The eyes of all humanity,³ especially of the tribes of Israel, are toward the Lord, ^9:2as are those of Hamath also, which adjoins Damascus, and Tyre⁴ and Sidon,⁵ though they consider themselves to be very wise. ^9:3Tyre built herself a fortification and piled up silver like dust and gold like the mud of the streets! ^9:4Nevertheless the Lord will evict her and shove her fortifications⁶ into the sea—she will be consumed by fire. ^9:5Ashkelon will see and be afraid; Gaza will be in great anguish, as will Ekron, for her hope will have been dried up.⁷ Gaza will lose her king, and Ashkelon will no longer be inhabited. ^9:6A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines. ^9:7I will take away their abominable religious practices;⁸ then those who survive will become a community of believers in our God,⁹ like a clan in Judah, and Ekron will be like the Jebusites. ^9:8Then I will surround my temple¹⁰ to protect it like a guard¹¹ from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.

^9:9Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate¹² and victorious,¹³

humble and riding on a donkey¹⁴—

on a young donkey, the foal of a female donkey.

^9:10I will remove¹⁵ the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River¹⁶ to the ends of the earth.

^9:11Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit. ^9:12Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you. ^9:13I will bend Judah as my bow; I will load the bow with Ephraim, my arrow!¹⁷ I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion,¹⁸ like a warrior’s sword.

^9:14Then the Lord will appear above them, and his arrow will shoot forth like lightning; the Lord God will blow the trumpet and will sally forth on the southern storm winds. ^9:15The Lord who rules over all will guard them, and they will prevail and overcome with sling stones. Then they will drink, and will become noisy like drunkards,¹⁹ full like the sacrificial basin or like the corners of the altar.²⁰^9:16On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. ^9:17How precious and fair!²¹ Grain will make the young men flourish and new wine the young women.

The Restoration of the True People

^10:1Ask the Lord for rain in the season of the late spring rains¹—the Lord who causes thunderstorms—and he will give everyone showers of rain and green growth in the field. ^10:2For the household gods² have spoken wickedness, the soothsayers have seen a lie, and as for the dreamers, they have disclosed emptiness and give comfort in vain. Therefore the people set out like sheep and become scattered because they have no shepherd.³^10:3I am enraged at the shepherds and will punish the lead-goats.

For the Lord who rules over all has brought blessing to his flock, the house of Judah, and will transform them into his majestic warhorse. ^10:4From him will come the cornerstone,⁴ the wall peg,⁵ the battle bow, and every ruler.⁶^10:5And they will be like warriors trampling the mud of the streets in battle. They will fight, for the Lord will be with them, and will defeat the enemy cavalry.⁷

^10:6“I (says the Lord) will strengthen the kingdom⁸ of Judah and deliver the people of Joseph⁹ and will bring them back¹⁰ because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them. ^10:7The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord. ^10:8I will signal for them and gather them, for I have already redeemed them; then they will become as numerous as they were before. ^10:9Though I scatter¹¹ them among the nations, they will remember in far-off places—they and their children will sprout forth and return. ^10:10I will bring them back from Egypt and gather them from Assyria.¹² I will bring them to the lands of Gilead and Lebanon, for there will not be enough room for them in their own land. ^10:11The Lord¹³ will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination¹⁴ of Egypt will be no more. ^10:12Thus I will strengthen them by my power,¹⁵ and they will walk about¹⁶ in my name,” says the Lord.

The History and Future of Judah’s Wicked Kings

^11:1Open your gates, Lebanon,

so that the fire may consume your cedars.¹

^11:2Howl, fir tree,

because the cedar has fallen;

the majestic trees have been destroyed.

Howl, oaks of Bashan,

because the impenetrable forest has fallen.

^11:3Listen to the howling of shepherds,

because their magnificence has been destroyed.

Listen to the roaring of young lions,

because the thickets of the Jordan have been devastated.

^11:4The Lord my God says this: “Shepherd the flock set aside for slaughter. ^11:5Those who buy them² slaughter them and are not held guilty; those who sell them say, ‘Blessed be the Lord, for I am rich.’ Their own shepherds have no compassion for them. ^11:6Indeed, I will no longer have compassion on the people of the land,” says the Lord, “but instead I will turn every last person over to his neighbor and his king. They will devastate the land, and I will not deliver it from them.”

^11:7So I³ began to shepherd the flock destined for slaughter, the most afflicted⁴ of all the flock. Then I took two staffs,⁵ calling one “Pleasantness”⁶ and the other “Binders,”⁷ and I tended the flock. ^11:8Next I eradicated the three shepherds in one month,⁸ for I ran out of patience with them and, indeed, they detested me as well. ^11:9I then said, “I will not shepherd you. What is to die, let it die, and what is to be eradicated, let it be eradicated. As for those who survive, let them eat each other’s flesh!”

^11:10Then I took my staff “Pleasantness” and cut it in two to annul my covenant that I had made with all the people. ^11:11So it was annulled that very day, and then the most afflicted of the flock who kept faith with me knew that that was the word of the Lord.

^11:12Then I⁹ said to them, “If it seems good to you, pay me my wages, but if not, forget it.” So they weighed out my payment—thirty pieces of silver.¹⁰^11:13The Lord then said to me, “Throw to the potter that exorbitant sum¹¹ at which they valued me!” So I took the thirty pieces of silver and threw them to the potter¹² at the temple¹³ of the Lord. ^11:14Then I cut the second staff “Binders” in two in order to annul the covenant of brotherhood between Judah and Israel.

^11:15Again the Lord said to me, “Take up once more the equipment of a foolish shepherd.¹⁴^11:16Indeed, I am about to raise up a shepherd in the land who will not take heed to the sheep headed to slaughter, will not seek the scattered, and will not heal the injured.¹⁵ Moreover, he will not nourish the one that is healthy but instead will eat the meat of the fat sheep¹⁶ and tear off their hooves.

^11:17Woe to the worthless shepherd

who abandons the flock!

May a sword fall on his arm and his right eye!

May his arm wither completely away,

and his right eye become completely blind!”

The Repentance of Judah

^12:1The revelation of the word of the Lord concerning Israel: The Lord—he who stretches out the heavens and lays the foundations of the earth, who forms the human spirit within a person¹—says, ^12:2“I am about to make Jerusalem² a cup that brings dizziness³ to all the surrounding nations; indeed, Judah will also be included when Jerusalem is besieged. ^12:3Moreover, on that day I will make Jerusalem a heavy burden⁴ for all the nations, and all who try to carry it will be seriously injured;⁵ yet all the peoples of the earth will be assembled against it. ^12:4In that day,” says the Lord, “I will strike every horse with confusion and its rider with madness. I will pay close attention to the house of Judah, but will strike all the horses⁶ of the nations⁷ with blindness. ^12:5Then the leaders of Judah will say to themselves, ‘The inhabitants of Jerusalem are a means of strength to us through their God, the Lord who rules over all.’ ^12:6On that day⁸ I will make the leaders of Judah like an igniter⁹ among sticks and a burning torch among sheaves, and they will burn up all the surrounding nations right and left. Then the people of Jerusalem will settle once more in their place, the city of Jerusalem. ^12:7The Lord also will deliver the homes¹⁰ of Judah first, so that the splendor of the kingship¹¹ of David and of the people of Jerusalem may not exceed that of Judah. ^12:8On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them.¹²^12:9So on that day I will set out to destroy all the nations¹³ that come against Jerusalem.”

^12:10“I will pour out on the kingship¹⁴ of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me,¹⁵ the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn.¹⁶^12:11On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad-Rimmon¹⁷ in the plain of Megiddo.¹⁸^12:12The land will mourn, clan by clan—the clan of the royal household of David by itself and their wives by…

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Footnotes

1 The land of Hadrach was a northern region stretching from Aleppo in the north to Damascus in the south (cf. “Aram”).
2 Heb “Damascus its resting place.” The 3rd person masculine singular suffix on “resting place” (מְנֻחָתוֹ, ménukhato), however, precludes “land” or even “Hadrach,” both of which are feminine, from being the antecedent. Most likely “word” (masculine) is the antecedent, i.e., the “word of the Lord” is finding its resting place, that is, its focus in or on Damascus.
3 Though without manuscript and version support, many scholars suggest emendation here to clarify what, to them, is an unintelligible reading. Thus some propose עָדֵי אָרָם (’ade ’aram, “cities of Aram”; cf. , ) for עֵין אָדָם (’en ’adam, “eye of man”) or אֲדָמָה (’adamah, “ground”) for אָדָם (’adam, “man”), “(surface of) the earth.” It seems best, however, to see “eye” as collective and to understand the passage as saying that the attention of the whole earth will be upon the Lord (cf. , ).
4 For location see ; ; ; ; .
5 For location see ; ; .
6 The Hebrew word חַיִל (khayil, “strength, wealth”) can, with certain suffixes, look exactly like חֵל (khel, “fortress, rampart”). The chiastic pattern here suggests that not Tyre’s riches but her defenses will be cast into the sea. Thus the present translation renders the term “fortifications” (so also ) rather than “wealth” (, , ) or “power” (, ).
7 The present translation presupposes a Hiphil perfect of יָבֵשׁ (yavesh, “be dry”; cf. “are withered”) rather than the usually accepted Hiphil of בּוֹשׁ (bosh, “be ashamed”; cf. , ), a sense that is less suitable with the removal of hope.
8 Heb “and I will take away their blood from their mouth and their abominations from between their teeth.” These expressions refer to some type of abominable religious practices, perhaps eating meat with the blood still in it (less likely “drinking blood”) or eating unclean or forbidden foods.
9 Heb “and they will be a remnant for our God”; cf. “will belong to our God”; “will worship our God.”
10 Heb “house” (so , , ).
11 Though a , the מִצָּבָה (mitsavah) of the (from נָצַב, natsav, “take a stand”) is preferable to the suggestion מַצֵּבָה (matsevah, “pillar”) or even מִצָּבָא (mitsava’, “from” or “against the army”). The context favors the idea of the Lord as a protector.
12 The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5–6; 11:4; 16:5; Jer 22:1–5; 23:5–6).
13 The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar , , ). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also , , ).
14 The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11–16).
15 The first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well. Heb “cut off” (so , ; also later in this verse); “banish”; , “take away.”
16 Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.
17 The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. , ).
18 The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.
19 Heb “they will drink and roar as with wine”; the (followed here by , ) reads “they will drink blood like wine” (referring to a figurative “drinking” of the blood of their enemies).
20 The whole setting is eschatological as the intensely figurative language shows. The message is that the Lord will assume his triumphant reign over all the earth and will use his own redeemed and renewed people Israel to accomplish that work. The imagery of v. 15 is the eating and drinking of the flesh and blood of God’s enemies, that is, Israel’s complete mastery of them. Like those who drink too much wine, the Lord’s warriors will be satiated with the blood of their foes and will exult as though drunk.
21 This expostulation best fits the whole preceding description of God’s eschatological work on behalf of his people. His goodness is especially evident in his nurturing of the young men and women of his kingdom.
1 Heb “the latter rain.” This expression refers to the last concentration of heavy rainfall in the spring of the year in Palestine, about March or April. Metaphorically and eschatologically (as here) the “latter rain” speaks of God’s outpouring of blessing in the end times (cf. Hos 6:3; Joel 2:21–25).
2 The Hebrew word תְּרָפִים (térafim, “teraphim”) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34–35; 1 Sam 19:13, 16; Hos 3:4). A number of English versions transliterate the Hebrew term (cf. , , , ) or simply use the generic term “idols” (so , , ).
3 Shepherd is a common OT metaphor for the king (see esp. Jer 2:8; 3:15; 10:21; 23:1–2; 50:6; Ezek 34).
4 On the NT use of the image of the cornerstone, see Luke 20:17; Eph 2:20; 1 Pet 2:6.
5 The metaphor of the wall peg (Heb. יָתֵד, yated), together with the others in this list, describes the remarkable change that will take place at the inauguration of God’s eschatological kingdom. Israel, formerly sheep-like, will be turned into a mighty warhorse. The peg refers to a wall hook (although frequently translated “tent peg,” but cf. “nail”; 1:419) from which tools and weapons were suspended, but figuratively also to the promise of God upon which all of Israel’s hopes were hung (cf. Isa 22:15–25; Ezra 9:8).
6 This is not the usual word to describe a king of Israel or Judah (such as מֶלֶךְ, melekh, or נָשִׂיא, nasi’), but נוֹגֵשׂ, noges, “dictator” (cf. “oppressor”). The author is asserting by this choice of wording that in the messianic age God’s rule will be by force.
7 Heb “and the riders on horses will be put to shame,” figurative for the defeat of mounted troops. The word “enemy” in the translation is supplied from context.
8 Heb “the house.”
9 Or “the kingdom of Israel”; Heb “the house of Joseph.” Joseph is mentioned here instead of the usual Israel (but see 2 Sam 19:20; Ps 78:67; 80:1; 81:5; Ezek 37:16; Amos 5:6, 15; 6:6) because of the exodus motif that follows in vv. 8–11.
10 The anomalous reading וְחוֹשְׁבוֹתִים (vékhoshévotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).
11 Or “sow” (so , ). The imagery is taken from the sowing of seed by hand.
12 I will bring them back from Egypt … from Assyria. The gathering of God’s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3–5; 43:1–7, 14–21; 48:20–22; 51:9–11).
13 Heb “he,” in which case the referent is the Lord. This reading is followed by , , (which renders it as first person), and . The reads “they,” referring to the Israelites themselves, a reading followed by many modern English versions (e.g., , , , ).
14 Heb “scepter,” referring by metonymy to the dominating rule of Egypt (cf. ).
15 Heb “I will strengthen them in the Lord.” Because of the perceived problem of the Lord saying he will strengthen the people “in the Lord,” both and suggest emending גִּבַּרְתִּים (gibbartim, “I will strengthen them”) to גְּבֻרָתָם (gevuratam, “their strength”). This is unnecessary, however, for the Lord frequently refers to himself in that manner (see Zech 2:11).
16 The and presuppose יִתְהַלָּלוּ (yithallalu, “they will glory”) for יִתְהַלְּכוּ (yithallékhu, “they will walk about”). Since walking about is a common idiom in Zechariah (cf. 1:10, 11; 6:7 [3×]) to speak of dominion, and dominion is a major theme of the present passage, there is no reason to reject the reading, which is followed by most modern English versions.
1 In this poetic section, plants and animals provide the imagery for rulers, especially evil ones (cf. respectively Isa 10:33–34; Ezek 31:8; Amos 2:9; Nah 2:12).
2 The expression those who buy them appears to be a reference to the foreign nations to whom Israel’s own kings “sold” their subjects. Far from being good shepherds, then, they were evil and profiteering. The whole section (vv. 4–14) refers to the past when the Lord, the Good Shepherd, had in vain tried to lead his people to salvation and life.
3 The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the Lord as the actions of vv. 8–14 make clear. The prophet, like others before him, probably performed actions dramatizing the account of God’s past dealings with Israel and Judah (cf. Hos 1–3; Isa 20:2–4; Jer 19:1–15; 27:2–11; Ezek 4:1–3).
4 For the reading לָכֵן עֲנִיֵּי (lakhen ’aniyyey, “therefore the [most] afflicted of”) the presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. ). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the is followed by most modern English versions.
5 The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1–11; Ezek 37:15–23.
6 The Hebrew term נֹעַם (no’am) is frequently translated “Favor” (so , , , , ); cf. “Beauty”; “Mercy.” The name of the first staff, pleasantness, refers to the rest and peace of the covenant between the Lord and his people (cf. v. 10).
7 The Hebrew term חֹבְלִים (khovlim) is often translated “Union” (so , , ); cf. , “Bands”; “Bonds”; , , “Unity”). The name of the second staff, Binders, refers to the relationship between Israel and Judah (cf. v. 14).
8 Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in ). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8–20); Zechariah, Shallum, Menahem (2 Kgs 15:8–16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).
9 The speaker (Zechariah) represents the Lord, who here is asking what his service as faithful shepherd has been worth in the opinion of his people Israel.
10 If taken at face value, thirty pieces (shekels) of silver was worth about two and a half years’ wages for a common laborer. The Code of Hammurabi prescribes a monthly wage for a laborer of one shekel. If this were the case in Israel, 30 shekels would be the wages for 2 1/2 years (R. de Vaux, Ancient Israel, pp. 76, 204–5). For other examples of “thirty shekels” as a conventional payment, see K. Luke, “The Thirty Pieces of Silver (Zech. 11:12f), Ind TS 19 (1982): 26–30. Luke, on the basis of Sumerian analogues, suggests that “thirty” came to be a term meaning anything of little or no value (p. 30). In this he follows Erica Reiner, “Thirty Pieces of Silver,” in Essays in Memory of E. A. Speiser, AOS 53, e.d. William W. Hallo (New Haven, Conn.: American Oriental Society, 1968), 186–90. Though the 30 shekels elsewhere in the OT may well be taken literally, the context of Zech. 11:12 may indeed support Reiner and Luke in seeing it as a pittance here, not worth considering (cf. Exod 21:32; Lev 27:4; Matt 26:15).
11 Heb “splendor of splendor” (אֶדֶר הַיְקָר, ’eder hayqar). This expression sarcastically draws attention to the incredibly low value placed upon the Lord’s redemptive grace by his very own people.
12 The presupposes הָאוֹצָר (ha’otsar, “treasury”) for the הַיּוֹצֵר (hayyotser, “potter”) perhaps because of the lack of evidence for a potter’s shop in the area of the temple. The reading is followed by , , . Matthew seems to favor this when he speaks of Judas having thrown the thirty shekels for which he betrayed Jesus into the temple treasury (27:5–6). However, careful reading of the whole gospel pericope makes it clear that the money actually was used to purchase a “potter’s field,” hence Zechariah’s reference to a potter. The reading is followed by most other English versions.
13 Heb “house” (so , , ).
14 The grammar (e.g., the incipient participle מֵקִים, maqim, “about to raise up,” v. 16) and overall sense of vv. 15–17 give the incident a future orientation. Zechariah once more is role-playing but this time he is a “foolish” shepherd, i.e., one who does not know God and who is opposed to him (cf. Prov 1:7; 15:5; 20:3; 27:22). The individual who best represents this eschatological enemy of God and his people is the Antichrist (cf. Matt 24:5, 24; 2 Thess 2:3–4; 1 John 2:18, 22; 4:3; 2 John 7).
15 Heb “the broken” (so , ; “the maimed”).
16 Heb “the fat [ones].” Cf. “the fat sheep”; “the choice sheep.”
1 Heb “who forms the spirit of man within him” (so ).
2 For location see ; ; ; ; ; ; ; ; .
3 The image of a cup that brings dizziness is that of drunkenness. The Lord will force the nations to drink of his judgment and in doing so they will become so intoxicated by his wrath that they will stumble and become irrational.
4 Heb “heavy stone” (so , , ); “burdensome stone”; “an immovable rock.”
5 In Israel’s and Judah’s past they had been uprooted by various conquerors such as the Assyrians and the Babylonians. In the eschaton, however, they will be so “heavy” with God’s glory and so rooted in his promises that no nation will be able to move them.
6 Heb “every horse.”
7 Or “peoples” (so , ).
8 On that day (referring to the day of the Lord) the Davidic monarchy will be restored and the Lord’s people will recognize once more the legitimacy and divine sanction of David’s dynasty. But there will also be a democratizing that will not give Jerusalem and its rulers undue priority over the people of the countryside (v. 7).
9 Heb “a firepot” (so , ); “a blazing pot”; “a brazier.”
10 Heb “the tents” (so , ); “the dwellings.”
11 Heb “house,” referring here to the dynastic line. Cf. “the royal line”; “the kingdom.” The same expression is translated “dynasty” in the following verse.
12 The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.
13 Or “peoples.”
14 Or “dynasty”; Heb “house.”
15 Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by , ) rather than the ’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear—they are motivated by scribes who found such statements theologically objectionable—and they should be rejected in favor of the more difficult reading (lectio difficilior) of the . Or “on me.”
16 The Hebrew term בְּכוֹר (békhor, “firstborn”), translated usually in the by πρωτότοκος (prōtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., , , ).
17 “Hadad-Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as “for” (, , , ), suggesting a person, while others translate as “of” (, , , , ) which is ambiguous.
18 For location see ; ; ; ; .