Zechariah Chapter 1

What is the meaning of Zechariah 1?

Introduction to Zechariah 1

Zechariah 1 marks the beginning of one of the most messianic and apocalyptic books in the Hebrew Bible. Written in 520 BCE, this chapter opens with a powerful call to repentance and unfolds into a series of eight night visions that would later become foundational to both Jewish and Christian apocalyptic literature. The prophet Zechariah, whose name means “יהוה remembers,” received these visions at a crucial time when the Jewish people were struggling to rebuild the Temple after returning from Babylonian exile.

This opening chapter presents three distinct sections: a call to repentance (verses 1-6), the vision of the horsemen among the myrtle trees (verses 7-17), and the vision of the four horns and craftsmen (verses 18-21). These visions paint a vivid picture of divine sovereignty and coming restoration that would later find their ultimate fulfillment in the Messiah Yeshua.

Context of Zechariah 1

Zechariah’s ministry began in the second year of King Darius (520 BCE), approximately two months after his contemporary Haggai began prophesying. The Jewish people had returned from Babylonian exile, but Jerusalem lay in ruins, the Temple remained unfinished, and morale was at an all-time low. Many wondered if יהוה had abandoned His covenant promises altogether.

This chapter must be understood within the broader context of Israel’s restoration prophecies. While Haggai focused primarily on rebuilding the physical Temple, Zechariah’s message expanded beyond the immediate circumstances to paint a grand picture of future restoration through the coming Messiah. His prophecies bridge the gap between the immediate post-exilic period and the eschatological age, making connections that would later be picked up by the New Testament writers, particularly in the book of Revelation.

The night visions recorded in this chapter set the stage for a series of prophetic revelations that would unfold throughout the book, each building upon the other to reveal יהוה’s comprehensive plan for Israel’s restoration and the eventual establishment of His Kingdom through the Messiah.

Ancient Key Word Study

• שׁוּבוּ (Shuvu) – “Return/Repent” (v. 3): This imperative form carries deep theological significance in Hebrew thought. Unlike the Greek metanoia which emphasizes mental change, shuv describes a physical turning, implying total life reorientation toward יהוה. The word appears three times in verses 3-4, creating a powerful rhetorical emphasis.
• קָצַף (Qatsaph) – “Angry” (v. 2): This term denotes divine anger that is always justified and purposeful, distinct from human anger. It’s used here to describe יהוה’s reaction to the fathers’ disobedience, emphasizing the seriousness of covenant unfaithfulness.
• הֲדַסִּים (Hadassim) – “Myrtle Trees” (v. 8): These evergreen trees symbolize divine favor and victory in ancient Near Eastern culture. Their location “in the deep” (במצלה) suggests a place of testing and refinement, yet also divine protection.
• מַלְאָךְ יְהוָה (Malakh YHWH) – “Angel of יהוה” (v. 11): This mysterious figure appears throughout the Hebrew Bible as both distinct from and identified with יהוה Himself, often seen by ancient Jewish commentators as a pre-incarnate manifestation of the Messiah.
• קִנֵּאתִי (Qineti) – “Jealous” (v. 14): This term describes יהוה’s passionate covenant love for Jerusalem, combining ideas of both jealousy and zealous protection. It’s the same root used in “יהוה is a jealous God” in the Ten Commandments.
• מְנֻחָה (Menucha) – “Rest/Quiet” (v. 11): Beyond mere physical rest, this term indicates a state of complete shalom – peace, prosperity, and divine favor. It’s the same word used to describe Solomon’s peaceful reign as a type of messianic age.
• קֶרֶן (Qeren) – “Horn” (v. 18): While literally meaning “horn,” this word symbolizes power and authority in Hebrew thought. The four horns represent the totality of gentile opposition to God’s people throughout history.
• חָרָשִׁים (Charashim) – “Craftsmen” (v. 20): These are not merely workers but skilled artisans empowered by יהוה. The root חרשׁ can also mean “to engrave” or “to devise,” suggesting divine creative power to reshape reality.

Compare & Contrast

• The opening call to repentance (v. 3) uses the Hebrew שׁוּבוּ (shuvu) rather than the more common נחם (nacham). This choice emphasizes physical reorientation rather than mere emotional regret, demanding concrete action rather than just feeling sorry.
• The vision’s “man riding on a red horse” (v. 8) employs אִישׁ (ish) rather than אָדָם (adam), suggesting a figure of authority and importance rather than just any human being. This subtle distinction supports the traditional interpretation of this rider as the Angel of יהוה.
• The phrase “walking to and fro through the earth” (v. 10) uses the Hebrew מִתְהַלֵּךְ (mithalekh), the same term used for God’s presence in the Garden of Eden, suggesting divine sovereignty rather than mere patrol duty.
• The description of Jerusalem being measured (v. 16) uses קָו (qav) rather than the more common מדד (madad), implying not just measurement but establishing boundaries with divine authority.
• The term “scattered” (v. 19) employs זָרָה (zarah) instead of פּוּץ (puts), emphasizing deliberate divine action in judgment rather than mere dispersion.
• The craftsmen who come to “terrify” the horns (v. 21) uses חרד (charad) rather than the more common ירא (yara), suggesting active intimidation rather than mere fear-inducing presence.
• The promise that יהוה will return to Jerusalem (v. 16) uses שַׁבְתִּי (shavti), creating a powerful wordplay with the opening call to repentance (שׁוּבוּ), suggesting that God’s return mirrors His people’s repentance.

Zechariah 1 Unique Insights

The night visions of Zechariah introduce a new form of prophetic revelation in Scripture. Unlike earlier prophets who primarily received direct divine speech, Zechariah’s visions involve complex symbolism and angelic interpretation, establishing a pattern that would influence later apocalyptic literature including Daniel and Revelation. The myrtle trees being specifically located “in the deep” (במצלה) has fascinating implications – ancient Jewish commentators saw this as representing Israel’s current state of exile (the deep) while still remaining יהוה’s chosen people (evergreen myrtles).

The appearance of horses of different colors (v. 8) introduces a motif that would later appear in Zechariah 6 and Revelation 6. However, unlike later appearances where the colors represent judgment, here they represent divine reconnaissance, suggesting that יהוה’s knowledge of earth’s conditions precedes His judgments. The Targum Jonathan interprets these horses as angelic forces responsible for different aspects of divine providence.

The numerology in this chapter is significant from a Jewish perspective. The three calls to repentance (v. 3), four horns and craftsmen (v. 18-21), and the seven eyes mentioned later create a pattern of divine completeness and perfect judgment. The Midrash Rabbah notes that the four horns correspond to the four exiles predicted in Daniel’s visions, while the four craftsmen represent divine agents of restoration.

Rabbi David Kimchi (Radak) makes an fascinating observation about the phrase “יהוה has been very angry” (v. 2) – the Hebrew uses the perfect tense for past anger but the imperfect tense for future comfort, suggesting that while God’s anger is temporary and completed, His comfort is ongoing and eternal.

Zechariah 1 Connections to Yeshua

The central figure of the “angel of יהוה” who intercedes for Jerusalem (v. 12) presents a clear pre-incarnate appearance of the Messiah. This mysterious figure is both distinguished from יהוה (as a messenger) yet speaks with divine authority, perfectly foreshadowing Yeshua’s role as both distinct from and one with the Father (John 10:30).

The promise of יהוה returning to Jerusalem with mercy (v. 16) finds its initial fulfillment in Yeshua’s first coming, particularly His triumphant entry into Jerusalem (Matthew 21:1-11). However, the complete fulfillment awaits His second coming, when He will return to a restored Jerusalem as promised in Zechariah 14:4.

The theme of divine jealousy for Jerusalem (v. 14) points to Yeshua’s zealous cleansing of the Temple (John 2:13-17), demonstrating His role as the ultimate fulfillment of יהוה’s passionate covenant love for His people.

Zechariah 1 Scriptural Echoes

The opening call to repentance echoes similar calls throughout the prophets, particularly Malachi 3:7: “Return to Me, and I will return to you.” This theme of reciprocal relationship between divine and human action appears throughout Scripture.

The vision of horses patrolling the earth finds a parallel in Job 1:7 and 2:2, where Satan roams the earth. However, here the patrol serves divine purposes rather than adversarial ones. The imagery is later picked up in Revelation 6 with the four horsemen.

The promise of prosperity for Jerusalem (v. 17) connects with numerous prophetic passages about the restoration of Zion, particularly Isaiah 51:3 and Jeremiah 33:9. These promises find their ultimate fulfillment in the New Jerusalem described in Revelation 21.

The four horns and craftsmen parallel Daniel’s visions of four kingdoms (Daniel 2, 7), representing the complete cycle of gentile dominion over Israel until the Messianic age.

Zechariah 1 Devotional

This chapter challenges us to examine our own response to God’s call for genuine repentance. Just as Israel was called to “return” to יהוה, we too must regularly evaluate whether we’re merely going through religious motions or truly reorienting our entire lives toward Him. The repeated phrase “Return to Me” reminds us that genuine repentance is always met with divine grace.

The vision of the horsemen among the myrtle trees offers profound comfort – even in our deepest valleys (represented by the deep where the myrtle trees stood), יהוה is actively working. Just as He was watching over Israel in their post-exilic struggles, He watches over us in our challenging seasons. This should encourage us to trust His timing and sovereignty even when circumstances appear bleak.

Consider the craftsmen who came to throw down the horns – God always has a solution for every obstacle we face. These craftsmen remind us that יהוה not only sees our problems but actively works to resolve them, often in ways we couldn’t have imagined. What “horns” are you facing today that need to be confronted by divine craftsmanship?

Did You Know

• The name Zechariah was one of the most common names in ancient Israel, with 29 different individuals bearing this name in the Old Testament. This prophet Zechariah was both a priest and a prophet, making him especially qualified to receive visions about the Temple’s restoration.
• The dating formula used in verse 1 (eighth month of Darius’s second year) corresponds to October/November 520 BCE, making this prophecy’s timing incredibly precise by ancient standards.
• The myrtle trees mentioned in the vision were particularly significant because they were used in the celebration of Sukkot (Feast of Tabernacles), suggesting a connection to future restoration and God’s dwelling with His people.
• The phrase “angel who talked with me” appears 23 times in Zechariah, more than any other book in the Bible, establishing a pattern of angelic interpretation that would influence later apocalyptic literature.
• The four horns mentioned in verse 18 were interpreted by many early Jewish commentators as representing the same four kingdoms mentioned in Daniel’s visions: Babylon, Persia, Greece, and Rome.
• The Hebrew word for “craftsmen” (חָרָשִׁים) could also refer to engravers, suggesting these figures weren’t just destroying the horns but reshaping reality according to divine plans.
• Archaeological discoveries have confirmed that many Jews chose to remain in Babylon rather than return to Jerusalem, providing context for why such strong encouragement to rebuild was necessary.
• The reference to יהוה being “jealous for Jerusalem” uses the same Hebrew root (קנא) as the term used in the Ten Commandments when God describes Himself as a “jealous God.”
• The measuring line mentioned in verse 16 uses terminology that exactly matches construction tools found in archaeological sites from the Persian period.
• The seventy years mentioned in verse 12 corresponds precisely to the period between the destruction of the First Temple (586 BCE) and the completion of the Second Temple (516 BCE).