The Mistaken Identity of the Slayed Prophet in Zechariah 13
It is the object of this work to explain the Hebrew text of Zechariah 13 and to expose certain alterations in the KJV translation which significantly change the message in the prophecy. But this endeavor is only possible when we explore the issue from Hebraic perspectives. Once we know what the Hebrew text indeed reads and understand the meaning of its words and know its grammar, we can draw correct conclusions at the end of this study. We will explain the reason for this in due course. The KJV of Zechariah reads the following,
And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends. (Zec 13:6 KJV)
And it is interpreted to mean that the Shepherd spoken of in the chapter, whose hands were pierced by his friends, is no other than the Messiah. The interpretations further conclude that the Lord had scattered Israel in exile by smiting the Shepherd by sword (alluding to the destruction of the second Temple and Jerusalem). The slaying of the Shepherd brought a grievous calamity upon Israel by its ingratitude towards the Shepherd. If that were correct, we are hard pressed to understand why Zechariah has called the shepherd “foolish”, which we will explain. Israel was given up to the misery and destruction to which a flock without a shepherd is exposed. Such an erroneous interpretation is further fortified by misreading of a translation of the preceding Chapter 12 through the lenses of prejudice, but this chapter deserves its own attention. But can we rethink that? Is this what Zechariah 13 really conveys?
In the following, we will explain that this is not the way to translate and interpret this verse, as we would like to posit a different way to look at the prophecy in Zechariah 13, specifically in reference to mistaken identity of the prophet, which we shall presently show. The same applies to other verses in the chapter, as we will explain. With that being said and considering the unique standing of the raised subject, we do not ask the reader to substitute our judgment for his/her own but to consider what we intend to say hereafter.
The translation of Zechariah 13:6
Now, it needs to be clearly understood how we have arrived at such a problem. In the issue of translations, there is a common mistake made when it is asserted that King James’ version of the Bible is the translation, i.e., the authoritative translation in English. But is it so?
The King James translation is considered the most influential English translation that has had a strong effect on subsequent translations. But KJV was not the first translation of the Bible in English. The first translation was done by the theologian William Tyndale (ca. 1494-1536), and his work is considered the first complete translation of the Bible in English. Based on his translation, The Geneva Bible came into existence, and consequently the KJV Bible came into existence in 1611 based on the Geneva Bible. All these English translations were written originally in Jacobean English. Hence, the most popular KJV Bible today is in fact a copy of a copy that changed its language over time.
Two issues we find in verse 6 of the KJV Bible, which are crucial for its correct understanding, namely, they are translation and context. If a reader does not know how to be careful when reading translations but takes them by blind faith, he or she will inevitably become misled and confused. We will explain.
The King James’ version of the Bible reads: “What are these wounds in thine hands?” But it does not appear to us to be correct, for it is not correct to fit this into the language of the verse. Not surprisingly, the KJV translators, who claimed that they had done a literal translation authorized by King James, saw fit to render the Hebrew words bein yadecha as “in your hands”. But in order to read “in your hands”, we should have found the Hebrew word בְּיָדֶךָ be’yadecha, “in your (sing) hands”, as it appears in Deuteronomy 20:13. A similar construction is בְּיֶדְכֶם֒ be’yedechem, “in your (pl) hands”, as found in Jeremiah 21:4, for instance. The reader will notice that in these two occurrences, this is the Hebrew word יָדֶיךָ yadecha, “your hand” prefixed by the preposition be’ (the Hebrew letter beit), which means “in”. But this not what the Hebrew text of Zechariah 13:6 reads. The Hebrew of verse 6 reads two words bein yadecha, wherein בֵּין bein, means “between” and יָדֶיךָ yadecha, means “hands”. Is this what the KJV translators call “literal translation? The use of different words suggests a difference in meaning.
As far as the grammar is concerned, the expression bein yadecha, “between your hands” might be rendered as in variant to be’yadecha, “in your hands”. But the sense would not allow it. The Hebrew language and grammar do not allow an alternative translation, which will not make more sense to the critical reader. In our opinion, hardly, the KJV translators could have mistaken one for the other. Furthermore, we are in the opinion that this is a deliberate attempt by the translators to alter the message in the verse in order to make it Christological. This will be further explained in the interpretation of the verse.
The context
The Book of Zechariah is one of the most esoteric books of the Bible, probably only second to Isaiah. The scroll was written during the period of return of the Babylonian exile to the Land. The book has three clear parts. The first six chapters describe a series of visions the prophet had concerning the building of the Temple and its signification. In the next two chapters, Zechariah answers questions from the Jews who were still in Babylonia, as to how to adapt to the new reality of a rebuilt Israel. The final six chapters deal with the visions concerning the end-time, namely, Chapters 9-11 describe the restoration of Judah and Ephrayim into one unified kingdom and the upcoming destruction of the nations that stand against Israel. Chapters 12-13 describe the tribulations that Jerusalem will face in the period preceding the end of days [of the sixth millennium].
As we argued in the series The War of Gog of Magog, the prophecies in Zechariah 9-11 and Zechariah 12-14 are two portions of the same prophecy concerning the final war that will precede the coming of the Mashiach. All last six chapters of Zechariah speak of the war between the nations of the world and Israel, the war of Gog of Magog, in different ways. As we explained there, there are three scenarios of the same prophecy, which the reader may wish to study. This subject requires a lengthy exposition, but it is all explained in our commentary in the series “The War of Gog of Magog”, to which we would like to turn the reader’s attention.
There are two stages of the world in time, which are known as the two worlds: “This world”, Olam HaZeh, and “the coming world”, Olam HaBah. This world, Olam HaZeh, is destined to endure six millennia, whose end we are speedily approaching. The sixth millennium will be followed by the era of Mashiach, which is a transitional stage from this world to the world to come. The era of Mashiach will begin with the end of the sixth millennium and will conclude with the resurrection of the dead. With the end of the seventh millennium, “the coming world”, Olam HaBah, will begin. During this stage, this world will cease to exist in its present form, and it will continue in a state of complete rest for one thousand years. This is known as a millennial Sabbath.
Regarding the era of Mashiach, it is said in Zechariah 13:2, “I will remove the impure spirit from the earth”, and in Ezekiel 36:26, “I shall remove the heart of stone from your flesh”. Further it is said in Zechariah 14, “On that day, YHVH shall be One and His Name One”. But before the coming of this era, the world will be tested and purified in fire. All prophets prophesied similarly. This is the context, namely the end of days, the Book of Zechariah, and more particularly its Chapter 13, were written in. With that said we are ready to turn to Zechariah 13.
A prophet pierced by his own
Chapter 13 of the Book of Zechariah begins thusly,
In that day a fountain shall be opened for the house of David and for the inhabitants of Yerushalayim, for purification of sin and uncleanness. And it shall be in that day, declares YHVH of hosts, that I cut off the names of the idols from the earth, and they shall be remembered no more, and I shall also remove the prophets and the unclean spirit from the earth. (Zec 13:1-2)
The phrase “in that day” in the very beginning of the chapter is repeated primarily in order to show the reader how important that consideration is in the eyes of the Author, namely, to convey the idea that the purification of the Land of Israel of sin and the cleansing of the earth from all idols and false prophets will come at the end of times, as this is the language of prophecy. The reader is reminded here in verses 1 and 2 that this shall be at the end of “this world”, Olam HaZeh, and before “the coming world”, Olam HaBah.
Concerning the removal of the false prophets, verse 3 goes on to state,
And it shall be, when anyone prophesies again, his father and mother who begot him shall say to him, “You shall not live, because you have spoken lies in the Name of YHVH”. And his father and mother who begot him shall pierce him through, when he prophesies. (Zec 13:3)
This verse calls aloud for an explanation, for it is incomprehensible that it has been taken out of the immediate context. If Zechariah had only written “his father and mother shall pierce him through”, would we not have known that they had begotten him? However, since Scripture found it necessary to say, “his father and mother who begot him shall pierce him through”, understand this according to what it literally says. Keep this in mind whenever we state, “plain reading”. Any interpretation of a text never departs from its plain reading; this is the basis of critical reading and thinking. The reason why this line “who begot him” is necessary, although the passage would have been understood without it, is because it is intended to emphasize that no other than his own parents shall pierce him. This will become clear when we will interpret correctly verse 7, wherein it is said, “Awake, O sword, awake against My shepherd”. Evidently, Zechariah tries to tell us something beyond what is immediately obvious. We do not know which verse can be made more explicit than this. Yet, why is it said that the parents should kill the false prophet?
The prophecy concerning the false prophet in Zechariah 13 is to be explained from the law in Deuteronomy 13:6-10 and Deuteronomy 18:20, according to which he who leads the people astray into idolatry by prophesying presumptuously “in the Name of the Lord”, is to be put to death. The capital punishment is to be carried out by none other than his own parents. Notice how Deuteronomy 13 begins: “When your brother, the son of your mother, or your son or your daughter, or the wife of your bosom, or your friend who is as your own soul entices you, etc.”, wherein the “you” are the loved ones of the false prophet. Such a false prophet is to be smitten by stoning. Deuteronomy 18 speaks similarly. In addition, the Torah (Deuteronomy 17:7) requires that the witnesses of such a crime against YHVH are the first ones to throw the stones, then he will die by the hand of all the people. And since the parents happened to be the first witnesses, they are to carry out the execution. Of course, this all should be done in the court of law, as we explained elsewhere.
And it shall be in the day of YHVH of hosts, when He will start cutting off the names of all idols, that such false prophets like the one in verse 3 will feel ashamed of their falsehood and not put on expensive apparel, as they used to when they presented themselves as righteous men in order to easily deceive the people. And such a prophet will say, “I am not a prophet, I am a farmer, for I am sold from my youth” (Zec 13:5), as we keep on reading,
And it shall be in that day that the prophets shall be ashamed, every one of his vision when he prophesies, and not put a hairy robe on in order to deceive, and he shall say, “I am not a prophet, I am a farmer, for a man sold me as a servant in my youth”. But one shall say to him, “What are these wounds between your hands?” And he shall say, “Because I was smitten in the house of my loved ones”. (Zec 13:4-6)
Now, it is very important to start reading these verses in their proper context. A few things should be addressed here.
The subject to the verb וְאָמַר ve’yamar, “and he shall say”, in Zechariah 13:5, is אִישׁ ish, “man”, from Zechariah 13:4, and the explanation given by the man in verse 5, “I am not a prophet, I am a farmer, etc.” is to be taken as a form of confession in which he renounces his former wrongdoings. Alternatively, he uses this statement as an excuse by saying, “I am [only] a farmer, for a man sold me as a servant in my youth”. Then inquirer is asking the false prophet about the origin of the wounds between his hands. The subject to וְאָמַר ve’yamar, “and he shall say” in this sentence is unidentified, but the expression in the next verse אֵלָ֔יו eilav, “to him” (in “one shall say to him”), identifies a person other than the false prophet.
In return the false prophet explains that he has been wounded by his loved ones. The expression “between your hands” is to be understood as between hands or arms in distinction from the palms of the hands. In other words, from the wrist and up to the shoulder. Hence, the question, “What are these wounds between your hands?” could mean alternatively, “What are these wounds between your shoulders” or “on your back?” He replied that he was smitten (or beaten). The meaning of the answer, “I was wounded in the house of my friends” (KJV) given by the false prophet depends upon the view we take of the word מְאַהֲבִים, me’ahavim, “from my beloved” or “from my loved ones”. He was flogged by those who loved him in order to reprove him for his lies spoken in the Name of YHVH.
Now, the controversy arises when we ask the obvious question, “Who is this false prophet?”, because the one who prophesied falsely is the same who is wounded “between his hands”. The following questions summarize what we have questioned in the KJV translation.
Who are the objects of Zechariah 13:1-2, when YHVH of hosts will start cutting of the names of the idols from the earth? These are the [false] prophets.
Who is the one who is pierced in verse 3 by his father and mother? This is a prophet, who was falsely prophesizing in the Name of the Lord.
Who are those in verse 4, who will be ashamed of their visions? These are the same prophets in verses 1 and 2.
Who is the speaking one in verse 5, who said, “I am not a prophet”. This is anyone of the prophets in verse 4, who were ashamed of their falsehood.
To whom is it said, “What are the wounds between your hands?” in verse 6, and who is the one who answered, “Because, I was smitten by my loved ones”? This is the same prophet, who denied in verse 5 that he was a prophet.
And who are the loved ones who have smitten him in his house? These are his father and mother in verse 3. They smote him because he spoke lies in the Name of the Lord.
These questions become even stronger when we bear in mind that they have been deliberately ignored in the interpretation of the chapter. Now, everything is falling into its place. The one inflicted with wounds is a false prophet, who was wounded by his parents, because he prophesied falsely in the Name of YHVH, not in his hands but between his hands. Perhaps, the last thing we would expect Zechariah to say in verse 3 would be that the Messiah had been pierced through by his own parents. The reason why we find this important to emphasize here will be made clear further on.
Sword against the shepherd
At this point in the discussion, it is necessary to understand concerning whom it is said “My shepherd” in verse 7. Let us see it a little deeper, for this verse cries out to be interpreted and explained not just read, as we promised to do in the beginning of this study.
What follows in verses 7–9 of Chapter 13 would read well in context after verses 15-17 of Chapter 11.
And YHVH said to me, “Take again the instruments of a foolish shepherd. For look, I am raising up a shepherd in the land who does not visit those straying, nor seek the young, nor heal those that are broken, nor feed those that still stand. But he does eat the flesh of the fat and tear off their hooves. Woe to the worthless shepherd forsaking the flock! Let a sword be upon his arm and upon his right eye! His arm shall wither, and his right eye shall be dimmed”. (Zec 11:15-17)
And then we move on to our Chapter 13 to approach the verse from this angle and read it in its context,
Awake, O sword, awake against My [Ed. foolish] shepherd and against the man who is My [Ed. foolish] comrade, says YHVH of hosts. Smite the [Ed. foolish] shepherd, and the sheep shall be scattered, and I will return My hand upon the low ones. (Zec 13:7)
Insight: Zechariah took it for granted that the reader mentally adds the word “foolish” after this term has already been used in Chapter 11 by calling the shepherd “foolish” and “worthless”. The author thus wants to impress upon the reader that this is the same message. This is not uncommon in Hebrew language. We now return to the text.
The call addressed to the sword in verse 7 to awake and smite is a poetical form to express the thought that the punishment takes place according to the supreme will of the King. This should immediately awaken the thought that the writer of the message, YHVH Himself, was precise in the choice of His words. But in what sense the person to be smitten is called “My shepherd” and “My comrade” remains unclear to us. It is very difficult to imagine the picture which floated in the prophet’s mind, when he had to put in writing the two messages above. A master may call a hired shepherd “my shepherd”, but no master would call him עָמִית amit, “comrade” in the concrete sense of the nearest one. And so YHVH would not apply this term to any man whom He has appointed shepherd over His flock. Hence, is “My shepherd”, who is described as a man and near to Him (Hebrew, amit, “associate”, “comrade”) in Zechariah 13, the same “foolish shepherd” in Zechariah 11, who was entrusted with attending to the flock? We have the fair reason to accept that this is the case; the hired shepherd is called “comrade, because he was initially entrusted with attending to the flock. But when he turned out to be a corrupt shepherd, the sword was raised against him. And this is the meaning which it has in the passage before us.
The thought of the verse therefore is: a sword is awaken against this shepherd, against the one appointed to watch over His people as He does. He, instead of healing the brokenhearted, the poor and the needy, has forsaken the flock and indulged himself with the choicest fat. He has become displeasing to YHVH, because he destroys the flock. Against him is the sword raised to smite him, so that the sheep be scattered. And YHVH of host will return His hand a second time upon the small rulers under the shepherd (the low ones). And they (the rulers of the nations) too shall be scattered. In other words, a final blow is prepared for the king and his rulers. The king will be slayed, and the rulers of the nations will scatter like sheep, and then Mashiach will come.
And it shall be throughout all the earth, declares YHVH, that two parts of it are cut off and die, and the third is left of it. And I shall bring the third into fire, and refine them as silver is refined, and try them as gold is tried. They shall call on My Name, and I shall answer them. I shall say, “This is My people”, while they say, “YHVH is my Elohim”. (Zec 13:8-9)
Two parts of all the earth will perish, and YHVH will bring the third in the smelting-pot of fire of the last war of Gog of Magog, in order to test them as in fire, so that the nations that will remain should bear the birth pang of the coming of the Messiah.
Let us now lay aside all preconceptions and examine what we have gathered from records of good account. In the light of what has been said above, it is now possible to understand the error of such an interpretation based on a wrong translation. We have found that a solid foundation is thus established to preclude the matter, namely, that whoever says that this refers to the Messiah, who “was pierced in his hands by his own”, he gives the verses in Zechariah 13 meaning that they do not have, and even worse, he calls him a “false prophet”.
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