Zechariah 7 3

Zechariah 7:3 kjv

And to speak unto the priests which were in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?

Zechariah 7:3 nkjv

and to ask the priests who were in the house of the LORD of hosts, and the prophets, saying, "Should I weep in the fifth month and fast as I have done for so many years?"

Zechariah 7:3 niv

by asking the priests of the house of the LORD Almighty and the prophets, "Should I mourn and fast in the fifth month, as I have done for so many years?"

Zechariah 7:3 esv

saying to the priests of the house of the LORD of hosts and the prophets, "Should I weep and abstain in the fifth month, as I have done for so many years?"

Zechariah 7:3 nlt

They were to ask this question of the prophets and the priests at the Temple of the LORD of Heaven's Armies: "Should we continue to mourn and fast each summer on the anniversary of the Temple's destruction, as we have done for so many years?"

Zechariah 7 verses

Zechariah 7 3 Meaning

Zechariah 7:3 describes a delegation sent from Bethel, including priests and prophets, who pose a question to the prophets and priests in Jerusalem: "Should I weep in the fifth month, separating myself, as I have done these so many years?" This verse captures a moment where the returned exiles are seeking divine guidance regarding their long-standing traditions of fasting and mourning, particularly the fast commemorating the destruction of the first temple in the fifth month, now that the temple rebuilding is underway and they are back in the land. The question highlights a focus on outward religious observance rather than understanding its underlying spiritual purpose.

Zechariah 7 3 Context

Zechariah 7 opens in the fourth year of Darius's reign (518 BC), two years after the foundation of the second Temple had been laid (Zech 3:9-10) and over a decade into the return from Babylonian exile. The Temple, though its foundation was laid, was not yet complete. The people from Bethel, specifically identified as having sent an embassy, questioned Zechariah and the priests in Jerusalem about continuing certain fasts. These fasts were established during the 70 years of exile to commemorate key events related to Jerusalem and the Temple's destruction: the fast of the fourth month (commemorating the breaching of Jerusalem's walls), the fifth month (destruction of the Temple), the seventh month (Gedaliah's assassination), and the tenth month (start of siege of Jerusalem). Their query regarding the fast of the fifth month signifies their concern with continuing religious traditions established during a period of sorrow and punishment, now that they were returning and rebuilding. This context sets the stage for God's larger message to them: a critique of external ritual without inward righteousness and a call for justice, mercy, and compassion, highlighting a preference for a renewed covenant relationship over mere observance.

Zechariah 7 3 Word analysis

• Then they sent (צוֹאִל צֻאוֹלִ֔ים - tsô’îlîm): The Hebrew verb shalach (שלח) means "to send." The participle form here indicates an ongoing action or that a group was dispatched. The use of "they" suggests representatives, indeed later specified as from Bethel. This formal delegation indicates the importance they placed on their inquiry, reflecting communal religious concern.
• from Bethel (מִבֵּֽית־אֵל֮ - mibbêt-’êl): Bethel, meaning "House of God," was a significant religious site in Israel's history (Gen 28:19). Its residents' concern underscores a communal, possibly national, inquiry from a traditionally religious center. This group represents a specific geographic community expressing their religious quandary.
• Sharezer (שַׂר־אֶ֖צֶר - Śar-’eṣer) and Regem-melech (וְרֶ֥גֶם מֶּ֖לֶךְ - wərāgāmmeleḵ): These are specific names, likely leaders of the delegation. Their names (Sar-ezer means "prince of the treasury" or "prince's chief") suggest they were prominent individuals. Their specific mention underscores the official and formal nature of the embassy.
• and their men (וַאֲנָשָׁיו֙ - wa’anāšāw): Indicates that the delegation consisted of these named leaders and other unnamed men, perhaps assistants or representatives of various families or groups from Bethel, making it a collective inquiry.
• to entreat the favor of the Lord (לְחַלּ֥וֹת אֶת־פְּנֵי־יְהוָֽה׃ - ləḥallōwṯ ’eṯ-pənê-Yhwh): Literally, "to make the face of the Lord sick/ill," or "to soften the face of the Lord." This idiom means to seek divine favor, to supplicate, or to pray earnestly for God's grace or good will. It implies a recognition of divine authority and a desire for divine approval regarding their practices.
• and to speak (וְלֵאמֹר֑ - wəle’mōr): Connects the act of seeking favor with direct verbal inquiry. Their request wasn't merely a silent prayer but a question presented to authorized religious figures.
• to the priests who belong to the house of the Lord of hosts (אֶל־הַכֹּהֲנִים֙ אֲשֶׁר֙ לְבֵית־יְהוָ֣ה צְבָא֔וֹת - ’el-hakkōhănîm ’ăšer ləḇêṯ-Yhwh ṣəḇā’ôṯ): The priests, acting as spiritual intermediaries, were consulted because they were custodians of the Torah and interpreters of God’s will, serving in the Temple context. "Lord of hosts" (Yhwh Sebaoth) emphasizes God's supreme power and authority over all things.
• and to the prophets (וְאֶל־הַנְּבִיאִ֣ים - wə’el-hannəḇî’îm): Prophets were divinely appointed spokespersons who delivered God's direct messages. Their inclusion highlights the comprehensive approach the delegation took to seeking divine guidance, wanting both established priestly interpretation and prophetic word.
• saying (לֵאמֹ֑ר - le’mōr): Introduces the direct question they posed.
• “Should I weep (הַֽאֶבְכֶּה֙ - ha’eḇkeh) in the fifth month (בַּחֹ֣דֶשׁ הַחֲמִישִׁ֔י - baḥōḏeš haḥămîšî): Ebkeh means "shall I weep" or "am I to weep?" The "Ha-" prefix makes it a direct question. The fifth month refers to Av, the month in which the First Temple was destroyed by the Babylonians (2 Kgs 25:8-9, Jer 52:12-13), a traditional day of national mourning. Their question shows they were concerned about the appropriateness of maintaining this tradition now that rebuilding was underway.
• separating myself (הִזְכֵּ֛ף - hizkeph): This is from the root nazaph, meaning "to separate," "to set apart," or "to consecrate oneself." In the context of fasting, it implies religious abstention or withdrawal from normal activities, often involving humility, sackcloth, and ashes. It underscores the spiritual and physical act of abstention for mourning.
• as I have done these so many years?” (כַּאֲשֶׁ֣ר עָשִׂ֔יתִי זֶ֚ה כַּמֶּ֣ה שָׁנִ֔ים - ka’ăšer ‘āśîtî zeh kammêh šānîm): Emphasizes the long duration of their observance, specifically the 70 years of exile (Jer 25:11-12, Zech 1:12). Their question arose from the new situation (return, temple rebuilding) and sought clarity on continuing a long-held mourning ritual.

Words-group by words-group analysis:

• Delegation from Bethel to entreat the favor of the Lord: This highlights the seriousness and formality of their inquiry. Bethel, an important religious site, dispatched leaders to ascertain God's will regarding their traditional observances.
• Consulting priests and prophets of the Lord of hosts: This dual consultation demonstrates a comprehensive approach to seeking divine guidance, combining the authority of the Law (priests) with the direct word of God (prophets). It signifies their acknowledgment of these as channels for divine communication.
• "Should I weep... separating myself... in the fifth month... as I have done these so many years?": This core question reveals their ritualistic concern. It points to a literal, formal adherence to outward religious practices, established during sorrow, questioning if such observance is still required given new, hopeful circumstances (the return from exile and Temple rebuilding). It hints at a potential lack of understanding of the true purpose of the fasts beyond mere observance.

Zechariah 7 3 Bonus section

The context of Zechariah 7:3 illustrates the potential for spiritual complacency even after great divine deliverance. While the people had returned from exile, they remained somewhat stuck in the past, debating the continuation of mournful traditions instead of fully embracing the present and future with joy and genuine obedience. This highlights the ongoing struggle for believers across generations to distinguish between religious habit and heartfelt worship. The irony is poignant: they sent a formal embassy to ask about a fast, an act of humility, yet the core message from God would imply their fasts had been primarily for themselves (Zech 7:5), not genuinely for Him. The shift God desires from them, as conveyed in the larger context, is a transformation of their mourning fasts into seasons of joyful feasting (Zech 8:19), indicative of a new era defined by spiritual renewal and justice rather than lingering in the sorrow of past judgments. This demonstrates a crucial theological principle: God desires authentic righteousness over ritualistic performance.

Zechariah 7 3 Commentary

Zechariah 7:3 is a pivotal verse, encapsulating the challenge of transitioning from external religious observance to true inward devotion. The delegation from Bethel represents a people concerned with adherence to rituals, specifically a longstanding fast established during the 70 years of Babylonian exile. Their query to priests and prophets, who were seen as direct intermediaries to God's will, demonstrates a desire for proper religious conduct. However, the nature of their question, focused solely on whether to continue the outward act of weeping and separation, subtly exposes a common human tendency: prioritizing the form of religious practice over its spiritual essence. This external focus on established tradition (fasting for "these so many years") prepares the way for God's challenging response in the subsequent verses (Zech 7:4-7; Zech 8:19). God's message through Zechariah will reorient their understanding of true fasting, moving beyond mournful historical commemorations to emphasize righteousness, justice, mercy, and peace as the hallmarks of acceptable worship, hinting that genuine relationship with God often supersedes mere adherence to external rites.