Ezra 5:1-2
Konteks5:1 Then the prophets Haggai and Zechariah son 1 of Iddo 2 prophesied concerning the Jews who were in Judah and Jerusalem 3 in the name of the God of Israel who was over them. 5:2 Then Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak began 4 to rebuild the temple of God in Jerusalem. The prophets of God were with them, supporting them.
Hagai 1:12-14
Konteks1:12 Then Zerubbabel son of Shealtiel and the high priest Joshua son of Jehozadak, 5 along with the whole remnant of the people, 6 obeyed 7 the Lord their God. They responded favorably to the message of the prophet Haggai, who spoke just as the Lord their God had instructed him, 8 and the people began to respect the Lord. 9 1:13 Then Haggai, the Lord’s messenger, spoke the Lord’s word to the people: 10 “I am with you!” says the Lord. 1:14 So the Lord energized and encouraged 11 Zerubbabel 12 son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, 13 and the whole remnant of the people. 14 They came and worked on the temple of their God, the Lord who rules over all.
Hagai 2:2-15
Konteks2:2 “Ask the following questions to 15 Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, 16 and the remnant of the people: 2:3 ‘Who among you survivors saw the former splendor of this temple? 17 How does it look to you now? Isn’t it nothing by comparison? 2:4 Even so, take heart, Zerubbabel,’ says the Lord. ‘Take heart, Joshua son of Jehozadak, the high priest, and 18 all you citizens of the land,’ 19 says the Lord, ‘and begin to work. For I am with you,’ says the Lord who rules over all. 2:5 ‘Do not fear, because I made a promise to your ancestors when they left Egypt, and my spirit 20 even now testifies to you.’ 21 2:6 Moreover, the Lord who rules over all says: ‘In just a little while 22 I will once again shake the sky 23 and the earth, the sea and the dry ground. 2:7 I will also shake up all the nations, and they 24 will offer their treasures; 25 then I will fill this temple with glory,’ says the Lord who rules over all. 2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all. 2:9 ‘The future splendor of this temple will be greater than that of former times,’ 26 the Lord who rules over all declares, ‘and in this place I will give peace.’” 27
2:10 On the twenty-fourth day of the ninth month of Darius’ second year, 28 the Lord spoke again to the prophet Haggai: 29 2:11 “The Lord who rules over all says, ‘Ask the priests about the law. 30 2:12 If someone carries holy meat in a fold of his garment and that fold touches bread, a boiled dish, wine, olive oil, or any other food, will that item become holy?’” 31 The priests answered, “It will not.” 2:13 Then Haggai asked, “If a person who is ritually unclean because of touching a dead body 32 comes in contact with one of these items, will it become unclean?” The priests answered, “It will be unclean.”
2:14 Then Haggai responded, “‘The people of this nation are unclean in my sight,’ 33 says the Lord. ‘And so is all their effort; everything they offer is also unclean. 34 2:15 Now therefore reflect carefully on the recent past, 35 before one stone was laid on another in the Lord’s temple. 36
Zakharia 2:1--4:14
Konteks2:1 (2:5) I looked again, and there was a man with a measuring line in his hand. 2:2 I asked, “Where are you going?” He replied, “To measure Jerusalem 37 in order to determine its width and its length.” 2:3 At this point the angelic messenger 38 who spoke to me went out, and another messenger came to meet him 2:4 and said to him, “Hurry, speak to this young man 39 as follows: ‘Jerusalem will no longer be enclosed by walls 40 because of the multitude of people and animals there. 2:5 But I (the Lord says) will be a wall of fire surrounding Jerusalem 41 and the source of glory in her midst.’”
2:6 “You there! 42 Flee from the northland!” says the Lord, “for like the four winds of heaven 43 I have scattered you,” says the Lord. 2:7 “Escape, Zion, you who live among the Babylonians!” 44 2:8 For the Lord who rules over all says to me that for his own glory 45 he has sent me to the nations that plundered you – for anyone who touches you touches the pupil 46 of his 47 eye. 2:9 “I am about to punish them 48 in such a way,” he says, “that they will be looted by their own slaves.” Then you will know that the Lord who rules over all has sent me.
2:10 “Sing out and be happy, Zion my daughter! 49 For look, I have come; I will settle in your midst,” says the Lord. 2:11 “Many nations will join themselves to the Lord on the day of salvation, 50 and they will also be my 51 people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you. 2:12 The Lord will take possession of 52 Judah as his portion in the holy land and he will choose Jerusalem once again. 2:13 Be silent in the Lord’s presence, all people everywhere, 53 for he is being moved to action in his holy dwelling place. 54
3:1 Next I saw Joshua the high priest 55 standing before the angel of the Lord, with Satan 56 standing at his right hand to accuse him. 3:2 The Lord 57 said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, 58 rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes 59 as he stood there before the angel. 3:4 The angel 60 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 61 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 62 and work according to my requirements, you will be able to preside over my temple 63 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 64 are a symbol that I am about to introduce my servant, the Branch. 65 3:9 As for the stone 66 I have set before Joshua – on the one stone there are seven eyes. 67 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. 68 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.’” 69
4:1 The angelic messenger 70 who had been speaking with me then returned and woke me, as a person is wakened from sleep. 4:2 He asked me, “What do you see?” I replied, 71 “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps. 4:3 There are also two olive trees beside it, one on the right of the receptacle and the other on the left.” 72 4:4 Then I asked the messenger who spoke with me, “What are these, 73 sir?” 4:5 He replied, “Don’t you know what these are?” So I responded, “No, sir.” 4:6 Therefore he told me, “These signify the word of the Lord to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’ 74 says the Lord who rules over all.”
4:7 “What are you, you great mountain? 75 Because of Zerubbabel you will become a level plain! And he will bring forth the temple 76 capstone with shoutings of ‘Grace! Grace!’ 77 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, 78 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 79 will joyfully look on the tin tablet 80 in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)
4:11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?” 4:12 Before he could reply I asked again, “What are these two extensions 81 of the olive trees, which are emptying out the golden oil through the two golden pipes?” 4:13 He replied, “Don’t you know what these are?” And I said, “No, sir.” 4:14 So he said, “These are the two anointed ones 82 who stand by the Lord of the whole earth.”
Zakharia 6:1-15
Konteks6:1 Once more I looked, and this time I saw four chariots emerging from between two mountains of bronze. 83 6:2 Harnessed to the first chariot were red horses, to the second black horses, 6:3 to the third white horses, and to the fourth spotted horses, all of them strong. 84 6:4 Then I asked the angelic messenger 85 who was speaking with me, “What are these, sir?” 6:5 The messenger replied, “These are the four spirits 86 of heaven that have been presenting themselves before the Lord of all the earth. 6:6 The chariot with the black horses is going to the north country and the white ones are going after them, but the spotted ones are going to the south country. 6:7 All these strong ones 87 are scattering; they have sought permission to go and walk about over the earth.” The Lord had said, “Go! Walk about over the earth!” So they are doing so. 6:8 Then he cried out to me, “Look! The ones going to the northland have brought me 88 peace about the northland.” 89
6:9 The word of the Lord came to me as follows: 6:10 “Choose some people 90 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. 91 6:11 Then take some silver and gold to make a crown 92 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, 93 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 94 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, 95 Tobijah, Jedaiah, and Hen 96 son of Zephaniah as a memorial in the temple of the Lord. 6:15 Then those who are far away 97 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.”’”
[5:1] 1 tn Aram “son.” According to Zech 1:1 he was actually the grandson of Iddo.
[5:1] 2 tn Aram “and Haggai the prophet and Zechariah the son of Iddo the prophet.”
[5:1] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 4 tn Aram “arose and began.” For stylistic reasons this has been translated as a single concept.
[1:12] 5 tn Many English versions have “Joshua [the] son of Jehozadak, the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
[1:12] 6 tn Heb “all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (shÿ’erit ha’am) in this postexilic context is used as a technical term to refer to the returned remnant (see Ezra 9:14; Isa 10:20-22; 11:11, 16; Jer 23:3; 31:7; and many other passages). Cf. TEV “all the people who had returned from the exile in Babylonia.”
[1:12] 7 tn Heb “heard the voice of”; NAB “listened to the voice of.”
[1:12] 8 tn Heb “and according to the words of Haggai the prophet just as the
[1:12] 9 tn Heb “and the people feared from before the
[1:13] 10 tn Heb “Haggai, the messenger of the
[1:14] 11 tn Heb “stirred up” (as in many English versions). Only one verb appears in the Hebrew text, but the translation “energized and encouraged” brings out its sense in this context. Cf. TEV “inspired”; NLT “sparked the enthusiasm of”; CEV “made everyone eager to work.”
[1:14] sn It was God who initiated the rebuilding by providing the people with motivation and ability.
[1:14] 12 tn Heb “the spirit of Zerubbabel” (so NAB, NIV, NRSV).
[1:14] 13 tn Heb “the spirit of Joshua son of Jehozadak, the high priest” (as in many English versions), but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
[1:14] 14 tn Heb “and the spirit of all the remnant of the people.” The Hebrew phrase שְׁאֵרִית הָעָם (shÿ’erit ha’am) in this postexilic context is used as a technical term to refer to the returned remnant; see the note on the phrase “the whole remnant of the people” in v. 12.
[2:2] 15 tn Heb “say to”; NAB “Tell this to.”
[2:2] 16 tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.
[2:3] 17 tn Heb “this house in its earlier splendor”; NAB, NIV, NRSV “in its former glory.”
[2:3] sn Solomon’s temple was demolished in 586
[2:4] 18 tn Heb “and take heart.” Although emphatic, the repetition of the verb is redundant in contemporary English style and has been left untranslated.
[2:4] 19 tn Heb “the people of the land” (עַם הָאָרֶץ, ’am ha’arets); this is a technical term referring to free citizens as opposed to slaves.
[2:5] 20 sn My spirit. It is theologically anachronistic to understand “spirit” here in the NT sense as a reference to the Holy Spirit, the third person of the Trinity; nevertheless during this postexilic period the conceptual groundwork was being laid for the doctrine of the Holy Spirit later revealed in the NT.
[2:5] 21 tc The MT of v. 5 reads “with the word which I cut with you when you went out from Egypt and my spirit [which] stands in your midst, do not fear.” BHS proposes emending “with the word” to זֹאת הַבְּרִית (zo’t habbÿrit, “this is the covenant”) at the beginning of the verse. The proposed emendation makes excellent sense and is expected with the verb כָּרַת (karat, “cut” or “make” a covenant), but it has no textual support. Most English versions (including the present translation) therefore follow the MT here.
[2:6] 22 tc The difficult MT reading עוֹד אַחַת מְעַט הִיא (’od ’akhat mÿ’at hi’, “yet once, it is little”; cf. NAB “One moment yet, a little while”) appears as “yet once” in the LXX, omitting the last two Hebrew words. However, the point being made is that the anticipated action is imminent; thus the repetition provides emphasis.
[2:6] 23 tn Or “the heavens.” The same Hebrew word, שָׁמַיִם (shamayim), may be translated “sky” or “heavens” depending on the context. Although many English versions translate the term as “heavens” here, the other three elements present in this context (earth, sea, dry ground) suggest “sky” is in view.
[2:7] 24 tn Heb “all the nations.”
[2:7] 25 tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.
[2:9] 26 tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”
[2:9] 27 tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).
[2:10] 28 sn The twenty-fourth day of the ninth month of Darius’ second year was Kislev 24 or December 18, 520
[2:10] 29 tn Heb “the word of the
[2:11] 30 tn Heb “Ask the priests a torah, saying”; KJV “concerning the law”; NAB “for a decision”; NCV “for a teaching”; NRSV “for a ruling.”
[2:12] 31 sn This is probably not an appeal to the Torah (i.e., the Pentateuch) as such but to a priestly ruling (known in postbiblical Judaism as a pÿsaq din). There is, however, a Mosaic law that provides the basis for the priestly ruling (Lev 6:27).
[2:13] 32 tn Heb “unclean of a person,” a euphemism for “unclean because of a dead person”; see Lev 21:11; Num 6:6. Cf. NAB “unclean from contact with a corpse.”
[2:14] 33 tn Heb “so this people, and so this nation before me.” In this context “people” and “nation” refer to the same set of individuals; the repetition is emphatic. Cf. CEV “this entire nation.”
[2:14] 34 sn The point here is that the Jews cannot be made holy by unholy fellowship with their pagan neighbors; instead, they and their worship will become corrupted by such associations.
[2:15] 35 tn Heb “and now set your heart from this day and upward.” The juxtaposition of מָעְלָה (ma’lah, “upward”) with the following מִטֶּרֶם (mitterem, “before”) demands a look to the past. Cf. ASV “consider from this day and backward.”
[2:15] 36 sn Before one stone was laid on another in the
[2:2] 37 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:3] 38 tn See the note on the expression “angelic messenger” in 1:9.
[2:4] 39 sn That is, to Zechariah.
[2:4] 40 tn Heb “Jerusalem will dwell as open regions (פְּרָזוֹת, pÿrazot)”; cf. NAB “in open country”; CEV “won’t have any boundaries.” The population will be so large as to spill beyond the ancient and normal enclosures. The people need not fear, however, for the
[2:5] 41 tn Heb “her”; the referent (Jerusalem) has been specified in the translation for clarity.
[2:6] 42 sn These are the scattered Jews of eschatological times (as the expression four winds of heaven makes clear) and not those of Zechariah’s time who have, for the most part, already returned by 520
[2:6] 43 tn Or “of the sky.” The same Hebrew term, שָׁמַיִם (shamayim), may be translated “heaven(s)” or “sky” depending on the context.
[2:7] 44 tn Heb “live in [or “with” (cf. NASB), i.e., “among”] the daughter of Babylon” (so NIV; NAB “dwell in daughter Babylon”).
[2:8] 45 tn Heb “After glory has he sent me” (similar KJV, NASB). What is clearly in view is the role of Zechariah who, by faithful proclamation of the message, will glorify the
[2:8] 46 tn Heb “gate” (בָּבָה, bavah) of the eye, that is, pupil. The rendering of this term by KJV as “apple” has created a well-known idiom in the English language, “the apple of his eye” (so ASV, NIV). The pupil is one of the most vulnerable and valuable parts of the body, so for Judah to be considered the “pupil” of the
[2:8] 47 tc A scribal emendation (tiqqun sopherim) has apparently altered an original “my eye” to “his eye” in order to allow the prophet to be the speaker throughout vv. 8-9. This alleviates the problem of the
[2:9] 48 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”
[2:10] 49 sn This individualizing of Zion as a daughter draws attention to the corporate nature of the covenant community and also to the tenderness with which the
[2:11] 50 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
[2:11] 51 tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the
[2:12] 52 tn Heb “will inherit” (so NIV, NRSV).
[2:13] 53 tn Heb “all flesh”; NAB, NIV “all mankind.”
[2:13] 54 sn The sense here is that God in heaven is about to undertake an occupation of his earthly realm (v. 12) by restoring his people to the promised land.
[3:1] 55 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] 56 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] 57 sn The juxtaposition of the messenger of the
[3:2] 58 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:3] 59 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] 60 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
[3:4] 61 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] 62 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] 63 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] 64 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] 65 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] 66 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] 67 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] 68 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] 69 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
[4:1] 70 tn See the note on the expression “angelic messenger” in 1:9.
[4:2] 71 tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”
[4:3] 72 sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12.
[4:4] 73 sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.
[4:6] 74 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] 75 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] 76 tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).
[4:7] 77 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] 78 tn Heb “house” (so NAB, NRSV).
[4:10] 79 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] 80 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.
[4:12] 81 tn The usual meaning of the Hebrew term שְׁבֹּלֶת (shÿbolet) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”
[4:14] 82 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.
[6:1] 83 tn Heb “two mountains, and the mountains [were] mountains of bronze.” This has been simplified in the translation for stylistic reasons.
[6:1] sn Bronze, a hard, almost impenetrable metal, is an apt figure to speak of the obstacles standing in the way of the accomplishment of God’s purposes for the postexilic Jewish community (cf. 4:7). The cleft between the two from which the chariots emerge might be related to the eschatological triumph of the
[6:3] 84 tc For the MT reading אֲמֻצִּים (’amutsim, “strong”) Aquila and Syriac presuppose אֲדֻמִּים (’adummim, “red”), thus giving the red horse an assignment and eliminating the problem of a fifth, “spotted” horse. The fourth would be a mottled red horse according to this view. There is, however, no manuscript support for this interpretation.
[6:4] 85 tn See the note on the expression “angelic messenger” in 1:9.
[6:5] 86 tn The Hebrew term translated “spirit” here may also be translated “wind” or “breath” depending on the context (cf. ASV, NRSV, CEV “the four winds of heaven”; NAB similar).
[6:7] 87 tn The present translation takes אֲמֻצִּים (’amutsim, “strong”) to be a descriptive of all the horses – white, black, red, and spotted (cf. NAB, NIV, NLT).
[6:8] 88 tn Heb “my spirit.” The subject appears to be the
[6:8] 89 sn The immediate referent of peace about the northland is to the peace brought by Persia’s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22-23; Isa 44:28; 45:1-2). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace.
[6:10] 90 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] 91 sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.
[6:11] 92 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] 93 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] 94 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] 95 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] 96 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] 97 sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.
