Zakharia 3:1-10
Konteks3:1 Next I saw Joshua the high priest 1 standing before the angel of the Lord, with Satan 2 standing at his right hand to accuse him. 3:2 The Lord 3 said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, 4 rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes 5 as he stood there before the angel. 3:4 The angel 6 spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you 7 in fine clothing.” 3:5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby. 3:6 Then the angel of the Lord exhorted Joshua solemnly: 3:7 “The Lord who rules over all says, ‘If you live 8 and work according to my requirements, you will be able to preside over my temple 9 and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. 3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you 10 are a symbol that I am about to introduce my servant, the Branch. 11 3:9 As for the stone 12 I have set before Joshua – on the one stone there are seven eyes. 13 I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. 14 3:10 In that day,’ says the Lord who rules over all, ‘everyone will invite his friend to fellowship under his vine and under his fig tree.’” 15
Zakharia 4:6-10
Konteks4:6 Therefore he told me, “These signify the word of the Lord to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’ 16 says the Lord who rules over all.”
4:7 “What are you, you great mountain? 17 Because of Zerubbabel you will become a level plain! And he will bring forth the temple 18 capstone with shoutings of ‘Grace! Grace!’ 19 because of this.” 4:8 Moreover, the word of the Lord came to me as follows: 4:9 “The hands of Zerubbabel have laid the foundations of this temple, 20 and his hands will complete it.” Then you will know that the Lord who rules over all has sent me to you. 4:10 For who dares make light of small beginnings? These seven eyes 21 will joyfully look on the tin tablet 22 in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)
Zakharia 6:9-15
Konteks6:9 The word of the Lord came to me as follows: 6:10 “Choose some people 23 from among the exiles, namely, Heldai, Tobijah, and Jedaiah, all of whom have come from Babylon, and when you have done so go to the house of Josiah son of Zephaniah. 24 6:11 Then take some silver and gold to make a crown 25 and set it on the head of Joshua son of Jehozadak, the high priest. 6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, 26 who will sprout up from his place and build the temple of the Lord. 6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest 27 with him on his throne and they will see eye to eye on everything. 6:14 The crown will then be turned over to Helem, 28 Tobijah, Jedaiah, and Hen 29 son of Zephaniah as a memorial in the temple of the Lord. 6:15 Then those who are far away 30 will come and build the temple of the Lord so that you may know that the Lord who rules over all has sent me to you. This will all come to pass if you completely obey the voice of the Lord your God.”’”
Zakharia 11:4-17
Konteks11:4 The Lord my God says this: “Shepherd the flock set aside for slaughter. 11:5 Those who buy them 31 slaughter them and are not held guilty; those who sell them say, ‘Blessed be the Lord, for I am rich.’ Their own shepherds have no compassion for them. 11:6 Indeed, I will no longer have compassion on the people of the land,” says the Lord, “but instead I will turn every last person over to his neighbor and his king. They will devastate the land, and I will not deliver it from them.”
11:7 So I 32 began to shepherd the flock destined for slaughter, the most afflicted 33 of all the flock. Then I took two staffs, 34 calling one “Pleasantness” 35 and the other “Binders,” 36 and I tended the flock. 11:8 Next I eradicated the three shepherds in one month, 37 for I ran out of patience with them and, indeed, they detested me as well. 11:9 I then said, “I will not shepherd you. What is to die, let it die, and what is to be eradicated, let it be eradicated. As for those who survive, let them eat each other’s flesh!”
11:10 Then I took my staff “Pleasantness” and cut it in two to annul my covenant that I had made with all the people. 11:11 So it was annulled that very day, and then the most afflicted of the flock who kept faith with me knew that that was the word of the Lord.
11:12 Then I 38 said to them, “If it seems good to you, pay me my wages, but if not, forget it.” So they weighed out my payment – thirty pieces of silver. 39 11:13 The Lord then said to me, “Throw to the potter that exorbitant sum 40 at which they valued me!” So I took the thirty pieces of silver and threw them to the potter 41 at the temple 42 of the Lord. 11:14 Then I cut the second staff “Binders” in two in order to annul the covenant of brotherhood between Judah and Israel.
11:15 Again the Lord said to me, “Take up once more the equipment of a foolish shepherd. 43 11:16 Indeed, I am about to raise up a shepherd in the land who will not take heed to the sheep headed to slaughter, will not seek the scattered, and will not heal the injured. 44 Moreover, he will not nourish the one that is healthy but instead will eat the meat of the fat sheep 45 and tear off their hooves.
11:17 Woe to the worthless shepherd
who abandons the flock!
May a sword fall on his arm and his right eye!
May his arm wither completely away,
and his right eye become completely blind!”
[3:1] 1 sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445
[3:1] 2 tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.
[3:2] 3 sn The juxtaposition of the messenger of the
[3:2] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:3] 5 sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.
[3:4] 6 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
[3:4] 7 tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
[3:7] 8 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the
[3:7] 9 sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.
[3:8] 10 tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.
[3:8] 11 sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).
[3:9] 12 sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).
[3:9] 13 tn Some understand the Hebrew term עַיִן (’ayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.
[3:9] sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10; 2 Chr 16:9).
[3:9] 14 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the
[3:10] 15 tn Heb “under the vine and under the fig tree,” with the Hebrew article used twice as a possessive pronoun (cf. NASB “his”). Some English translations render this as second person rather than third (NRSV “your vine”; cf. also NAB, NCV, TEV).
[3:10] sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the
[4:6] 16 sn It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2; Exod 23:3; 31:3; Num 11:17-29; Judg 3:10; 6:34; 2 Kgs 2:9, 15, 16; Ezek 2:2; 3:12; 11:1, 5).
[4:7] 17 sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).
[4:7] 18 tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).
[4:7] 19 sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).
[4:9] 20 tn Heb “house” (so NAB, NRSV).
[4:10] 21 tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.
[4:10] 22 tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.
[6:10] 23 tn The words “some people” are supplied in the translation. The Hebrew verb translated “choose” (alternatively “take” [NAB, NIV]; “collect” [NRSV, CEV]) has no direct object specified in the text. Some translations supply “silver and gold” (NIV, NRSV) or “an offering” (NASB).
[6:10] 24 sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.
[6:11] 25 tn Heb “crowns” (so KJV, ASV; also in v. 14). The Hebrew word for “crown” here is עֲטֶרֶת (’ateret), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority.
[6:12] 26 tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).
[6:13] 27 sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).
[6:14] 28 tn “Helem” is probably the same individual as “Heldai” in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [2 Sam 23:29] and “Heldai” [1 Chr 27:15]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).
[6:14] 29 tn Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” (חֵן, khen); that is, “Hen” is a nickname for Josiah – “the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).
[6:15] 30 sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.
[11:5] 31 sn The expression those who buy them appears to be a reference to the foreign nations to whom Israel’s own kings “sold” their subjects. Far from being good shepherds, then, they were evil and profiteering. The whole section (vv. 4-14) refers to the past when the
[11:7] 32 sn The first person pronoun refers to Zechariah himself who, however, is a “stand-in” for the
[11:7] 33 tc For the MT reading לָכֵן עֲנִיֵּי (lakhen ’aniyyey, “therefore the [most] afflicted of”) the LXX presupposes לִכְנַעֲנֵיּי (“to the merchants of”). The line would then read “So I began to shepherd the flock destined for slaughter for the sheep merchants” (cf. NAB). This helps to explain the difficult לָכֵן (lakhen) here but otherwise has no attestation or justification, so the MT is followed by most modern English versions.
[11:7] 34 sn The two staffs represent the two kingdoms, Israel and Judah. For other examples of staffs representing tribes or nations see Num 17:1-11; Ezek 37:15-23.
[11:7] 35 tn The Hebrew term נֹעַם (no’am) is frequently translated “Favor” (so NAB, NASB, NIV, NRSV, NLT); cf. KJV “Beauty”; CEV “Mercy.”
[11:7] sn The name of the first staff, pleasantness, refers to the rest and peace of the covenant between the
[11:7] 36 tn The Hebrew term חֹבְלִים (khovlim) is often translated “Union” (so NASB, NIV, NLT); cf. KJV, ASV “Bands”; NAB “Bonds”; NRSV, TEV, CEV “Unity”).
[11:7] sn The name of the second staff, Binders, refers to the relationship between Israel and Judah (cf. v. 14).
[11:8] 37 sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).
[11:12] 38 sn The speaker (Zechariah) represents the
[11:12] 39 sn If taken at face value, thirty pieces (shekels) of silver was worth about two and a half years’ wages for a common laborer. The Code of Hammurabi prescribes a monthly wage for a laborer of one shekel. If this were the case in Israel, 30 shekels would be the wages for 2 1/2 years (R. de Vaux, Ancient Israel, pp. 76, 204-5). For other examples of “thirty shekels” as a conventional payment, see K. Luke, “The Thirty Pieces of Silver (Zech. 11:12f.), Ind TS 19 (1982): 26-30. Luke, on the basis of Sumerian analogues, suggests that “thirty” came to be a term meaning anything of little or no value (p. 30). In this he follows Erica Reiner, “Thirty Pieces of Silver,” in Essays in Memory of E. A. Speiser, AOS 53, ed. William W. Hallo (New Haven, Conn.: American Oriental Society, 1968), 186-90. Though the 30 shekels elsewhere in the OT may well be taken literally, the context of Zech. 11:12 may indeed support Reiner and Luke in seeing it as a pittance here, not worth considering (cf. Exod 21:32; Lev 27:4; Matt 26:15).
[11:13] 40 tn Heb “splendor of splendor” (אֶדֶר הַיְקָר, ’eder hayqar). This expression sarcastically draws attention to the incredibly low value placed upon the
[11:13] 41 tn The Syriac presupposes הָאוֹצָר (ha’otsar, “treasury”) for the MT הַיּוֹצֵר (hayyotser, “potter”) perhaps because of the lack of evidence for a potter’s shop in the area of the temple. The Syriac reading is followed by NAB, NRSV, TEV. Matthew seems to favor this when he speaks of Judas having thrown the thirty shekels for which he betrayed Jesus into the temple treasury (27:5-6). However, careful reading of the whole gospel pericope makes it clear that the money actually was used to purchase a “potter’s field,” hence Zechariah’s reference to a potter. The MT reading is followed by most other English versions.
[11:13] 42 tn Heb “house” (so NASB, NIV, NRSV).
[11:15] 43 sn The grammar (e.g., the incipient participle מֵקִים, maqim, “about to raise up,” v. 16) and overall sense of vv. 15-17 give the incident a future orientation. Zechariah once more is role-playing but this time he is a “foolish” shepherd, i.e., one who does not know God and who is opposed to him (cf. Prov 1:7; 15:5; 20:3; 27:22). The individual who best represents this eschatological enemy of God and his people is the Antichrist (cf. Matt 24:5, 24; 2 Thess 2:3-4; 1 John 2:18, 22; 4:3; 2 John 7).
[11:16] 44 tn Heb “the broken” (so KJV, NASB; NRSV “the maimed”).
[11:16] 45 tn Heb “the fat [ones].” Cf. ASV “the fat sheep”; NIV “the choice sheep.”
