The Donkey King Part 1
Introduction
Growing up in New Jersey as a seven-year-old was an East Coast dream. Swimming at the sunlit Jersey shore. Fishing in northern Jersey lakes. Strolling through New York’s Times Square. I was a dyed-in-the-wool Jersey boy.
No New Jersey summer was complete without the family visit to Atlantic City’s Steel Pier. Of course, I spent the day dogging my parents about when we would attend Steel Pier’s diving horses extravaganza.
Who wouldn’t be thrilled to watch a woman on horseback plummet 40 feet into a water tank?
The Roy Rogers Rodeo was another contender for my attention. At this Western round-up in New York’s Madison Square Garden, I fantasized I would become the first Jewish buckaroo.
Unfortunately, my parents were adamant that horseback lessons should take a rear saddle to my Bar Mitzvah preparations.
Every winter, my Mom and Dad would ferry my brother and me through the Lincoln Tunnel to attend the Barnum and Bailey Circus at MSG. I always looked forward to the clown acts, but loved the daredevil horseback stunts most.
My favorite horseback riding trick is known as Roman riding. A performer stands or balances on the backs of two horses driven abreast, taking hurdles or performing other stunts.
I was always convinced these dazzling skills only belonged in the three rings or a riding arena. Yet I was recently briefed that Jesus may have performed a daredevil balancing act when He paraded into Jerusalem on what some believe was two donkeys.
Messiah’s Unusual Entrance into Jerusalem
I recently encountered this dilemma surrounding Yeshua’s Triumphal Entry while teaching a seminar on the messianic prophecies in the Gospel of Matthew. I was expounding on Yeshua’s entrance into Jerusalem in fulfillment of the messianic passage in Zechariah 9:9, which reads:
“Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey “ (Zechariah 9:9 ESV).
In Matthew 21:5-7, the gospel writer quotes from the Minor Prophet Zechariah to show how Yeshua’s jaunt into the holy city fulfills this prophecy:
“Say to Daughter Zion, ‘See, your king comes to you, gentle and riding on a donkey, and on a colt, the foal of a donkey.’ ” The disciples went and did as Jesus had instructed them. They brought the donkey and the colt and placed their cloaks on them for Jesus to sit on” (Matthew 21:5-7 NIV11).
In the NIV and the KJV’s translation of Zechariah 9:9, the Messianic King rides into the holy city on two donkeys. In stark contrast, in most English translations of Zechariah 9:9, the Messiah journeys into a rejoicing Jerusalem on one donkey.
Unsurprisingly, a class member raised her hand to inquire about this quizzical discrepancy in the Matthew text. The student wondered, “Why does Matthew record two donkeys, a mother and a young colt? Didn’t Zechariah prophecy that the Messiah would ride on ONE donkey?
The student questioned further, “Matthew also recorded that Jesus sat on THEM. Did Yeshua sit on BOTH the mother donkey and her colt simultaneously?”
The picture this Bible student was portraying turns Yeshua’s entry into Jerusalem into quite a spectacle. Did He ride on the donkeys both at the exact moment or one at a time? I did not have an immediate response.
I knew my understanding of this passage required more research
I also encountered another quandry about the Triumphant Entry. Was Yeshua’s entry into Jerusalem actually “triumphant”?
Pastors often claim Jesus journeyed into Jerusalem to claim Himself as the long-awaited King of Israel. Initially, the Jewish crowds accepted Jesus’ victorious entry four days before Passover. But later in the week, the “same” crowds cried for Yeshua’s crucifixion.
Was Yeshua’s journey into the city of David a victorious military event? Did the crowd misunderstand Yeshua’s message in His memorable entry before His crucifixion?
I decided to do a deep dive into the messianic prophecy of Zechariah 9:9. Then, I would spring over to Matthew 21 to further investigate this possible biblical juggernaut. The results of my private investigation are found in this article.
The Larger Context of Zechariah 9
In the first eight verses of Zechariah 9, the prophet speaks of the futile attempts of several nations who positioned themselves as enemies of Judah. Zechariah 9:1-8 lists these antagonists:
•Zechariah 9:1-4: Hadrach, Damascus, Hamath, Tyre, and Sidon (northern region of Syria/Lebanon).
•Zechariah 9:5-8: Ekron, Gaza, Ashkelon, Ashdod, Philistia (region west of Judah, along the Mediterranean coast).
The prophet Zechariah declared that the God of Israel shall judge these cities located north and west of Judah.
God’s Commitment to Israel in Zechariah 9
Before listing these ten sworn enemies of Israel (9:1-8), the Lord assures Israel of His guarantee to defend His people.
•Verse 1 launches with a reminder that the Lord “has His eyes on mankind and all the tribes of Israel” (Zechariah 9:1).
•Verse 8, God comforts His chosen nation in the face of the threats of Israel’s foes: “Then I [the God of Israel] will encamp at my house as a guard…” (Zechariah 9:8a ESV).
The God of Israel sandwiches the existing menace of these antagonists between two promises of their defeat (Zechariah 9:1, 8). These adversaries may surround Judah north and west. However, they failed to take into account that Israel’s God has hemmed them in with no escape.
The Military Power of Israel’s Enemies
Several of these cities mentioned in the first eight verses of Zechariah 9 considered themselves well-equipped to defeat Judah. The military capabilities of these northern and western anti-Israel areas provide a sharp contrast with the King of Israel, introduced in Zechariah 9:9.
- Hamath, Tyre, and Sidon view themselves as wise in their military strategies (Zechariah 9:2).
- Tyre is well fortified against offensive attacks (9:3a).
- Tyre relies heavily on the security of its wealth (9:3b).
- Tyre has seagoing capabilities (9:4).
When the Lord’s judgment falls on the northern powers, the cities along the Mediterranean coast will tremble in fear:
- Ashkelon will be afraid (9:5a)
- Gaza will writhe in anguish (9:5b)
- Ekron will be without hope (9:5c)
- Gaza will lose their king (9:5d)
- Ashkelon will be uninhabited (9:5e)
- Ashdod will be weakened as a mixed people (9:6a)
- Philistia will have no reason to be proud (9:6b)
The Military Defeat of Israel’s Enemies
God will judge these 10 cities and deploy Alexander the Great to defeat them.
The Defeat of the Northern Regions
Michael Rydelnik, in the Moody Bible Commentary, documents the historical background of the subjugation of the regions north of Israel in 333 B.C.
Rydelnik notes, “Alexander’s conquests moved from Hamath, north of Damascus, southwest to Tyre and Sidon in Lebanon (9:2-3).” (Michael Rydelnik, Zechariah, The Moody Bible Commentary; Chicago: Moody Publishers, 2014, 1427.)
The Defeat of the Southern Regions
In addition, we learn that Alexander’s conquests “moved southward to the Philistine cities of Ashkelon, Gaza, Ekron, and Ashdod (accomplished in 332 BC).”
The movement of Alexander from north to south reflects the prophetic picture we see in Zechariah 9:5-7 (Rydelnik, 1427).
The Divine Protection of Jerusalem Against Military Powers
Alexander the Great epitomizes an ancient king with many military successes notched on his belt. This King of Greece appears to be invincible.
To quiet any anxieties that Alexander the Great might set his sights on conquering Jerusalem, we are assured in Zechariah 9:8 that God is a shield around Jerusalem. The Hebrew prophet chronicles God’s promise to His rebellious people, “Then I will encamp at my house as a guard so that none shall march to and fro; no oppressor shall again march over them, for now I see with my own eyes” (Zechariah 9:8 ESV).
The Lord Himself will surround His house (the Holy Temple) and station Himself as a sentinel around His holy city. No oppressor shall march over them. Not even Alexander will be able to trample on Jerusalem.
Oddly enough, there are many legends about Alexander’s approach to the city of Zion to capture it.
The Moody Bible Commentary sums up one popular legend of how Alexander the Great spared Jerusalem:
“According to the legend, when Alexander turned his attention to Jerusalem, the city, in sheer terror, prepared to offer him a warm welcome in hopes of avoiding destruction at the Macedonian’s hand. The high priest Jaddus went out to meet him, showed him Daniel 8:21, and claimed that Alexander was the one about whom Daniel spoke and that Alexander would succeed in subduing the Persians, as Daniel 8 said. Although the legendary aspects are questionable, there is no denying that Alexander spared Jerusalem and established a good relationship with the Jewish people of Judah.” Michael Rydelnik, Moody Bible Commentary 1428).
The Description of the Messianic King
Zechariah 9:9 introduces us to another king presented to the people of Israel. This king is unlike the enemy leaders mentioned in the first eight verses. Instead, he is the messianic King of Israel.
It is essential to know that Zechariah 9:9-10 has been claimed as a messianic prophecy by most biblical scholars. Kevin D. Zuber in The Moody Handbook of Messianic Prophecy bolsters this assertion:
The prophecy of Zechariah 9:9-10 has the distinction of being one of the most recognizable messianic prophecies in the Old Testament. This is because one portion of this prophecy is quoted in the Gospels in the account of Jesus’ triumphal entry into Jerusalem (Mt 21:5; In 12:15) (Zuber, “Zechariah 9:9-10” Handbook of Messianic Prophecy, Moody Press, 2019, pg. 1261).
According to Zechariah 9:9, the king will arrive in Jerusalem in a manner contrary to how kings in the Ancient Middle East introduced themselves:
1. The people of Jerusalem rejoice at the King’s entrance into the city: “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you” (Zechariah 9:9 ESV).
2. The messianic king is known for His righteous character, not His military accomplishments. Consider His description in verse 9: Behold, your king is coming to you; righteous…”
Righteousness is this King’s primary credential. He is not an autocratic law unto Himself. He bows before the righteous laws of God. In turn, his subjects trust His righteous character more than his military prowess.
3. The messianic king comes as an agent of salvation (Zechariah 9:9). The Messiah comes in contrast to Alexander the Great, who is an agent of judgment. Instead, the messianic King of Zechariah 9:9 arrives in Jerusalem endowed with spiritual salvation.
4. The messianic king is humble. His lowly character is in opposition to rulers who come to conquer, oppress, and rule with tyranny. Instead, the Messiah comes in peace.
Si Le | Dreamstime.com
Let’s connect these descriptive phrases in Zechariah 9:9 to capture the biblical portrait of the Messianic King.
- He has a righteous character concerned with pleasing God.
- He comes peacefully into Jerusalem rather than forcing his way through conquering.
- He brings spiritual deliverance, not temporary military freedom from the nation’s enemies.
- He is humble and lowly, yet He is Israel’s king. He is devoid of Alexander’s arrogance.
At this juncture, it is fitting to provide additional commentary from rabbinic thinkers on this passage:
“Ancient rabbis used this verse to explain the seemingly different pictures of the Messiah. Rather than seeing one Messiah with two comings, they saw two possible scenarios of Messiah’s arrival: if Israel were unworthy, Messiah would come on a donkey; if worthy, then on a white horse (b. San 98b).” (Michael Rydelnik, Zechariah, The Moody Bible Commentary, 1428).
OT Significance of the Messiah on a Donkey
Zechariah records that the Messiah rides into Jerusalem on a donkey, not a war-horse. Nor does the prophesied king come rumbling into the holy city in a horse-drawn chariot.
Instead, the humble one, having salvation, strides into the city of Zion on a donkey. Yeshua’s use of a donkey rather than a horse has many ramifications in Ancient Near Eastern cultures, including Hebrew society.
The Ancient Near Eastern Understanding of Officials on a Donkey
1. According to Ancient Near Eastern (ANE) documents, the mule was the preferred animal for a king to ride (NIV Cultural Backgrounds Study Bible, Grand Rapids: Zondervan, 2016, paragraph 10045).
A king would choose an animal to ride in a procession to send a message to his subjects.
As an example, the Mari letters (a collection of cuneiform tablets discovered at the ancient city of Mari (located near the modern border of Syria and Iraq, c. 2000 B.C.) records a suggestion to King Zimri-Lim that it would be more in keeping with the dignity of the monarch if he rode in a cart pulled by mules rather than by horses. (John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament (Downers Grove: InterVarsity Press, 2000, 356.).
The result is insignificant after examining the evidence for ANE kings riding on a donkey rather than a mule. “The mule (Hebrew pered) is preferred over the donkey as an official royal mount.” (NIV Cultural Backgrounds Study Bible, paragraph 10045).
Yet, several important ancient Near Eastern (ANE) documents associate some kings or royal figures with donkeys.
*In Akkadian sources, there is an occasional passing reference to a king riding on a donkey.
In a Hittite narrative called “Queen of the Qanesh and The Tale of Zaipa,” 30 royal sons drive donkeys. However, the document does not mention anyone riding the donkeys.
These references demonstrate that a donkey is only occasionally recorded as a regal mount (NIV Cultural Backgrounds Study Bible, paragraph 10045).
2. The donkey was the choice animal a king would ride to demonstrate humility.
In the text in Zechariah 9:9, the prophet uses three different Hebrew words to describe the animal the Messiah rides: “mounted on a donkey [chamor], on a colt [a’yir], the foal [offspring) of a donkey [a’ton] (Zechariah 9:9 ESV).
The United Bible Society Handbook acknowledges when discussing Zechariah 9:9, “The point of the statement in Hebrew is that human kings usually displayed their power and glory by riding on a war-horse (compare Est 6.8; Jer 22.4), whereas the king who is the Messiah shows his humility by riding a donkey, the ordinary peasant’s beast of burden” (A Handbook on The Books of Haggai, Zechariah, and Malachi, UBS Translator’s Handbooks, 2002, 243.)
Important People on Donkeys in the Jewish Scriptures
When we delve into the biblical literature, we observe that certain elites would ride on a donkey.
Several judges of Israel, such as Jair the Gileadite and Abdon, had their sons riding on donkeys (Judges 10:3-4; 12:13-14). These riders were not royalty but important men.
The Scriptures describe kings riding horses (Esther 6:8; Jer 22:4). To demonstrate their humility and peacefulness, Israel’s kings, such as Solomon, would ride a mule (pered), not a donkey (hamor) (2 Samuel 13:29; 18:9; 1 Kings 1:33).
The Number of Donkeys Mentioned in Zechariah 9:9
F8grapher | Dreamstime.com
When we examine Zechariah 9:9, mentioning what appears to be two donkeys might confuse us.
First, “riding on a donkey.” Second, on a colt, the foal of a donkey (NRSV).
Did Zechariah mean to speak of two donkeys or one?
When Jesus sent His disciples to obtain an animal to ride for His entry into Jerusalem, He asked,” Go into the village in front of you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me'” (Matthew 21:2 ESV).
The argument for one donkey. This position maintains that the Hebrew letter vav, “and,” which ties together “donkey” and “a colt,” (עַל־חֲמ֔וֹר וְעַל־עַ֖יִר) translates as “even a colt/foal of a donkey.”
From the New Testament perspective of Zechariah 9:9, did Jesus understand the minor prophet Zechariah to speak of two donkeys or only one? Was Matthew mistaken in his recording of Yeshua asking for two donkeys and the rendering of Zechariah’s text where the Messiah only rides one animal?
One example of how most English translations render this passage as referring to one donkey is the New English Translation, “a young donkey, the foal of a female donkey” (Zechariah 9:9 NET).
In most translations, the “and” before “colt” is left untranslated, making the text point to one donkey. A more precise rendition might be, “a young donkey, even the foal of a female donkey.” This grammatical device is often described as epexegetical or appositional. When the writer uses this style, he adds a word or words to explain a preceding word or sentence.
Consequently, the added line,” the foal of a female donkey,” provides additional information about the “young donkey.” A second donkey does not appear in the text.
To further explain, what we observe in Zechariah 9:9 is an example of synonymous parallelism. This structural device is used often in poetic and prophetic literature. “Here, the second of two lines is related in meaning to the first; that is, the second line somehow supports the first line, adds emphasis, makes it more focused, or gives more information.” (David J. Clark and Howard A. Hatton, A Handbook on The Books of Haggai, Zechariah, and Malachi, UBS, 225).
Another example of synonymous parallelism in Hebrew poetry is in Psalm 37:1, “Fret not yourself because of evildoers; be not envious of wrongdoers!” (Psalm 37:1 ESV). “To not worry about evildoers” is synonymous with the statement, “be not envious of wrongdoers.” The Psalmist is adding a second line to flesh out the meaning of the first line.
In light of this synonymous parallelism usage, we see one donkey described using two parallel statements.
Here are a few more samples of how English translations impart the Hebrew text:
“mounted on a donkey, on a colt, the foal of a donkey” (ESV); “riding on a donkey, on a colt, the foal of a donkey” (NIV11); “riding on a donkey— riding on a donkey’s colt” (NLT-SE).
These translations reflect the text’s statement that the Messiah king will enter Jerusalem on one donkey, not two.
The argument for two donkeys. The other alternative is to allow “and” to indicate an additional riding animal. This argument does not consider the use of synonymous parallelism in Zechariah 9:9.
Of the 10 Bible versions this author consulted, only the KJV translated this verse to indicate two donkeys, “lowly, and riding upon an ass and upon a colt the foal of an ass.” (Zechariah 9:9 KJV).
Some “two donkey” scholars maintain that since Jesus requested two donkeys—a mother and her colt— their understanding of the text is in harmony with the New Testament gospel narratives.
When I examine how the New Covenant deciphers Zechariah 9:9, I will explore this apparent dilemma in greater depth.
War Horses in a Messianic Context Instead of a Donkey
In contrast to the Messiah riding on a donkey in humility in Zechariah 9:9, the following verse depicts a military force on war horses set to invade Israel.
The Lord states, “I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off” (Zechariah 9:10 ESV).
Zechariah 9:10 continues in the following line and states that the King Messiah will not fight Israel’s enemies with military might. Instead, “… he shall speak peace to the nations” (Zechariah 9:10 ESV).
The result of the Messiah’s peaceful approach is recorded in the rest of Zechariah 9:10: “His [the Messiah’s] rule shall be from sea to sea, and from the River to the ends of the earth” (ESV).
This portrait of Yeshua as Messiah fits precisely what the Scriptures predict about His humble character.
Wrap Up of the Messianic Message of Zechariah 9:9
After examining Zechariah 9:9, we gain a deeper understanding of the ministry of the Messiah, the King. Several statements capture the thrust of the Messiah’s earthly ministry:
- The Messiah enters Jerusalem to depict humility
- The Messiah strides into Jerusalem without military instruments
- The Messiah is known as a righteous person and not a conqueror
- The Messiah brings spiritual salvation to Israel, not a material conquest
- The Messiah rules from sea to sea through peaceful means
Leave a Reply