mount Megiddo, is where Gideon defeated Midian in Judges 6:33, the Philistines killed Saul and Jonathan in 1 Samuel 31, and the evil king Ahaziah's death in 2 Kings 9:27. But the weeping probably refers to the good king Josiah's death fighting Egyptians in 2 Kings 23:29-30. The Egyptians did not want to fight Josiah, and Josiah's death and the defeat of the army of Judah were pointless.

   See The New International Dictionary of the Bible p.90 for more info.

Q: In Zech 12:11-13, what is distinctive about this mourning?

A: It is both deeply emotional and organized. Each clan conspicuously was by itself; so no clan would say “we don't need to mourn”, as it was the duty of just the other clans. It was a concerted mourning, mainly for communicating an apology to God.

Q: In Zech 13:1, when will this fountain of cleansing be opened?

A: It was opened when Jesus died for our sins. Note that it does not say all will be cleansed, only that it will be open for cleansing. In another sense, it will be open for the Jews spoken to here when they realize that Jesus is the Messiah.

Q: In Zech 13:2, when will there be no more idols in the land?

A: At this time, there were no idols among the Jews in the land of Palestine. However, since the word “land” also means “earth”, this future prophecy probably refers to the time during the Millennium.

Q: In Zech 13:2, what is the difference between sin and impurity?

A: While these are close to synonyms, there is a slight difference between the two. Sin actually has two meanings; it can refer to sinful acts, but it can also refer to the sinful nature and desires within us. Impurity refers to the unclean state that a sinner is found in from sinning.

   An Exegetical Commentary : Haggai, Zechariah, Malachi p.328 says that sin has “to do with lack of conformity to the divine will, and the latter [impurity] with the condition or state of defilement brought about by any breach of the principles of holiness. One is more an active expression of sin and the other a passive result.” Thus they are like two sides of the same coin.

Q: In Zech 13:2, idols obviously have to do with sin, but what is the relationship between idols and impurity?

A: While sin is a cause of worshipping idols, impurity is a consequence of worshipping idols. Impure things, like garbage cans and chamber pots cannot be used for better things, like storing good clothes or cooking food. Romans 3:12 says that a person can become worthless, without specifying how. But 2 Kings 17:15 and Jeremiah 2:5 says that following worthless idols makes a person worthless. Idols provoke God to anger according to Deuteronomy 32:21; 1 Kings 16:13,26.

   Idols can be explicit, such as Baal, Ashtarte, Krishna, Buddha, etc. Idols an also be implicit, such as reputation, money, alcohol, sex, greed, or security. Even good things, such as a job, health, a spouse, or children can be an idol if it is considered more important than God. One time I was leading children's church at a Chinese church, and while I don't remember it, apparently I made the statement that following God was even more important than your piano lessons. The next week a mother came up to me, and kind of chuckling, said that her son had come home that day and asked if that was really true. While she assured him that it was, parents in general need to directly verbally tell their kids what is important in life. Your example can speak louder than words, so you should have both example and words to convey what is important.

Q: In Zech 13:3-6, when will prophesy pass away?

A: Scripture does not say when explicitly, but this section of Zechariah speaks of the future millennium. 1 Corinthians 13:8 also speaks of a time when prophesy and tongues will pass away.

   In a lesser sense, prophets and revelation ceased for a while from this just after this time to the time of Christ and John the Baptist. Micah 2:6 also speaks of people not wanting to hear any more prophets of God.

Q: Does Zech 13:7 is this good shepherd Christ, and when will the good shepherd be struck?

A: Jesus referred to this shepherd in this verse of Zechariah to Himself in Matthew 26:31,56 and Mark 14:27. See the Believers Bible Commentary p.1169 for more info.

Q: In Zech 13:8-9, when will the prophecy of two-thirds dying be fulfilled?

A: Zechariah does not say. This likely will be during the great tribulation.

Q: In Zech 14:1-2, why do you think God allow events like this to happen?

A: It will look like all is lost when Christ comes in person to defend them. When armies surround Jerusalem in Joel, Micah, and Ezekiel, the city is spared. But in this case the city is savagely taken. The Greek translation of the Hebrew word sara is thlipsis, which is the word Jesus used for the Great Tribulation. Luke 21:24 mentions when the times of the Gentiles are fulfilled.

   This cannot refer to the Roman destruction of Jerusalem in 70 A.D., or at the end of the Bar Cochba revolt in 135/136 A.D., because in both those cases only the Romans, and not all nations were against Jerusalem, and they did not permit more than half the population to remain in their homes. See The Expositor's Bible Commentary vol.7 p.689 for more info.

Q: In Zech 14:3-5 where else does God come, with all of His holy Ones with him?

A: Jesus and the armies of heaven come in Jude 14-15; Revelation 19:11-21

Q: In Zech 14:4-5, where else does the Mount of Olives fit in the end times?

A: The Mount of Olives is 330 feet higher than the Temple Mount. It is curious that the Mount of Olives is never called that in the Old Testament except for here, and the "Ascent of Olives" in 2 Samuel 15:30.

Grapes Joel 3:9-17; Revelation 14:14-20

Fleeing by the Mount of Olives was the route David took when fleeing from his son Absalom in 2 Samuel 15:16-30.

Mount of Olives/Gethsemane: Matthew 26:36-56; Mark 14:32-50; Luke 19:37; 21:37; 22:39-53

Edom: Joel 3:19; Obadiah; Malachi 1:4-5

Great battle of Gog and Magog Revelation 20:7-10

Jewish people knew this had significance. From the 8th to 11th century A.D. prayers were regularly offered on the Mount of Olives.

   See The Illustrated Family Encyclopedia  vol.8 p.98 as quoted in The Expositor's Bible Commentary vol.7 p.690 for more info.

Q: In Zech 14:6-8, what other passage discusses this?

A: Cosmic signs are in Isaiah 13:9-10; Joel 2:31; 3:15; Amos 5:18; Matthew 24:29-30; Revelation 6:12-14; 8:8-12; 9:1-18; 14:14-20; 16:4,8-9

Q: In Zech 14:10, since the Arabah was a very dry and flat region, what does this mean?

A: Today the Middle East is drier than it was in Biblical times. The is a prophesy of the future might allude to that fact.

Q: In Zech 14:12-15, when will this plague occur?

A: This will occur when Gog and Magog surround Jerusalem. You can read more about this in Revelation 20:7-9 and Ezekiel 38-39.

Q: In Zech 14:12-21 when will this terrible time, followed by all nations observing the Feast of Booths occur?

A: This will most likely occur during the Millennium.

Q: In Zech 14:14, since God alone is doing the fighting at first, why is Judah fighting here?

A: While scripture does not say in this particular case, we can broaden the question to ask why does God ask us to do anything for Him, since He can do everything Himself? God does not need us. But God gives us the privilege of sharing in His work, and accomplishing good things for Him.

Q: In Zech 14:18, why is Egypt specifically mentioned as being punished here?

A: Perhaps it will be prophetic that Egypt will be slack in coming to Jerusalem. It is interesting that Egypt is mentioned, since it rarely rains in Egypt anyway. However, Egypt is wholly dependent on the Nile River, which starts at Lake Victoria and is fed by the abundant rains of central Africa. God can reduce the rain in one area, to cause an effect in a different area. The Septuagint and Syriac say “there will be a plague”, instead of “there will be no rain.” See An Exegetical Commentary : Haggai, Zechariah, Malachi p.366 for more info.

Q: In Zech 14:20-21, what is unusual about the structure here?

A: This is unusual to modern readers, but not ancient ones. This is an ancient poetic construct called a chiasm.

In that day

... there will be on the bells of the horses “Holy to YHWH”.

...... The pots in the house of YHWH will be like the bowls before the altar.

......... Every pot in Jerusalem and Judah will be holy to YHWH of hosts,

... and all who sacrifice will come and take some of them to boil in them.

...There will no longer be a Canaanite [or merchant] in the house of YHWH of hosts

in that day.

   This translation and more info is in An Exegetical Commentary : Haggai, Zechariah, Malachi p.365.

Q: In Zech 14:21, how do pots apply metaphorically?

A: Pots were the lowest things in the temple; there were containers for ashes. This does not just say they will become holy, but everyone's pots will become holy.

   While the sacred bowls of the past were only in the altar, these holy pots will be used by everyone. The Gibeonites were Canaanites who had made a treaty with Joshua and were temple servants. They were a “compromise” God allowed in the temple worship. But there will be no compromises like this in the future temple. All who come will be sons and daughters of God.

   See An Exegetical Commentary : Haggai, Zechariah, Malachi p.365 for more info.

Q: In Zech 14:21, when were the Canaanites in God’s house?

A: The Gibeonites were people who lived in Canaan and made a treaty with the Israelites in Joshua 9:23,27. Some temple servants (who were neither priests nor Levites) returned after the exile in Nehemiah 7:26-56 and Ezra 2:43-54. The temple servants would be Gibeonites.

Q: In Zech, what are some of the earliest manuscripts that still exist today?

A: Dead Sea scrolls: (c.1 B.C.) There are 3 copies of the Zechariah among the Dead Sea scrolls, called 4Q76 (=4QXIIa), 4Q80 (=4QXIIe), and 4Q82 (=4QXIIg). (The Dead Sea Scrolls Translated p.478-479).

4Q76 (=4QXIIa) contains Zechariah 14:18

4Q80 (=4QXIIe) contains Zechariah 1:4-6,9-10,13-14; 2:10-14; 3:2-10; 4:1-4; 5:8-11; 6:1-5; 8:2-4,6-7; 12:7-12

4Q82 (=4QXIIg) contains Zechariah 10:11-12; 11:1-2; 12:1-3

Nahal Hever is a cave near Engedi, that has a fragment of the minor prophets in Greek (8 Hev XIIgr). According to Manuscripts of the Greek Bible p.34, it was written between 50 B.C. and 50 A.D.. It was hidden during the Bar Kokhba revolt against Rome. It is a revision of the Septuagint, made in Judea, and almost identical to the Masoretic text. A photograph of Zechariah 1:1-4a is in The Journey from Texts to Translations p.191. It contains Zechariah 1:1-4,12-14; 2:2-4,7-9,11-12,16-17 (=LXX 1:19-21; 2:3-5, 7-8, 12-13); 3:1-2,4-7; 8:19-21,23; 9:1-5.

The wadi Murabb'at scroll (Mur XII) is from c.132 A.D. It contains Zechariah 1:1-4 plus other minor prophets.

   Overall, preserved in the Dead Sea Scrolls, Nahal Hever and wadi Murabb’at are the following 75 verses out of a total of 211 verses of Zechariah (35.3 %)

Zech 1:1-6,9-10,12-14; 2:2-4,7-14,16-17; 3:1-10; 4:1-4; 5:8-11; 6:1-5; 8:2-4,6-7,19-21,23; 9:1-5; 10:11-12; 11:1-2; 12:1-3,7-12; 14:18. See The Meaning of the Dead Sea Scrolls for more details.

The Syriac translation

Christian Bible manuscripts, from about 350 A.D., contain the Old Testament, including Zechariah. Two of these are Vaticanus (325-250 A.D.) and Alexandrinus (c.450 A.D.), where the books of the twelve minor prophets were placed before Isaiah. Zechariah is complete in both Vaticanus and Alexandrinus.

Sinaiticus (340-350 A.D.) also has the entire book of Zechariah. It starts the page after Haggai ends. It ends on the same page as Malachi starts.

Q: Which early writers referred to Zechariah?

A: Pre-Nicene writers who referenced or alluded to verses in Zechariah are:

The Jew Philo of Alexandria (15/20 B.C.-50 A.D.) refers to Zechariah 6:12, except the Masoretic text says “whose name is branch” while Philo says “whose name is east”.

Epistle of Barnabas (c.70-130 A.D.) ch.2 p.138 quotes Jeremiah 7:22 and Zechariah 13:17 as by the Lord.

Justin Martyr (c.138-165 A.D.) mentions Job and Zechariah in Dialogue with Trypho the Jew ch.103 p.251

Justin Martyr refers to Zechariah 3:1 as by Zechariah in Dialogue with Trypho the Jew ch.79 p.238

The Shepherd of Hermas ch.31 p.53-54 (c.115-155 A.D.) alludes to Jeremiah 13:20 and Zechariah 11:15-17 about straying shepherds.

Melito of Sardis (170-177/180 A.D.) (Implied) mentions the “Old Testament” and lists the books. He does not list the twelve minor prophets individually, but calls them The Twelve. Fragment 4 from the Book of Extracts vol.8 p.759

Theophilus of Antioch (168-181/188 A.D.) quotes from Zechariah 7:9,10 in his Letter to Autolycus book 3 ch.7 p.115.

Irenaeus of Lyons (182-188 A.D.) “And Zechariah also, among the twelve prophets, pointing out to the people the will of God, says: 'These things does the Lord Omnipotent declare: Execute true judgment, and show mercy and compassion each one to his brother. And oppress not the widow, and the orphan, and the proselyte, and the poor; and let none imagine evil against your brother in his heart.'” Irenaeus Against Heresies book 4 ch.17.3 p.483

Irenaeus of Lyons (182-188 A.D.) quotes the messianic prophecy Zechariah 12:10 in Irenaeus Against Heresies book 24 ch.9 p.508.

Clement of Alexandria (193-217/220 A.D.) quotes from Zechariah 3:2 in Exhortation to the Heathen ch.10 p.197 and Zechariah 9:9 in The Instructor book 1 ch.5 p.213.

Clement of Alexandria (193-205 A.D.) “In the fifth year of his reign Ezekiel prophesied at Babylon; after him Nahum, then Daniel. After him, again, Haggai and Zechariah prophesied in the time of Darius the First for two years; and then the angel among the twelve. After Haggai and Zechariah, Nehemiah, the chief cup-bearer of Artaxerxes, the son of Acheli the Israelite, built the city of Jerusalem and restored the temple. During the captivity lived Esther and Mordecai, whose book is still extant, as also that of the Maccabees. During this captivity Mishael, Ananias, and Azarias, refusing to worship the image, and being thrown into a furnace of fire, were saved by the appearance of an angel. At that time, on account of the serpent, Daniel was thrown into the den of lions; but being preserved through the providence of God by Ambacub, he is restored on the seventh day.” Stromata book 1 ch.21 p.328

Tertullian (198-220 A.D.) quotes Zechariah 14:14 as by Zechariah. An Answer to the Jews ch.9 p.162.

Origen (225-254 A.D.) “And how does Zechariah prophesy about Christ when he says,”  and quotes Zechariah 9:9. Commentary on John book 10 no.17 p.395

Novatian (250/254-256/7 A.D.) quotes Zechariah 7:6 (Septuagint) as by Zechariah. On Jewish Meats ch.5 p.649

Treatise Against Novatian ch.14 p.662 (c.248-258 A.D.) quotes Zechariah 11:16 as by Zechariah.

Cyprian of Carthage (c.246-258 A.D.) “Also in Zechariah God says: 'And they shall cross over through the narrow sea, and they shall smite the waves in the sea, and they shall dry up all the depths of the rivers; and all the haughtiness of the Assyrians shall be confounded, and the sceptre of Egypt shall be taken away.'” Treatises of Cyprian Treatise 12 second book ch.6 p.518

Cyprian of Carthage (c.246-258 A.D.) “In Isaiah … in the 117th Psalm … Also in Zechariah … Also in Deuteronomy: … Also in Jesus [Joshua] the son of Nave” Treatises of Cyprian Treatise 12 ch.2.16 p.522

Cyprian of Carthage (c.246-258 A.D.) quotes the following as prophesying the Jews would fasten the Savior to the cross. Isaiah 65:2; Jeremiah 11:19; Deuteronomy 28:66; Psalm 22:16-22; Psalm 119:120; Psalm 141:2; Zephaniah 1:7; Zechariah 12:10; Psalm 88:9.

Adamantius (c.300 A.D.) paraphrases Zechariah 7:10; 8:17 as by the prophet. Dialogue on the True Faith First Part no.13 p.56. (Adamantius is speaking)

Adamantius (c.300 A.D.) quotes Zechariah 9:9; 8:17 as by the prophet. Dialogue on the True Faith First Part no.25 p.69. (Adamantius is speaking) (These are the only references to Zechariah in Adamantius)

Victorinus of Petau (martyred 304 A.D.) quotes Zechariah 4:14 as by Zechariah in Commentary on the Apocalypse from the 11th chapter v.4 p.354.

Methodius of Olympus and Patara (270-311/312 A.D.) quotes Zechariah 4:1-3 as by Zechariah. The Banquet of the Ten Virgins discourse 10 p.350

Lactantius (c.303-c.325 A.D.) “Also Zechariah says” and quotes Zechariah 12:10 in Epitome of the Divine Institutes ch.46 p.241

After Nicea

Athanasius of Alexandria (367 A.D.) (Implied because mentions the twelve prophets) “There are, then, of the Old Testament, twenty-two books in number; … then the Prophets, the twelve being reckoned as one book….” Athanasius Easter Letter 39 ch.4 p.552.

Aphrahat the Syrian (337-345 A.D.) quotes Zechariah 4:2 as by the prophet Zechariah. Select Demonstrations Demonstration 1 ch.8 p.347-348.

Ephraem Syrus (350-378 A.D.) alludes to Zechariah 2:3 in Hymns on the Nativity Hymn 2 p.227

Ephraem Syrus (350-378 A.D.) might allude to Zechariah 2:8 in Seven Hymns on Faith Hymn 2 p.296. Ephraem has no other extant references to Zechariah.

Basil of Cappadocia (357-378 A.D.) quotes parts of Zechariah 10:1,2 as by Zechariah. Letter 210 ch.6 p.251

Cyril of Jerusalem (c.349-386 A.D.) mentions the books of the Prophets, both of the Twelve and of the others. Micah 3:8 as in Micah, Joel 2:28 as in Joel, Haggai 2:4 as in Haggai, Zechariah 1:6 as in Zechariah. Catechetical Lectures Lecture 16.29 p.122

Ambrose of Milan (370-390 A.D.)

Gregory of Nanzianzus (330-391 A.D.)

Gregory of Nyssa (c.356-397 A.D.)

Didymus the blind (398 A.D.) has an entire commentary on Zechariah

John Chrysostom (-407 A.D.) mentions Zechariah 5:7,8 by Zechariah vol.10 Commentary on Matthew Homily 38 p.253

Orosius/Hosius of Braga (414-418 A.D.)

Sozomen’s Ecclesiastical History (370-380/425 A.D.)

Rufinus 374-406 A.D.) freely translation Origen (225-254 A.D.) alludes to Zechariah 3:1 as by Zechariah. de Principiis book 3 ch.2 p.329

Jerome (373-420 A.D.) discusses the books of the Old Testament. He specifically discusses Genesis, Exodus, Leviticus, Numbers, Deuteronomy, the Pentateuch, Job, Jesus son of Nave [Joshua], Judges, Ruth, Samuel Kings (2 books), twelve prophets, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,, Zechariah, Malachi, Isaiah, Jeremiah, Ezekiel, Daniel, Esther, Ezra, Nehemiah, Letter 53 ch.7-8 p.99-101.

Augustine of Hippo mentions Haggai, Zechariah, and Malachi in The City of God book 17 ch.35 p.380

Augustine mentions Haggai and Zechariah in Commentary on Psalms, Psalm 148 p.676.

The semi-Pelagian John Cassian (419-430 A.D.)

Theodoret of Cyrus (423-458 A.D.)

Among heretics and spurious books

Pseudo-Hippolytus (225-235/6 A.D.) quotes half of Zechariah 12:10 as referring to Christ in fragment 40 p.252. This has Hippolytus' style, but other than that we do not know that it is by Hippolytus.

Apostolic Constitutions (pc.380 A.D.) book 5 section 3 ch.20 p.448 quotes Zechariah 9:9 as Zechariah says.

Apostolic Constitutions (c.380 A.D.) book 5 section 3 ch.19 p.447-448 quotes part of Zechariah 12:10 as referring to Christ.

Apostolic Constitutions (c.380 A.D.) book 5 section 3 ch.20 p.448 quotes Zechariah 9:9 as Zechariah says.

The Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) wrote an entire commentary on the book of Zechariah.

Q: In Zech, what are some of the translation differences between the Hebrew and Greek Septuagint?

A: Here are a few examples of the translation differences between the Masoretic text and the Greek Septuagint, unless otherwise noted.

Zech 1:3 “you say” vs. “you shall/will say”

Zech 1:3 "says the LORD of hosts" is absent the last two times in some Septuagint. See An Exegetical Commentary Haggai, Zechariah, Malachi p.97 for more info.

Zech 1:6 “But my words and My statutes which I commanded My servants the prophets, did they not overtake your fathers?” vs. “But do you (plural) receive my words and mine ordinances, all that I command by my Spirit to my servants the prophets, who lived in the days of your fathers”

Zech 1:8 “among the myrtle trees that were in the ravine” vs. “between the shady mountains”

Zech 1:8 for the second horse “red” vs. “dapple gray and spotted” (Septuagint) vs. “variegated” (Peshitta Syriac and Vulgate) vs. “white-spotted” (Targum)

Zech 1:10 also Zech 1:11 “among the myrtle trees” vs. “between the mountains”

Zech 1:11 “sits still” vs. “is inhabited”

Zech 1:12 “disregarded” vs. “cursed”

Zech 1:15 “And with great anger I am angry at the nations at ease” vs. “And I am very angry with the heathen that combine to attack”

Zech 1:15 “gave help for evil” vs. “combined to attack for evil”

Zech 1:16 “I will return” vs. “I have returned”

Zech 1:17 “And the angel that spoke with me said to me, Cry” vs. “Cry”

Zech 1:17 “goodness” vs. “prosperity”

Zech 1:17 “comfort” (Masoretic) vs. “have mercy on” (Septuagint) (only the first letter would be different in Hebrew)

Zech 1:19 “Jerusalem” is absent in a few Septuagint, and “Israel” is absent in a few Septuagint

Zech 1:21 “scattered Judah” vs. “scattered Juda, and they broke Israel in pieces”

Zech 1:21 “to terrify them, to throw down the horns of the nations” vs. “to sharpen them for their hands, even the four horns, the nations”

Zech 1:21 “land of Judah” vs. “land of the Lord”

Zech 2:6 “scattered to the four winds” vs. “scattered as the four winds” (The Bible Knowledge Commentary : Old Testament p.1153.)

Zech 2:8 “my eye” (Masoretic) vs. “His eye” (4Q12(e), and a Hebrew scribal change)

Zech 3:4 “and I will put on [clothe] him” vs. “and [you] put on [clothe] him” (Septuagint)

Zech 3:8 “shoot/branch” (Masoretic) vs. “dawn” (Septuagint, Theodore of Mopsuestia Commentary on Zechariah ch.4 p.345 and ch.6 p.355, Didymus Commentary on Zechariah ch.2 p.49)

Zech 4:2 “seven and seven pipes” (Masoretic) vs. “seven pipes” (Septuagint)

Zech 4:5 “priests with the priests” (Masoretic, Antiochene form of the Septuagint, Theodore of Mopsuestia Commentary on Zephaniah ch.1 p.288) vs. “priests” (rest of the Septuagint)

Zech 4:9 “you (singular) will know” (Masoretic) vs. “you (plural) will know” (Cairo Manuscripts, Syriac, Targums, Vulgate)

Zech 5:6 “their eye” (Hebrew, Syriac) vs. “their iniquity” (Septuagint)

Zech 6:7a “strong ones” (all Masoretic) vs. “red ones” (Syriac, Aquila) (An Exegetical Bible Commentary p.185

Zech 6:10 “Heldai, Tobijah, and Jedaiah” as names (Masoretic) vs. both names and occupational skills (Antiochene Septuagint and implied by Theodore of Mopsuestia in Commentary on Zechariah ch.6 p.355) vs. just as occupational skills (the rest of the Septuagint.)

Zech 6:11 and 6:14 “crowns” (Masoretic) vs. “crown” (some Septuagint, Syriac, Targums)

Zech 6:13 [absent] (Masoretic) vs. “...and the priest will be on his right hand.” (Septuagint) (unlikely)

Zech 6:14a “the crowns” (Masoretic) vs. “the crown” (Septuagint, Syriac)

Zech 6:14b The name “Helem” (Masoretic, Targum, Vulgate) vs. “Heldai” (Syriac)

Zech 8:12 “the seed of peace” (Masoretic) vs. “I will sow peace” (Septuagint) vs. “her seed [will be] peace” (Syriac, Targum Neb. (=Targum of the Prophets))

Zech 9:10 “I will cut off” (Masoretic) vs. “He will cut off” (Septuagint)

Zech 9:15 “shall drink and be boisterous, as with wine” vs. “shall swallow them down as wine” (NRSV footnote say the Hebrew is “shall drink like wine” and the Greek is “shall drink their blood like wine”)

Zech 10:11 “He shall pass” vs. “They shall pass”

Zech 11:7 “specifically/in particular” (Masoretic, Targum, Vulgate) vs. “the Canaanites” (Septuagint)

Zech 11:13 “potter … potter in the house of the Lord” (Masoretic) vs. “furnace … furnace in the house of the Lord” (Septuagint) vs. treasury (Syriac)

Zech 11:16 “seek the youth” (Masoretic) vs. “seek the wandering” (Septuagint, Vulgate) (The Masoretic does not make so much sense here)

Zech 12:10 “They shall look upon me whom they have pierced.” (Masoretic, Septuagint). vs. “When they look on him whom they have pierced” (Theodotion, John 19:37). If the first reading is preferred, John 19:37 simply changed me to him to apply this to Christ. However, the translation of the Septuagint by Brenton says “And they shall look upon me, because they have mocked [me]”. Tertullian (198-220 A.D.) wrote “...whom they pierced, and shall beat their breasts, tribe by tribe.” (An Answer to the Jews ch.14 p.172.)

Zech 14:2 “raped” (Kethib Hebrew) vs. “be lain with” (Qere Hebrew) (Qere softened the language according to An Exegetical Commentary : Haggai, Zechariah, Malachi p.346.)

Zech 14:5 “God” vs. “my God” (See An Exegetical Commentary : Haggai, Zechariah, Malachi p.346.)

Zech 14:5 “saints with You/you” (Masoretic) vs. “saints with Him/him” (Septuagint, Targum, Vulgate)

Zech 14:18 “they shall not receive the rain” (Masoretic) vs. “they shall receive the plague” (Septuagint, Syriac) (See An Exegetical Commentary : Haggai, Zechariah, Malachi p.366.)

   Bibliography for this question: the Hebrew translation is from Jay P. Green’s Literal Translation and the Septuagint rendering is from Sir Lancelot C.L. Brenton’s translation of The Septuagint : Greek and English. The Expositor's Bible Commentary and the footnotes in the NASB, NIV, NKJV, and NRSV Bibles also were used.

Q: In Mal 1:1, when was the book of Malachi written?

A: The book of Malachi does not say. A guess is that it was about 433 B.C. A skeptical work, Asimov’s Guide to the Bible p.670 places the date at 460 B.C.

   The Believer’s Bible Commentary p.1173 says between 470 and 460 B.C. Three reasons are that the Temple has been rebuilt for some time, the walls were rebuilt, and Malachi used a word for governor that was only known in post-exilic times.

Q: In Mal 1:1, was Malachi the prophet’s name, or was he calling himself a messenger?

A: Genuine Christians disagree.

1. The word “Malachi” can mean messenger, and it is used as “messenger” in Malachi 3:1. Unlike Zechariah, Abram, and other names, It is unknown as a personal name anywhere else.

2. Other names, such as David, are not known as names anywhere else, either. It might be a shortened form of “Malachijah” “Yahweh is my messenger” or similar. Malachi 3:1 likely was a play on words on Malachi’s name.

   See An Exegetical Commentary : Haggai, Zechariah, Malachi p.389-390 for more info.

Q: In Mal 1:1, was Malachi written by an angel?

A: The word “Malachi” can mean messenger. In Greek, the word for messenger (angelos) also means angel. However, there is no evidence other than Malachi’s name to support thinking Malachi was an angel.

   According to the Believer’s Bible Commentary p.1173, some early church writers thought this might be the case. However, I was unable to verify this in the Pre-Nicene church writers. Looking through references to 1 Clement, To Diognetus, Justin Martyr, and Tertullian. Tertullian in An Answer to the Jews chapter 9 did say that many in the Old Testament were “angels” in the sense of being messengers. However, Tertullian never suggests they were anything other than ordinary human beings.

Q: In Mal 1:1, was Malachi’s job to uplift the despondent Jews, since the prophecies of Haggai and Zechariah failed to pass, as Asimov’s Guide to the Bible p.670-671 claims?

A: No and no. Malachi 1-2 is not primarily to uplift the Jews. Rather, it is explanatory, showing that insincere worship is not worth much to God. Malachi 3 and 4 is both convicting and uplifting, as well as somewhat scary. In the New Testament, the Book of Revelation has a similar tone.

   While the prophecies of Haggai and Zechariah did not yet come to pass in the time of Malachi, both prior to Christ and now people recognized the prophecies as relating to the Messiah. Some of the prophecies, such as Zechariah 12-14 will be fulfilled during Christ’s second coming.

Q: In Mal 1:1-4, how did God love Jacob and hate Esau?

A: Three points to consider in the answer.

People, not a person: The context of this is stated to be the “land” (Malachi 1:3) and of a “wicked people” (Malachi 1:4). This was written long after Esau had died. When Critics Ask p.323 discusses this aspect more.

Degrees of love: As R.C. Sproul says in Now That’s A Good Question p.570, this is also a Jewish idiom called antithetical parallelism. This shows not hatred of Esau’s descendants, but the differential between the degree of love given to Jacob and withheld from Esau. See the discussion on Romans 9:13 for more info on God having “the right” to have a special love for some that He withholds from others. Hard Sayings of the Bible p.347-348 and Haley’s Alleged Discrepancies of the Bible p.97-98 also discuss this Hebrew idiom of “loving less”.

Terms of a Treaty: Walter Kaiser in A History of Israel p.389-392 mentions that these words: “love” and “hate” have been found in treaties of this time. He gives three references of places where “love” and “hate” are used in suzerainty (pronounced SUZ-ren-ty) treaties to indicate “chosen” and “rejected”. This is consistent with the Old Testament use of “covenant-love”, which means only secondarily an emotion and primarily a choice.

Q: In Mal 1:4, why would God stop Esau’s descendants (the Edomites) from rebuilding?

A: This was part of the punishment of the nation of Edom.

Q: In Mal 1:6-8,12; 2:1, how do believers sometimes fail to honor God as they should?

A: They can fail to honor God as Father, Master, and King, in at least four ways.

Attitude: The world can lull us to ingratitude. We can just go through the motions. Believers can fail to be grateful, respectful, reverent, and they could doubt God’s providence. Believers can have a lack of love toward God and others.

Words: They could not honor in God what they say to others about Him. In addition to specifically saying bad things, they could have a casual tone that shows a lack of a reverent attitude.

Action: They might not be obedient and do things God does not want them to do. Romans 14:23 says that whatever is not done from faith is sin.

Inaction: believers can either not do the things God wants, or they can do things in a half-hearted manner. James 4:17 says that when someone knows what they should do and do not do it, that is sin.

   See the Evangelical Commentary on the Bible p.706-707 for more info.

Q: In Mal 1:10,13 what are some ways people blindly give lame offerings to God today?

A: One problem is when you feel you are doing God a favor by giving Him something. God gave you everything, you owe Him everything, and we are not doing God any favors. However, we can do things that please Him, and obediently loving Him. We are not really giving to God, rather, we are giving back to God.

   A second problem is thinking that God doesn’t care whether you do your best, second best, or just make a token effort. Not only God but others can see when you are just going through the motions making a token effort. When you are in a teaching or leadership position in a church or ministry, it can be painfully obvious when you are not really into God but only doing so half-way.

   A third problem, related to the second, is making compromises in what you give God, where God does not want you to. Priests of this time were sacrificing any animals brought forward to them, after all the meat they would get was all the same, and who cares what God commanded. Similarly getting money through questionable means, or using dishonest words or means to have donors give, saying things against what God says because that is what people want to hear are compromises to a leader obeying God. Refraining from saying what God said, because people don’t want to hear it is also a compromise.

   God took these compromises seriously. God did not hesitate to even curse His own priests, of they are insincerely serving Him. He killed Eli’s two sons in 1 Samuel 2:21-36.

   See the Evangelical Commentary on the Bible p.706-707 and Eugene H. Merrill’s An Exegetical Commentary : Haggai, Zechariah, Malachi p.398 for more info.

Q: In Mal 1:10, why did God go so far here as to ask the Temple doors be shut?

A: God did not only ignore half-hearted and insincere worship and sacrifices, but those things were annoying to God.

Q: In Mal 1:11, why did Malachi mention the worship of Gentiles here?

A: Walter Kaiser, in Hard Sayings of the Old Testament p.348, points out that this was meant to startle.

1. The first Hebrew word can be translated “Yes, indeed!”

2. Malachi is saying this would happen with or without the obedience of the Jewish priests.

3. Not only would the Gentiles worship God, but sacrifices would be offered everywhere. All Jewish priests knew that sacrifices at that time were only to be offered in “their” temple.

Q: In Mal 1:13-14, when is worship a wearisome bore to God?

A: When it is artificial, half-hearted, or hypocritical, worship is not only boring to the people pretending to worship, it can be boring to God, too.

Q: In Mal 2:3, how could God corrupt their seed?

A: There are three ways.

Crops: God could cause the farmers’ seed to not grow well, since they did not pay proper attention to God.

Children: God could cause their children to die, as God had David and Bathsheba’s first son die in 2 Samuel 12:14,18.

In general, God could cause the fruit of the labors to come to nothing, before their very eyes.

Q: In Mal 2:6, how did Levi walk with God in truth and peace, since Levi and Simeon deceived a whole town and killed them in Gen 34:25?

A: Two points to consider in the answer.

Forgiveness: When God forgives some one, He forgives them completely and counts their sin as if it was never committed. That is why not only Levi, but others like David are considered righteous by God, not because they did not sin, but because God made them righteous after they sinned by forgiving their sin and cleansing them.

Life: No one who is a child of God continues in sin, as 1 John 3:6-9 says.

Q: In Mal 2:8, how do lying priests and ministers cause others to stumble?

A: Hypocritical ministers and priests affect others by falsely indicating that truth and obedience are not important to God. After all, they are priests and they get away with it. - at least until they are judged.

   In addition, people who put their trust in the priests instead of God, will stumble when they see the priest fall.

Q: In Mal 2:8, do we have a good excuse to stumble when we see lying priests or ministers?

A: No. Early Christians had as many excuses as we have today, there were no good excuses for them either.

Judas Iscariot was one of the twelve disciples, yet he was a thief in John 12:6. Judas, like the others, could cast out demons and preached the Gospel, in Matthew 10:1,7-8.

Jezebel led many astray in Revelation 2:20-23.

Diotrephes was a church leader who refused to recognize John’s authority in 3 John 9-10.

False apostles did not recognize Paul’s authority in 2 Corinthians 11:5-7.

Even Peter was hypocritical toward Gentiles when Paul opposed him in Galatians 2:11-16.

Even Paul and Barnabas, missionaries who loved the Lord, clashed over having Mark accompany them in Acts 15:36-41. (Though they apparently later made up, as 2 Timothy 4:11 shows.)

However, people like these should not stumble our faith, if your faith, hope, and instruction are based on God, not people. False teachers are always present, but we are to pay no attention to them (2 Timothy 3:5), and we are to keep away from the idle (2 Thessalonians 3:6) and those who reject the apostles’ teaching (2 Thessalonians 3:14-15). As for people who were preaching the true gospel insincerely, out of envy and strife, and stirring up trouble for Paul, Paul said to rejoice because they were preaching the true Gospel in Philippians 1:15-18.

Q: In Mal 2:9, why was it poetic justice that God made the corrupt priests contemptible in the eyes of others?

A: The corrupt priests caused God’s name to be dishonored before others, so it was fitting that others should hold the priests in dishonor. The corrupt priests caused others to stumble, and if they eventually were held in contempt, then others would not pay attention to them and stumble more.

Q: In Mal 2:10, how is God our Father here?

A: God is our Father in more than one sense. However, Malachi 2:10 mentions God as Creator, so it is likely referring to God as the Creator of all people.

   While “Father” could refer to Jacob as the ancestor of the Jews, it more likely refers to our Creator.

Q: In Mal 2:11, what does the phrase “daughter of a foreign god” mean?

A: This poetic expression means the men married women who worshipped idols. In a good Christian marriage, the husband and wife are first devoted to God and then each other. But imagine the wife or husband being devoted first to their pagan god, and then to their spouse. If is hard for a believing wife or husband to share in their partner’s hopes and joys, when they involve religious service to a demon or idol. We are not supposed to marry unbelievers in the first place, as 2 Corinthians 6:14-16 says. But if a believer is already married to an unbelieving spouse, he or she should not try to divorce them, as 1 Corinthians 7:10-16. Rather they should try to bring them to the Lord.

Q: In Mal 2:14-16, should Jews back then not divorce their wives, or divorce their pagan wives as Ezra 10:11-44 implies?

A: Malachi is speaking of Jewish men divorcing their Jewish wives and marrying pagan wives. See

An Exegetical Commentary : Haggai, Zechariah, Malachi by Eugene H. Merrill p.422-423.

Q: In Mal 2:15, what is the correct translation here?

A: The NIV translates this as “Has not the Lord made them one? In flesh and spirit they are his. And why one? Because he was seeking godly offspring….” But in the footnote it gives as an alternate “But the one who is our father did not do this, not as long as life remained in him. And what was he seeking? An offspring from God.”

   It refers to our father Abraham according to An Exegetical Commentary : Haggai, Zechariah, Malachi by Eugene H. Merrill p.421.

   Encyclopedia of Bible Difficulties p.305-306 mentions that this is a difficult passage to translate since Hebrew has no case endings; the KJV translators cannot be criticized too harshly for making a mistake here.

Q: In Mal 2:16 (KJV), what does “putting away” mean here?

A: This obscure King James Version expression means to divorce.

Q: In Mal 2:16, why does God hate divorce?

A: Malachi 2 implies that the reason is that God intended for the two to become [and remain] as one. There is often a great heartbreak among adults during a divorce. How much more difficult it can be for the children. 1 Corinthians 7:14 mentions the children as part of the reason a woman should stay married to even an unbelieving husband.

   See Hard Sayings of the Bible p.349-350 for more info.

Q: In Mal 2:16, why are divorce and covering one’s garment with violence together here?

A: While divorce can sometimes lead to violence, most of the time it does not. But divorce is often at least one party looking for their own convenience, comfort, or potential opportunities (romantic or otherwise), without caring about the distress and damage to the spouse, children, and family. Likewise, an attitude of violence is looking for a person’s own gain with no thought whatsoever to the harm done to others. Both cases are the opposite of love and empathy for others.

Q: In Mal 2:17, how do some people’s words weary God?

A: Some prayers God answers as “no”, because they are not good for us or others. However, other prayers, God has said He will not answer at all, and these apparently are merely wearisome to God. There are at least fourteen reasons why God sometimes does not answer prayer.

1. Not for spending on our passions. James 4:3

2. Requests must be for good things. Matthew 7:11

3. It is not God’s will to have them. Mark 14:36

4. He hears, but we have to wait. Daniel 10:12-14

5. Our prayers are simply vain repetition. Matthew 6:7

6. Yet we have to [meaningfully] persist. Luke 11:5-10, 18:1-7

7. We need self-control, 1 Peter 4:7, or are double-minded. James 1:7,8

8. We have sinned, such as divorce. Malachi 2:13-14

9. We ignore God and His law. Zechariah 7:13; Proverbs 28:9

10. We ignore the cry of the poor. Proverbs 21:13

11. We are inconsiderate of our wives. 1 Peter 3:7

12. God will not hear if they are still worshipping idols Ezekiel 8:8-18

13. Their hands are filled with blood. Isaiah 1:15

14. We cherish sin in our hearts. Psalms 66:18-19, or are wicked Proverbs 15:29; Isaiah 59:1-3; or turn a deaf ear to the poor (Proverbs 21:13). God does not hear us when we choose not to hear God. Zechariah 7:11-14.

Q: In Mal 3:1-3, who are the messengers here?

A: The first messenger is John the Baptist, as shown by Matthew 11:10 and Luke 7:27. Irenaeus of Lyons (182-188 A.D.) in Against Heresies book 3 chapter 11 also says this was John the Baptist. After the Lord is mentioned, the messenger of the covenant here is Jesus Christ according to the New Geneva Study Bible p.1492.

Q: In Mal 3:1, was Jesus Christ an angel?

A: No, not in the normally understood meaning. Jesus was God’s messenger. In the broadest sense, since an angel is a messenger, one could say Jesus performed the role of a messenger/angel. However, in the regular sense, Jesus is not an angel according to Hebrews 1:5,6. Hebrews 2:16-17 shows Jesus took a human nature as opposed to an angelic one. Paul said the Galatians received him as if he were an angel in Galatians 4:14. Paul was not saying he was anything other than human though. See 1001 Bible Questions Answered p.64 for more info.

11. In Mal 3:5, what are some ways wage earners and widows can be exploited?

A: Wage earners are in contrast to people with so much land or investments that they do not need a day job. Here are at least four things to think about.

1) Consider a negotiation, where you want to buy something from someone who is desperate. You might be able to bargain them down to a low price, but at what point would you not go lower, even though the desperate person would reluctantly agree, because you would be taking advantage of the other person? Some people have no point. You might ask yourself, if God sees your negotiation (and He does), and if others heard of your negotiation, at what point would they stop thinking you were a good negotiator, and think you were heartless and unfair?

2) Sometimes people take advantage of others through fear. I read of a negotiation for land, where there was a structurally unsafe house on it. The sellers made it very clear that the land had a house that could not be safely occupied but had to be torn down. But before the sales was closed, a fire broke out and completely burned down the dilapidated house. SO the lawyer for the buyer stipulated that the land had to be sold for less, because the dilapidated house was no longer there. It was going to be torn down anyway, but the lawyer could use the seller’s fear to take unfair advantage of them.

3) Sometimes a product or service is sold at an agreed-upon price, but after the sale many fees are tacked on that the buyer was unaware of. Also, many investment funds will show their annual returns, but that is before fees. With some funds, fees can take 50% of the profits. It was not what they said that was wrong; it was what they had hidden and failed to disclose that was wrong.

   On the other hand, a software contractor big on a job, and lost to a lower bidder. So he re-bid the entire job for just $1. He ended up making a good profit on the work for that client, because of all the change requests. It is OK to have fees and have change requests that are profitable. However, those should be revealed to the potential buyers up front, and not snuck in later.

4) In the ancient world much involved physical labor. While some jobs were not, such as weaving, a widow might not have a man to stand up for here is she was exploited or her wages were withheld. Whenever you are in a position where you can take advantage of somebody, just because you can get away with it, remember that God is watching you, and you will have to give an account for everything you did, and everything you withheld.

Q: Does Mal 3:6, show that God will always communicate with new revelation and scripture, as some Mormons claim?

A: According to When Cultists Ask p.90 Mormons such as Van Gordon claim that since God does not change, and God once used revelation and new scripture, God always does so.

   Logically, one should not confuse God’s methods, which can change, from God Himself, who is changeless.

   One key attribute of God is that He does not lie (Numbers 23:19; Hebrews 6:18), and God does not contradict Himself. Now some Mormon prophets have given some very strange teaching. For example, Brigham Young preached that “Adam is our God and Father, the only God with whom we have to do (Journal of Discourses volume 1 p.50-51). One should not try to justify strange teachings, including Brigham Young’s, by hiding behind the idea that God has to change.

Q: In Mal 3:8-10, how can people rob the all-knowing, all-powerful God?

A: Obviously, God would not be “robbed” of the praise, honor, and offering He is due unless He allowed Himself to be, by giving us the freedom to chose to do so.

   However, God is not mocked, and in the end, nobody will get away with anything.

Q: In Mal 3:10, should believers tithe the money today?

A: Since Christ’s death and resurrection, Christians are led by the Spirit, not by law (Galatians 5:18). See also Colossians 2:14, so we do not have a “rule” that we have to give exactly ten percent. However, since we have dedicated our lives to Christ, many Christians give more than ten percent, not to follow a rule, but out of love and gratitude for Christ. In a sense “ten percent” defines the basis for generosity in giving. See Now That’s A Good Question p.436-438 for more info.

Q: Does Mal 3:10 teach that tithing will always pay off for us financially in this life?

A: No. We might end up as materially wealthy as Jesus, Paul, and the rest of the apostles. None of them had any material wealth of which to speak. See Hard Sayings of the Bible p.351-352 for a more extensive answer.

Q: In Mal 3:14, why do some think it is useless to serve God?

A: From an earthly standpoint, many times it is financially foolish and physically dangerous to serve God. Yet, 1 Corinthians 1:18-26 says that God’s wisdom is foolishness to the world. From an eternal perspective, serving God is the wisest long-term investment in the future one can make.

   A second point is that it is useless to serve God half-heartedly. As James 1:6-8 says, the double-minded will not receive anything from the Lord.

Q: Do Mal 4:1 and Am 2:9 teach annihilation as some Seventh-Day Adventists say?

A: No. When Malachi 4:1 says the wicked will be burned up as stubble with neither root nor branch. No branches means no descendants, and no root means they are destroyed such that they can never grow again. See 1001 Bible Questions Answered p.153 for more info.

Q: In Mal 4:2, how does the sun of righteousness rise with healing in his wings?

A: There are two applications of this beautiful poetic expression.

Individually, God would forgive them of their sins, and heal them of their unrighteousness.

Corporately, when God’s people turn to Him, God would heal their land, as God promised in 2 Chronicles 7:14.

Q: In Mal 4:3, when and how do believers tread down the wicked?

A: Jude 14-15 says that when Christ comes again in triumph, holy ones will follow after him. However, neither Malachi 4:3 nor Jude say that believers will kill anyone. Malachi 4:3 simply says that we will tread on their ashes.

Q: In Mal 4:5-6, who is this Elijah?

A: This is John the Baptist, according to Jesus in Matthew 11:14 and Matthew 17:12-13.

Q: In Mal 4:5-6, how were the children turned to their fathers and fathers turned to their children?

A: This occurred when many people repented after hearing the message of John the Baptist. People turned back to the ways for their godly forefathers, and they taught their children to do so.

   Unfortunately, everyone did not listen to John the Baptist, as Luke 7:29-35 shows.

Q: Does Mal 4:5-6 refer to baptism for the dead, as Mormon president James Talmadge claimed in The Vitality of Mormonism, 71?

A: No, for three reasons.

1. This verse does not refer to baptism, to the dead, or any sacrament or ordinance. Rather, it refers to John the Baptist serving as a forerunner to Jesus, turning the people back to God.

2. Neither Mormons nor others have found any evidence of baptism for the dead in history, until a false religious group called the Serinthians practiced this in Corinth in Paul’s day.

3. It is hard to believe that even Mormons would consider this a baptism for the dead. To Mormons baptism for the dead is a secret ceremony, that only Temple Mormons are allowed to view. John was doing this in the open, and skeptical Pharisees and scribes were coming and going while John was baptizing.

   See When Cultists Ask p.91-92 for more info.

Q: In Mal, what are some of the earliest manuscripts that still exist today?

A: Dead Sea scrolls: (c.1 B.C.) There are 2 copies of the 12 prophets among the Dead Sea scrolls, called 4Q76 (=4QXIIa) and 4Q78 (=4QXIIc). (The Dead Sea Scrolls Translated p.478-479)

4Q76 contains Malachi 2:10-17; 3:1-24

4Q78 contains Malachi 3:6-7?

The Nahal Hever scroll and the wadi Murabb'at scroll do not contain Malachi.

   Overall, preserved in the Dead Sea scrolls are the following 32 verses out of 55 total verses of Malachi (58.2 %)

Mal 2:10-17; 3:1-24. See The Meaning of the Dead Sea Scrolls for more details.

Christian Bible manuscripts, from about 350 A.D., contain the Old Testament, including Malachi. Two of these are Vaticanus (325-250 A.D.) and Alexandrinus (c.450 A.D.), where the books of the twelve minor prophets were placed before Isaiah. Malachi is complete in both Vaticanus and Alexandrinus.

Sinaiticus (340-350 A.D.) also has the entire book of Malachi. It starts on the same page as Zechariah ends.

Q: Which early writers referred to Malachi?

A: The Pre-Nicene writers who referenced or alluded to verses in Malachi are the following.

Clement of Rome (96-98 A.D.) quotes half of Malachi 3:1 1 Clement vol.1 ch.23 p.11

Letter to Diognetus (c.130-200 A.D.) ch.7 p.27 quotes Malachi 3:2 without saying the source.

Justin Martyr (c.138-165 A.D.) quotes Malachi 1:10, etc. in Dialogue with Trypho the Jew ch.28,41 p.208,215

Justin Martyr (c.138-165 A.D.) mentions Elijah coming before the great and terrible day of the Lord, and incorrectly ascribes this to Zechariah. Dialogue with Trypho the Jew ch.49 p.219

Justin Martyr mentions what Malachi wrote in Scriptures in Dialogue with Trypho the Jew ch.117 p.258

Melito of Sardis (170-177/180 A.D.) (Implied) mentions the “Old Testament” and lists the books. He does not list the twelve minor prophets individually, but calls them The Twelve. Fragment 4 from the Book of Extracts vol.8 p.759

Theophilus of Antioch (168-181/188 A.D.) quotes Mal 4:1 as “Malachi the prophet foretold” in Theophilus to Autolycus book 2 ch.37 p.110

Irenaeus of Lyons (182-188 A.D.) in Against Heresies book 4 chapter 10 quotes Malachi 3:10.

Clement of Alexandria quotes Malachi 1:10,11,14 as by “Malachi the prophet” in The Stromata (193-202 A.D.) book 4 ch.14 p.475. He also quotes Mal 2:17 as by Malachi in Stromata book 3 ch.4 p.388

Tertullian (198-220 A.D.) says that Malachi 4:2-3 was by Malachi. On the Resurrection of the Flesh ch.31 p.567

Hippolytus (225-235/6 A.D.) quotes Malachi 4:2 as “by the mouth of Malachi” in Treatise on Christ and Antichrist ch.61 p.217

Origen (225-254 A.D.) quotes Malachi 3:6 as by Malachi. Origen Against Celsus ch.62 p.602

Cyprian of Carthage (c.246-258 A.D.) quotes Malachi 2:5-7 as “in Malachi” in Treatises of Cyprian Treatise 12 second book ch.5 p.517. In other places he quotes Malachi 1:14; 2:1-2; 2:10; 4:1-2, and other verses.

Cyprian of Carthage (c.246-258 A.D.) “Also the prophet Malachi testifies that He is called the Sun, when he says, ‘But to you that fear the name of the Lord shall the Sun of righteousness arise, and there is healing in His wings. ’” Treatise of Cyprian Treatise 4 ch.35 p.457

Cyprian of Carthage (c.246-258 A.D.) quotes form Malachi 2:5 as "in Malachi" in Treatise of Cyprian Treatise 12 the third ch.20 p.541.

Adamantius (c.300 A.D.) quotes Malachi 2:10 (from the Septuagint) as “by the prophet”. Dialogue on the True Faith second part section c p.104

Methodius of Olympus and Patara (270-311/312 A.D.) alludes to Malachi 4:6, which is also Luke 1:17 in Oration on the Psalms ch.1 p.394.

Alexander of Alexandria (313-326 A.D.) quotes Mal 3:6 as “by the prophet” in Epistles on the Arian Heresy Letter 2 ch.3 p.298

Lactantius (c.303-c.325 A.D.) quotes Mal 1:10,11 as by Malachi in The Divine Institutes book 4 ch.11 p.109. He also quotes the same verses as by Malachi in The Epitome of the Divine Institutes ch.48 p.242

After Nicea

Aphrahat the Syrian (337-345 A.D.)

Athanasius of Alexandria (367 A.D.) (Implied because mentions the twelve prophets) “There are, then, of the Old Testament, twenty-two books in number; … then the Prophets, the twelve being reckoned as one book….” Athanasius Easter Letter 39 ch.4 p.552.

Aphrahat the Syrian (337-345 A.D.)

Hilary of Poitiers (355-367/368 A.D.)

Ephraim the Syrian (350-378 A.D.)

Basil of Cappadocia (357-378 A.D.)

Cyril of Jerusalem (c.349-386 A.D.) quotes Malachi 3:1-3,5 as by Malachi the prophet in Lecture 15 ch.2 p.104

Ambrose of Milan (370-390 A.D.)

Gregory of Nanzianzen (330-391 A.D.)

Syriac Book of Steps (Liber Graduum) (350-400 A.D.) alludes to Malachi as by Malachi. “In order that you may be assured that this is so, the following was written in Malachi, ‘I will reject your offerings, because I have been a witness among you and the women of your youth, that you have been unfaithful to, those who are the women of your covenant. But I will be true with you.” Memra 22 ch.19 p.268

Epiphanius of Salamis (360-403 A.D.)

Rufinus the translator (374-406 A.D.)

John Chrysostom (-407 A.D.) quotes Malachi 3:2-3 by Malachi. Vol.9 Letters to the Fallen Theodore ch.12 p.101

Jerome (373-420 A.D.) discusses the books of the Old Testament. He specifically discusses Genesis, Exodus, Leviticus, Numbers, Deuteronomy, the Pentateuch, Job, Jesus son of Nave [Joshua], Judges, Ruth, Samuel Kings (2 books), twelve prophets, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai,, Zechariah, Malachi, Isaiah, Jeremiah, Ezekiel, Daniel, Esther, Ezra, Nehemiah, Letter 53 ch.7-8 p.99-101.

The Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) wrote an entire commentary on Malachi.

Augustine of Hippo (338-430 A.D.) mentions Haggai, Zechariah, and Malachi in The City of God book 17 ch.35 p.380 and book 18 ch.36 p.382

The Semi-Pelagian John Cassian (419-430 A.D.)

Socrates’ Ecclesiastical history (c.400-439 A.D.)

Q: In Mal, what are some of the translation differences between the Hebrew and Greek Septuagint?

A: Here is an example from chapter 1, of the differences between the Hebrew Masoretic text and the Greek Septuagint unless otherwise noted.

Mal 1:1 Malachi’s name as “my messenger” (Masoretic) vs. “His messenger” (Septuagint, Theodore of Mopsuestia in Commentary on Malachi ch.1 p.398)

Mal 1:1 add “lay it, I pray you, to heart.”

Mal 1:3 “made his mountains a desolation, and his inheritance for the jackals of the wilderness.” vs. “laid waste his borders, and made his heritage as dwellings of the wilderness.”

Mal 1:4 “region of wickedness” vs. “borders of wickedness”

Mal 1:5 “beyond the border” vs. “upon the borders”

Mal 1:7 “defiled you” vs. “polluted it”

Mal 1:7 “the table of LORD, it is to be despised”. vs. “The table of the LORD is polluted, and that which was set thereon you have despised.”

Mal 1:10 “who is even among you that will shut the doors, and you not kindle fire on My altar in vain!” vs. “Because even among you the doors shall be shut, and one will not kindle the fire of mine altar for nothing”

Mal 1:11 “For from the east to the west, My name shall be great among the nations, and everywhere incense shall be offered to My name; and a pure food offering. For My name shall be great among the nations, says Jehovah of hosts.” vs. “For from the rising of the sun even to the going down thereof my name has been glorified among the Gentiles’ and in every place incense is offered to my name, and a pure offering: for my name is great among the Gentiles, says the Lord Almighty.” (Septuagint) vs. “from the rising sun unto the setting my Name has been made famous among all the nations, says the Lord Almighty: and in every place they offer clean sacrifice to my Name” (Tertullian (198-220 A.D.) An answer to the Jews chapter 5, and Against Marcion book 3 chapter 22 and book 4 chapter 2)

Mal 1:12 “and its fruit, His food” vs. “and its food”

Mal 1:13 “plunder” vs. “torn victims”

Mal 1:13 “and you bring” vs. “if then you bring”

Mat 1:14 “but cursed be a deceiver” vs. “cursed is the man who had the power”

Mal 1:14 “my name is to be feared” vs. “my name is to be glorious”

Mal 2:3 “and he shall bear you to it” (Masoretic) vs. “and I will put you out of my presence” (Septuagint, Syriac)

Mal 2:12 “to arouse or answer” vs. “to witness or answer”

Mal 3:1 “clear the way” vs. “survey the way”

Mal 3:4 “cursing” (Masoretic) vs. “gazing” (Septuagint, Theodore of Mopsuestia in Commentary on Malachi ch.3 p.419)

Mal 4:2-3 “…And you shall go out and frisk like calves of the stall. And you shall tread under the wicked …” vs. “…and ye shall go forth, and bound as young calves let loose from bonds. And ye shall trample the wicked;” (Septuagint) vs. “Ye shall go forth,” (says Malachi), “from your sepulchers, as young calves let loose from their bonds, and ye shall tread down your enemies.” (Tertullian (198-220 A.D.) in On the Resurrection of the Flesh chapter 31). See also Justin Martyr’s Dialogue with Trypho (written c.138-165 A.D.) chapter 117, and Irenaeus of Lyons (182-188 A.D.) Against Heresies book 4 chapter 17.

Mal 2:3 “He will carry you unto it” vs. “I will carry you away from beside me” (Septuagint and Syriac)

Mal 2:12 “awake” vs. “unto/until”

Note that in the Hebrew Bible, what Christians call Malachi 4:1-6 is considered Malachi 3:19-24 by Jews.

Mal 3:1 “clear the way” vs. “survey the way”

   Bibliography for this question: the Hebrew translation is from Jay P. Green’s Literal Translation and the Septuagint rendering is from Sir Lancelot C.L. Brenton’s translation of The Septuagint : Greek and English. The Expositor's Bible Commentary, An Exegetical Commentary, and the footnotes in the NASB, NIV, NKJV, and NRSV Bibles also were used.

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