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Exegetical and Hermeneutical Commentary of Zechariah 14:4

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And his feet shall stand in that day upon the mount of Olives, which [is] before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, [and there shall be] a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

4. the mount of Olives ] Comp. Act 1:12. “The mount of Olives is the central eminence of a line of hills, of rather more than a mile in length, overhanging the city, from which it is separated only by the narrow bed of the valley of the Brook of Cedron. It rises 187 feet above mount Zion, 295 above mount Moriah, 443 above Gethsemane, and lies between the city and the wilderness toward the Dead Sea.” Pusey.

a very great valley ] The cleft in the mountain which is to form this valley will run E. and W., and will be caused by the two parts of the divided mountain moving N. and S.

Fuente: The Cambridge Bible for Schools and Colleges

And His feet shall stand in that day upon the mount of Olives – Over against Jerusalem to the east, wherein riseth the Sun of Righteousness. The Mount of Olives is the central eminence of a line of hills, of rather more than a mile in length, overhanging the city, from which it is separated only by the narrow bed of the valley of the brook Cedron. It rises 187 feet above Mount Zion, 295 feet above Mount Moriah, 443 feet above Gethsemane, and lies between the city and the wilderness toward the dead sea: around its northern side, wound the road to Bethany and the Jordan . There, probably, David worshiped 2Sa 15:32; his son, in his decay, profaned it 1Ki 11:7; Josiah desecrated his desecrations 2Ki 23:13; there upon the mountain, which is on the east side of the city, the glory of the Lord stood, when it had gone up from the midst of the city Eze 11:23; it united the greatest glory of the Lord on earth, His Ascension, with its deepest sorrow, in Gethsemane. Since the Angel said, This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven Act 1:11, the old traditional opinion is not improbable, that our Lord shall come again to judge the earth, where He left the earth, near the place of His Agony and Crucifixion for us. So shall the Feet of God literally, stand upon the Mount of Olives. Elsewhere it may be that the Feet of the uncircumscribed and simple God are to be understood not materially, but that the loving and fixed assistance of His power is expressed by that name (Dionysius).

Which is true, or whether, according to an old opinion, the last act of antichrist shall be an attempt to imitate the Ascension of Christ (as the first antichrist Simon Magus was said to have met his death in some attempt to fly) and be destroyed by His Coming there, the event must show.

And the Mount of Olives shall cleave – (be cleft) in (from) the midst thereof toward the east and toward the west that is, the cleft shall be east and west, so as to form a very great valley through it – from Jerusalem toward the Jordan eastward; and this shall be, in that half of the mountain shall remove northward, and half thereof southward. If this be literal, it is to form an actual way of escape from Jerusalem; if figurative, it symbolizes how that which would be the greatest hindrance to escape, the mountain which was higher than the city, blocking, as it were, the way, should itself afford the way of escape; as Zechariah speaks, O great mountain, before Zerubbabel thou shalt become a plain Zec 4:7; and Isaiah, Every valley shall be exalted and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough places plain Is. Isa 40:4; that is, every obstacle should be removed.

Fuente: Albert Barnes’ Notes on the Bible

Zec 14:4-5

And His feet shall stand in that day upon the Mount of Olives

God in relation to a suffering world

The men in Jerusalem were in great suffering and imminent peril, and here is a figurative representation of the Almighty in relation to them.

I. He observes their terrible condition. And His feet shall stand in that day on the Mount of Olives, which is before Jerusalem on the east. The idea suggested here is that God observes men in all their calamities and dangers. His eye is on them. This is especially the ease with His people. We are assured that His eye is ever upon the righteous; Job said, He knoweth the way I take.

1. He sees what we have to endure.

2. He sees how we behave ourselves in our condition, whether under our afflictions we are trustful, patient, and submissive or otherwise; whether in our perils we are making an effort to escape. Thou compassest my path and my lying down, and art acquainted with all my ways.

II. He makes a way for their deliverance. And the Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley. These verses, says Dr. Henderson, convey, in language of the most beautiful poetical imagery, the assurance of the effectual means of escape that should be provided for the truly pious. We accordingly learn from Eusebius that on the breaking out of the Jewish war the Christian Church at Jerusalem, in obedience to the warning of our Saviour (Mat 24:16) fled to Pella, a city beyond Jordan, where they lived in safety. As the Mount of Olives lay in their way, it is represented as cleaving into two halves, in order to make a passage for them. It is not necessary to suppose that the Mount of Olives was thus riven asunder. The idea is, that the obstruction to their escape, though formidable as a mountain, should be removed. The Almighty would give them every facility to escape to the refuge. This He does for our suffering race. He makes a way for their escape, from guilt, ignorance, and misery, which has been blocked up by mountains of difficulties.

III. He provided a refuge for their safety.

1. The scene of refuge, Azal. An unknown place. Some spot to secure them from danger.

2. The impulse of flight.

3. The necessity for the flight.

The Lord thy God shall come. In some great manifestation of His power. Conclusion. How thankful we should be to know that God has not deserted humanity in its sins and sorrows. (Homilist.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 4. And his feet shall stand] He shall appear in full possession of the place, as a mighty conqueror.

And the mount of Olives shall cleave] God shall display his miraculous power as fully in the final restoration of the Jews, as he did when he divided the Red Sea that their forefathers might pass through dry-shod. Some refer this to the destruction of the city by the Romans. It was on the mount of Olives that Titus posted his army to batter Jerusalem. Here the tenth legion that came to him from Jericho was placed. JOSEPH. De Bello, lib. vi. c. 3. It was from this mountain that our Lord beheld Jerusalem, and predicted its future destruction, Lu 19:41, with Mt 24:23; and it was from this mountain that he ascended to heaven, (Ac 1:12,) utterly leaving an ungrateful and condemned city.

And half of the mountain shall remove] I really think that these words refer to the lines of circumvallation, to intrenchments, redoubts, c., which the Romans made while carrying on the siege of this city and particularly the lines or trenches which the army made on Mount Olivet itself.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Zec 14:3, the Lord is said to dome forth to fight for his people, this 4th verse tells us where he will take his post, or make a stand, viz. on Mount Olivet, which for its situation, in its height, and nearness to Jerusalem and the temple, might appear a convenient post for succours to post themselves on. God (speaking after the manner of men) promiseth succours to his church, and assureth her of his nearness to her, and of the prospect he hath over all that is about her, or in her; that she might be encouraged to wait on God, who is so near to her.

Before Jerusalem on the east; a geographical description of the situation of this mountain with respect to Jerusalem.

Shall cleave in the midst thereof; as if it were sensible of the majesty of God, who stands upon it: this cleaves, Sinai melted, at the presence of the God of the whole earth.

A very great valley; the consequent of this dividing of the mountain, a mighty valley appears running straight from east to west; so there should be plain and easy access from the place of the feet of the Lord unto Jerusalem.

Half of the mountain shall remove toward the north, and half of it toward the south; as if it knew how to comply with the design of God, and withdraw on each hand far enough out of the way, and be no hinderance to the intended relief of the church. So I judge (if these things were not by vision represented to the prophet, which I will not avow, though I may think so) the prophet doth parabolically set forth the future preservation and deliverance of the church of Christ: and suppose we then what wonderful effects the presence of God wrought of old whenever he appeared to rescue his people; how mountains fled, or melted, or sunk into plains, or, as here is said, divided, and made a deep and large valley, i.e. how every obstacle removed, that the relief might be sure and easy; so shall it be with the church of Christ, the gospel Jerusalem, in all times of its troubles; and though Jewish Jerusalem, that ancient city, be ruined, never to be built, yet a more excellent city, the Christian Jerusalem, shall be built, guarded, rescued, and never ruined; for the feet of the Lord shall stand so near to her, as Olivet to Jerusalem, and the way plain and easy before him on purpose to save her. In this manner I understand somewhat of the text, but I cannot suit it with particular accommodation of the events here mentioned, if I look on it as a prediction of what shall be done according to the letter, or be matter of history. Nor do I meet with any that do tell me any such thing hath been done between the time of Zechariahs prophesying and Titus wasting and sacking Jerusalem, nor shall any such thing ever be if material Jerusalem never be built.

Fuente: English Annotations on the Holy Bible by Matthew Poole

4. The object of the cleaving ofthe mount in two by a fissure or valley (a prolongation of the valleyof Jehoshaphat, and extending from Jerusalem on the west towardsJordan, eastward) is to open a way of escape to the besieged (compareJoe 3:12; Joe 3:14).Half the divided mount is thereby forced northward, half southward;the valley running between. The place of His departure at Hisascension shall be the place of His return: and the “manner”of His return also shall be similar (Ac1:11). He shall probably “come from the east” (Mt24:27). He so made His triumphal entry into the city from theMount of Olives from the east (Mt21:1-10). This was the scene of His agony: so it shall be thescene of His glory. Compare Eze 11:23;Eze 43:2, “from the way ofthe east.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And his feet shall stand in that day upon the mount of Olives,…. Where he often was in the days of his flesh, and from whence he ascended to heaven, Lu 21:37 but here he did not appear at the time of the destruction of Jerusalem; wherefore this must refer to a time to come; and seeing it is certain that he will stand in the latter day on the earth, at the time of the resurrection, and will come down from heaven in like manner as he went up; it seems very probable that he will descend upon that very spot of ground from whence he ascended, Job 19:25. The Jews, e have a notion, that, at the general resurrection of the dead, the mount of Olives will cleave asunder, and those of their nation, who have been buried in other countries, will be rolled through the caverns of the earth, and come out from under that mountain. This is what they call “gilgul hammetim”, the rolling of the dead; and “gilgul hammechiloth”, the rolling through the caverns. So they say in the Targum of So 8:5.

“when the dead shall live, the mount of Olives shall be cleaved asunder, and all the dead of Israel shall come out from under it; yea, even the righteous, which die in captivity, shall pass through subterraneous caverns, and come from under the mount of Olives.”

This is sometimes f represented as very painful to the righteous; but another writer g removes this objection by observing, that at the time of the rolling through the caverns of the earth, we may say that this rolling will be of no other than of the bone “luz”, out of which the whole body will spring; so that this business of rolling will be easy and without pain; but they are not all agreed about the thing itself: Kimchi says h,

“there is a division in the words of our Rabbins, concerning the dead without the land (i.e. of Israel); some of them say that those without the land shall come up out of their graves; and others say they shall come out of their graves to the land of Israel by rolling, and by the way of the caverns; but this verse Eze 37:12 proves that those without the land shall live, as the dead of the land of Israel; for it says, “I will open your graves, and cause you to come up out of your graves”; and after that, “and I will bring you into the land of Israel”.”

Which is before Jerusalem on the east; a sabbath day’s journey from it, about a mile, Ac 1:12:

and the mount of Olives shall cleave in the midst thereof toward the east and toward the west; [and there shall be] a very great valley, and half of the mountain shall remove toward the north, and half of it toward the south; and this valley will be made by cleaving and removing the mountain in this manner, to hold the dead together when raised; and this is thought by some to be the same with the valley of Jehoshaphat, called the valley of decision, into which the Heathen, being awakened and raised, will be brought and judged, Joe 3:2.

e Targum in Cant. viii. 5. f T. Bab. Cetubot, fol. 111. 1. g Judah Zabarah apud Pocock. Not. Miscell. p. 119. h Pirush in Ezek. xxxvii. 12.

Fuente: John Gill’s Exposition of the Entire Bible

The Visible Return Of Christ In Glory

Verses 4-7:

Physical Changes To Be In Palestine

Verse 4 announces that the feet of the Lord, the body of that same Jesus who went away, Act 1:9-11, shall stand on the mount of Olives, from which He ascended into heaven, the mount which is east of Jerusalem, Eze 11:13; Eze 43:2. The mount will then cleave or open in the midst, with an earthquake; Extending or prolonging the valley of Jehosaphat, scene of the battle, extending from the west side of Jerusalem to the Jordan River to the east, Joe 3:2; Joe 3:12; Joe 3:14. Half the mount of Olives will be forced south and half north in the fissure of the earth, Psa 68:8; Nah 1:5. He shall come from the east, the due source of light, as the lightning cometh out of the east, so shall He come out of the east, Mat 24:27. As He made His triumphal march into Jerusalem, to suffer agony from the east, so shall He come in His power and great glory, Mat 21:1-10; Eze 11:23; Eze 43:2. It will be an escape route for the people.

Verse 5 instructs the remnant that they shall flee to the valley, or through the valley of the mountains, Zion and Moriah, which shall reach to Azai, 2Sa 2:29. This is the way of escape the Lord shall, prepare for the remnant of Jerusalem in that day of battle. The name Azai is the name of a place near a gate east of the city, at which point Jerusalem’s remnant could enter the valley for escape. They of the remnant are told that they shall flee, run for their lives, as they ran from an earthquake in the days of Uzziah, king of Judah, mentioned Amo 1:1; Isa 6:1. Zechariah then announces that the “Lord my God” will come, and all the saints with Him, and Holy angels, Joe 3:11; 2Th 1:10; Luk 21:28; Isa 25:9; With holy angels escorting the King of glory to His throne in Jerusalem, Mat 24:30-31; Jud 1:14; 1Co 15:23; 1Th 3:13; 1Th 4:14; Deu 33:2-3; Act 7:23; Gal 3:19; Heb 2:2.

Verse 6 announces that in that day it shall come to be that the light shall be neither clear nor dark, or different degree of light and darkness, in different places, as it is today. The idea is that all shall neither be sorrow nor gladness in the hour of the dying battle of Armageddon, but a mingling of the two, Job 31:26. The sun, moon, and stars then become blood, lose their brightness, Mat 24:29.

Verse 7 concludes that it (the condition) shall be one day, a different day, a unique day from all former days, known to the Lord, neither normal day nor normal night, but one continual day, when the sun and moon have burned away, Son 6:9; Jer 30:7; It is the dawning of the new millennial day, Rev 20:3-7. Since it is known only to the Lord, man’s curiosity should not be stirred too much in speculation about it, Mat 24:36. The full light of the glory hour descends only after the Lord Jesus sits down upon David’s throne, Psalms 9; Psalms 11; Psa 112:4; Isa 30:26; Isa 60:19-20.

Fuente: Garner-Howes Baptist Commentary

He continues the same subject, that God’s power would be then conspicuous in putting enemies to flight. He indeed illustrates here his discourse by figurative expressions, as though he wished to bring the Jews to see the scene itself; for the object of the personification is no other but that the faithful might set God before them as it were in a visible form; and thus he confirms their faith, as indeed it was necessary; for as we are dull and entangled in earthly thoughts, our minds can hardly rise up to heaven, though the Lord with a clear voice invites us to himself. The Prophet then, in order to aid our weakness, adds a vivid representation, as though God stood before their eyes.

Stand, he says, shall his feet on the mount of Olives. He does not here promise a miracle, such as even the ignorant might conceive to be literal; nor does he do this in what follows, when he says, The mount shall be rent, and half of it shall thorn to the east and half to the west (180) This has never happened, that mount has never been rent: but as the Prophet could not, under those grievous trials, which might have overwhelmed the minds of the godly a hundred times, have extolled the power of God as much as the exigency of the case required without employing a highly figurative language, he therefore accommodates himself, as I have said, to the capacity of our flesh.

The import of the whole is, — that God’s power would be so remarkable in the deliverance of his Church, as though God manifested himself in a visible form and reviewed the battle from the top of the mountain, and gave orders how everything was to be done.

He says first, Stand shall his feet on the mount of Olives. Why does he not rather say, “In the city itself?” Even because he meant by this mode of speaking to show, that God would watch, that he might see what would be necessary for the deliverance of his Church. All these things, I know, are explained allegorically, — that Christ appeared on the mount of Olives, when he ascended into heaven, and also, that the mount was divided, that it might be passable, and that the apostles might proceed into the various parts of the world, in order that they might assail all the nations: but these are refinements, which, though they please many, have yet nothing solid in them, when they are by any one properly considered. I then take a simpler view of what the Prophet says, — that God’s hand would be sufficiently conspicuous, whenever his purpose was to aid his miserable and afflicted Church.

The same view is to be taken of what follows, that a great valley would be in the middle, for the rent would be one half towards the north and the other half towards the south. It is the same thing as though he had said, that Jerusalem was as it were concealed under that mountain, so that it was hid, but that afterwards it would be on an elevated place, as it is said elsewhere, “Elevated shall be the mountain of the Lord,” say both Isaiah and Micah, “above all mountains.” (Isa 2:2; Mic 4:1.) That hill, we know, was small; and yet Isaiah and Micah promise such a height as will surpass almost the very clouds. What does this mean? Even that the glory of the God of Jerusalem will be so great, that his temple will be visible above all other heights. So also in this place, Rent, he says, shall be the mount of Olives, so that Jerusalem may not be as before in a shaded valley, and have only a small hill on one side, but that it may be seen far and wide, so that all nations may behold it. This, as I think, is what the Prophet simply means. But those who delight in allegories must seek them from others. It now follows —

(180) “This sign,” [God’s feet standing on the mount,] says Kimchi, “is a type of the clearing of the Gentiles who came against Jerusalem, and who shall fall scattered about.” The Targum gives this paraphrase, “He shall be revealed in his power.” “The rending,” says Drusius, “signifies the flight of the nations, who, on finding God fighting against them, shall flee away in all directions: so that the mountain on which the besiegers fixed their camp shall seem as though divided into parts.”

Theodoret’s language is to the same purpose; he regarded the mountain as symbolic of the enemies assembled against the city — [ ὄρος καλει τήν φάλαγγα των πολεμίων ], etc.

Marckius’ s view of the text is as follows: This mountain rendered access on the east to the city and temple difficult, and intercepted the morning light and the flowing of waters in that direction, both which are referred to afterwards in verse 7 and 8. God’s descent on this mountain was a sign of his great displeasure with that nation, and the rending of the mountain was emblematic of a way being made open for the gospel to spread throughout the world. And he regarded the Lord’s coming in the next verse as his coming in the ministration of the gospel to render it successful through the world by means of his saints, his apostles, and ministers. — Ed.

Fuente: Calvin’s Complete Commentary

IN THAT DAY (10) . . . Zec. 14:4-5

RV . . . And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east; and the mount of Olives shall be cleft in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee by the valley of my mountains; for the valley of the mountains shall reach unto Azel; yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah; and Jehovah my God shall come, and all the holy ones with thee.
LXX . . . And his feet shall stand in that day on the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave asunder, half of it toward the east and the west, a very great division; and half the mountain shall lean to the north, and half of it to the south. And the valley of my mountains shall be closed up, and the valley of the mountains shall be joined on to Jasod, and shall be blocked up as it was blocked up in the days of the earthquake, in the days of Ozias king of Juda; and the Lord my God shall come, and all the saints with him.

COMMENTS

This is one of the most difficult of all prophetic predictions. It has called forth some of the most ludicrous explanations ever offered as interpretation of Scripture. A nationally known television evangelist tells a wild story in which a large motel chain, investigating the possibility of building on the Mount of Olives, found a fault in the mountain of such extent that it could not support such a building. Just how preposterous this is is obvious to anyone who has visited the holy land and has seen the huge buildings which do stand on Olivet! Near the summit is the church of the Pater, Noster. Just to the south a few hundred yards is the luxurious Intercontinental Hotel. South of the Intercontinental is another hotel, the Panorama, and not far away a mosque has recently been erected.

If the Mount of Olives is to literally split at the coming of Jesus, it will not be because of any fault in the eatth, but because of the power of God!
The Mount of Olives is the predominant peak of a line of hills which begins just less than a mile east of Jerusalem and ranges north and south about a mile. Between the Mount of Olives, on the slopes of which the Garden of Gethsemane, a sabbath days journey (7/8 of a mile) from the city. The mountain is separated from Jerusalem by the Kidron Valley. It stands some 295 feet higher than Mount Moriah, the site of the temple.
To the east of the Mount of Olives lies the Judean wilderness. On a clear day one can stand on the mountains top and view the Dead Sea in the distance. The road to Bethany winds round the north, beyond which lies Mount Scopus.

It seems likely that Jesus ascended to Heaven from the slopes of Olivet. (Act. 1:11), though such is not specifically stated. Others believe He ascended from a hill in Galilee. (cp. Mar. 16:19, etc.) Upon this assumption, some have seen Zec. 14:4 as a prediction that He will return to the very spot from which He departed.

The statement that the Mount of Olives will cleave when the Lord stands upon it has given rise, as we have seen, to all sorts of speculations. What is described is the division, east and west, of the mountain resulting in the formation of a very great valley. If such were to happen literally, the city of Jerusalem would be much more accessible from the east.

(Zec. 14:5) Such a valley would also form a way of easy escape from the city. Zechariah pictures the inhabitants of Jerusalem fleeing down the newly-formed valley between the northern and southern extremities of the then divided Mount of Olives. In verse three he has said that Jehovah will fight as in the day of battle. As He separated the Red Sea to allow the Jews to escape from Pharaohs chariots, He will then separate the mountain to allow those in Jerusalem to escape from the assembled nations.

Azel has not been identified by archeologists. Many have speculated as to its location, but none have offered any real help.
Two hundred years before Zechariah, in the days of king Uzziah, a severe earthquake had caused many to flee Jerusalem. The prophet sees the exodus following the division of the Mount of Olives as similar to that historic event.

The Lord is next pictured as coming in company with all the saints. This prediction is reminiscent of one made in Jud. 1:14. And to these also Enoch, the seventh from Adam, prophesied, saying, Behold, the Lord came with ten thousands of his holy ones . . . It is also quite similar to Johns description of Christs coming in Rev. 1:7, Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him; and all the tribes of the earth shall mourn over him. Jesus Himself predicted in Mat. 24:30, . . . and then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming on the clouds of heaven with power and great glory.

Such descriptions of the Lord in Scripture are always in association with Christs second coming. It is therefore unlikely that what Zechariah is presenting here is, as some have suggested, a metaphorical description of the preaching of the gospel and the escape of some Jews by accepting it in 30 A.D.

Chapter XLIIQuestions

In the Second Day

Chapter fourteen deals almost exclusively with _________________.

Eschatology may be defined simply as _________________.

Do scholars generally agree on the meaning of this chapter?

Discuss the two extreme views of pre and post millenialists in regard to Zechariah fourteen.

One can never be _________________ and be dogmatic about eschatology, especially when it is written in apocalyptic form.

In the study of eschatology we are deprived of a very useful tool in the interpretation of prophecy in general. What is that tool?

Review the meaning of a day of Jehovah in chapter forty-one.

In the day of Jehovah described in Zechariah fourteen the ______________ of Jerusalem is to be divided in her midst.

Half the population of Jerusalem is to be _________________.

10.

Why does the Roman occupation of Jerusalem not fit the description here?

11.

List the events of Zechariah

In that day (10)

In that day (11)

In that day (12)

In that day (13)

In that day (14)

In that day (15)

In that day (16)

12.

Describe the present setting of the Mount of Olives.

13.

The division of the Mount of Olives would provide an easy ___________________.

14.

The events here are compared to an historic earthquake in the days of ___________________.

15.

The description of the Lord in company with all the saints always refers to ___________________.

16.

What other prophets described the day of the Lord in terms similar to those used here by Zechariah?

17.

Peter saw at least the beginning of the fulfillment of a similar prediction by Joel in ___________________.

18.

God has always been king over the whole earth. In the end He will be ___________________.

19.

Locate Geba and Rimmon.

20.

What other topographical alterations accompany the splitting of the Mount of Olives?

21.

Who will be safe during these cataclysmic events?

22.

Describe the plague which is to come upon those arrayed against Jerusalem.

23.

What is the result of this plague?

24.

What Jewish feast is to be celebrated by all the nations? What is its significance?

25.

What is to be the consequence if any nation fails to keep the feast?

26.

Why is Egypt here singled out for special punishment should she fail to keep the feast?

27.

Finally the inscription _______________ is to be seen on everything in Jerusalem.

28.

Explain the significance of this inscription appearing on such diverse items as altar utensils and cook pots in the home.

29.

Who were the Canaanites?

Fuente: College Press Bible Study Textbook Series

(4) And his feet . . .The language is, of course, figurative.

Shall cleave.Earthquake is commonly represented as an accompaniment of the Lords appearing (Exo. 19:18; Isa. 29:6; Eze. 38:19-20). The Mount of Olives shall be cleft eastward to westward, and its two halves will be removed northward and southward respectively, so that a valley will be formed between them.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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 Amo 1:2); he will come from his heavenly dwelling place (Joe 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 (Exo 19:18; Jdg 5:5; Hab 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 Zec 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, Zec 9:10; Zec 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 (Zec 14:4) prepared as a place of refuge.

The valley of the mountains Literally, of my mountains. This must be the valley of Zec 14:4. The mountains are called by Jehovah my mountains because he made them by stepping upon the Mount of Olives (Zec 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 (Mic 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 Amo 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 Zec 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 (Deu 33:2; Job 5:1).

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

Zec 14:6-7 are not the continuation of Zec 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 Zec 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 Joe 2:2; Joe 2:31; Joe 3:15; compare Isa 13:10; Eze 32:7-8; Mat 24:29; Rev 6:12). There will be no light, because the heavenly lights will vanish.

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

Withdraw themselves (R.V.) They draw in their brightness (Joe 2:10; Joe 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 Zec 14:6-7 is substantially correct. Some consider the two verses a continuation of Zec 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 Zec 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.

Fuente: Whedon’s Commentary on the Old and New Testaments

Zec 14:4. And his feet shall stand, &c. Calmet thinks, that by this cleaving of the mount of Olives is meant those incisions which the Romans made in it, to carry matter thence for the siege of the city; not observing that the simile is drawn from things which exceed nature, not from those which happen according to the common course of it. But it is certainly beyond nature, that a mountain should so cleave, as to leave between the parts which are cleft a great valley: it is much more so, that one part of the mountain should remove to the north, the other to the south. Therefore in this place facts and not similes are delivered; and those miracles seem to be foretold which shall happen near Jerusalem at the last return of the Jews. Houbigant. See Eze 11:23. Mount Olivet, we are told by Maundrel, had three tops or eminences, one on the north, one on the south, and one in the middle, whence our blessed Saviour ascended, and where Christians in after times erected a cross, to point out the place of this great transaction.

Fuente: Commentary on the Holy Bible by Thomas Coke

Zec 14:4 And his feet shall stand in that day upon the mount of Olives, which [is] before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, [and there shall be] a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

Ver. 4. And his feet shall stand in that day upon the mount of Olives ] That is, he shall so put forth his power for the defence of his people, as if he did visibly appear among them, and beheld the fight from the top of a mountain; like as Xerxes used to pitch his tent on high, and stand looking on his army when in fight, to encourage them, and to send out orders. From this mount it was that God departed, after many former departures, from Jerusalem, Eze 11:23 . And what wonder, when as Har Hamischa, the mount of unction, was become Har Hamaschith, the mount of corruption, 2Ki 23:13 ? the bold Jews having set up their idol in this mount Olivet, even in the sight of the Lord; so that he never looked out of the sanctuary but he beheld the vile hill of abominations. From this mount it was that our Lord Christ ascended into heaven, Act 1:11-12 . There he was apprehended by the Jews, Joh 18:1 Mat 26:30 ; there therefore it is prophesied that he shall stand against them by the Romans, say some, out of Joseph. B. J. vi. 3, and that when these things should come to pass the Jews might know that their utter destruction was near at hand. So God showed unto the Ninevites on what side their city should be taken; and what at that time should be the power and the attempts of the enemy against them, Nah 2:1-13 ; Nah 3:1-19 , and yet neither of these repented for all this. Others, more probably, hold that here is promised such a powerful presence of God for the relief of his people as shall far exceed the glory that appeared the promulgation of the law, when the mouutains skipped like rams, and the little hills like lambs, Psa 114:6 ; so terrible also was the sight, that Moses said, “I exceedingly fear and quake,” Heb 12:21 . I also see and tremble at the resemblance (said a holy man) between that giving of the law and the requiring of it at the last day. In the one mount Sinai only was on a flame; all the world shall be so in the other. To the one Moses (that climbed up that hill, and alone saw it) says, “God came with ten thousand of his saints”; in the other, thousand thousands shall minister to him, and ten thousand thousands shall stand before him. Hereunto some refer that obscure passage in the next verse, “The Lord my God shall come and all the saints with thee,” and that at the day of judgment Christ shall descend with all his angels into mount Olivet, which hangs over the valley of Jehoshaphat, that there he may plead with all nations, for his people, and for his heritage Israel, whom they have scattered, and parted their land, Joe 3:2 . Further they say, that mount Olivet shall then be shaken with a very great earthquake; so that it shall cleave in the midst, and leave a very great valley; it shall enlarge the valley of Jehoshaphat, that it may be able to receive those that are there to be judged by Christ. Thus Lessius, Sa, a Costa, a Lapide, who also citeth for his purpose, Clemens Remarius, lib. vii. Constit. Ap. cap. 33, speaking thus, Mons ipse Oliveti gloriae venientis cedet et in quatuor partes dissectus longissime diffugiet, ut tribunali iudicis theatrum totius orbis assistat, i.e. Mount Olivet shall give place to the glory of Christ when he cometh; and being cleft into four parts, it shall fly far asunder, to the end that the theatre of the whole world may stand before the tribunal of the judge. Thus he, and surely the following Zec 14:6-8 , &c., seem to favour this interpretation, and to have relation to the last day. But in prophecies not yet fulfilled, as this may be one, it is better and more sure to expect and stay for the explication by the event than to give it without any certain ground.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

upon the mount of Olives. This precludes the possibility of any reference to what is past. No amount of “poetical imagery” can rob this plain statement of the yet future literal interpretation of this prophecy.

valley. Between the northern and southern half of Olivet. See App-88.

Fuente: Companion Bible Notes, Appendices and Graphics

Zec 14:4-5

IN THAT DAY (10) . . . Zec 14:4-5

If the Mount of Olives is to literally split at the coming of Jesus, it will not be because of any fault in the eatth, but because of the power of God!

The Mount of Olives is the predominant peak of a line of hills which begins just less than a mile east of Jerusalem and ranges north and south about a mile. Between the Mount of Olives, on the slopes of which the Garden of Gethsemane, a sabbath days journey (7/8 of a mile) from the city. The mountain is separated from Jerusalem by the Kidron Valley. It stands some 295 feet higher than Mount Moriah, the site of the temple.

To the east of the Mount of Olives lies the Judean wilderness. On a clear day one can stand on the mountains top and view the Dead Sea in the distance. The road to Bethany winds round the north, beyond which lies Mount Scopus.

It seems likely that Jesus ascended to Heaven from the slopes of Olivet. (Act 1:11), though such is not specifically stated. Others believe He ascended from a hill in Galilee. (cp. Mar 16:19, etc.) Upon this assumption, some have seen Zec 14:4 as a prediction that He will return to the very spot from which He departed.

Zerr: Zec 14:4. The mount of Olives was a small but very Important spot in Biblical times, especially in the days of Christ, It was from that place that He ascended to heaven in sight of some of the disciples. He will come back at the last day In person but in spiritual form. He will not come literally in the meantime, but will come spiritually when he sends the Holy Spirit to set up the church. In that sense he will stand upon the mount of Olives. Of course the reader should bear in mind that the future tense of this language is used because at the time of this writing the church was in the future. A valley can be formed by the two halves of a mountain and such a valley would provide a place of security for a mansion.

(Zec 14:5) Such a valley would also form a way of easy escape from the city. Zechariah pictures the inhabitants of Jerusalem fleeing down the newly-formed valley between the northern and southern extremities of the then divided Mount of Olives. In Zec 14:3 he has said that Jehovah will fight as in the day of battle. As He separated the Red Sea to allow the Jews to escape from Pharaohs chariots, He will then separate the mountain to allow those in Jerusalem to escape from the assembled nations.

Zerr: Zec 14:5. This verse is figurative and refers to the same commotions indicated in the first part of the chapter. The reason for referring to the earthquake in the days of Uzziah is only as an Illustration. The history of this earthquake is quoted in connection with the comments on Amo 1:1. The upheaval that was caused bv the introduction of the Gospel was likened to the material one described in this note.

Azel has not been identified by archeologists. Many have speculated as to its location, but none have offered any real help.

Two hundred years before Zechariah, in the days of king Uzziah, a severe earthquake had caused many to flee Jerusalem. The prophet sees the exodus following the division of the Mount of Olives as similar to that historic event.

The Lord is next pictured as coming in company with all the saints. This prediction is reminiscent of one made in Jud 1:14. And to these also Enoch, the seventh from Adam, prophesied, saying, Behold, the Lord came with ten thousands of his holy ones . . . It is also quite similar to Johns description of Christs coming in Rev 1:7, Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him; and all the tribes of the earth shall mourn over him. Jesus Himself predicted in Mat 24:30, . . . and then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming on the clouds of heaven with power and great glory.

Questions

In the Second Day

1. Chapter fourteen deals almost exclusively with _________________.

2. Eschatology may be defined simply as _________________.

3. Do scholars generally agree on the meaning of this chapter?

4. Discuss the two extreme views of pre and post millenialists in regard to Zechariah fourteen.

5. One can never be _________________ and be dogmatic about eschatology, especially when it is written in apocalyptic form.

6. In the study of eschatology we are deprived of a very useful tool in the interpretation of prophecy in general. What is that tool?

7. Review the meaning of a day of Jehovah in chapter forty-one.

8. In the day of Jehovah described in Zechariah fourteen the ______________ of Jerusalem is to be divided in her midst.

9. Half the population of Jerusalem is to be _________________.

10. Why does the Roman occupation of Jerusalem not fit the description here?

11. List the events of Zechariah

a. In that day (10)

b. In that day (11)

c. In that day (12)

d. In that day (13)

e. In that day (14)

f. In that day (15)

g. In that day (16)

12. Describe the present setting of the Mount of Olives.

13. The division of the Mount of Olives would provide an easy ___________________.

14. The events here are compared to an historic earthquake in the days of ___________________.

15. The description of the Lord in company with all the saints always refers to ___________________.

16. What other prophets described the day of the Lord in terms similar to those used here by Zechariah?

17. Peter saw at least the beginning of the fulfillment of a similar prediction by Joel in ___________________.

18. God has always been king over the whole earth. In the end He will be ___________________.

19. Locate Geba and Rimmon.

20. What other topographical alterations accompany the splitting of the Mount of Olives?

21. Who will be safe during these cataclysmic events?

22. Describe the plague which is to come upon those arrayed against Jerusalem.

23. What is the result of this plague?

24. What Jewish feast is to be celebrated by all the nations? What is its significance?

25. What is to be the consequence if any nation fails to keep the feast?

26. Why is Egypt here singled out for special punishment should she fail to keep the feast?

27. Finally the inscription _______________ is to be seen on everything in Jerusalem.

28. Explain the significance of this inscription appearing on such diverse items as altar utensils and cook pots in the home.

29. Who were the Canaanites?

Fuente: Old and New Testaments Restoration Commentary

and the mount of Olives

Zec 14:5 implies that the cleavage of the Mount of Olives is due to an earthquake, and this is confirmed by; Isa 29:6; Rev 16:19. In both passages the context, as in Zec 14:1-3 associates the earthquake with the Gentile invasion under the Beast; Dan 7:8; Rev 19:20. Surely, in a land seamed by seismic disturbances it should not be difficult to believe that another earthquake might cleave the little hill called the Mount of Olives. Not one of the associated events of Zechariah 14 occurred at the first coming of Christ, closely associated though He then was with the Mount of Olives.

Fuente: Scofield Reference Bible Notes

his feet: Zec 14:7, Eze 11:23, Eze 43:2, Act 1:11, Act 1:12

cleave: Zec 4:7, Isa 64:1, Isa 64:2, Mic 1:3, Mic 1:4, Nah 1:5, Nah 1:6, Hab 3:6, Mar 11:23

a very: Zec 14:10, Joe 3:12-14

half of the: Eze 47:1-12

Reciprocal: 2Sa 15:30 – the ascent 1Ki 11:7 – the hill Job 9:5 – which overturneth Psa 18:7 – foundations Eze 38:20 – the fishes Hos 2:18 – in that day Joe 3:2 – the valley Zec 12:3 – in that Zec 14:21 – in the Mat 21:1 – the mount Mat 24:7 – famines Mar 11:1 – at the Luk 19:29 – Bethany Luk 21:37 – mount Luk 24:44 – in the prophets

Fuente: The Treasury of Scripture Knowledge

Zec 14:4. The mount of Olives was a small but very Important spot in Biblical times, especially in the days of Christ, It was from that place that He ascended to heaven in sight of some of the disciples. He will come back at the last day In person but in spiritual form. He will not come literally in the meantime, but will come spiritually when he sends the Holy Spirit to set up the church. In that sense he will stand upon the mount of Olives. Of course the reader should bear in mind that the future tense of this language is used because at the time of this writing the church was in the future. A valley can be formed by the two halves of a mountain and such a valley would provide a place of security for a mansion.

Fuente: Combined Bible Commentary

14:4 And his feet shall stand in that day upon the {c} mount of Olives, which [is] before Jerusalem on the east, and the mount of Olives shall cleave in the midst of it toward the east and toward the west, [and there shall be] a very great {d} valley; and half of the mountain shall remove toward the north, and half of it toward the south.

(c) By this manner of speech the Prophet shows God’s power and care over his Church, and how he will as it were by a miracle save it.

(d) So that out of all the parts of the world, they will see Jerusalem, which was before his with this mountain: and this he means of the spiritual Jerusalem the Church.

Fuente: Geneva Bible Notes

In that day Yahweh’s feet, in the person of Messiah (cf. Act 1:9-12; Rev 19:11-16), would stand on the Mount of Olives to the east of Jerusalem (cf. Act 1:11). This is the only place in the Old Testament where this name for this mountain appears (cf. 2Sa 15:30; Eze 11:23). Since people were east oriented in ancient times, Zechariah described this mountain as in front of Jerusalem. The Lord would split this mountain in two (with an earthquake, Zec 14:5) so half of it would fall away to the north and the other half to the south leaving a large east-west valley down the middle (cf. Rev 16:18-19). The earthquake will accompany Antichrist’s invasion of Israel (cf. Dan 7:8; Rev 19:20).

"Words cannot express more plainly the personal, visible, bodily, literal return of the Lord Jesus Christ in power." [Note: Feinberg, "Zechariah," p. 910.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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