'In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for purification and for sprinkling' — the names of the idols cut off out of the land, the false prophets ashamed of their visions; 'Awake, O sword, against My shepherd... smite the shepherd, and the sheep shall be scattered'; two parts therein shall be cut off, and the third shall be left — refined as silver is refined: 'they shall call on My name, and I will answer them.'
Tap any Hebrew word to reveal its root, value, and meanings.
In that day there shall be a fountain opened To the house of David and to the inhabitants of Jerusalem, For purification and for sprinkling.
verse value 2942
Insights
Verse structure: 11 words, 50 letters. The shortest word is "in·the·day" (בַּיּ֣וֹם, 4 letters) and the longest is "and·to·inhabitants·of" (וּלְיֹשְׁבֵ֣י, 6 letters). 6 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "spring" (מָק֣וֹר), "opened" (נִפְתָּ֔ח), "to·house·of" (לְבֵ֥ית). 11 unique roots are used. Frequent roots: "it·will·be" (root היה, 66x in Zechariah); "in·the·day" (root יום, 40x in Zechariah); "that" (root הוא, 31x in Zechariah). The etnachta (major mid-verse pause) falls on 'Jerusalem', dividing the verse into phrases of 9 and 2 words. Full calculation: בַּיּ֣וֹם [in·the·day] (58) + הַה֗וּא [that] (17) + יִֽהְיֶה֙ [it·will·be] (30) + מָק֣וֹר [spring] (346) + נִפְתָּ֔ח [opened] (538) + לְבֵ֥ית [to·house·of] (442) + דָּוִ֖יד [David] (24) + וּלְיֹשְׁבֵ֣י [and·to·inhabitants·of] (358) + יְרוּשָׁלִָ֑ם [Jerusalem] (586) + לְחַטַּ֖את [to·sin·of] (448) + וּלְנִדָּֽה [and·to·menstruation] (95) = 2942.
Rashi
For purification and for sprinkling. For lustration. And so the Targum: "I will forgive their sins, as they are purified with the waters of lustration and with the ash of the heifer of purification — the ash of the sin-offering."
Radak
On that day there shall be a spring opened for the house of David. It is possible to interpret this according to its plain meaning; and so our Sages of blessed memory attached it to the verse 'living waters shall go out from Jerusalem,' and they said: perhaps other springs will mix with them? The verse states 'there shall be a spring opened for the house of David' — it is one single spring, for purification and for niddah. And they further said: once the waters reached the opening of the house of David, it became a great stream, as it is stated 'on that day there shall be a spring opened for the house of David.' And according to what the verse explains as its plain meaning, the explanation of 'for purification and for niddah' is: because until that day living waters did not go out in Jerusalem within the city, and then living waters will go out in the city, and they will not need to go outside the city for the water of purification, which must be living, as it is written; and likewise for the niddah, who is a zavah, who requires living waters.
Metzudat David
There shall be a spring opened. It shall flow with water from beneath the threshold of the House, and it is the stream mentioned in the prophecy of Ezekiel, and it is the spring mentioned in the prophecy of Joel, and it is the waters of life mentioned at the end of the Book.
For the house of David. For the sake of the house of David and the inhabitants of Jerusalem:
"for a sin-offering": To take from it the waters of sin-offering to sprinkle upon those who are impure due to contact with a corpse, for the waters of sin-offering require that they be living waters, flowing from a spring.
And for a niddah. This means: for the purpose of the immersion of a niddah. And even though she does not require specifically the entry into living waters, or it is of the matter of sprinkling, like the waters of a niddah (Numbers 19), yet the verse employs synonymous terms.
Metzudat Zion
Source. A spring that flows forth:
For purification. The water of the ashes of the [red] heifer is called “waters of purification” (mei chatat) because it purifies from impurity, as it says “he shall purify himself with it” (Numbers 19:9).
Malbim
"On that day there shall be a spring opened" – according to the simple meaning, since in the present time no spring waters are found in Jerusalem, then a spring of living waters will be opened, which will be designated for the House of David and the inhabitants of Jerusalem to wash and purify themselves in it, and to serve as the waters of the niddah for the ashes of the sin-offering. Ezekiel already prophesied, having seen a great stream issuing from the Temple, which will spread to the eastern and western seas. Similarly, Zechariah prophesied (below, 14:8): "And it shall come to pass on that day that living waters shall flow out from Jerusalem, half to the eastern sea, etc." This will be after the final war of Gog and Magog, when the stream will increase in abundance exceedingly. But after the first war of Gog, of which he speaks here, the waters will not spread outward, but will be only for the House of David and the inhabitants of Jerusalem alone. And we have already explained in our commentary on Ezekiel that this contains an allegory and metaphor for the spreading of the waters of knowledge, the stream of Torah and faith, which are likened to waters. After the first war, the waters of knowledge will begin to spread from the House of David and the inhabitants of Jerusalem, to remove the sins of external opinions and to purify the impurity of foolishness and folly, flawed beliefs, and every trace of idolatry, as explained nearby. "And on that day I will cut off the names of the idols from the land" – this is an explanation of the nature of this spring and its faithful waters flowing from the fountains of holy wisdom and knowledge. And after the final war of Gog and Magog, the waters will spread outward, and "the earth shall be filled with the knowledge of the Lord as the waters cover the sea." This is what is meant by: "And it shall come to pass on that day that living waters shall flow out from Jerusalem, etc., and the Lord will be King over all the earth, etc." This is the meaning of the waters: that all will recognize the unity of the Creator and the truth of divinity. These are the very waters that Ezekiel envisioned, as explained there.
And it shall come to pass in that day, Says Hashem of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land.
verse value 5376
Insights
Verse structure: 19 words, 92 letters. Notable word values: "and·it·shall·be" (וְהָיָה֩) = 26, the value of the divine name Hashem. The shortest word is "utterance" (נְאֻ֣ם, 3 letters) and the longest is "the·prophets" (אֶת־הַנְּבִיאִ֛ים, 9 letters). Words sharing gematria 386: from·the·land, from·the·land. 8 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "I·will·cut·off" (אַכְרִ֞ית), "the·names·of" (אֶת־שְׁמ֤וֹת), "the·idols" (הָעֲצַבִּים֙). The root ארץ appears 2 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "and·it·shall·be" (root היה, 66x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'anymore', dividing the verse into phrases of 13 and 6 words.
Rashi
“And also the prophets.” Prophets of falsehood.
The spirit of impurity. The evil inclination:
Radak
"And it shall be, I will cut off the names of the idols. Which were there before their first exile, or the idols that are worshipped there today:"
“And also the prophets.” The false prophets who were there in the First Temple:
“And the spirit of impurity.” The evil inclination.
Metzudat David
I will cut off... And as an added clarification it says: "and they shall be remembered no more."
“The prophets.” They are the false prophets:
The spirit of impurity is the evil inclination.
"I will remove from the land" – this means that the evil inclination will no longer exist, and there will no longer be anyone found who prophesies falsely, for the land will be filled with knowledge, and they will recognize falsehood.
Metzudat Zion
"the idols." Thus the idols are called, because they grieve the hearts of their worshippers, who cry out to them and are not answered.
Malbim
And it shall be on that day that I will cut off the names of the idols, until even their names will no longer be mentioned; and also the prophets, namely the prophets of Baal, who will still be found in Hind, China, and Yapan [Japan], who still serve idols; and likewise those who prophesy, who are the preachers who deliver sermons with the tongue of lips to draw people toward vain belief—He will remove them from the land. As Abarbanel wrote, that even yet there are found in the Land of Israel prophets of the religion of the Quran, who fall to the ground as if possessed and speak words of prophecy in the name of their false prophet, by the spirit of impurity that rests upon them; and then the Lord will remove this spirit of falsehood.
And it shall come to pass that, when any shall yet prophesy, then his father and his mother that begot him shall say to him: ‘You shall not live, for you speak lies in the name of Hashem’; and his father and his mother that begot him shall thrust him through when he prophesies.
verse value 3524
Insights
Verse structure: 21 words, 86 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "when·he·prophesies" (כִּי־יִנָּבֵ֣א, 6 letters). Words sharing gematria 60: child, child. 8 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "when·he·prophesies" (כִּי־יִנָּבֵ֣א), "his·father" (אָבִ֨יו), "shall·live" (תִֽחְיֶ֔ה). The root נבא appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "and·they·shall·say" (root אמר, 110x in Zechariah); "and·it·shall·be" (root היה, 66x in Zechariah). First appearance of the root נבא ("when·he·prophesies") in Zechariah. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 16 and 5 words.
Radak
“And it shall be that if a man prophesies again.” I will eliminate the prophets; but if there were a single sinner who would prophesy with a false spirit, lie, and say, “I prophesied by the Spirit of God,” and Israel at that time would possess understanding and discernment to recognize whether the words of that prophet were true or false, and his father and his mother, who bore him, shall say to him: “you shall not live, because you have spoken falsely in the name of the Lord.” The phrase “your father and your mother” is an additional clarification, for he has already mentioned “your father and your mother.” And they pierced him—his father and his mother—and they struck him and wounded him to discipline him; or, the interpretation of “and they pierced him” is that they killed him, as it says, “shall not let you live.”
Metzudat David
"Ki yenaveh" – This means a false prophecy.
"His parents." This is stated to add clarification, since it has already mentioned his father and his mother.
"You shall not let him live," etc. This means that it is not fitting for him to remain alive, because what he spoke in the name of the Lord is falsehood; for the people will recognize the falsehood from their own knowledge, and therefore his fathers will pierce him with the sword because he prophesied falsely, and they will not spare him.
Metzudat Zion
And he pierced him. The meaning is the thrusting of a sword into the body:
Malbim
"And it shall be, when he prophesies, that then they shall no longer prophesy," for two reasons: 1) Because there will be no one who believes them, since even his own parents will pierce him on account of his prophecy, for they will know that he is a false prophet; and this is the second reason.
And it shall come to pass in that day, that the prophets shall be brought to shame every one through his vision, when he prophesies; neither shall they wear a hairy mantle to deceive;
verse value 3513
Insights
Verse structure: 14 words, 61 letters. Notable word values: "and·it·shall·be" (וְהָיָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "man" (אִ֥ישׁ, 3 letters) and the longest is "the·prophets" (הַנְּבִיאִ֛ים, 7 letters). 6 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "let·them·be·ashamed" (יֵבֹ֧שׁוּ), "from·his·vision" (מֵחֶזְיֹנ֖וֹ), "when·he·prophesies" (בְּהִנָּֽבְאֹת֑וֹ). 14 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 66x in Zechariah); "in·the·day" (root יום, 40x in Zechariah); "and·not" (root לא, 36x in Zechariah). The etnachta (major mid-verse pause) falls on 'when·he·prophesies', dividing the verse into phrases of 8 and 6 words. Full calculation: וְהָיָ֣ה [and·it·shall·be] (26) + בַּיּ֣וֹם [in·the·day] (58) + הַה֗וּא [that] (17) + יֵבֹ֧שׁוּ [let·them·be·ashamed] (318) + הַנְּבִיאִ֛ים [the·prophets] (118) + אִ֥ישׁ [man] (311) + מֵחֶזְיֹנ֖וֹ [from·his·vision] (121) + בְּהִנָּֽבְאֹת֑וֹ [when·he·prophesies] (466) + וְלֹ֧א [and·not] (37) + יִלְבְּשׁ֛וּ [let·them·be·clothed] (348) + אַדֶּ֥רֶת [glory] (605) + שֵׂעָ֖ר [hair] (570) + לְמַ֥עַן [in·order·to] (190) + כַּחֵֽשׁ [to·deceive] (328) = 3513.
Rashi
“a robe of hair.” This is the way of seducers and deceivers: they wrap themselves in their prayer shawls, as if they were righteous men, so that their lies may be accepted.
Radak
“And it shall come to pass on that day that they shall be ashamed.” When they see that their prophecy will not be fulfilled, they shall be ashamed.
When he was prophesying. An infinitive with an added tav, and likewise in the Mishnah: "Could He not have created it with a single utterance?"
And they shall no longer wear a hairy mantle, in order to deny. For such was the custom of the false prophets: to wear sackcloth and a hairy mantle in order to deny, so that they would be able to deny and people would believe in them, because they presented themselves before people as ascetics and righteous and upright men, and they would not speak lies. And when they would see that their prophecy was not fulfilled, they would have shame and would abandon their deeds and their pretense and their garments, and they would deny their prophecy and say that they are not prophets and never prophesied, but rather they are farmers, and they do not occupy themselves with these matters, but only with tilling the soil, with livestock, and with property.
Metzudat David
“The prophets shall be ashamed, etc.” This means that when the false prophets return from their sin and the spirit of prophecy comes upon them, those prophets will be ashamed, each one of the false vision he prophesied, for now he prophesies a true prophecy, as he will see the difference, like the superiority of light over darkness.
"And they shall not wear..." The custom of the prophets was to wear a hairy mantle, as it is also stated regarding Elijah: "and he covered his face with his mantle" (1 Kings 19). Therefore, those prophets were told not to wear a hairy mantle like the other prophets. This is so that each one could deny and say that he is not a prophet, for he would be ashamed to have the name of prophet mentioned concerning him, lest his earlier deeds be remembered, in which he prophesied falsely.
Metzudat Zion
From his vision. The word is from "vision" and prophecy:
"Edret": from the word "adיר" (mighty), meaning an important garment made of hair.
Kashash. A matter of falsehood:
Malbim
"And it shall come to pass on that day" — the prophets shall be ashamed, for they themselves shall be ashamed, each man of his vision, when they shall recognize that it is a false vision, an idolatrous one, and a product of the power of imagination; and they shall not put on a hairy mantle in order to deceive, meaning that they shall not don the hairy mantle which was the distinctive garment of prophets and nazirites, so as to be able to deny and claim that they are not prophets. And the measure of the verse is:
but he shall say: ‘I am no prophet, I am a tiller of the ground; for I have been made a bondman from my youth.’
verse value 1606
Insights
Verse structure: 11 words, 44 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "man·tilling" (אִישׁ־עֹבֵ֤ד, 6 letters). Words sharing gematria 81: I, I. 5 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "prophet" (נָבִ֖יא), "man·tilling" (אִישׁ־עֹבֵ֤ד), "ground" (אֲדָמָה֙). The root אנכי appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·will·say" (root אמר, 110x in Zechariah); "not" (root לא, 36x in Zechariah); "for" (root כי, 36x in Zechariah). The etnachta (major mid-verse pause) falls on 'I', dividing the verse into phrases of 4 and 7 words. Full calculation: וְאָמַ֕ר [and·will·say] (247) + לֹ֥א [not] (31) + נָבִ֖יא [prophet] (63) + אָנֹ֑כִי [I] (81) + אִישׁ־עֹבֵ֤ד [man·tilling] (387) + אֲדָמָה֙ [ground] (50) + אָנֹ֔כִי [I] (81) + כִּ֥י [for] (30) + אָדָ֖ם [man] (45) + הִקְנַ֥נִי [acquired·me] (215) + מִנְּעוּרָֽי [from·my·youth] (376) = 1606.
Rashi
“For a man made me a keeper of livestock.” Menachem interpreted this as referring to one who breeds livestock, saying: “For I, like all other men who are not engaged in prophecy, was entrusted from my youth with tending his flock.”
Radak
And it says: He shall say to the one who asks him, "Where is his prophecy?" He will deny it and say, "I am not a prophet."
The Kenite. Teach me to be a shepherd of flocks and to engage in agricultural labor:
Metzudat David
And it says, etc. This is dependent on the preceding verse, to say: "in order that he may deny and say, 'I am not a prophet.'"
“A man who works the land...” This is to say: If you were to ask, “Why then do I isolate myself in the field, as is the manner of the prophets?” the answer is that this is not for the sake of prophecy. Rather, it is because my work is in the field, for I am a man who works the earth, to plow it and sow it.
"For a man, etc." This means: And what I prophesied from my youth — even then the Lord did not speak through me; rather, a man like me, a deceiver, instilled in me the acquisition of prophecy, to prophesy falsely; he enticed me and I was enticed.
Metzudat Zion
He acquired me [as a bondman]. From the word "possession":
Malbim
So that he might lie and say, “I am not a prophet,” thereby denying [his prophetic status] by saying, “I am not a prophet; rather, I am a tiller of the soil, and this is my occupation. For a man acquired me from my youth. One man acquired me as a laborer to work his field, in such a way that it would be more honorable for him to say that he is a tiller of the soil and a servant of a man who purchased him for silver, than to claim for himself the status of a prophet.”
And one shall say to him: ‘What are these wounds between your hands?’ Then he shall answer: ‘Those with which I was wounded in the house of my friends.’
verse value 2620
Insights
Verse structure: 12 words, 46 letters. The shortest word is "what" (מָ֧ה, 2 letters) and the longest is "the·wounds" (הַמַּכּ֛וֹת, 5 letters). Words sharing gematria 247: and·will·say, and·will·say. 4 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "the·wounds" (הַמַּכּ֛וֹת), "your·hands" (יָדֶ֑יךָ), "I·was·struck" (הֻכֵּ֖יתִי). The root אמר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·will·say" (root אמר, 110x in Zechariah); "which" (root אשר, 44x in Zechariah); "to·him" (root אל, 36x in Zechariah). The etnachta (major mid-verse pause) falls on 'your·hands', dividing the verse into phrases of 7 and 5 words. Full calculation: וְאָמַ֣ר [and·will·say] (247) + אֵלָ֔יו [to·him] (47) + מָ֧ה [what] (45) + הַמַּכּ֛וֹת [the·wounds] (471) + הָאֵ֖לֶּה [these] (41) + בֵּ֣ין [between] (62) + יָדֶ֑יךָ [your·hands] (44) + וְאָמַ֕ר [and·will·say] (247) + אֲשֶׁ֥ר [which] (501) + הֻכֵּ֖יתִי [I·was·struck] (445) + בֵּ֥ית [house·of] (412) + מְאַהֲבָֽי [my·lovers] (58) = 2620.
Rashi
“Between your hands.” This refers to the space between your shoulders, where those who commit a transgression are flogged.
The house of my lovers: those who love me and reprove me, to lead me on the straight path.
Radak
And He said to him, “What are these wounds between your hands?” If so, that you are not a prophet, what are these wounds that are between your hands? For the wounds are a sign that you used to prophesy, and your father and your mother beat you and disciplined you, so that you would not prophesy.
And it is said, “[These are the wounds] with which I was struck in the house of my friends.” This means that the wounds were not because of prophecy, but rather my friends disciplined and corrected me, because I was sent away [to study] and I was not engaged in agricultural work in my youth, and they would strike me because it is forbidden to send away youths [from work], and I would engage in labor. And the meaning of “between the hands” is that they would bind his hands and feet so that he would not go outside. And the meaning of this matter is for the future, because the Holy One, blessed be He, destined him for the future and said, “And it shall come to pass afterward that I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy.” And those who will not prophesy will be jealous of others who will prophesy, and they will make themselves prophets like the others. And their fathers, who hear their prophecy, will recognize that it is false, and their fathers will say to them, “You shall not live, for you have spoken falsely in the name of the Lord.” And my master and father, of blessed and righteous memory, explained this matter for the future, in the time of the resurrection of the dead. And he said that when the dead will be resurrected, as it is written in Daniel, “And many of those who sleep in the dust of the earth shall awake, these to everlasting life, and those to shame and everlasting contempt”—the righteous to life, and those who denied the fundamental principle and denied the resurrection of the dead to shame—and those intermediate ones who did not deny the fundamental principle but dreamed false dreams and spoke prophecies from their own hearts, yet did not serve idolatry—when they are resurrected, they will have wounds on their hands, like boils or leprosy. And this will be the reward for their deeds and their punishment for having prophesied falsely, so that people will recognize them, and they will be shamed, as it is said, “The prophets shall be ashamed, each one of his vision, when they prophesy; they shall not seek the Lord. Therefore My word shall become a mockery to them.” Because of the false prophecy in ancient days, they will no longer wear the hairy mantle as they did at first, when they wore sackcloth and the garments of ascetics and worshippers of God, so that people would believe their falsehoods. And in the future time, when people will see them and recognize them, each one of them will deny it and say, “It never happened; I am a farmer. From my youth, a man acquired me; a man of the land made me a shepherd of livestock and a worker of the soil.” And when they say to him, “What are these wounds between your hands?” he will say, “[These are the wounds] with which I was struck in the house of my friends; my friends disciplined me”—either on account of the marriage contract that we were writing and studying, or on some other matter that he will say.
Metzudat David
"And he said to him." Since every prophet among the false prophets, when he abandons his way, is struck in the court to atone for his iniquities, therefore it says, "And if one says to him, 'What are these wounds on your body, between your shoulders?'"—this refers to the place where one receives lashes in the court. For the custom of the false prophets who serve idols is to strike themselves on their backs and to gash their flesh, as it is written, "And they gashed themselves, as was their manner" (1 Kings 18). And it is as if he were saying to him: From these wounds, it appears, therefore, that you are still holding fast to your former deeds.
And he said. And He will answer him, "These are the blows that struck me in the house of my lovers," meaning the court of those who love me for the sake of Heaven; they struck me on account of my iniquities, to return me to Him, to love Him.
Malbim
And he said to him: “These false prophets used to gash themselves with swords and spears and strike one another in order that the Divine Spirit might rest upon them, as it is stated, ‘And they gashed themselves with swords until blood was poured out upon them.’ And when he would deny that he was a prophet, they would prove it to him from the marks of the wounds that remained on the joints of his hands. And he would also deny this, saying that they were wounds with which he had been struck by his friends because he had not walked in the straight path. Nevertheless, he would strive to deny that he had ever been a prophet at all, for that would be a great disgrace and eternal shame.”
Awake, O sword, against My shepherd, And against the man that is near to Me, Says Hashem of hosts; Smite the shepherd, and the sheep shall be scattered; And I will turn My hand upon the little ones.
verse value 5089
Insights
Verse structure: 15 words, 71 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "smite" (הַ֤ךְ, 2 letters) and the longest is "upon·the·little·ones" (עַל־הַצֹּעֲרִֽים, 8 letters). 9 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "awake" (עוּרִ֤י), "against·my·shepherd" (עַל־רֹעִי֙), "and·against·man" (וְעַל־גֶּ֣בֶר). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'hosts', dividing the verse into phrases of 8 and 7 words.
Rashi
“Awaken, sword, against my shepherd.” Against that one upon whom I entrusted My flock of exile.
And upon a man, my companion. That I joined him to Me to keep My flock like Me.
"Strike the shepherd." This refers to the wicked king of Rome.
“And the flocks were scattered.” This teaches that they were subjugated under his hand.
And I will turn My hand back again. And I will renew My wounds a second time:
“Upon the young men.” This refers to the rulers who are younger than the kings. Jonathan [ben Uzziel] translated it as “and the flocks shall be scattered, and the rulers shall be dispersed,” and he rendered “upon the young men” as “their appointed officials, the second-in-command to them.” Similarly, the Targum translates this verse in the context of the nations: “A sword is revealed against the king of Babylon and against his companions, the rulers who are like him.” Thus, the Lord of Hosts says: “Kill the king of Babylon, and let his rulers be dispersed.” The language of this Targum does not apply to Israel, for we have not found in the Targum or in Scripture the term “rulers” [shaltanim] used for Israel, except for “king” and “princes,” whose translation is “the great ones” [ravban].
Radak
“Awake, sword, against my shepherd.” Rashi, of blessed memory, explains that this refers to Esau, upon whom I appointed the care of the flock of my exile; and “against the man who is my companion” whom I joined to Myself to guard My flock like Me. “Strike the shepherd” refers to the wicked kingdom. And the scholar Rabbi Abraham explained that this prophecy concerns many wars that will occur throughout the land in the days of the Messiah son of Joseph. And the meaning of “my shepherd” is a king of the nations of the world, whom the Holy One, blessed be He, appointed over the land, and he considers himself to be like God. Therefore it says, “and against the man who is my companion,” meaning that he considers himself to be a man who is my companion.
"Strike the shepherd." The Holy One, blessed be He, will utterly destroy every shepherd among the nations, and his flock shall be scattered. The "young ones" are the governors and princes, who are junior to the kings. And the Targum renders it: "A sword will be revealed against the king of Babylon," etc., meaning the secondary authorities of the nations and the governors.
Metzudat David
“Awake, sword.” You are the sword; awaken against each of the Babylonians whom I appointed to be a shepherd of his people.
“And upon my fellow man.” This means that he is my companion in this matter, namely that he shepherds the flock of his people, just as I shepherd Israel, the flock of My people. And in this matter, he is a companion to me. A similar expression is found in the verse: “Why should I be like one who veils herself among the flocks of your companions” (Song of Songs 1:7). This is a repetition of the idea expressed in the preceding text.
"Strike." You, O sword, strike, and his sheep shall be scattered, and they shall wander in the way, and they shall go to destruction; for when the one who instigated the war dies, all the men of war who came in the army shall be lost.
And I will turn back My hand. And I will turn My hand against the small ones remaining in their houses to strike them mortally, so that there will remain no remnant of them.
Metzudat Zion
Awake. From the language of awakening:
Gever. Ish:
My companion. The term "associate" is akin to "and he has been unfaithful to his companion" (Leviticus 5:21).
And they are scattered. The meaning of "scattered":
The small/young ones. The small ones, as it is said: “I am young and lowly” (Psalms 119:141).
Malbim
“Awake, sword!”—he prophesied further that in these days a sword will be aroused against the man who claims to be the Shepherd of the Lord, meaning against the prophet of the Ishmaelites and those who believe in his religion, who claimed that the Lord sent him to be the shepherd of the world; and against the mighty man who claims to be the Lord’s companion and friend, and is equal to Him.
"Strike the shepherd, and the sheep will be scattered"—this refers to the Ishmaelites who believe in him. And regarding the phrase "and I will turn My hand against the little ones," this refers to the priests who follow after him, who afflict themselves in His honor, in order to be ascetics, as is well known.
And it shall come to pass, that in all the land, says Hashem, Two parts therein shall be cut off and die; But the third shall be left therein.
verse value 3393
Insights
Verse structure: 10 words, 49 letters. Notable word values: "and·it·shall·be" (וְהָיָ֤ה) = 26, the value of the divine name Hashem. Verse gematria: 3393 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "in·it" (בָּ֔הּ, 2 letters) and the longest is "in·all·the·land" (בְכׇל־הָאָ֙רֶץ֙, 7 letters). Words sharing gematria 7: in·it, in·it. 5 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "peh·year" (פִּֽי־שְׁנַ֣יִם), "they·will·be·cut" (יִכָּרְת֖וּ), "they·will·expire" (יִגְוָ֑עוּ). The root בה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "utterance·of·Hashem" (root יהוה, 132x in Zechariah); "and·it·shall·be" (root היה, 66x in Zechariah); "in·all·the·land" (root ארץ, 36x in Zechariah). First appearance of the root יתר ("shall·be·left") in Zechariah. The etnachta (major mid-verse pause) falls on 'they·will·expire', dividing the verse into phrases of 7 and 3 words. Full calculation: וְהָיָ֤ה [and·it·shall·be] (26) + בְכׇל־הָאָ֙רֶץ֙ [in·all·the·land] (348) + נְאֻם־יְהֹוָ֔ה [utterance·of·Hashem] (117) + פִּֽי־שְׁנַ֣יִם [peh·year] (490) + בָּ֔הּ [in·it] (7) + יִכָּרְת֖וּ [they·will·be·cut] (636) + יִגְוָ֑עוּ [they·will·expire] (95) + וְהַשְּׁלִשִׁ֖ית [and·the·third] (1051) + יִוָּ֥תֶר [shall·be·left] (616) + בָּֽהּ [in·it] (7) = 3393.
Rashi
And the third that shall remain in it: Let them convert and live.
Radak
"And it shall be throughout the land." Explanation: Throughout the Land of Israel. And some say: throughout the entire world, for even from the nations of the world, only the good ones will remain, who will serve the Blessed God.
Two portions. Two parts of them:
"They shall be cut off, they shall languish." Some of them shall be cut off by the sword, and some of them shall languish by plague.
And the third part shall remain in it: "They shall remain in the land alive."
Metzudat David
"And it shall be." This matter shall be throughout the land:
And the third is Israel.
Metzudat Zion
"Double portion": Two portions, as it is stated, "to give him a double portion" (Deuteronomy 21:17).
yige'u. The meaning of death, as in "for Aaron had died" (Numbers 20:29):
Malbim
"And it shall be throughout the land, two-thirds therein shall be cut off." This means that two-thirds will be cut off, and only then will the sword be aroused, man against his fellow, until only the third remains, which is those who believe in the true faith; it shall remain, along with its believers.
And I will bring the third part through the fire, And will refine them as silver is refined, And will try them as gold is tried; They shall call on My name, And I will answer them; I will say: ‘It is My people’, And they shall say: ‘Hashem is my God.’
verse value 7370
Insights
Verse structure: 22 words, 100 letters. Notable word values: "and·he" (וְה֥וּא) = 18, chai, 'life'. The shortest word is "in·the·fire" (בָּאֵ֔שׁ, 3 letters) and the longest is "the·third" (אֶת־הַשְּׁלִשִׁית֙, 8 letters). Words sharing gematria 12: you, it. 11 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "the·third" (אֶת־הַשְּׁלִשִׁית֙), "and·I·will·smelt·them" (וּצְרַפְתִּים֙), "as·refining" (כִּצְרֹ֣ף). The root הוא appears 3 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "I·utteranced" (root אמר, 110x in Zechariah); "you" (root הוא, 31x in Zechariah). The etnachta (major mid-verse pause) falls on 'the·gold', dividing the verse into phrases of 9 and 13 words.
Rashi
“And I will bring the third through fire.” The Aramaic Targum renders this as: “And I will cause the third to pass through the crucible of the furnace of fire.” This signifies that they will endure and bear the afflictions of the Messianic era and the wars of Gog and Magog alongside the people of Israel. From this trial they will be tested and proven to be true converts, for many of those who initially converted will return to their former ways and join forces with Gog, as stated in the Aggadah.
And he shall say, "The Lord." This means that when he prays, he should pray to the Lord, and not to his former god.
Radak
“And I will bring” – “with fire.” Explanation: With severe afflictions resembling fire. And He said “fire” because He compares them to the refining of silver and gold, which are refined and tested in fire; so too, they will be refined and tested in their endurance of the severe afflictions, with a good heart, at that time when they endure them. And so does the Targum render it: “And I will bring the third part into the fire.”
Metzudat David
"And I will bring..." Even the third [tribe] I will bring into the fire and refine it, to remove from them the dross, just as one refines silver. That is to say, I will bring upon them troubles to consume from among them the transgressors and the rebels.
“and I will test them.” This means that through the afflictions that come, I will distinguish the survivors, to see whether they will remain steadfast in their faith, just as one tests gold in the refiner’s furnace to determine whether it is free from dross.
“He shall call upon Me.” Each one of those remaining: “When he calls upon My name, then I will answer him, to fulfill his request.”
"I said": I say that He alone is with me, and I will not choose anyone from among the nations; and He will say, "The Lord is my God," and I will not choose anyone other than Him.
Metzudat Zion
And I will refine them. The matter is that it is necessary to remove the impurity.
בחנתים. From the words "examination" and "trial":
"I will answer." I will respond:
Malbim
“And I will bring” — and also the third portion, those who remain, I will bring into the fire of affliction to refine them from their dross; and “I will refine them” to remove the dross; and He adds, “and I will test them,” meaning that after the refining, He will test them again to see if they have been properly refined, just as one tests gold, which is melted and refined more than silver, until only pure gold remains. This means that I will leave only the perfectly righteous, so that when he calls upon My name in prayer, I will answer him immediately, and I will say, “He is My people,” and he will say, “The Lord is my God,” for particular providence will rest upon him, and the closeness of God will be with him always.
Rashi
Radak
Metzudat David
Metzudat Zion
Malbim