Zechariah 14:4-7

4. He will appear as a warrior.

The mount of Olives Since Jerusalem is in the hands of the hostile nations Jehovah cannot be represented as coming from Mount Zion (compare Amos 1:2); he will come from his heavenly dwelling place (Joel 3:16), and take his stand upon the mountain east of the city, whence he can get a good view of the scene of conflict. The term mount of Olives occurs only here in the Old Testament, though the mountain itself is spoken of several times (see Hastings’s Dictionary of the Bible, article “Mount of Olives”). To accomplish the deliverance of the remnant Jehovah must employ supernatural powers.

Shall cleave R.V., “shall be cleft.” As soon as Jehovah steps upon it, for before him the whole earth trembles (Exodus 19:18; Judges 5:5; Habakkuk 3:5 ff.). It will cleave from east to west; as a result the northern and southern portions will be separated, and when they recede, the one to the north, the other to the south, a great valley is formed between which will serve as a place of refuge for the remnant that is still in the city. It need hardly be stated that the whole description is figurative, and that it was never intended to be understood literally.

The translation and interpretation of Zechariah 14:5 are uncertain, and it is not improbable that the text has suffered.

Ye shall flee This is the reading of the text in the common Hebrew Bibles. The eastern Masorites and some of the ancient versions favor the reading of margin R.V., “the valley of my mountains shall be stopped.” The Greek versions read a form of stop in all three places where the English has a form of flee; support for this reading is found also in Josephus (Antiquities, Zechariah 9:10; Zechariah 9:4). What the meaning of this reading would be is not quite certain; it may be that at a given place the valley comes to an end. The common reading is very appropriate. In the day when Jehovah appears the survivors will flee to the valley (Zechariah 14:4) prepared as a place of refuge.

The valley of the mountains Literally, of my mountains. This must be the valley of Zechariah 14:4. The mountains are called by Jehovah my mountains because he made them by stepping upon the Mount of Olives (Zechariah 14:4). In the second clause also we should read, perhaps, “my mountains.”

Azal An obscure word. It is not even certain whether or not it is a proper name. If it is it must be a place name, which may be identical with Beth-ezel (Micah 1:11), whose location is not known. According to Cyril it is a village to the east of Mount Olives, but his statement is based upon mere hearsay. It would have to be sought some distance from Jerusalem, for the purpose of the prophet seems to be to indicate the great extent of the valley; it will be large enough to accommodate all. The flight of the people will be like their flight, or rather like the flight of their ancestors, on the occasion of a terrible earthquake. The point of comparison is the swiftness and anxiety with which they will seek a place of refuge.

In the days of Uzziah See p. 195. This earthquake is mentioned again in Amos 1:1, but nothing more is known concerning it. It must have been a serious calamity, else the memory of it would not have remained alive for so many centuries.

The transition to the last part of Zechariah 14:5 is somewhat abrupt. It gives the full reason for Jehovah’s coming. To fight against the nations is only one reason; his ultimate purpose is to establish his kingdom upon earth with Jerusalem as the center. When he comes he will be accompanied by his heavenly attendants.

All the saints Literally, and R.V., “all the holy ones” the heavenly host, the angels, who will assist Jehovah in the struggle against the nations (Deuteronomy 33:2; Job 5:1).

With thee LXX. and Peshitto read “with him,” which is probably original.

Zechariah 14:6-7 are not the continuation of Zechariah 14:1-5, they are rather parallel to them. They describe in apocalyptic imagery the struggle that is pictured in 1-5. R.V. reads Zechariah 14:6, “And it shall come to pass in that day, that there shall not be light; the bright ones shall withdraw themselves.” With the present Hebrew text the translation of R.V. is to be preferred. The day on which Jehovah will make his appearance will be a dismal and dreary day (see on Joel 2:2; Joel 2:31; Joel 3:15; compare Isaiah 13:10; Ezekiel 32:7-8; Matthew 24:29; Revelation 6:12). There will be no light, because the heavenly lights will vanish.

The bright ones (R.V.) The lights of Genesis 1:14-18.

Withdraw themselves (R.V.) They draw in their brightness (Joel 2:10; Joel 3:15).

7. The result is not absolute darkness, but the deep gloom of a cloudy day.

One day A unique, unparalleled day, well known to Jehovah.

Not day, nor night Unbroken dismal gloom, as if light and darkness were struggling for supremacy with one another; however, darkness shall not prevail.

At evening time it shall be light “The new creation shall be ushered in, as the first was, by a day of lurid gloom and darkness visible, which shall not, however, deepen into night, but brighten at its close into the everlasting dawn.”

This interpretation is based upon the assumption that the present Hebrew text of Zechariah 14:6-7 is substantially correct. Some consider the two verses a continuation of Zechariah 14:1-5, describing the conditions that will prevail after the divine interference; but such interpretation demands several emendations of the text. Marti, for example, reads Zechariah 14:6-7 partly on the basis of LXX., “Nor will there be any heat and cold and frost. And it will be one continuous day, without a change of day and of night; even at evening time it will be day.”

Fertility and prosperity of the whole land, 8-11.