Zekharya 9 | Humble, Riding a Donkey

Introduction to the Second Half of the Book: Many scholars believe that from this chapter until the end of the book, the prophecies belong to a different period, and even to a different prophet. These later prophecies were incorporated into the Book of Zekharya due to their thematic connection of redemption and the rebuilding of Jerusalem. Just as there is scholarly debate about the so-called "Second Yeshayahu," so too has the Book of Zekharya been divided into "First Zekharya" (Chapters 1–8) and "Second Zekharya" (Chapters 9–14). Some have gone even further, subdividing the second part into two sections and proposing the existence of a "Third Zekharya" (Chapters 12–14).

There are various reasons for identifying this section of the book as prophesies from a different era:
Change in Style: There are no longer visions or angels.
Change in Language: Certain expressions are unique to each part of the book and recur within that section.
Change in Characters: Yehoshua, Zerubavel, and Zekharya himself are no longer mentioned by name.
Change in Setting: Whereas the earlier sections referred to Babylon and Shinar, this part mentions Israel’s immediate neighbors — Ashdod, Ashkelon, Ekron, Damascus, Tyre, and Sidon. Also mentioned as well are Hamath, Hadrakh, Assyria, Egypt, and Ionia. Some of these nations were not even regional powers during the period of the Return to Zion.

Even among those who accept that these prophecies belong to a different era, there is a debate about which era that is. Based on references to Hamath, Tyre, Sidon, and Philistine as independent cities, as well as the portrayal of Assyria and Egypt as dominant world powers, and the frequent mention of the tribes of the Kingdom of Israel as Efrayim and Yehuda, many argued that this is a period prior to the Return to Zion. According to Divrei HaYamim II (26:5), there was a prophet named Zekharya during the reign of Uziyahu, and some propose that he is the author of this section. On the other hand, references to Ionia and certain distinct Hebrew expressions suggest a much later date, possibly in the of Alexander the Great.

In his introduction to Da’at Mikra, Dr. Mordechai Zer-Kavod proposes a third possibility – rather than dating this section earlier or later, he argues that the entire book was composed during the same general period, by Zekharya the prophet of the Return to Zion. The stylistic changes reflect different stages in the prophet’s life, and he addresses most of the challenges to this view with local explanations. You are invited to read his detailed survey of the various scholarly approaches and the evidence for each, included in the introduction to Da’at Mikra (attached).

The Messianic Prophecy: God promises us a king who will arrive in a form that is entirely unimpressive: “Humble, riding a donkey, a yearling, purebred.” (9:9) His humility is not a flaw, it is intentional. The message of this prophecy is a confrontation with the pride symbolized by war horses: “There will be no more chariot in Efrayim, nor horses in Jerusalem. No longer will there be bows of war. For he will speak words of peace with the nations” (9:10). The horses and chariots represent military and economic power of the monarch and state. The promised messianic king, however, will not arrive on a powerful steed but on a donkey. Both the people and their king must come to understand that true victory does not stem from military superiority or foreign alliances, but from the will of God. Once they internalize this truth, they will correct the foundational sin of requesting a king, and instead of trusting in the king's salvation, they will be placing their trust in God.

The description of this king echoes and simultaneously contrasts with King Shlomo. Like Shlomo, the Messiah too will reign from sea to sea, encompassing the full extent of the promised land. But unlike Shlomo, he will require no chariots or horses. The one who will fight Israel’s battles will be none other than God Himself.