Zechariah 7-8
New English Translation
The Hypocrisy of False Fasting
7 In King Darius’ fourth year, on the fourth day of Kislev, the ninth month,[a] the Lord’s message came to Zechariah. 2 Now the people of Bethel had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor 3 by asking both the priests of the temple[b] of the Lord of Heaven’s Armies and the prophets, “Should we weep in the fifth month,[c] fasting as we have done over the years?” 4 The message of the Lord of Heaven’s Armies then came to me, 5 “Speak to all the people and priests of the land as follows: ‘When you fasted and lamented in the fifth and seventh[d] months through all these seventy years, did you truly fast for me—for me, indeed? 6 And now when you eat and drink, are you not doing so for yourselves? 7 Should you not have obeyed the words that the Lord cried out through the former prophets when Jerusalem was peacefully inhabited and her surrounding cities, the Negev, and the foothills[e] were also populated?’”
8 Again the Lord’s message came to Zechariah: 9 “The Lord of Heaven’s Armies said, ‘Exercise true judgment and show brotherhood and compassion to each other. 10 You must not oppress the widow, the orphan, the resident foreigner, or the poor, nor should anyone secretly plot evil against his fellow citizen.’[f]
11 “But they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear. 12 Indeed, they made their hearts as hard as diamond,[g] so that they could not obey the law of Moses[h] and the other words the Lord of Heaven’s Armies had sent by his Spirit through the former prophets. Therefore, the Lord of Heaven’s Armies poured out great wrath.
13 “‘Just as I[i] called out, but they would not obey, so they will call out, but I will not listen,’ the Lord of Heaven’s Armies says. 14 ‘Rather, I will sweep them away in a storm into all the nations they are not familiar with.’ Thus the land became desolate because of them, with no one crossing through or returning, for they had made the fruitful[j] land a waste.”
The Blessing of True Fasting
8 Then the message of the Lord of Heaven’s Armies[k] came to me as follows: 2 “The Lord of Heaven’s Armies says, ‘I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.’ 3 The Lord says, ‘I have returned to Zion and will live within Jerusalem. Now Jerusalem will be called “truthful city,” “mountain of the Lord of Heaven’s Armies,” “holy mountain.”’ 4 Moreover, the Lord of Heaven’s Armies says, ‘Old men and women will once more live in the plazas of Jerusalem, each one leaning on a cane because of advanced age. 5 And the streets of the city will be full of boys and girls playing.[l] 6 And,’ says the Lord of Heaven’s Armies, ‘though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?’ asks the Lord of Heaven’s Armies.
7 “The Lord of Heaven’s Armies asserts, ‘I am about to save my people from the lands of the east and the west. 8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God,[m] in truth and righteousness.’
9 “The Lord of Heaven’s Armies also says, ‘Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the Lord of Heaven’s Armies,[n] so that the temple might be built. 10 Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody—each one—against everyone else. 11 But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord of Heaven’s Armies, 12 ‘for there will be a peaceful time of sowing, the vine will produce its fruit, and the ground its yield, and the skies[o] will rain down dew. Then I will allow the remnant of my people to possess all these things. 13 And it will come about that just as you, both Judah and Israel, were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong.’
14 “For the Lord of Heaven’s Armies says, ‘As I had planned to hurt[p] you when your fathers made me angry,’ says the Lord of Heaven’s Armies, ‘and I was not sorry, 15 so, to the contrary, I have planned in these days to do good to Jerusalem and Judah—do not fear! 16 These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts.[q] 17 Do not plan evil in your hearts against one another. Do not favor a false oath—these are all things that I hate,’ says the Lord.”
18 The message of the Lord of Heaven’s Armies came to me as follows: 19 “The Lord of Heaven’s Armies says, ‘The fast of the fourth, fifth, seventh, and tenth[r] months will become joyful and happy, pleasant feasts for the house of Judah; so love truth and peace.’ 20 The Lord of Heaven’s Armies says, ‘It will someday come to pass that people—residents of many cities—will come. 21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord of Heaven’s Armies. Indeed, I’ll go with you.”’ 22 Many peoples and powerful nations will come to Jerusalem to seek the Lord of Heaven’s Armies and to ask his favor. 23 The Lord of Heaven’s Armies says, ‘In those days ten people from all languages and nations will grasp hold of—indeed, grab—the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’”[s]
Footnotes
- Zechariah 7:1 sn The fourth day of Kislev, the ninth month would be December 7, 518 b.c., 22 months after the previous eight visions.
- Zechariah 7:3 tn Heb “house” (so NAB, NIV, NRSV).
- Zechariah 7:3 sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586 b.c., almost exactly 70 years earlier (cf. 2 Kgs 25:8).
- Zechariah 7:5 tn The seventh month apparently refers to the anniversary of the assassination of Gedaliah, governor of Judah (Jer 40:13-14; 41:1), in approximately 581 b.c.
- Zechariah 7:7 sn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
- Zechariah 7:10 tn Heb “brother.” The Hebrew term ‘akh (אָח) may refer to a brother, relative, fellow countryman, or companion.sn Cf. Exod 22:21; Lev 19:33-34; Deut 10:18-19; 24:14, 17; 27:19.
- Zechariah 7:12 tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).
- Zechariah 7:12 tn Heb “Torah”; the five books of Moses that make up the Pentateuch.
- Zechariah 7:13 tn Heb “he.” Since the third person pronoun refers to the Lord, it has been translated as a first person pronoun (“I”) to accommodate English style, which typically does not exhibit switches between persons of pronouns in the same immediate context as Hebrew does.
- Zechariah 7:14 tn Or “desirable”; traditionally “pleasant” (so many English versions; cf. TEV “This good land”).
- Zechariah 8:1 sn There is a remarkable concentration of this name of God in this section of Zechariah, 18 times in this chapter out of 53 in the book. It emphasizes the Lord’s sovereignty in contrast to the human impossibility of accomplishing what lies ahead.
- Zechariah 8:5 sn The references to longevity and to children living and playing in peace are eschatological in tone. Elsewhere the millennial kingdom is characterized in a similar manner (cf. Isa 65:20; Jer 31:12-13).
- Zechariah 8:8 sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33).
- Zechariah 8:9 sn These prophets who were there at the founding of the house of the Lord of Heaven’s Armies included at least Haggai and Zechariah, and perhaps others. The founding referred to here is not the initial laying of the temple’s foundations in 536 b.c. (Ezra 3:8) but the resumption of work two years before the time of the present narrative (i.e., in 520 b.c.), as vv. 10-12 make clear.
- Zechariah 8:12 tn Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “skies” depending on the context.
- Zechariah 8:14 tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.
- Zechariah 8:16 sn For a similar reference to true and righteous judgment see Mic 6:8.
- Zechariah 8:19 sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588 b.c. (2 Kgs 25:1), and the former the breach of the city walls on or about July 18, 586 b.c. (Jer 39:2-5).
- Zechariah 8:23 sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).
Ezra 5:1-6:18
New English Translation
Tattenai Appeals to Darius
5 Then the prophets Haggai and Zechariah son[a] of Iddo[b] prophesied concerning the Jews who were in Judah and Jerusalem in the name of the God of Israel who was over them. 2 Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began[c] to rebuild the temple of God in Jerusalem. The prophets of God were with them, supporting them.
3 At that time Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues came to them and asked, “Who gave you authority[d] to rebuild this temple and to complete this structure?”[e] 4 They[f] also asked them, “What are the names of the men who are building this edifice?” 5 But God was watching over[g] the elders of Judah, and they were not stopped[h] until a report could be dispatched[i] to Darius and a letter could be sent back concerning this.
6 This is a copy of the letter that Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and his colleagues (who were the officials of Trans-Euphrates) sent to King Darius. 7 The report they sent to him was written as follows:[j]
“To King Darius: All greetings![k] 8 Let it be known to the king that we have gone to the province of Judah, to the temple of the great God. It is being built with large stones,[l] and timbers are being placed in the walls. This work is being done with all diligence and is prospering in their hands. 9 We inquired of those elders, asking them, ‘Who gave you the authority to rebuild this temple and to complete this structure?’ 10 We also inquired of their names in order to inform you, so that we might write the names of the men who were their leaders. 11 They responded to us in the following way: ‘We are servants of the God of heaven and earth. We are rebuilding the temple which was previously built many years ago. A great king[m] of Israel built it and completed it. 12 But after our ancestors[n] angered the God of heaven, he delivered them into the hands[o] of King Nebuchadnezzar of Babylon, the Chaldean, who destroyed this temple and exiled the people to Babylon.[p] 13 But in the first year of King Cyrus of Babylon,[q] King Cyrus enacted a decree to rebuild this temple of God. 14 Even the gold and silver vessels of the temple of God that Nebuchadnezzar had taken from the temple in Jerusalem and had brought to the palace[r] of Babylon—even those things King Cyrus brought from the palace of Babylon and presented[s] to a man by the name of Sheshbazzar whom he had appointed as governor. 15 He said to him, “Take these vessels and go deposit them in the temple in Jerusalem, and let the house of God be rebuilt in its proper location.”[t] 16 Then this Sheshbazzar went and laid the foundations of the temple of God in Jerusalem. From that time to the present moment[u] it has been in the process of being rebuilt, although it is not yet finished.’
17 “Now if the king is so inclined,[v] let a search be conducted in the royal archives[w] there in Babylon in order to determine whether King Cyrus did in fact issue orders for this temple of God to be rebuilt in Jerusalem. Then let the king send us a decision concerning this matter.”
Darius Issues a Decree
6 So Darius the king issued orders, and they searched in the archives[x] of the treasury which were deposited there in Babylon. 2 A scroll was found in the citadel[y] of Ecbatana which is in the province of Media, and it was inscribed as follows:
“Memorandum: 3 In the first year of his reign,[z] King Cyrus gave orders concerning the temple of God in Jerusalem: ‘Let the temple be rebuilt as a place where sacrifices are offered. Let its foundations be set in place.[aa] Its height is to be 90 feet and its width 90 feet,[ab] 4 with three layers of large stones[ac] and one[ad] layer of timber. The expense is to be subsidized[ae] by the royal treasury.[af] 5 Furthermore, let the gold and silver vessels of the temple of God, which Nebuchadnezzar brought from the temple in Jerusalem and carried to Babylon, be returned and brought to their proper place in the temple in Jerusalem. Let them be deposited in the temple of God.’
6 “Now Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues, the officials of Trans-Euphrates—all of you stay far away from there. 7 Leave the work on this temple of God alone.[ag] Let the governor of the Jews and the elders of the Jews rebuild this temple of God in its proper place.
8 “I also hereby issue orders as to what you are to do with those elders of the Jews in order to rebuild this temple of God. From the royal treasury, from the taxes of Trans-Euphrates, the complete costs are to be given to these men so that there may be no interruption of the work.[ah] 9 Whatever is needed—whether oxen or rams or lambs for burnt offerings for the God of heaven or wheat or salt or wine or oil, as required by[ai] the priests who are in Jerusalem—must be given to them daily without any neglect, 10 so that they may be offering incense to the God of heaven and may be praying for the good fortune of the king and his family.[aj]
11 “I hereby give orders that if anyone changes this directive a beam is to be pulled out from his house and he is to be raised up and impaled[ak] on it, and his house is to be reduced[al] to a rubbish heap[am] for this indiscretion.[an] 12 May God who makes his name to reside there overthrow any king or nation[ao] who reaches out[ap] to cause such change so as to destroy this temple of God in Jerusalem. I, Darius, have given orders. Let them be carried out with precision!”
The Temple Is Finally Dedicated
13 Then Tattenai governor of Trans-Euphrates, Shethar-Bozenai, and their colleagues acted accordingly—with precision, just as Darius the king had given instructions.[aq] 14 The elders of the Jews continued building and prospering, while at the same time[ar] Haggai the prophet and Zechariah the son of Iddo continued prophesying. They built and brought it to completion by the command of the God of Israel and by the command of Cyrus and Darius and Artaxerxes king of Persia. 15 They finished this temple on the third day of the month Adar, which is the sixth[as] year of the reign of King Darius.
16 The people[at] of Israel—the priests, the Levites, and the rest of the exiles[au]—observed the dedication of this temple of God with joy. 17 For the dedication of this temple of God they offered 100 bulls, 200 rams, 400 lambs, and 12 male goats for the sin of all Israel, according to the number of the tribes of Israel. 18 They appointed the priests by their divisions and the Levites by their divisions over the worship of God at Jerusalem, in accord with[av] the book of Moses.
Footnotes
- Ezra 5:1 tn Aram “son.” According to Zech 1:1 he was actually the grandson of Iddo.
- Ezra 5:1 tn Aram “and Haggai the prophet and Zechariah the son of Iddo the prophet.”
- Ezra 5:2 tn Aram “arose and began.” For stylistic reasons this has been translated as a single concept.
- Ezra 5:3 tn Aram “who placed to you a command?” So also v. 9.
- Ezra 5:3 tn The exact meaning of the Aramaic word אֻשַּׁרְנָא (ʾussarnaʾ) here and in v. 9 is uncertain (BDB 1083 s.v.). The LXX and Vulgate understand it to mean “wall.” Here it is used in collocation with בַּיְתָא (baytaʾ, “house” as the temple of God), while in 5:3, 9 it is used in parallelism with this term. It might be related to the Assyrian noun ashurru (“wall”) or ashru (“sanctuary”; so BDB). F. Rosenthal, who translates the word “furnishings,” thinks that it probably enters Aramaic from Persian (Grammar, 62-63, §189).
- Ezra 5:4 tc The translation reads with one medieval Hebrew ms, the LXX, and the Syriac Peshitta אֲמַרוּ (ʾamaru, “they said”) rather than the reading אֲמַרְנָא (ʾamarnaʾ, “we said”) of the MT.
- Ezra 5:5 tn Aram “the eye of their God was on.” The idiom describes the attentive care that one exercises in behalf of the object of his concern.
- Ezra 5:5 tn Aram “they did not stop them.”
- Ezra 5:5 tn Aram “[could] go.” On this form see F. Rosenthal, Grammar, 58, §169.
- Ezra 5:7 tn Aram “and it was written in its midst.”
- Ezra 5:7 tn Aram “all peace.”
- Ezra 5:8 tn Aram “stones of rolling.” The reference is apparently to stones too large to carry.
- Ezra 5:11 sn This great king of Israel would, of course, be Solomon.
- Ezra 5:12 tn Aram “fathers.”
- Ezra 5:12 tn Aram “hand” (singular).
- Ezra 5:12 sn A reference to the catastrophic events of 586 b.c.
- Ezra 5:13 sn Cyrus was actually a Persian king, but when he conquered Babylon in 539 b.c. he apparently appropriated to himself the additional title “king of Babylon.” The Syriac Peshitta substitutes “Persia” for “Babylon” here, but this is probably a hyper-correction.
- Ezra 5:14 tn Or “temple.”
- Ezra 5:14 tn Aram “they were given.”
- Ezra 5:15 tn Aram “upon its place.”
- Ezra 5:16 tn Aram “from then and until now.”
- Ezra 5:17 tn Aram “if upon the king it is good.”
- Ezra 5:17 tn Aram “the house of the treasures of the king.”
- Ezra 6:1 tn Aram “the house of the archives.”
- Ezra 6:2 tc The translation reads בִירְתָא (birtaʾ, citadel”) rather than the reading בְּבִירְתָא (beviretaʾ, “in the citadel”) found in the MT. The MT probably experienced dittography here.
- Ezra 6:3 tn Aram “In the first year of Cyrus the king.”
- Ezra 6:3 tn Aram “raised”; or perhaps “retained” (so NASB; cf. NLT), referring to the original foundations of Solomon’s temple.
- Ezra 6:3 tc The Syriac Peshitta reads “20 cubits” here, a measurement probably derived from dimensions given elsewhere for Solomon’s temple. According to 1 Kgs 6:2 the dimensions of the Solomonic temple were as follows: length, 60 cubits; width, 20 cubits; height, 30 cubits. Since one would expect the dimensions cited in Ezra 6:3 to correspond to those of Solomon’s temple, it is odd that no dimension for length is provided. The Syriac has apparently harmonized the width dimension provided here (“20 cubits”) to that given in 1 Kgs 6:2.tn Aram “Its height 60 cubits and its width 60 cubits.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long.
- Ezra 6:4 tn Aram “stones of rolling.”
- Ezra 6:4 tc The translation follows the LXX reading חַד (khad, “one”) rather than the MT חֲדַת (khadat, “new”). If the MT reading “new” is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material.
- Ezra 6:4 tn Aram “let be given.”
- Ezra 6:4 tn Aram “house.”
- Ezra 6:7 tc For the MT reading “the work on this temple of God” the LXX reads “the servant of the Lord Zurababel” [= Zerubbabel].
- Ezra 6:8 tn The words “of the work” are not in the Aramaic, but are supplied in the translation for clarity.
- Ezra 6:9 tn Aram “according to the word of.”
- Ezra 6:10 tn Aram “for the life of the king and his sons.”
- Ezra 6:11 sn The practice referred to in v. 11 has been understood in various ways: hanging (cf. 1 Esd 6:32 and KJV); flogging (cf. NEB, NLT); impalement (BDB 1091 s.v. זְקַף; HALOT 1914 s.v. מחא hitpe; cf. NAB, NIV, NRSV). The last seems the most likely.
- Ezra 6:11 tn Aram “made.”
- Ezra 6:11 tn Aram “a dunghill.”
- Ezra 6:11 tn Aram “for this.”
- Ezra 6:12 tn Aram “people.”
- Ezra 6:12 tn Aram “who sends forth his hand.”
- Ezra 6:13 tn Aram “sent.”
- Ezra 6:14 tn Aram “in” or “by,” in the sense of accompaniment.
- Ezra 6:15 sn The sixth year of the reign of Darius would be ca. 516 b.c.
- Ezra 6:16 tn Aram “sons of.”
- Ezra 6:16 tn Aram “sons of the exile.”
- Ezra 6:18 tn Aram “according to the writing of.”
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