Featured image for 'Zechariah' Witnessed in the Canonical Column’ showing Genesis 49 and Isaiah 38 as its witnessing chapters.

The Canonical Column, Book 38: Zechariah

by

We now continue our journey through the Canonical Column with the thirty-eighth book of the biblical canon—Zechariah. For those unfamiliar with this mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.1 For a fuller understanding of this framework, I recommend reading the introductory article linked above, which lays the foundational context for the insights explored in this post.2

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).3 In the case of Zechariah, its two witnesses are Genesis 49 and Isaiah 38. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Zechariah. To this end, each has been divinely embedded with textual allusions to specific passages within Zechariah and intentionally sequenced as the thirty-eighth chapter in its branch of the framework, reflecting Zechariah’s ordinal position as the thirty-eighth book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Zechariah are firmly established.

Contents hide
1 The book of Zechariah
1.1 Authorship & Dating
2 Zechariah’s witnessing chapters in the Canonical Column
2.1 Context of Genesis 49
2.2 Genesis 49 -> Zechariah
2.3 Context of Isaiah 38
2.4 Isaiah 38 -> Zechariah
3 Group Chat
4 Conclusion: The Canonical Column affirms the canonicity and ordinal position of Zechariah as the thirty-eighth book of the biblical canon.
Table of Contents anchor
Image of the Golden Candlestick, with the central shaft shaped as a column. The six branches of the Canonical Column are labeled in capital letters. Beginning from the outermost branch on the right and moving leftward: The Circumcision, First Isaiah, Old Testament, New Testament, Second Isaiah, An Holy Priesthood. These three pairs of branches are separated by the central column (labeled "Jesus Christ")--who is the spirit of prophecy.
The Canonical Column with its six branches labeled.

Summary of the Canonical Column

The Canonical Column is a divinely designed structural framework and prophetic network embedded within Scripture that bears witness to the organization of the biblical canon itself. Patterned after the menorah (Exod. 25:31–40), it comprises six branches arranged as three pairs. The innermost pair—the inner branches—represents the Old and New Testaments. Distinct from these are the four scaffolding branches: The Circumcision (Genesis 12–50) and An Holy Priesthood (Leviticus), and First Isaiah (Isaiah 1–39) and Second Isaiah (Isaiah 40–66). Each scaffolding pair contains 39 chapters in its “former” branch and 27 chapters in its “latter” branch, corresponding to the 39 books of the Old Testament and 27 books of the New Testament. In each case, the former branch functions as a figurative type of the Old Testament (The Circumcision, First Isaiah), while the latter branch functions as a figurative type of the New Testament (An Holy Priesthood, Second Isaiah). Every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one from the “Law” pair of branches (The Circumcision or An Holy Priesthood) and one from the “Prophets” pair of branches (First Isaiah or Second Isaiah)—each bearing divinely embedded textual allusions and echoes to the content of the biblical book occupying the same ordinal position in the canonical sequence. For example, the two witnessing chapters of the book of Zechariah in the Canonical Column are Genesis 49 and Isaiah 38—each being the thirty-eighth chapter of its respective branch—reflecting Zechariah’s ordained placement as the thirty-eighth book of the Old Testament and Bible. For more detail, see the Introduction to the Canonical Column and the reference look-up table.

The book of Zechariah

The book of Zechariah is one of the most profoundly esoteric and apocalyptic books in the entire biblical canon. Composed during the post-exilic period, its prophetic visions extend far beyond the immediate concerns of Zerubbabel’s generation, peering instead into the distant future to reveal scenes of cosmic warfare, divine judgment, and messianic glory. Its pages are filled with cryptic symbolism—flying scrolls, golden lampstands, four horsemen, and a high priest clothed with filthy garments—all of which carry multilayered meaning and point toward future realities that transcend the time of its writing.

Zechariah is also one of the most overtly messianic books in the Old Testament. It foretells the coming of the Branch, a royal and priestly figure who will rebuild the temple of the LORD and rule from his throne (Zech. 6:12–13). It speaks of a king who enters Jerusalem lowly and riding upon a donkey (Zech. 9:9), and of one who will be pierced, prompting national mourning and spiritual cleansing (Zech. 12:10–13:1). These and other prophetic glimpses converge in the New Testament narrative of Jesus Christ, affirming Zechariah’s enduring place within the canon as a book of revelation, restoration, and redemption.

Zechariah’s unique prophetic identity is affirmed not merely by its content, but by the intentional design of Scripture itself. As we will see, its two witnessing chapters—Genesis 49 and Isaiah 38—have been strategically composed and positioned within the Canonical Column to echo and reflect the content of the book of Zechariah, thereby testifying of both its divine authorship, as well as its ordinal position as the thirty-eighth book of the biblical canon.

Authorship & Dating

The book of Zechariah identifies its author as “Zechariah, the son of Berechiah, the son of Iddo” (Zech. 1:1), a prophet-priest who ministered to the returned exiles in Jerusalem during the reign of Darius the Great (circa 520 BC). His ministry coincided with the early years of temple reconstruction and paralleled that of Haggai, whose exhortations began just two months prior.

Traditionally, Zechariah has been viewed as the sole author of the entire book—a position upheld by both Jewish and Christian sources. The book’s two major sections—chapters 1–8 (which are dated and centered on post-exilic restoration) and chapters 9–14 (which are undated and more apocalyptic in tone)—are seen by conservative interpreters as stylistically distinct but thematically unified, reflecting the Spirit-led evolution of a single prophetic voice.

Modern-critical scholars, however, often divide the book into multiple compositional layers, proposing that the latter chapters (9–14) originated with one or more anonymous authors writing in the later Persian or early Hellenistic period. This view is based on shifts in tone, vocabulary, and the absence of historical markers in the second half.

Regardless of which view one takes, the divine inspiration, canonicity, and ordinal placement of the book of Zechariah are all objectively affirmed by the Canonical Column–which essentially makes its author and date of composition irrelevant.

Zechariah’s witnessing chapters in the Canonical Column

As previously stated, the two witnessing chapters of Zechariah within the Canonical Column are Genesis 49 and Isaiah 38. Both of these chapters have been deliberately composed and structured to reflect the content of the book of Zechariah, and both have been strategically positioned as the thirty-eighth chapter within its respective branch of the framework in order to testify of Zechariah’s canonical placement. Within both chapters, one can discern divinely embedded allusions to the scenes, imagery, and language of the book of Zechariah—through which they together affirm its divine authorship, canonicity, and its ordained position as the thirty-eighth book of the divinely sanctioned biblical canon.4

Featured image for 'Zechariah' Witnessed in the Canonical Column’ showing Genesis 49 and Isaiah 38 as its witnessing chapters.
The two witnessing chapters of the book of Zechariah in the Canonical Column are Genesis 49 and Isaiah 38. Both of these chapters appear as the thirty-eighth chapter of their respective branch of the framework–reflecting Zechariah’s ordinal placement as the thirty-eighth book of the Old Testament and the Bible.

Context of Genesis 49

Genesis 49 records the final prophetic utterances of Jacob, also called Israel, as he gathers his twelve sons to bless them before his death. What follows is a series of poetic oracles, each addressed to one of the patriarchs of the twelve tribes. Though framed as blessings, these pronouncements often take the form of character sketches or prophetic forecasts—some of which are laudatory, others rebuking, and many laden with enigmatic symbolism.

Spoken in Egypt near the end of Jacob’s life, these words are deeply covenantal in nature, rooted in the patriarchal promises made to Abraham and transmitted through Isaac and Jacob. Yet they are also eschatological. Jacob declares at the outset, “Gather yourselves together, that I may tell you that which shall befall you in the last days” (Gen. 49:1), explicitly framing the chapter as a prophetic revelation with long-range implications extending far beyond his immediate family.

Among the most significant of these oracles is the blessing upon Judah, which foretells a royal lineage and messianic rulership: “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come” (Gen. 49:10). The passage brims with messianic expectation, cryptic imagery, and symbolic language—making it a natural structural and prophetic counterpart to the book of Zechariah, which likewise focuses on the coming of a royal deliverer, the rebuilding of Jerusalem, and the destiny of the tribes of Israel in the last days.

Genesis 49 -> Zechariah

In the table below, we examine a series of textual allusions and structural echoes between Genesis 49 and the book of Zechariah. Though separated by historical context and literary form—one a patriarchal oracle delivered at the close of the Genesis era, the other a post-exilic prophetic vision spanning heaven and earth—both texts are saturated with messianic expectation, apocalyptic imagery, and prophetic declarations concerning the future of Israel and her tribes. As with other Canonical Column pairings, these parallels are not the product of chance or forced interpretation, but of deliberate, Spirit-breathed design.

As the thirty-eighth chapter of The Circumcision (Genesis 12–50), Genesis 49 has been intentionally constructed with direct allusions, verbal motifs, and prophetic imagery that mirror the content of Zechariah—thereby affirming its divinely appointed role as one of two witnesses to Zechariah’s inspiration, canonicity, and ordinal placement as the thirty-eighth book of the biblical canon.

Genesis 49Zechariah
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.5 (Genesis 49:1-2)For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. (Zechariah 14:2)
Simeon and Levi are brethren: instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.6 (Genesis 49:5-7)Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel. And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd. (Zechariah 11:14-15)
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee.7 (Genesis 49:8)Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together. And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded. (Zechariah 10:3-5)
The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.8 (Genesis 49:10)And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away. (Zechariah 10:11)
Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes.9 (Genesis 49:11)Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. (Zechariah 9:9)
Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.10 (Genesis 49:18)In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness. (Zechariah 12:4)
I have waited for thy salvation, O LORD.11 (Genesis 49:18)Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. (Zechariah 9:9)
But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)12 (Genesis 49:24)And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD. . . . And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD. (Zechariah 10:7; 10:12).
Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb.13 (Genesis 49:25)For the seed shall be prosperous; the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remnant of this people to possess all these things. (Zechariah 8:12)
The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.14 (Genesis 49:26)And I said, Let them set a faire mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by. (Zechariah 3:5)
Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.15 (Genesis 49:27)Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee. (Zechariah 14:1)
All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them.16 (Genesis 49:28)The burden of the word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD. (Zechariah 9:1)
This table presents several notable allusions and echoes to the book of Zechariah contained within Genesis 49. As the thirty-eighth chapter of The Circumcision (Genesis 12-50), Genesis 49 has been divinely embedded with imagistic allusions, structural parallels, and linguistic echoes designed to reflect Zechariah–the thirty-eighth book of the biblical canon.

Context of Isaiah 38

Isaiah 38 recounts a deeply personal episode in the life of King Hezekiah—a sudden, terminal illness that prompts a prophetic warning from Isaiah: “Set thine house in order; for thou shalt die, and not live” (Isa. 38:1). In response, Hezekiah turns his face to the wall and prays earnestly, reminding God of his faithfulness. Moved by his plea, the LORD reverses the decree, promising to extend Hezekiah’s life by fifteen years and to deliver Jerusalem from the Assyrian threat.

The chapter is notable for its abrupt narrative shift away from cosmic or national prophecy, instead focusing on an intimate moment of human weakness, divine mercy, and miraculous healing. Hezekiah’s written prayer—inserted midway through the account—is poetic, reflective, and full of theological insight. It contrasts the silence of the grave with the praise of the living, and concludes with a vow of renewed devotion.

While the surface of Isaiah 38 may appear to lack any overt connection to the grand prophetic visions of Zechariah, it is precisely this interplay between mortality and restoration, judgment and reprieve, that forms the connective tissue between the two. Hezekiah’s brush with death, followed by divine intervention and the promise of future preservation, mirrors Zechariah’s recurring themes of national crisis, divine grace, and eschatological hope. These underlying motifs form the basis of the structural and prophetic correspondences explored in the section that follows.

Isaiah 38 -> Zechariah

In the table below, we examine a series of textual parallels and prophetic echoes between Isaiah 38 and the book of Zechariah. At first glance, the two may seem dissimilar—one recounting a private episode of royal illness and healing, the other composed of sweeping apocalyptic visions and messianic declarations. Yet beneath the surface, both texts grapple with themes of impending death, divine reversal, covenantal preservation, and the promise of future restoration.

As the thirty-eighth chapter of First Isaiah (Isaiah 1–39), Isaiah 38 has been intentionally constructed with direct allusions, verbal motifs, and prophetic imagery that reflect the content of Zechariah. These one-on-one correspondences testify to its divinely appointed role as one of two canonical witnesses to Zechariah’s divine inspiration, canonicity, and ordinal placement as the thirty-eighth book of the biblical canon.

Isaiah 38Zechariah
In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live.17 (Isaiah 38:1)And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth. (Zechariah 13:3)
Then came the word of the LORD to Isaiah, saying, Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.18 (Isaiah 38:4-5)And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God. (Zechariah 13:9)
And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city.19 (Isaiah 38:6)In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them. (Zechariah 12:8)
I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world.20 (Isaiah 38:11)And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with the whirlwinds of the south. (Zechariah 9:14; cf. 12:10)
Like a crane or a swallow, so did I chatter: I did mourn as a dove. . . .21 (Isaiah 38:14a)In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; All the families that remain, every family apart, and their wives apart. (Zechariah 12:11-14)
. . . . mine eyes fail with looking upward: O LORD, I am oppressed; undertake for me.22 (Isaiah 38:14)I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. (Zechariah 2:1; cf. 1:18, 5:1, 5:5, 5:9, 6:1)
Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back.23 (Isaiah 38:17). . . . And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. (Zechariah 3:4; cf. 3:9)
The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth.24 (Isaiah 38:19)These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of the truth and peace in your gates. (Zechariah 8:16)
The LORD was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD.25 (Isaiah 38:20)And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong. (Zechariah 8:13; cf. 2:10)
This table presents several notable allusions and echoes to the book of Zechariah contained within Isaiah 38. As the thirty-eighth chapter of First Isaiah, Isaiah 38 has been divinely embedded with allusions, parallel imagery, structural parallels, and linguistic echoes designed to reflect Zechariah–the thirty-eighth book of the biblical canon.

Group Chat

As an added bonus, the table below documents a three-way structural and prophetic alignment between Zechariah and its two witnessing chapters.

Genesis 49Isaiah 38Zechariah
I have waited for thy salvation, O LORD. (Genesis 49:18)The LORD was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD. (Isaiah 38:20)And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing: fear not, but let your hands be strong. (Zechariah 8:13)
This table documents a three-way structural alignment between Zechariah and its two witnessing chapters–Genesis 49 and Isaiah 38, showcasing the mind-boggling intricacy and structural symmetry of the Canonical Column framework.

Here we have a beautiful structural alignment occurring between all three parallel branches of the Canonical Column framework. The convergence of these three passages—each bound together by the theme of divine salvation—is unmistakably deliberate. In Genesis 49:18, Jacob longs for the Lord’s salvation; in Isaiah 38:20, Hezekiah celebrates having personally received it; and in Zechariah 8:13, God promises to extend salvation corporately to the restored nation of Israel. The intentional progression from anticipation, to personal deliverance, to national fulfillment is especially noteworthy, demonstrating a carefully orchestrated narrative symmetry woven into the very fabric of the Canonical Column. Such triadic structural alignments forcibly confront us with the undeniable reality of the Canonical Column and its divine design.

Conclusion: The Canonical Column affirms the canonicity and ordinal position of Zechariah as the thirty-eighth book of the biblical canon.

The canonicity of the book of Zechariah is affirmed by its two witnessing chapters within the Canonical Column: Genesis 49 and Isaiah 38. These two chapters have been deliberately structured and sequenced as the thirty-eighth chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Zechariah–the thirty-eighth book of the Old Testament and of the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Zechariah, which was ordained before the foundation of the world to become the thirty-eighth book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Zechariah are established by the Canonical Column–being witnessed by both the Law & the Prophets.

  1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
  2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
  3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
  4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
  5. In Genesis 49:1–2, Jacob summons his sons, saying, “Gather yourselves together, that I may tell you that which shall befall you in the last days.” Within the Canonical Column, this functions as an allusion to Zechariah 14:2, where the LORD declares that He will gather all nations against Jerusalem to battle at the end of the age. ↩︎
  6. In Genesis 49:5–7, Jacob calls Simeon and Levi “brethren” and rebukes their violence, declaring that they will be divided and scattered in Israel, describing them as having “instruments of cruelty.” Within the Canonical Column, this functions as an allusion to Zechariah 11:14–15, where the LORD breaks “the brotherhood between Judah and Israel” and commands the prophet to take “the instruments of a foolish shepherd.” The shared imagery of brotherhood and shepherds’ instruments (as Simeon and Levi were both shepherds by occupation) underscores a deliberate structural parallel between the two passages. ↩︎
  7. In Genesis 49:8, Jacob blesses Judah, declaring that his brothers will praise him and that his hand will be “in the neck of [his] enemies.” Within the Canonical Column, this corresponds to Zechariah 10:3–5, where Judah is strengthened by the Lord, becoming “as his goodly horse in the battle” and victorious over their foes. The imagery of Judah as a triumphant force over enemies ties the two passages together within the Canonical Column’s design. ↩︎
  8. In Genesis 49:10, Jacob prophesies that “the sceptre shall not depart from Judah… until Shiloh come,” signifying the enduring royal authority vested in Judah’s line. Within the Canonical Column, this functions as an allusion to Zechariah 10:11, where God declares that “the sceptre of Egypt shall depart away,” signaling the dismantling of rival powers. Both passages invoke the rare imagery of a departing sceptre to mark decisive transitions of authority, structurally linking Judah’s promised kingship with the eventual downfall of opposing nations. Further reinforcing the deliberate nature of this alignment, these are the only two verses in the entire Bible where the words “sceptre” and “depart” appear together. ↩︎
  9. In Genesis 49:11, Jacob prophesies of Judah’s future ruler, describing him as “binding his foal unto the vine, and his ass’s colt unto the choice vine.” Within the Canonical Column, this functions as an allusion to Zechariah 9:9, where the prophet declares: “Behold, thy King cometh unto thee… lowly, and riding upon an ass, and upon a colt the foal of an ass.” Both passages employ nearly identical language and imagery in connection with the arrival of a promised king, establishing a clear structural alignment between Jacob’s blessing and Zechariah’s Messianic prophecy. Further reinforcing the deliberate nature of this design, these are the only two verses in the entire Bible where the words “foal,” “colt,” and “ass” occur together. ↩︎
  10. In Genesis 49:17, Jacob prophesies that Dan will be “a serpent… that biteth the horse heels, so that his rider shall fall backward.” Within the Canonical Column, this functions as an obvious allusion to Zechariah 12:4, where the LORD states, “I will smite every horse with astonishment, and his rider with madness.” The shared imagery of stricken horses and fallen riders makes this an unambiguous and deliberate structural alignment. ↩︎
  11. In Genesis 49:18, Jacob declares, “I have waited for thy salvation, O LORD.” Within the Canonical Column, this functions as a fairly obvious allusion to Zechariah 9:9, where salvation arrives with the prophesied King: “Behold, thy King cometh… having salvation.” ↩︎
  12. In Genesis 49:24, Jacob blesses Joseph, declaring that his “bow abode in strength” and that “the arms of his hands were made strong by the mighty God of Jacob.” Within the Canonical Column, this functions as an allusion to Zechariah 10:7, 12, where God promises to strengthen those of Ephraim (Joseph’s son), who will be like mighty men. The children of Ephraim are Joseph’s descendants, and the inheritors of his birthright blessings (cf. 1 Chron. 5:1-2; Ezek. 37:16, 37:19). Thus the divine empowerment prophesied for Joseph in Jacob’s deathbed blessings in Genesis 49 finds its Canonical Column correspondence in Zechariah 10, which proclaims the fulfillment of that promise in his tribal lineage. ↩︎
  13. In Genesis 49:25, Jacob blesses Joseph with comprehensive promises of abundance: blessings “of heaven above,” “of the deep that lieth under,” and blessings tied to fruitfulness (“the breasts, and of the womb”). Within the Canonical Column, this corresponds to Zechariah 8:12, where God promises His restored people prosperity through “the heavens” giving “their dew” (echoing the “blessings of heaven above”), “the ground” yielding “her increase” (reflecting the “blessings of the deep that lieth under”), and “the vine” producing “her fruit,” ensuring that “the seed shall be prosperous.” The deliberate repetition of heavenly, earthly, and generational blessings in both passages underscores the intentional structural parallel. ↩︎
  14. In Genesis 49:26, Jacob blesses Joseph, declaring that the blessings of his father “shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.” Within the Canonical Column, this corresponds to Zechariah 3:5, where Joshua the high priest is exalted as a mitre is set upon his head, signifying his consecration and restoration. Both figures are uniquely set apart from their brethren by divine appointment — Joseph as ruler and Joshua as priest. It is also worth nothing that Genesis 49:26 and Zechariah 3:5 are among the very few passages in Scripture where authority and divine favor are signified explicitly by something being placed upon the head, reinforcing the deliberate nature of this alignment. ↩︎
  15. In Genesis 49:27, Jacob prophesies that Benjamin “shall ravin as a wolf… and at night he shall divide the spoil.” Within the Canonical Column, this corresponds to Zechariah 14:1, where the LORD declares that “thy spoil shall be divided in the midst of thee.” The distinctive and rare imagery of dividing spoil strongly underscores the deliberate structural parallel between the two passages. ↩︎
  16. In Genesis 49:28, Jacob concludes his blessings upon his sons by explicitly identifying them as “the twelve tribes of Israel,” establishing their prophetic destinies. Within the Canonical Column, this aligns with Zechariah 9:1, which frames its oracle in the context of “all the tribes of Israel” turning their eyes toward the LORD. The shared emphasis on the complete covenantal body of Israel — uniquely marked by the phrase “tribes of Israel” — underscores an intentional structural parallel between the two passages. ↩︎
  17. In Isaiah 38:1, the prophet Isaiah delivers a direct word from the LORD to Hezekiah: “Set thine house in order: for thou shalt die, and not live.” Within the Canonical Column, this functions as an allusion to Zechariah 13:3, where the parents of a false prophet declare, “Thou shalt not live” before putting him to death. The rare, identical phrasing “thou shalt not live” links these passages, with both scenes involving the announcement of imminent death by divine decree—one directed to a king through a prophet, the other enacted by parents against a prophet. The recurrence of this uncommon formula underscores a deliberate structural alignment between the two texts. ↩︎
  18. In Isaiah 38:4–5, the LORD responds to Hezekiah’s plea, assuring him that He has heard his prayer and seen his tears. Within the Canonical Column, this functions as an allusion to Zechariah 13:9, where God promises concerning His purified remnant, “They shall call on my name, and I will hear them.” The deliberate recurrence of God “hearing” in response to His people’s cries highlights an intentional structural parallel between the two passages. ↩︎
  19. In Isaiah 38:6, the LORD promises to Hezekiah that He will “deliver” him and “defend” Jerusalem from the king of Assyria. Within the Canonical Column, this functions as an allusion to Zechariah 12:8, where God declares that He Himself “shall defend the inhabitants of Jerusalem” in the climactic day of battle. These are two of only three passages in the entire Bible where God explicitly promises to defend Jerusalem using this language, further underscoring the deliberate structural alignment between the texts. ↩︎
  20. In Isaiah 38:11, Hezekiah laments that he “shall not see the LORD… in the land of the living.” Within the Canonical Column, this functions as an allusion to Zechariah 9:14, where the prophet declares that “the LORD shall be seen over them” in a future moment of divine intervention. This creates a deliberate inversion between the two passages: Hezekiah faces a personal crisis believing he will no longer see the LORD, while Zechariah envisions a climactic day when the LORD will manifestly appear to deliver His people. The correspondence is reinforced further by Zechariah 12:10, which promises that Israel “shall look upon me whom they have pierced,” deepening the motif of beholding the LORD within this Canonical Column pairing. ↩︎
  21. In Isaiah 38:14a, Hezekiah compares his grief to the restless sounds of a “crane” and a “swallow,” declaring, “I did mourn as a dove.” Within the Canonical Column, this functions as an allusion to Zechariah 12:11‑14, where the prophet foretells an unprecedented “mourning in Jerusalem,” so intense that “every family” laments “apart.” ↩︎
  22. In Isaiah 38:14b, Hezekiah laments, “mine eyes fail with looking upward,” crying out to the LORD in his distress. Within the Canonical Column, this functions as an allusion to a recurring structural marker in Zechariah, where the prophet repeatedly introduces his visions with the distinctive formula, “I lifted up mine eyes, and looked” (Zech. 2:1; cf. 1:18; 5:1; 5:5; 5:9; 6:1). Zechariah’s repeated use of this phrase acts almost like a prophetic “signature,” marking each major visionary transition, which makes the mirrored imagery in Isaiah — “mine eyes fail with looking upward” — an intentional echo rather than incidental similarity. ↩︎
  23. In Isaiah 38:17, Hezekiah rejoices that God has “delivered [his soul] from the pit of corruption” and “cast all [his] sins behind [His] back,” using vivid imagery to describe divine forgiveness. Within the Canonical Column, this corresponds to Zechariah 3:4 (cf. 3:9), where the angel of the LORD declares concerning Joshua the high priest, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” Both passages depict a dramatic divine act of cleansing guilt, using rare imagery of sins being completely removed and symbolically displaced. ↩︎
  24. In Isaiah 38:19, Hezekiah declares that “the living” will praise God and that “the father to the children shall make known [His] truth,” emphasizing the intergenerational transmission of God’s revealed word. Within the Canonical Column, this functions as an allusion to Zechariah 8:16, where the LORD commands His restored people, “Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates.” Both passages uniquely center on the active communication of God’s truth—in Isaiah from fathers to children, and in Zechariah from one neighbor to another—underscoring a deliberate structural parallel focused on preserving and transmitting divine revelation. ↩︎
  25. In Isaiah 38:20, Hezekiah praises God’s deliverance, declaring that “the LORD was ready to save me,” which moves him to commit to songs of worship “all the days of our life in the house of the LORD.” Within the Canonical Column, this functions as an allusion to Zechariah 8:13, where God promises the restored house of Judah and house of Israel, “So will I save you, and ye shall be a blessing.” ↩︎

© 2025, Zerubbabel. All rights reserved.

Leave a Comment