Ezra 6:14
Konteks6:14 The elders of the Jews continued building and prospering, while at the same time 1 Haggai the prophet and Zechariah the son of Iddo continued prophesying. They built and brought it to completion by the command of the God of Israel and by the command of Cyrus and Darius and Artaxerxes king of Persia.
Hagai 2:4-9
Konteks2:4 Even so, take heart, Zerubbabel,’ says the Lord. ‘Take heart, Joshua son of Jehozadak, the high priest, and 2 all you citizens of the land,’ 3 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 4 even now testifies to you.’ 5 2:6 Moreover, the Lord who rules over all says: ‘In just a little while 6 I will once again shake the sky 7 and the earth, the sea and the dry ground. 2:7 I will also shake up all the nations, and they 8 will offer their treasures; 9 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,’ 10 the Lord who rules over all declares, ‘and in this place I will give peace.’” 11
Hagai 2:20-23
Konteks2:20 Then the Lord spoke again to Haggai 12 on the twenty-fourth day of the month: 13 2:21 Tell Zerubbabel governor of Judah: ‘I am ready 14 to shake the sky 15 and the earth. 2:22 I will overthrow royal thrones and shatter the might of earthly kingdoms. 16 I will overthrow chariots and those who ride them, and horses and their riders will fall as people kill one another. 17 2:23 On that day,’ 18 says the Lord who rules over all, ‘I will take you, Zerubbabel son of Shealtiel, my servant,’ 19 says the Lord, ‘and I will make you like a signet ring, 20 for I have chosen you,’ says the Lord who rules over all.” 21
Zakharia 3:1--4:14
Konteks3:1 Next I saw Joshua the high priest 22 standing before the angel of the Lord, with Satan 23 standing at his right hand to accuse him. 3:2 The Lord 24 said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, 25 rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes 26 as he stood there before the angel. 3:4 The angel 27 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 28 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 29 and work according to my requirements, you will be able to preside over my temple 30 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 31 are a symbol that I am about to introduce my servant, the Branch. 32 3:9 As for the stone 33 I have set before Joshua – on the one stone there are seven eyes. 34 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. 35 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.’” 36
4:1 The angelic messenger 37 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, 38 “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.” 39 4:4 Then I asked the messenger who spoke with me, “What are these, 40 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,’ 41 says the Lord who rules over all.”
4:7 “What are you, you great mountain? 42 Because of Zerubbabel you will become a level plain! And he will bring forth the temple 43 capstone with shoutings of ‘Grace! Grace!’ 44 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, 45 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 46 will joyfully look on the tin tablet 47 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 48 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 49 who stand by the Lord of the whole earth.”
Zakharia 4:2
Konteks4:2 He asked me, “What do you see?” I replied, 50 “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps.
Kolose 1:24
Konteks1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.
[6:14] 1 tn Aram “in” or “by,” in the sense of accompaniment.
[2:4] 2 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] 3 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] 4 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] 5 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] 6 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] 7 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] 8 tn Heb “all the nations.”
[2:7] 9 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] 10 tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”
[2:9] 11 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).
[2:20] 12 tn Heb “and the word of the
[2:20] 13 sn Again, the twenty-fourth day of the month was Kislev 24 or December 18, 520
[2:21] 14 tn The participle here suggests an imminent undertaking of action (cf. NRSV, TEV, NLT “I am about to”). The overall language of the passage is eschatological, but eschatology finds its roots in the present.
[2:21] 15 tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.
[2:22] 16 tn Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”
[2:22] 17 tn Heb “and horses and their riders will go down, a man with a sword his brother”; KJV “every one by the sword of his brother.”
[2:23] 18 sn The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18; Amos 8:3, 9; Hos 2:18, 21).
[2:23] 19 sn My servant. The collocation of “servant” and “chosen” bears strong messianic overtones. See the so-called “Servant Songs” and other messianic texts in Isaiah (Isa 41:8; 42:1; 44:4; 49:7).
[2:23] 20 sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne.
[2:23] 21 tn The repetition of the formula “says the
[3:1] 22 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] 23 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] 24 sn The juxtaposition of the messenger of the
[3:2] 25 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:3] 26 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] 27 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
[3:4] 28 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] 29 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] 30 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] 31 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] 32 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] 33 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] 34 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] 35 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] 36 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] 37 tn See the note on the expression “angelic messenger” in 1:9.
[4:2] 38 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] 39 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] 40 sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.
[4:6] 41 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] 42 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] 43 tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).
[4:7] 44 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] 45 tn Heb “house” (so NAB, NRSV).
[4:10] 46 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] 47 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] 48 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] 49 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.
[4:2] 50 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.”
