Discovery BoxZechariah 3:1
Context3:1 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.
Zechariah 3:3
Context3:3 Now Joshua was dressed in filthy clothes 3 as he stood there before the angel.
Zechariah 1:10
Context1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about 4 on the earth.”
Zechariah 4:14
Context4:14 So he said, “These are the two anointed ones 5 who stand by the Lord of the whole earth.”
Zechariah 1:11
Context1:11 The riders then agreed with the angel of the Lord, 6 who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.”
Zechariah 3:5
Context3:5 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.
Zechariah 1:8
Context1:8 I was attentive that night and saw a man seated 7 on a red horse that stood among some myrtle trees 8 in the ravine. Behind him were red, sorrel, 9 and white horses.
Zechariah 3:4
Context3:4 The angel 10 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 11 in fine clothing.”
Zechariah 3:7
Context3:7 “The Lord who rules over all says, ‘If you live 12 and work according to my requirements, you will be able to preside over my temple 13 and attend to my courtyards, and I will allow you to come and go among these others who are standing by you.
Zechariah 14:4
Context14:4 On that day his feet will stand on the Mount of Olives which lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward. 14
Zechariah 14:12
Context14:12 But this will be the nature of the plague with which the Lord will strike all the nations that have fought against Jerusalem: Their flesh will decay while they stand on their feet, their eyes will rot away in their sockets, and their tongues will dissolve in their mouths.
[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.
[3:3] 3 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.
[1:10] 5 sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The
[4:14] 7 tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vÿne-hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.
[1:11] 9 sn The angel of the
[1:8] 11 tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”
[1:8] 12 tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.
[1:8] 13 sn The Hebrew שְׂרֻקִּים (sÿruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX (ψαροί) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.
[3:4] 13 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
[3:4] 14 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] 15 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] 16 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.
[14:4] 17 sn This seismic activity provides a means of escape from Jerusalem so that the Messiah (the
