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 hosemen 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
Nations north and west vs. Israel. Zeh 9:1-13
The promise of spring rain Zech 9:14-10:12
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 people mentioned in the Bible 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.

Concept or phrase	Revelation	Zechariah
Sevenfold Spirit	Rev 1:4	Zech 3:9; Isa 11:2
The wicked pierced Jesus and will mourn	Rev 1:7	Zech 12:10-14
Four destructive angels	Rev 7:1	Zech 6:1-8; ~Jer 49:36
The great silence	Rev 8:1	Zech 2:13; Hab 2:20
Two olive trees and two lampstands	Rev 11:4	Zech 4:3,11-14
The future evil of Babylon	Rev 17	Zech 5:5-11; 1 Pet 5:13
Gog and Magog killed, battle outside of Jerusalem	Rev 20:7-9	Zech 12:7-11; 14:2-8,12; Ezek 38-39
River flowing out of Jerusalem	Rev 22:1-2	Zech 14:8

 

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 accountable 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, God 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 1:5,12; 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.
 

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 1:8-11, what is the meaning of the red horse and the other red, speckled, and white horses?
A: The 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.
 

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 1:11-15, 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.
 

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, there appears to be a general 25-year period of peace that started approximately from 539/538 B.C. (when the Persians conquered the Babylonians) to about 514 B.C. See the next question for the evidence for this view.
For comparison purposes, the previous period of relative peace was about 868-860 B.C. After this time, the next period of relative peace was about 128-95 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, 586, 573-571, 569, 566-561, 544, 542-541, 538-536, 532, 530-529, 527-526, 523, 520, 518-514, 127, 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
584-584 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
Persian 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
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. Cathaginians 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. Ionians 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 revolt
494 B.C. At Ner Lade, Greek naval battle 100 vs. 210 ships
494 B.C. At Sepeis, Sparta defeats Argives
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 2:8, 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 the 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 3:8, 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 4:10, 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.
 

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 word 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 4:10 (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 5:1-2 (KJV), what is a roll here?
A: This word should have been "scroll", and not "roll".
 

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 idolatry in the land would involuntarily go to Babylon, and it would remain there for a while. This might relate to the woman Babylon in Revelation 17-19. See the Believer’s Bible Commentary p.1163 for more info.
 

Q: In Zech 5:11 (KJV), where is Shinar?
A: This is the land of Babylonia. The NIV and .NET Bible simply translate this a Babylonia, with a footnote saying this was "Shinar" in the Hebrew.
 

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 in two meanings.
 

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 safe, as long as they paid the extra tax (jizyah) 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
 

Q: In Zech 6:10, who was Tobijah?
A: This was probably the same person that returned with Zerubabbel 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 7:3-6, 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 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 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 8:14, 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.
 

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 Ki 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 answer 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 9:5, 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: 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 (175-163 B.C.).
 

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 10:8 and Isa 5:26, 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). Likewise It is not ill-befitting God to call someone and they have to come and do what He bids.
 

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 11:7, 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 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 11:10, 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".
 

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 aspects of Traducianism concerns the formation of people. Just as people’s physical bodies are formed from cells of their parents’ bodies, this views 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 heir 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 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 12:7-11; 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 12:10, who is the one they have pierced as one mourns an only child?
A: 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, Walt 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 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 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 13:3-6, 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 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: Most commentators say no, though Unger says yes. Jesus referred this verse of Zechariah to Himself in Matthew 26:31,56. 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 14:12-15, 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 14:21, 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 contains Zechariah 14:18
4Q80 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 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 verses of Zechariah: 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.
 

Q: Who are some of the early writers who referred to Zechariah?
A: Pre-Nicene writers who referenced or alluded to verses in Zechariah are:
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".
Letter of Barnabas (100-150 A.D.)
Justin Martyr (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.160 A.D.) alludes to Jeremiah 13:20 and Zechariah 11:15-17 about straying shepherds.
Theophilus of Antioch (wrote 168-181/188 A.D.) quotes from Zechariah 7:9,10 in his Letter to Autolychus book 3 ch.7 p.115.
Irenaeus of Lyons (182-188 A.D.)
Clement of Alexandria (wrote 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.
Tertullian (198-220 A.D.)
Hippolytus (225-235/6 A.D.) (1/2 a verse)
Origen (225-254 A.D.)
Novatian (250/254-256/7 A.D.)
Anonymous Treatise Against Novatian (c.248-258 A.D.)
Cyprian of Carthage (c.246-258 A.D.)
Victorinus of Petau (martyred 304 A.D.)
Methodius of Olympus and Patara (260-312 A.D.) quotes Zechariah 4:1-3 as by Zechariah. The Banquet of the Ten Virgins Discourse 10 p.350
Lactantius (315-325/330 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 (331 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 Syrus (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
Ambrose of Milan (370-390 A.D.)
Gregory of Nazianzus (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.)
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 Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) wrote an entire commentary on the book of Zechariah.
The Pelagian John Cassian
Theodoret of Cyrus (423-458 A.D.)
 

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 1:6 "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 1:10 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 1:18 "goodness" vs. "prosperity"
Zech 1:18 "comfort" vs. "have mercy on"
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 3:8 "shoot/branch" (MT) 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 4:5 "priests with the priests" (MT, Antiochene form of the Septuagint, Theodore of Mopsuestia Commentary on Zephaniah ch.1 p.288) vs. "priests" (rest of the Septuagint)
Zech 5:6 "their eye" (Hebrew, Syriac) vs. "their iniquity" (Septuagint)
Zech 6:11 and 6:14 "crowns" vs. "crown" (Septuagint, Syriac)
Zech 6:12 "Heldai, Tobijah, and Jedaiah" as names (MT) 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 6:14 The name "Helem" (Hebrew) vs. "Heldai" (Syriac)
Zech 9:10 "I will cut off" vs. "He will cut off"
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 11:13 "potter … potter in the house of the Lord" vs. "furnace … furnace in the house of the Lord" (Septuagint) vs. treasury (Syriac)
Zech 12:10 "They shall look upon me whom they have pierced." (MT, 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]"
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.