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Zechariah

About this book
Chapter 9

1 This is an oracle, the Lord’s message concerning the land of Hadrach, with its focus on Damascus: The eyes of all humanity, especially of the tribes of Israel, are toward the Lord, 2 as are those of Hamath also, which adjoins Damascus, Tyre, and Sidon, though they consider themselves to be very wise. 3 Tyre built herself a fortification and piled up silver like dust and gold like the mud of the streets.⁠ 4 Nevertheless the Lord will evict her and shove her fortifications into the sea—she⁠ will be consumed by fire. 5 Ashkelon will see and be afraid; Gaza will be in great anguish, as will Ekron, for her hope will have been dried up. Gaza will lose her king, and Ashkelon will no longer be inhabited. 6 A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines.⁠ 7 I will take away their blood from their mouth and their abominations from between their teeth;9⁠ then those who survive will become a community of believers in our God, like a clan in Judah, and Ekron will be like the Jebusites. 8 Then I will surround my temple to protect it like a guard⁠ from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it. 9 Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem!⁠ Look! Your king is coming to you: He is legitimate and victorious, humble and riding on a donkey—on a young donkey, the foal of a female donkey.⁠ 10 I will remove the chariot from Ephraim and the warhorse from Jerusalem, and the battle bow will be removed. Then he will announce peace to the nations. His dominion will be from sea to sea and from the Euphrates River to the ends of the earth.⁠ 11 Moreover, as for you, because of our covenant relationship secured with blood, I will release your prisoners from the waterless pit.⁠ 12 Return to the stronghold, you prisoners, with hope; today I declare that I will return double what was taken from you. 13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow. I will stir up your sons, Zion, against your sons, Greece, and I will make you, Zion, like a warrior’s sword. 14 Then the Lord will appear above them,⁠ and his arrow will shoot forth like lightning;⁠ the Sovereign Lord will blow the trumpet and will proceed in the southern storm winds.⁠ 15 The Lord of Heaven’s Armies will guard them, and they will prevail and overcome with sling stones. Then they will drink and will become noisy like drunkards, full like the sacrificial basin or like the corners of the altar. 16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land. 17 How precious and fair! Grain will make the young men flourish, and new wine the young women.

Texts in conversation

Compare Deuteronomy 23:2 and Zechariah 9:6

Hebrew Bible

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Summary

Deuteronomy forbids a “mamzer,” a person of illegitimate birth, from joining Israel, extending this to future generations. Zechariah uses the same term to describe who will live in Ashdod, but it is unclear if it refers to Israelites or foreigners.

Passages

Deuteronomy 23:2

Hebrew Bible
1 A man with crushed or severed genitals may not enter the assembly of the Lord. 2 A person of illegitimate birth may not enter the assembly of the Lord; to the tenth generation no one related to him may do so. 3 No Ammonite or Moabite may enter the assembly of the Lord; to the tenth generation none of their descendants shall ever do so, 4 for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired Balaam son of Beor of Pethor in Aram Naharaim to curse you.
750–400 BCE (scholarly estimate) Read in Deuteronomy

Zechariah 9:6

Hebrew Bible
4 Nevertheless the Lord will evict her and shove her fortifications into the sea—she will be consumed by fire. 5 Ashkelon will see and be afraid; Gaza will be in great anguish, as will Ekron, for her hope will have been dried up. Gaza will lose her king, and Ashkelon will no longer be inhabited. 6 A mongrel people will live in Ashdod, for I will greatly humiliate the Philistines. 7 I will take away their blood from their mouth and their abominations from between their teeth;9 then those who survive will become a community of believers in our God, like a clan in Judah, and Ekron will be like the Jebusites. 8 Then I will surround my temple to protect it like a guard from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.
500–401 BCE (scholarly estimate) Read in Zechariah

References

"... In Jewish literature, the first reference to the illegitimate child or bastard (mamzer) is found in the Torah Deuteronomy 23:2: “No mamzer shall be admitted into the congregation (assembly or community) of the Lord; even to the tenth generation none of the descendants shall enter the congregation of the Lord.” No definition is given for such a person. We are not informed of his place and obligations in the Israelite nation, or of his status in the nuclear family. Does he receive an inheritance from his father? Is he obligated in mitzvoth (Jewish laws and rituals)? The Torah does not inform us of the parameters of congregation of the Lord (khal Hashem). The significance of the sanctions against the sinner is not stated. All that is clear is that the stigma and restrictions incurred by such offspring who are members of the Jewish people are transmitted genetically to future generations. In Zechariah 9:6 the word mamzer appears again; “A mamzer shall dwell in Ashdod and I will make an end to the pride of Philistia.” It is not clear if the reference is to a Jew born as a mamzer or to a member of a foreign nation. Here the mamzer is placed in a group of with the negative stance and status discussed in the prophecy of Zecharia. Implied in the passage is that this person or group will be separated from the rest of Israel and will not be part of the community of the Lord, thus supporting the assumption that the mamzer was physically separated from the clan of Israelites ..."
Simcha Fishbane, Deviancy in Early Rabbinic Literature: A Collection of Socio-Anthropological Essays (Leiden: Brill, 2007), 4–5.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Deuteronomy 23:2 and Zechariah 9:6

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