Here begins the direct quotation of the LORD’s words, which extends to the end of 13.6. The quotation starts with the Hebrew word hinneh (Revised Standard Version Lo), which functions as a discourse unit opening marker. The word translated Lo here is rendered as “Behold” in 14.1, where it occurs with the same function. If their language has a suitable term, translators should try to use it consistently in both places to show its function as a discourse opening marker. New Revised Standard Version translates the term as “See” in both places, and New Jerusalem Bible has “Look” in both places. Another possibility is “Listen,” though a verb of seeing seems more appropriate than a verb of hearing. Several modern English versions have no equivalent term in either place (New English Bible/ Revised English Bible, Good News Translation, New International Version, Contemporary English Version) and there may be other languages that have no convenient equivalent. If this is the case, translators should try to use some other rhetorical device to show that a major unit is beginning here. In certain languages it may be possible to use an ideophone to mark this particular unit of discourse. See also the notes on 14.1.

I am about to make Jerusalem a cup of reeling to all the peoples round about: The form translated am about to make is a present participle, and thus carries a sense of imminent action. A cup of reeling means “a cup filled with a drink that will cause anyone who drinks it to reel or stagger.” The contents of the cup would normally be strong wine (compare Good News Translation “cup of wine”). This is a picture of God’s anger and punishment, and occurs frequently in the Old Testament (see also Isa 51.17, 21-23; Jer 25.15-29; Hab 2.15-16). Jerusalem will become a source of punishment to all the peoples round about (compare Jer 25.19-26), that is, the neighboring nations. The meaning is expressed more fully and clearly in Good News Translation “I will make Jerusalem like a cup of wine; the nations around her will drink and stagger like drunks” (“drunken men” in the British edition). In some languages “a cup of wine” will be expressed as “a cup containing [or, full of] wine.” For a comment on “wine,” see 9.15.

The word translated cup here is not the usual word, but another word that can also mean “threshold.” It appears that the ancient Greek and Latin versions have understood it this way, and some modern scholars also support this view. The only available modern version that seems to have incorporated it is New English Bible, which says “I am making the steep approaches to Jerusalem slippery for all the nations pressing round her.” There is no advantage in this rendering, and Revised English Bible has abandoned it, saying instead, “I am about to make Jerusalem an intoxicating cup….” Translators are advised to take the meaning “cup.”

It will be against Judah also in the siege against Jerusalem: This sentence is obscure in more than one way, and the problems in interpreting it go back to the ancient versions. First, it is not clear what the subject of It will be is. As translated in Revised Standard Version, it would be the cup of reeling, and the overall meaning would be that Judah will join with the enemies who were besieging Jerusalem, and will share in their punishment. Second, there seem to be too many prepositions. Among ancient versions, the Greek and Syriac apparently translated a Hebrew text that said “in Judah there will be a siege,” with no preposition before “siege.” On the other hand, the Latin version and the Aramaic Targum apparently translated a Hebrew text that said “Judah will be in a siege,” with no preposition before “Judah.” It makes sense to speak of a city like Jerusalem being under siege, but it is much harder to envisage a siege against a whole region like Judah (unless this statement is taken as a deliberate exaggeration for rhetorical effect). Both of these ancient traditions also contain the final words “against Jerusalem,” which do nothing to make the situation clearer.

Some modern scholars propose shifting the words against Judah also to verse 1 to form part of the introduction to the section. Thus New Jerusalem Bible has in verse 1 “The word of Yahweh about Israel (and also about Judah)” with a footnote to explain the change. Such a change is pure conjecture, however. It has no support in the textual tradition and cannot be recommended. Other modern scholars suggest deleting some or all of this sentence, as Jerusalem Bible has done. Some translations try to avoid the problems with a vague rendering like “Judah will be caught up in the siege of Jerusalem” (New English Bible/ Revised English Bible) or “Judah will be besieged as well as Jerusalem” (New International Version; compare Good News Translation, Contemporary English Version).

The traditional Jewish interpretation of this passage is that the people of Judah will indeed be involved in the siege of Jerusalem on the side of the enemy, but only because they are forced to join that side. During the course of the battle, they will change sides, as described in verse 4. Judah, it should be noted, is also pictured as fighting against Jerusalem in 14.4. This interpretation takes the existing Hebrew text seriously and yields a sense that is compatible with the context. None of the modern suggestions offers a more satisfactory solution, so translators are advised to follow the rendering of Revised Standard Version, and to interpret it along the lines of Jewish tradition (compare Critique Textuelle de l’Ancien Testament and Hebrew Old Testament Text Project). A translation model for this verse is:

• See, I am going to make Jerusalem like a cup of wine. All the peoples around her will drink from it, and then begin to stagger. The people of Judah will drink from it too, when they are compelled to help the enemy besiege [or, surround and attack] Jerusalem.

Quoted with permission from Clark, David J. & Hatton, Howard A. A Handbook on Zechariah. (UBS Helps for Translators). New York: UBS, 2002. For this and other handbooks for translators see here .