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Selected Verse: Zechariah 3:6 - King James

Verse	Translation	Text
Zec 3:6	King James	And the angel of the LORD protested unto Joshua, saying,

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
protested--proceeded solemnly to declare. A forensic term for an affirmation on oath (Heb 6:17-18). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

protested--proceeded solemnly to declare. A forensic term for an affirmation on oath (Heb 6:17-18). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor.

Notes on the Bible, by Albert Barnes, [1834]
And the angel of the Lord protested - Solemnly (etymologically, called God to witness) as in, "Did I not make thee swear by the Lord and protested unto thee" Kg1 2:42, laying it as an obligation upon him. The charge is given to Joshua, and in him to all successive high priests, while Israel should continue to be God's people, as the condition of their acceptance.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
angel (See Scofield) - (Heb 1:4).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
In these verses there follows a prophetic address, in which the angel of the Lord describes the symbolical action of the re-clothing of the high priest, according to its typical significance in relation to the continuance and the future of the kingdom of God. Zac 3:6. "And the angel of the Lord testified to Joshua, and said, Zac 3:7. Thus saith Jehovah of hosts, If thou shalt walk in my ways, and keep my charge, thou shalt both judge my house and keep my courts, and I will give thee ways among these standing here. Zac 3:8. Hear then, thou high priest Joshua, thou, and thy comrades who sit before thee: yea, men of wonder are they: for, behold, I bring my servant Zemach (Sprout). Zac 3:9. For behold the stone which I have laid before Joshua; upon one stone are seven eyes: behold I engrave its carving, is the saying of Jehovah of hosts, and I clear away the iniquity of this land in one day. Zac 3:10. In that day, is the saying of Jehovah of hosts, ye will invite one another under the vine and under the fig-tree." In Zac 3:7 not only is the high priest confirmed in his office, but the perpetuation and glorification of his official labours are promised. As Joshua appears in this vision as the supporter of the office, this promise does not apply to Joshua himself so much as to the office, the continuance of which is indeed bound up with the fidelity of those who sustain it. The promise in Zac 3:7 therefore begins by giving prominence to this condition: If thou wilt walk in my ways, etc. Walking in the ways of the Lord refers to the personal attitude of the priests towards the Lord, or to fidelity in their personal relation to God; and keeping the charge of Jehovah, to the faithful performance of their official duties (shâmar mishmartı̄, noticing what has to be observed in relation to Jehovah; see at Lev 8:35). The apodosis begins with וגם אתּה, and not with ונתתּי. This is required not only by the emphatic 'attâh, but also by the clauses commencing with vegam; whereas the circumstance, that the tense only changes with venâthattı̄, and that tâdı̄n and tishmōr are still imperfects, has its simple explanation in the fact, that on account of the gam, the verbs could not be linked together with Vav, and placed at the head of the clauses. Taken by themselves, the clauses vegam tâdı̄n and vegam tishmōr might express a duty of the high priest quite as well as a privilege. If they were taken as apodoses, they would express an obligation; but in that case they would appear somewhat superfluous, because the obligations of the high priest are fully explained in the two previous clauses. If, on the other hand, the apodosis commences with them, they contain, in the form of a promise, a privilege which is set before the high priest as awaiting him in the future - namely, the privilege of still further attending to the service of the house of God, which had been called in question by Satan's accusation. דּין את־בּיתי, to judge the house of God, i.e., to administer right in relation to the house of God, namely, in relation to the duties devolving upon the high priest in the sanctuary as such; hence the right administration of the service in the holy place and the holy of holies. This limitation is obvious from the parallel clause, to keep the courts, in which the care of the ordinary performance of worship in the courts, and the keeping of everything of an idolatrous nature from the house of God, are transferred to him. And to this a new and important promise is added in the last clause (ונהתּי וגו). The meaning of this depends upon the explanation given to the word מהלכים. Many commentators regard his as a Chaldaic form of the hiphil participle (after Dan 3:25; Dan 4:34), and take it either in the intransitive sense of "those walking" (lxx, Pesh., Vulg., Luth., Hofm., etc.), or in the transitive sense of those conducting the leaders (Ges., Hengst., etc.). But apart from the fact that the hiphil of הלך in Hebrew is always written either הוליך or היליך, and has never anything but a transitive meaning, this view is precluded by the בּין, for which we should expect מבּין or מן, since the meaning could only be, "I give thee walkers or leaders between those standing here," i.e., such as walk to and fro between those standing here (Hofmann), or, "I will give thee leaders among (from) these angels who are standing here" (Hengstenberg). In the former case, the high priest would receive a promise that he should always have angels to go to and fro between himself and Jehovah, to carry up his prayers, and bring down revelations from God, and supplies of help (Joh 1:51; Hofmann). This thought would be quite a suitable one; but it is not contained in the words, "since the angels, even if they walk between the standing angels and in the midst of them, do not go to and fro between Jehovah and Joshua" (Kliefoth). In the latter case the high priest would merely receive a general assurance of the assistance of superior angels; and for such a thought as this the expression would be an extremely marvellous one, and theבּין would be used incorrectly. We must therefore follow Calvin and others, who take מהלכין as a substantive, from a singular מהלך, formed after מחצב, מסמר, מזלג, or else as a plural of מהלך, to be pointed מהלכים (Ros., Hitzig, Kliefoth). The words then add to the promise, which ensured to the people the continuance of the priesthood and of the blessings which it conveyed, this new feature, that the high priest would also receive a free access to God, which had not yet been conferred upon him by his office. This points to a time when the restrictions of the Old Testament will be swept away. The further address, in Zac 3:8 and Zac 3:9, announces how God will bring about this new time or future. To show the importance of what follows, Joshua is called upon to "hear." It is doubtful where what he is to hear commences; for the idea, that after the summons to attend, the successive, chain-like explanation of the reason for this summons passes imperceptibly into that to which he is to give heed, is hardly admissible, and has only been adopted because it was found difficult to discover the true commencement of the address. The earlier theologians (Chald., Jerome, Theod. Mops., Theodoret, and Calvin), and even Hitzig and Ewald, take כּי הנני מביא (for behold I will bring forth). But these words are evidently explanatory of אנשׁי מופת המּה (men of wonder, etc.). Nor can it commence with ūmashtı̄ (and I remove), as Hofmann supposes (Weiss. u. Erfll. i. 339), or with Zac 3:9, "for behold the stone," as he also maintains in his Schriftbeweis (ii. 1, pp. 292-3, 508-9). The first of these is precluded not only by the fact that the address would be cut far too short, but also by the cop. Vav before mashtı̄; and the second by the fact that the words, "for behold the stone," etc., in Zac 3:9, are unmistakeably a continuation and further explanation of the words, "for behold I will bring forth my servant Zemach," in Zac 3:9. The address begins with "thou and thy fellows," since the priests could not be called upon to hear, inasmuch as they were not present. Joshua's comrades who sit before him are the priests who sat in the priestly meetings in front of the high priest, the president of the assembly, so that yōshēbh liphnē corresponds to our "assessors." The following kı̄ introduces the substance of the address; and when the subject is placed at the head absolutely, it is used in the sense of an asseveration, "yea, truly" (cf. Gen 18:20; Psa 118:10-12; Psa 128:2; and Ewald, 330, b). 'Anshē mōphēth, men of miracle, or of a miraculous sign, as mōphēth, τὸ τέρας, portentum, miraculum, embraces the idea of אות, σημεῖον (cf. Isa 8:18), are men who attract attention to themselves by something striking, and are types of what is to come, so that mōphēth really corresponds to τύπος τῶν μελλόντων (see at Exo 4:21; Isa 8:18). המּה stands for אתּם, the words passing over from the second person to the third on the resuming of the subject, which is placed at the head absolutely, just as in Zep 2:12, and refers not only to רעיך, but to Joshua and his comrades. They are men of typical sign, but not simply on account of the office which they hold, viz., because their mediatorial priesthood points to the mediatorial office and atoning work of the Messiah, as most of the commentators assume. For "this applies, in the first place, not only to Joshua and his priests, but to the Old Testament priesthood generally; and secondly, there was nothing miraculous in this mediatorial work of the priesthood, which must have been the case if they were to be mōphēth. The miracle, which is to be seen in Joshua and his priests, consists rather in the fact that the priesthood of Israel is laden with guilt, but by the grace of God it has been absolved, and accepted by God again, as the deliverance from exile shows," and Joshua and his priests are therefore brands plucked by the omnipotence of grace from the fire of merited judgment (Kliefoth). This miracle of grace which has been wrought for them, points beyond itself to an incomparably greater and better act of the sin-absolving grace of God, which is still in the future. This is the way in which the next clause, "for I bring my servant Zemach," which is explanatory of 'anshē mōphēth (men of miracle), attaches itself. The word Tsemach is used by Zechariah simply as a proper name of the Messiah; and the combination ‛abhdı̄ Tsemach (my servant Tsemach) is precisely the same as ‛abhdı̄ Dâvid (my servant David) in Eze 34:23-24; Eze 37:24, or "my servant Job" in Job 1:8; Job 2:3, etc. The objection raised by Koehler - namely, that if tsemach, as a more precise definition of ‛abhdı̄ (my servant), or as an announcement what servant of Jehovah is intended, were used as a proper name, it would either be construed with the article (הצּמח), or else we should have עבדּי צמח שׁמו as in Zac 6:12 - is quite groundless. For "if poets or prophets form new proper names at pleasure, such names, even when deprived of the article, easily assume the distinguishing sign of most proper names, like bâgōdâh and meshūbhâh in Jeremiah 3" (Ewald, 277, c). It is different with שׁמו in Zac 6:12; there shemō is needed for the sake of the sense, as in Sa1 1:1 and Job 1:1, and does not serve to designate the preceding word as a proper name, but simply to define the person spoken of more precisely by mentioning his name. Zechariah has formed the name Tsemach, Sprout, or Shoot, primarily from Jer 23:5 and Jer 33:15, where the promise is given that a righteous Sprout (tsemach tsaddı̄q), or a Sprout of righteousness, shall be raised up to Jacob. And Jeremiah took the figurative description of the great descendant of David, who will create righteousness upon the earth, as a tsemach which Jehovah will raise up, or cause to shoot up to David, from Isa 11:1-2; Isa 53:2, according to which the Messiah is to spring up as a rod out of the stem of Jesse that has been hewn down, or as a root-shoot out of dry ground. Tsemach, therefore, denotes the Messiah in His origin from the family of David that has fallen into humiliation, as a sprout which will grow up from its original state of humiliation to exaltation and glory, and answers therefore to the train of thought in this passage, in which the deeply humiliated priesthood is exalted by the grace of the Lord into a type of the Messiah. Whether the designation of the sprout as "my servant" is taken from Isa 52:13 and Isa 53:11 (cf. Isa 42:1; Isa 49:3), or formed after "my servant David" in Eze 34:24; Eze 37:24, is a point which cannot be decided, and is of no importance to the matter in hand. The circumstance that the removal of iniquity, which is the peculiar work of the Messiah, is mentioned in Eze 37:9, furnishes no satisfactory reason for deducing ‛abhdı̄ tsemach pre-eminently from Isa 53:1-12. For in Zac 3:9 the removal of iniquity is only mentioned in the second rank, in the explanation of Jehovah's purpose to bring His servant Tsemach. The first rank is assigned to the stone, which Jehovah has laid before Joshua, etc. The answer to the question, what this stone signifies, or who is to be understood by it, depends upon the view we take of the words עינים ... על אבן. Most of the commentators admit that these words do not form a parenthesis (Hitzig, Ewald), but introduce a statement concerning הנּה האבן. Accordingly, הנּה האבן וגו is placed at the head absolutely, and resumed in על אבן אחת. This statement may mean, either upon one stone are seven eyes (visible or to be found), or seven eyes are directed upon one stone. For although, in the latter case, we should expect אל instead of על (according to Psa 33:18; Psa 34:16), שׂים עין על does occur in the sense of the exercise of loving care (Gen 44:21; Jer 39:12; Jer 40:4). But if the seven eyes were to be seen upon the stone, they could only be engraved or drawn upon it. And what follows, הנני מפתּח וגו, does not agree with this, inasmuch as, according to this, the engraving upon the stone had now first to take place instead of having been done already, since hinnēh followed by a participle never expresses what has already occurred, but always what is to take place in the future. For this reason we must decide that the seven eyes are directed towards the stone, or watch over it with protecting care. But this overthrows the view held by the expositors of the early church, and defended by Kliefoth, namely, that the stone signifies the Messiah, after Isa 28:16 and Psa 118:2, - a view with which the expression nâthattı̄, "given, laid before Joshua," can hardly be reconciled, even if this meant that Joshua was to see with his own eyes, as something actually present, that God was laying the foundation-stone. Still less can we think of the foundation-stone of the temple (Ros., Hitz.), since this had been laid long ago, and we cannot see for what purpose it was to be engraved; or of the stone which, according to the Rabbins, occupied the empty place of the ark of the covenant in the most holy place of the second temple (Hofmann); or of a precious stone in the breastplate of the high priest. The stone is the symbol of the kingdom of God, and is laid by Jehovah before Joshua, by God's transferring to him the regulation of His house and the keeping of His courts (before, liphnē, in a spiritual sense, as in Kg1 9:6, for example). The seven eyes, which watch with protecting care over this stone, are not a figurative representation of the all-embracing providence of God; but, in harmony with the seven eyes of the Lamb, which are the seven Spirits of God (Rev 5:6), and with the seven eyes of Jehovah (Zac 4:10), they are the sevenfold radiations of the Spirit of Jehovah (after Isa 11:2), which show themselves in vigorous action upon this stone, to prepare it for its destination. This preparation is called pittēăch pittuchâh in harmony with the figure of the stone (cf. Eze 28:9, Eze 28:11). "I will engrave the engraving thereof," i.e., engrave it so as to prepare it for a beautiful and costly stone. The preparation of this stone, i.e., the preparation of the kingdom of God established in Israel, by the powers of the Spirit of the Lord, is one feature in which the bringing of the tsemach will show itself. The other consists in the wiping away of the iniquity of this land. Mūsh is used here in a transitive sense, to cause to depart, to wipe away. הארץ ההיא (that land) is the land of Canaan or Judah, which will extend in the Messianic times over the whole earth. The definition of the time, beyōm 'echâd, cannot of course mean "on one and the same day," so as to affirm that the communication of the true nature to Israel, namely, of one well pleasing to God, and the removal of guilt from the land, would take place simultaneously (Hofmann, Koehler); but the expression "in one day" is substantially the same as ἐφάπαξ in Heb 7:27; Heb 9:12; Heb 10:10, and affirms that the wiping away of sin to be effected by the Messiah (tsemach) will not resemble that effected by the typical priesthood, which had to be continually repeated, but will be all finished at once. This one day is the day of Golgotha. Accordingly, the thought of this verse is the following: Jehovah will cause His servant Tsemach to come, because He will prepare His kingdom gloriously, and exterminate all the sins of His people and land at once. By the wiping away of all guilt and iniquity, not only of that which rests upon the land (Koehler), but also of that of the inhabitants of the land, i.e., of the whole nation, all the discontent and all the misery which flow from sin will be swept away, and a state of blessed peace will ensue for the purified church of God. This is the thought of the tenth verse, which is formed after Mic 4:4 and Kg1 5:5, and with which the vision closes. The next vision shows the glory of the purified church.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

In these verses there follows a prophetic address, in which the angel of the Lord describes the symbolical action of the re-clothing of the high priest, according to its typical significance in relation to the continuance and the future of the kingdom of God. Zac 3:6. "And the angel of the Lord testified to Joshua, and said, Zac 3:7. Thus saith Jehovah of hosts, If thou shalt walk in my ways, and keep my charge, thou shalt both judge my house and keep my courts, and I will give thee ways among these standing here. Zac 3:8. Hear then, thou high priest Joshua, thou, and thy comrades who sit before thee: yea, men of wonder are they: for, behold, I bring my servant Zemach (Sprout). Zac 3:9. For behold the stone which I have laid before Joshua; upon one stone are seven eyes: behold I engrave its carving, is the saying of Jehovah of hosts, and I clear away the iniquity of this land in one day. Zac 3:10. In that day, is the saying of Jehovah of hosts, ye will invite one another under the vine and under the fig-tree." In Zac 3:7 not only is the high priest confirmed in his office, but the perpetuation and glorification of his official labours are promised. As Joshua appears in this vision as the supporter of the office, this promise does not apply to Joshua himself so much as to the office, the continuance of which is indeed bound up with the fidelity of those who sustain it. The promise in Zac 3:7 therefore begins by giving prominence to this condition: If thou wilt walk in my ways, etc. Walking in the ways of the Lord refers to the personal attitude of the priests towards the Lord, or to fidelity in their personal relation to God; and keeping the charge of Jehovah, to the faithful performance of their official duties (shâmar mishmartı̄, noticing what has to be observed in relation to Jehovah; see at Lev 8:35). The apodosis begins with וגם אתּה, and not with ונתתּי. This is required not only by the emphatic 'attâh, but also by the clauses commencing with vegam; whereas the circumstance, that the tense only changes with venâthattı̄, and that tâdı̄n and tishmōr are still imperfects, has its simple explanation in the fact, that on account of the gam, the verbs could not be linked together with Vav, and placed at the head of the clauses. Taken by themselves, the clauses vegam tâdı̄n and vegam tishmōr might express a duty of the high priest quite as well as a privilege. If they were taken as apodoses, they would express an obligation; but in that case they would appear somewhat superfluous, because the obligations of the high priest are fully explained in the two previous clauses. If, on the other hand, the apodosis commences with them, they contain, in the form of a promise, a privilege which is set before the high priest as awaiting him in the future - namely, the privilege of still further attending to the service of the house of God, which had been called in question by Satan's accusation. דּין את־בּיתי, to judge the house of God, i.e., to administer right in relation to the house of God, namely, in relation to the duties devolving upon the high priest in the sanctuary as such; hence the right administration of the service in the holy place and the holy of holies. This limitation is obvious from the parallel clause, to keep the courts, in which the care of the ordinary performance of worship in the courts, and the keeping of everything of an idolatrous nature from the house of God, are transferred to him. And to this a new and important promise is added in the last clause (ונהתּי וגו). The meaning of this depends upon the explanation given to the word מהלכים. Many commentators regard his as a Chaldaic form of the hiphil participle (after Dan 3:25; Dan 4:34), and take it either in the intransitive sense of "those walking" (lxx, Pesh., Vulg., Luth., Hofm., etc.), or in the transitive sense of those conducting the leaders (Ges., Hengst., etc.). But apart from the fact that the hiphil of הלך in Hebrew is always written either הוליך or היליך, and has never anything but a transitive meaning, this view is precluded by the בּין, for which we should expect מבּין or מן, since the meaning could only be, "I give thee walkers or leaders between those standing here," i.e., such as walk to and fro between those standing here (Hofmann), or, "I will give thee leaders among (from) these angels who are standing here" (Hengstenberg). In the former case, the high priest would receive a promise that he should always have angels to go to and fro between himself and Jehovah, to carry up his prayers, and bring down revelations from God, and supplies of help (Joh 1:51; Hofmann). This thought would be quite a suitable one; but it is not contained in the words, "since the angels, even if they walk between the standing angels and in the midst of them, do not go to and fro between Jehovah and Joshua" (Kliefoth). In the latter case the high priest would merely receive a general assurance of the assistance of superior angels; and for such a thought as this the expression would be an extremely marvellous one, and theבּין would be used incorrectly. We must therefore follow Calvin and others, who take מהלכין as a substantive, from a singular מהלך, formed after מחצב, מסמר, מזלג, or else as a plural of מהלך, to be pointed מהלכים (Ros., Hitzig, Kliefoth). The words then add to the promise, which ensured to the people the continuance of the priesthood and of the blessings which it conveyed, this new feature, that the high priest would also receive a free access to God, which had not yet been conferred upon him by his office. This points to a time when the restrictions of the Old Testament will be swept away. The further address, in Zac 3:8 and Zac 3:9, announces how God will bring about this new time or future.

To show the importance of what follows, Joshua is called upon to "hear." It is doubtful where what he is to hear commences; for the idea, that after the summons to attend, the successive, chain-like explanation of the reason for this summons passes imperceptibly into that to which he is to give heed, is hardly admissible, and has only been adopted because it was found difficult to discover the true commencement of the address. The earlier theologians (Chald., Jerome, Theod. Mops., Theodoret, and Calvin), and even Hitzig and Ewald, take כּי הנני מביא (for behold I will bring forth). But these words are evidently explanatory of אנשׁי מופת המּה (men of wonder, etc.). Nor can it commence with ūmashtı̄ (and I remove), as Hofmann supposes (Weiss. u. Erfll. i. 339), or with Zac 3:9, "for behold the stone," as he also maintains in his Schriftbeweis (ii. 1, pp. 292-3, 508-9). The first of these is precluded not only by the fact that the address would be cut far too short, but also by the cop. Vav before mashtı̄; and the second by the fact that the words, "for behold the stone," etc., in Zac 3:9, are unmistakeably a continuation and further explanation of the words, "for behold I will bring forth my servant Zemach," in Zac 3:9. The address begins with "thou and thy fellows," since the priests could not be called upon to hear, inasmuch as they were not present. Joshua's comrades who sit before him are the priests who sat in the priestly meetings in front of the high priest, the president of the assembly, so that yōshēbh liphnē corresponds to our "assessors." The following kı̄ introduces the substance of the address; and when the subject is placed at the head absolutely, it is used in the sense of an asseveration, "yea, truly" (cf. Gen 18:20; Psa 118:10-12; Psa 128:2; and Ewald, 330, b). 'Anshē mōphēth, men of miracle, or of a miraculous sign, as mōphēth, τὸ τέρας, portentum, miraculum, embraces the idea of אות, σημεῖον (cf. Isa 8:18), are men who attract attention to themselves by something striking, and are types of what is to come, so that mōphēth really corresponds to τύπος τῶν μελλόντων (see at Exo 4:21; Isa 8:18). המּה stands for אתּם, the words passing over from the second person to the third on the resuming of the subject, which is placed at the head absolutely, just as in Zep 2:12, and refers not only to רעיך, but to Joshua and his comrades. They are men of typical sign, but not simply on account of the office which they hold, viz., because their mediatorial priesthood points to the mediatorial office and atoning work of the Messiah, as most of the commentators assume. For "this applies, in the first place, not only to Joshua and his priests, but to the Old Testament priesthood generally; and secondly, there was nothing miraculous in this mediatorial work of the priesthood, which must have been the case if they were to be mōphēth. The miracle, which is to be seen in Joshua and his priests, consists rather in the fact that the priesthood of Israel is laden with guilt, but by the grace of God it has been absolved, and accepted by God again, as the deliverance from exile shows," and Joshua and his priests are therefore brands plucked by the omnipotence of grace from the fire of merited judgment (Kliefoth). This miracle of grace which has been wrought for them, points beyond itself to an incomparably greater and better act of the sin-absolving grace of God, which is still in the future.

This is the way in which the next clause, "for I bring my servant Zemach," which is explanatory of 'anshē mōphēth (men of miracle), attaches itself. The word Tsemach is used by Zechariah simply as a proper name of the Messiah; and the combination ‛abhdı̄ Tsemach (my servant Tsemach) is precisely the same as ‛abhdı̄ Dâvid (my servant David) in Eze 34:23-24; Eze 37:24, or "my servant Job" in Job 1:8; Job 2:3, etc. The objection raised by Koehler - namely, that if tsemach, as a more precise definition of ‛abhdı̄ (my servant), or as an announcement what servant of Jehovah is intended, were used as a proper name, it would either be construed with the article (הצּמח), or else we should have עבדּי צמח שׁמו as in Zac 6:12 - is quite groundless. For "if poets or prophets form new proper names at pleasure, such names, even when deprived of the article, easily assume the distinguishing sign of most proper names, like bâgōdâh and meshūbhâh in Jeremiah 3" (Ewald, 277, c). It is different with שׁמו in Zac 6:12; there shemō is needed for the sake of the sense, as in Sa1 1:1 and Job 1:1, and does not serve to designate the preceding word as a proper name, but simply to define the person spoken of more precisely by mentioning his name. Zechariah has formed the name Tsemach, Sprout, or Shoot, primarily from Jer 23:5 and Jer 33:15, where the promise is given that a righteous Sprout (tsemach tsaddı̄q), or a Sprout of righteousness, shall be raised up to Jacob. And Jeremiah took the figurative description of the great descendant of David, who will create righteousness upon the earth, as a tsemach which Jehovah will raise up, or cause to shoot up to David, from Isa 11:1-2; Isa 53:2, according to which the Messiah is to spring up as a rod out of the stem of Jesse that has been hewn down, or as a root-shoot out of dry ground. Tsemach, therefore, denotes the Messiah in His origin from the family of David that has fallen into humiliation, as a sprout which will grow up from its original state of humiliation to exaltation and glory, and answers therefore to the train of thought in this passage, in which the deeply humiliated priesthood is exalted by the grace of the Lord into a type of the Messiah. Whether the designation of the sprout as "my servant" is taken from Isa 52:13 and Isa 53:11 (cf. Isa 42:1; Isa 49:3), or formed after "my servant David" in Eze 34:24; Eze 37:24, is a point which cannot be decided, and is of no importance to the matter in hand. The circumstance that the removal of iniquity, which is the peculiar work of the Messiah, is mentioned in Eze 37:9, furnishes no satisfactory reason for deducing ‛abhdı̄ tsemach pre-eminently from Isa 53:1-12. For in Zac 3:9 the removal of iniquity is only mentioned in the second rank, in the explanation of Jehovah's purpose to bring His servant Tsemach. The first rank is assigned to the stone, which Jehovah has laid before Joshua, etc.

The answer to the question, what this stone signifies, or who is to be understood by it, depends upon the view we take of the words עינים ... על אבן. Most of the commentators admit that these words do not form a parenthesis (Hitzig, Ewald), but introduce a statement concerning הנּה האבן. Accordingly, הנּה האבן וגו is placed at the head absolutely, and resumed in על אבן אחת. This statement may mean, either upon one stone are seven eyes (visible or to be found), or seven eyes are directed upon one stone. For although, in the latter case, we should expect אל instead of על (according to Psa 33:18; Psa 34:16), שׂים עין על does occur in the sense of the exercise of loving care (Gen 44:21; Jer 39:12; Jer 40:4). But if the seven eyes were to be seen upon the stone, they could only be engraved or drawn upon it. And what follows, הנני מפתּח וגו, does not agree with this, inasmuch as, according to this, the engraving upon the stone had now first to take place instead of having been done already, since hinnēh followed by a participle never expresses what has already occurred, but always what is to take place in the future. For this reason we must decide that the seven eyes are directed towards the stone, or watch over it with protecting care. But this overthrows the view held by the expositors of the early church, and defended by Kliefoth, namely, that the stone signifies the Messiah, after Isa 28:16 and Psa 118:2, - a view with which the expression nâthattı̄, "given, laid before Joshua," can hardly be reconciled, even if this meant that Joshua was to see with his own eyes, as something actually present, that God was laying the foundation-stone. Still less can we think of the foundation-stone of the temple (Ros., Hitz.), since this had been laid long ago, and we cannot see for what purpose it was to be engraved; or of the stone which, according to the Rabbins, occupied the empty place of the ark of the covenant in the most holy place of the second temple (Hofmann); or of a precious stone in the breastplate of the high priest. The stone is the symbol of the kingdom of God, and is laid by Jehovah before Joshua, by God's transferring to him the regulation of His house and the keeping of His courts (before, liphnē, in a spiritual sense, as in Kg1 9:6, for example). The seven eyes, which watch with protecting care over this stone, are not a figurative representation of the all-embracing providence of God; but, in harmony with the seven eyes of the Lamb, which are the seven Spirits of God (Rev 5:6), and with the seven eyes of Jehovah (Zac 4:10), they are the sevenfold radiations of the Spirit of Jehovah (after Isa 11:2), which show themselves in vigorous action upon this stone, to prepare it for its destination. This preparation is called pittēăch pittuchâh in harmony with the figure of the stone (cf. Eze 28:9, Eze 28:11). "I will engrave the engraving thereof," i.e., engrave it so as to prepare it for a beautiful and costly stone. The preparation of this stone, i.e., the preparation of the kingdom of God established in Israel, by the powers of the Spirit of the Lord, is one feature in which the bringing of the tsemach will show itself. The other consists in the wiping away of the iniquity of this land. Mūsh is used here in a transitive sense, to cause to depart, to wipe away. הארץ ההיא (that land) is the land of Canaan or Judah, which will extend in the Messianic times over the whole earth. The definition of the time, beyōm 'echâd, cannot of course mean "on one and the same day," so as to affirm that the communication of the true nature to Israel, namely, of one well pleasing to God, and the removal of guilt from the land, would take place simultaneously (Hofmann, Koehler); but the expression "in one day" is substantially the same as ἐφάπαξ in Heb 7:27; Heb 9:12; Heb 10:10, and affirms that the wiping away of sin to be effected by the Messiah (tsemach) will not resemble that effected by the typical priesthood, which had to be continually repeated, but will be all finished at once. This one day is the day of Golgotha. Accordingly, the thought of this verse is the following: Jehovah will cause His servant Tsemach to come, because He will prepare His kingdom gloriously, and exterminate all the sins of His people and land at once. By the wiping away of all guilt and iniquity, not only of that which rests upon the land (Koehler), but also of that of the inhabitants of the land, i.e., of the whole nation, all the discontent and all the misery which flow from sin will be swept away, and a state of blessed peace will ensue for the purified church of God. This is the thought of the tenth verse, which is formed after Mic 4:4 and Kg1 5:5, and with which the vision closes. The next vision shows the glory of the purified church.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Protested - Solemnly declared.

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¹⁷ Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:
¹⁸ That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

⁴² And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the LORD, and protested unto thee, saying, Know for a certain, on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me, The word that I have heard is good.

⁴ Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

⁵ And, behold, I purpose to build an house unto the name of the LORD my God, as the LORD spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build an house unto my name.

⁴ But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the LORD of hosts hath spoken it.

¹⁰ By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

¹² Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

²⁷ Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.

¹¹ Moreover the word of the LORD came unto me, saying,

⁹ Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee.

² And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;

¹⁰ For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth.

⁶ And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

⁶ But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them:

² Let Israel now say, that his mercy endureth for ever.

¹⁶ Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.

⁴ And now, behold, I loose thee this day from the chains which were upon thine hand. If it seem good unto thee to come with me into Babylon, come; and I will look well unto thee: but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land is before thee: whither it seemeth good and convenient for thee to go, thither go.

¹² Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee.

²¹ And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him.

¹⁶ The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.

¹⁸ Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy;

⁹ For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.

¹ Who hath believed our report? and to whom is the arm of the LORD revealed?
² For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
³ He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
⁴ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
⁵ But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
⁶ All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.
⁷ He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
⁸ He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
⁹ And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
¹⁰ Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
¹¹ He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
¹² Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

⁹ Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live.

²⁴ And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.

²⁴ And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.

³ And said unto me, Thou art my servant, O Israel, in whom I will be glorified.

¹ Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.

¹¹ He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

¹³ Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.

² For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

¹ And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:
² And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;

¹⁵ In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.

⁵ Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.

¹ There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.

¹ Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:

¹² And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:

³ And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.

⁸ And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?

²⁴ And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them.

²³ And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.
²⁴ And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.

¹² Ye Ethiopians also, ye shall be slain by my sword.

¹⁸ Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.

²¹ And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

¹⁸ Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.

² For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee.

¹⁰ All nations compassed me about: but in the name of the LORD will I destroy them.
¹¹ They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them.
¹² They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.

²⁰ And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

⁸ Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.

⁵¹ And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

³⁴ And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:

²⁵ He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.

³⁵ Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded.

⁷ Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.

¹⁰ In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.

⁸ Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.

⁶ And the angel of the LORD protested unto Joshua, saying,