King James Version
Zechariah 13
9 verses with commentary
Cleansing from Sin
In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. uncleanness: Heb. separation for uncleanness
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In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. Following chapter 12's prophecy of looking on the pierced one, chapter 13 describes cleansing provision. "In that day" links to Messiah's coming. "A fountain opened" (maqor niphthach) describes flowing spring—not a closed cistern but perpetually flowing source of cleansing. "For sin and for uncleanness" (le-chatat u-le-niddah) covers both moral guilt and ceremonial defilement. This fountain is Christ's blood shed at the cross, cleansing all who come (1 John 1:7; Revelation 1:5). The hymn "There Is a Fountain" draws directly from this verse.
And it shall come to pass in that day, saith the LORD 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.
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And it shall come to pass in that day, saith the LORD 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. Following the promise of cleansing through the fountain (13:1), God now describes comprehensive spiritual purification. The phrase "in that day" (bayom hahu, בַּיּוֹם הַהוּא) links this to Messiah's coming and kingdom. "I will cut off the names of the idols" (akhrit et-shemot ha-atzabim, אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים) promises total eradication of idolatry—not just destroying physical idols but eliminating their very names from memory.
The Hebrew word for idols, atzabim (עֲצַבִּים), literally means "pains" or "sorrows," emphasizing idolatry's destructive nature. Post-exilic Israel indeed largely abandoned physical idolatry (unlike pre-exilic generations), though spiritual idolatry remained. "And also I will cause the prophets and the unclean spirit to pass out of the land" connects false prophecy with demonic influence. The term "unclean spirit" (ruach ha-tumah, רוּחַ הַטֻּמְאָה) contrasts with the Holy Spirit (ruach ha-kodesh, רוּחַ הַקֹּדֶשׁ)—false prophets operate under satanic deception (1 Kings 22:22-23, 1 John 4:1-6).
This dual cleansing—removal of idols and false prophets—addresses both objects of false worship and purveyors of false teaching. The New Testament shows partial fulfillment as the gospel spreads, with ultimate fulfillment in the new creation where nothing unclean enters (Revelation 21:27, 22:15). Christ's ministry included casting out demons and warning against false prophets (Matthew 7:15, 24:11, 24).
The Hebrew word for idols, atzabim (עֲצַבִּים), literally means "pains" or "sorrows," emphasizing idolatry's destructive nature. Post-exilic Israel indeed largely abandoned physical idolatry (unlike pre-exilic generations), though spiritual idolatry remained. "And also I will cause the prophets and the unclean spirit to pass out of the land" connects false prophecy with demonic influence. The term "unclean spirit" (ruach ha-tumah, רוּחַ הַטֻּמְאָה) contrasts with the Holy Spirit (ruach ha-kodesh, רוּחַ הַקֹּדֶשׁ)—false prophets operate under satanic deception (1 Kings 22:22-23, 1 John 4:1-6).
This dual cleansing—removal of idols and false prophets—addresses both objects of false worship and purveyors of false teaching. The New Testament shows partial fulfillment as the gospel spreads, with ultimate fulfillment in the new creation where nothing unclean enters (Revelation 21:27, 22:15). Christ's ministry included casting out demons and warning against false prophets (Matthew 7:15, 24:11, 24).
And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth.
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And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth. This shocking verse describes the severity with which false prophecy will be treated in the purified community. The closest family members—"his father and his mother that begat him"—become the executors of justice, demonstrating that covenant loyalty to God transcends even the strongest human bonds.
The charge is specific: "Thou shalt not live; for thou speakest lies in the name of the LORD" (lo tichyeh ki sheker dibarta be-shem Yahweh, לֹא תִחְיֶה כִּי־שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם יְהוָה). Speaking falsehood while claiming divine authority warrants death penalty according to Deuteronomy 13:1-5 and 18:20. The phrase "thrust him through" (dekaruhu, דְּקָרֻהוּ) uses the same root as 12:10's "pierced" (dakaru), creating verbal connection between the pierced Messiah and judgment on false prophets—Christ suffered the death penalty in our place, bearing the judgment deserved by all who speak against God.
The parents executing judgment shows the community's zero tolerance for false prophecy. This isn't describing literal practice in post-exilic Israel but the eschatological purity of Messiah's kingdom where falsehood cannot coexist with God's presence. Truth will be so valued and deception so abhorred that even family loyalty won't protect false teachers.
The charge is specific: "Thou shalt not live; for thou speakest lies in the name of the LORD" (lo tichyeh ki sheker dibarta be-shem Yahweh, לֹא תִחְיֶה כִּי־שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם יְהוָה). Speaking falsehood while claiming divine authority warrants death penalty according to Deuteronomy 13:1-5 and 18:20. The phrase "thrust him through" (dekaruhu, דְּקָרֻהוּ) uses the same root as 12:10's "pierced" (dakaru), creating verbal connection between the pierced Messiah and judgment on false prophets—Christ suffered the death penalty in our place, bearing the judgment deserved by all who speak against God.
The parents executing judgment shows the community's zero tolerance for false prophecy. This isn't describing literal practice in post-exilic Israel but the eschatological purity of Messiah's kingdom where falsehood cannot coexist with God's presence. Truth will be so valued and deception so abhorred that even family loyalty won't protect false teachers.
And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive: a rough: Heb. a garment of hair deceive: Heb. lie
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And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive. This verse describes the exposure and shame awaiting false prophets. "The prophets shall be ashamed" (yevoshu ha-nevi'im, יֵבֹשׁוּ הַנְּבִיאִים) indicates they will be humiliated when their deceptions are revealed. The phrase "every one of his vision" (ish me-chezono, אִישׁ מֵחֶזְיֹנוֹ) refers to the false visions they claimed were from God—they will be ashamed of these lies.
"Neither shall they wear a rough garment to deceive" (velo yilbeshu aderet se'ar lema'an kachez, וְלֹא־יִלְבְּשׁוּ אַדֶּרֶת שֵׂעָר לְמַעַן כַּחֵשׁ). The "rough garment" or "hairy mantle" (aderet se'ar, אַדֶּרֶת שֵׂעָר) was characteristic prophetic attire worn by Elijah (2 Kings 1:8) and John the Baptist (Matthew 3:4). False prophets adopted this distinctive clothing "to deceive" (lema'an kachez, לְמַעַן כַּחֵשׁ)—using external symbols of prophetic office to lend credibility to their lies. Like modern frauds wearing clerical collars or religious garb to appear authoritative, they manipulated appearance to gain trust.
In the coming day of purification, false prophets will abandon even the pretense of prophetic calling. They'll be so thoroughly exposed and ashamed that they'll deny ever claiming prophetic office. This demonstrates that God's truth will ultimately triumph over all deception—lies cannot withstand the light of divine revelation.
"Neither shall they wear a rough garment to deceive" (velo yilbeshu aderet se'ar lema'an kachez, וְלֹא־יִלְבְּשׁוּ אַדֶּרֶת שֵׂעָר לְמַעַן כַּחֵשׁ). The "rough garment" or "hairy mantle" (aderet se'ar, אַדֶּרֶת שֵׂעָר) was characteristic prophetic attire worn by Elijah (2 Kings 1:8) and John the Baptist (Matthew 3:4). False prophets adopted this distinctive clothing "to deceive" (lema'an kachez, לְמַעַן כַּחֵשׁ)—using external symbols of prophetic office to lend credibility to their lies. Like modern frauds wearing clerical collars or religious garb to appear authoritative, they manipulated appearance to gain trust.
In the coming day of purification, false prophets will abandon even the pretense of prophetic calling. They'll be so thoroughly exposed and ashamed that they'll deny ever claiming prophetic office. This demonstrates that God's truth will ultimately triumph over all deception—lies cannot withstand the light of divine revelation.
But he shall say, I am no prophet, I am an husbandman ; for man taught me to keep cattle from my youth.
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But he shall say, I am no prophet, I am an husbandman; for man taught me to keep cattle from my youth. Continuing from verse 4, this verse describes the false prophet's desperate denial when exposed. "I am no prophet" (lo navi anoki, לֹא נָבִיא אָנֹכִי) is emphatic denial—"I am definitely not a prophet!" The fraudulent teacher, faced with shame and judgment, claims to be merely "an husbandman" (ish oved adamah, אִישׁ עֹבֵד אֲדָמָה), literally "a man working the ground," a farmer.
The phrase "for man taught me to keep cattle from my youth" (ki adam hiqnani mine'uray, כִּי אָדָם הִקְנַנִי מִנְּעֻרָי) invents a cover story—"I've been a farmer since childhood; someone taught me agriculture." The Hebrew verb hiqnani (הִקְנַנִי) means "acquired me" or "taught me," suggesting apprenticeship or servitude. This false prophet fabricates a mundane occupational history to distance himself from prophetic pretensions. He's claiming: "I never had prophetic calling or training—I'm just a simple farmer."
The irony is profound. Amos, a true prophet, genuinely was a herdsman and farmer whom God called (Amos 7:14-15: "I was no prophet, neither was I a prophet's son; but I was an herdman... And the LORD took me"). False prophets now claim the very occupation that true prophet Amos held, but whereas Amos was called by God despite humble origins, these deceivers deny prophetic calling to escape judgment. Truth inverts deception—those who falsely claimed divine authority now falsely deny it.
The phrase "for man taught me to keep cattle from my youth" (ki adam hiqnani mine'uray, כִּי אָדָם הִקְנַנִי מִנְּעֻרָי) invents a cover story—"I've been a farmer since childhood; someone taught me agriculture." The Hebrew verb hiqnani (הִקְנַנִי) means "acquired me" or "taught me," suggesting apprenticeship or servitude. This false prophet fabricates a mundane occupational history to distance himself from prophetic pretensions. He's claiming: "I never had prophetic calling or training—I'm just a simple farmer."
The irony is profound. Amos, a true prophet, genuinely was a herdsman and farmer whom God called (Amos 7:14-15: "I was no prophet, neither was I a prophet's son; but I was an herdman... And the LORD took me"). False prophets now claim the very occupation that true prophet Amos held, but whereas Amos was called by God despite humble origins, these deceivers deny prophetic calling to escape judgment. Truth inverts deception—those who falsely claimed divine authority now falsely deny it.
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.
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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. This enigmatic verse has generated much interpretive discussion. Someone questions the false prophet about "wounds in thine hands" (hammakot ha-eleh bein yadekha, הַמַּכּוֹת הָאֵלֶּה בֵּין יָדֶיךָ), literally "between your hands" or "on your hands." The false prophet answers: "Those with which I was wounded in the house of my friends" (asher hukketi beit me'ahavay, אֲשֶׁר הֻכֵּיתִי בֵּית מְאַהֲבָי).
The immediate context suggests these wounds resulted from discipline or punishment. Verse 3 described parents executing false prophets who persisted; these wounds might be marks from attempted correction or public punishment. Alternatively, some false prophets practiced self-mutilation to appear ecstatic or devoted (1 Kings 18:28), and these scars would expose their fraudulent practices. The phrase "in the house of my friends" could mean either punishment by family/community or wounds self-inflicted during false prophetic rituals among fellow deceivers.
Christian tradition has sometimes seen Messianic typology here—Christ wounded "in the house of his friends" (betrayed by Judas, denied by Peter, abandoned by disciples). However, the immediate context concerns false prophets' shame and exposure, not Messiah's redemptive suffering. If there is typological connection, it's by contrast: false prophets wounded for deception, Christ wounded for our redemption; false prophets shamed and exposed, Christ vindicated and exalted.
The immediate context suggests these wounds resulted from discipline or punishment. Verse 3 described parents executing false prophets who persisted; these wounds might be marks from attempted correction or public punishment. Alternatively, some false prophets practiced self-mutilation to appear ecstatic or devoted (1 Kings 18:28), and these scars would expose their fraudulent practices. The phrase "in the house of my friends" could mean either punishment by family/community or wounds self-inflicted during false prophetic rituals among fellow deceivers.
Christian tradition has sometimes seen Messianic typology here—Christ wounded "in the house of his friends" (betrayed by Judas, denied by Peter, abandoned by disciples). However, the immediate context concerns false prophets' shame and exposure, not Messiah's redemptive suffering. If there is typological connection, it's by contrast: false prophets wounded for deception, Christ wounded for our redemption; false prophets shamed and exposed, Christ vindicated and exalted.
The Shepherd Struck
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
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Prophecy of shepherd struck, sheep scattered: 'Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.' Jesus quotes this predicting His crucifixion and disciples' desertion (Matthew 26:31, Mark 14:27): 'I will smite the shepherd, and the sheep shall be scattered.' The Hebrew 'ish amiti' (man who is My equal/companion) is remarkable—God calls the shepherd 'My equal,' indicating deity. Only Christ qualifies: fully God ('My equal') and fully human ('the man'). God commands the sword against His own shepherd—the Father striking the Son in our place (Isaiah 53:4, 10). The scattering occurred (Mark 14:50), but God's hand turned graciously to 'the little ones' (restoration, John 21).
And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein.
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And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die (וְהָיָה בְכָל־הָאָרֶץ נְאֻם־יְהוָה פִּי־שְׁנַיִם בָּהּ יִכָּרְתוּ יִגְוָעוּ)—sobering prophecy: two-thirds of the population will karat (be cut off) and gava (die/perish). This describes apocalyptic tribulation, likely the 'time of Jacob's trouble' (Jeremiah 30:7) or 'great tribulation' (Matthew 24:21) before Messiah's second coming. But the third shall be left therein—one-third survive as preserved remnant.
This three-way division recalls Ezekiel 5:2-4 where judgment on Jerusalem involved thirds: burned, struck with sword, scattered (with a small remnant preserved). Zechariah's prophecy is eschatological: during final conflicts surrounding Israel, massive casualties occur, but God preserves a remnant for salvation. This isn't arbitrary destruction but covenant discipline purifying Israel for restoration. The remnant theology pervades Scripture—God always preserves a faithful core through judgment (Romans 11:5: "Even so then at this present time also there is a remnant according to the election of grace").
This three-way division recalls Ezekiel 5:2-4 where judgment on Jerusalem involved thirds: burned, struck with sword, scattered (with a small remnant preserved). Zechariah's prophecy is eschatological: during final conflicts surrounding Israel, massive casualties occur, but God preserves a remnant for salvation. This isn't arbitrary destruction but covenant discipline purifying Israel for restoration. The remnant theology pervades Scripture—God always preserves a faithful core through judgment (Romans 11:5: "Even so then at this present time also there is a remnant according to the election of grace").
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 hear them: I will say, It is my people: and they shall say, The LORD is my God.
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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 (וְהֵבֵאתִי אֶת־הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף אֶת־הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת־הַזָּהָב)—the surviving third experiences tzaraph (refining) and bachan (testing/trying). Fire removes impurities from precious metals; suffering purifies faith. This is redemptive discipline, not destructive judgment. They shall call on my name, and I will hear them—purified Israel turns to Yahweh in genuine faith. Qara (call) indicates prayer, covenant appeal.
I will say, It is my people: and they shall say, The LORD is my God (וְאָמַרְתִּי עַמִּי הוּא וְהוּא יֹאמַר יְהוָה אֱלֹהָי)—covenant formula restored (compare Hosea 2:23: "I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God"). This is reconciliation language: God acknowledges them as His people; they acknowledge Him as their God. The relationship broken by sin (Hosea 1:9: "Ye are not my people, and I will not be your God") is renewed. Romans 11:25-27 confirms: after the fullness of Gentiles, "all Israel shall be saved."
I will say, It is my people: and they shall say, The LORD is my God (וְאָמַרְתִּי עַמִּי הוּא וְהוּא יֹאמַר יְהוָה אֱלֹהָי)—covenant formula restored (compare Hosea 2:23: "I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God"). This is reconciliation language: God acknowledges them as His people; they acknowledge Him as their God. The relationship broken by sin (Hosea 1:9: "Ye are not my people, and I will not be your God") is renewed. Romans 11:25-27 confirms: after the fullness of Gentiles, "all Israel shall be saved."