1. Text

2. Textual versions

3. Verse 8

4. See also

5. Notes and references

6. Bibliography

7. External links
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Text

The original text is written in Hebrew language. This chapter is divided into 10 verses.

Textual versions

Some most ancient manuscripts containing this chapter in Hebrew language:

• Masoretic Text (10th century)
• Dead Sea Scrolls: (2nd century BC)^[3][4]
  • 4Q80 (4QXII^e): extant: verses 2‑10^[3]

There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BC. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; ^B; 4th century), Codex Sinaiticus (S; BHK: ^S; 4th century), Codex Alexandrinus (A; ^A; 5th century) and Codex Marchalianus (Q; ^Q; 6th century).{{sfn|Würthwein|1995|pp=73-74}} Some fragments containing parts of this chapter (a revision of the Septuagint) were found among the Dead Sea Scrolls, i.e., Naḥal Ḥever (8ḤevXII^gr; 1st century CE) with extant verses 1-7^[3]

Verse 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.^[5]

• "Hear now": ἄκουε δή (Septuagint). Joshua is called upon to give all his attention to the important announcement that follows, which promises a very great boon in the future.^[8]
• "Thy fellows that sit before thee": His fellow priests, who took their orders from him and sat with him in council (comp. 2 Kings 4:38; Ezekiel 8:1, etc.). These priests were not seen in the vision. Keil considers that the address, to which Joshua's attention is called, begins at "Thou and thy fellows."^[8] His companions are probably ordinary priests, who sit as sharing his dignity as priest, but "before him," as inferiors. So Ezekiel says, "I was sitting in my house, and the elders of Israel were sitting before me" Ezekiel 8:1. They are "images of the things to come" Hebrews 10:1. Isaiah's two sons, with their prophetic names, "Haste-spoil speed-prey, and a-remnant shall-return," were with his own name, "salvation-of-the-Lord, signs and portents" Isaiah 8:18 of the future Israel. Isaiah, walking naked and barefoot, was "a sign and portent" Isaiah 20:3 against Egypt. God tells Ezekiel, that in the "removal of his stuff, as stuff for the captivity, I have set thee for a portent unto the house of Israel" Ezekiel 12:6.^[6]
• For (or, yea) they are men wondered at": Septuagint, διότι ἄνδρες τερατοσκόποι εἰσί, "men observers of wonders;" Vulgate, Quia viri portendentes sunt (see Isaiah 8:18). The phrase would be better rendered, "men of portent, sign, or type." Revised Version gives, "men which are a sign," i.e. who foreshadow some future events, whose persons, office, duties, typify and look forward to good things to come.^[8]
• "I will bring forth my Servant the BRANCH": This is why they are called typical men, because God is making the antitype to appear.^[8]
• "The Branch": Messiah, a tender branch from the almost extinct royal line of David (12; 2; 1; 5; Jeremiah 33:15). Luke 1:78, where for "day spring," "branch" may be substituted (2, however, favors English Version). The reference cannot be to Zerubbabel (as Grotius thinks), for he was then in the full discharge of his office, whereas "the Branch" here is regarded as future.^[7] The word rendered "branch" (tsemach) is translated by the Septuagint ἀνατολήν, which is used in the sense of "shoot" as well as "sunrise" (see 5; Ezekiel 16:7; Ezekiel 17:10), and by the Vulgate, orientem; also similarly in the Syriac and Arabic (compare Luke 1:78). Most interpreters rightly see here a reference to the Messiah. Some few have fancied that Zerubbabel and Nehemiah are meant; but the appellation, "my Servant Branch," has already been applied in prophetical language to Messiah, and cannot be distorted to any inferior subject, such as a mere civil ruler. Messiah is often called the Lord's "Servant," e.g. Isaiah 42:1; Isaiah 43:10; Isaiah 52:13, etc. whereas the terms, "Branch," or "Rod," or "Shoot," referring to Messiah, are found in 2; 1; 5; Jeremiah 33:15. From the depressed house of David a "scion should spring", in whom all that was prophesied concerning the priesthood and kingdom of Israel should find its accomplishment.^[8] The Jews interpret it as Messiah, because the name of the Messiah is "Menachem", i.e. "the Comforter"; and which is numerically the same with "Tzemach", "the Branch"; and Aben Ezra, who first explains it the same way as Kimchi, yet adds, "but many interpreters say this Branch is the Messiah: and he is called Zerubbabel, because he is of his seed, even as he is called David; and David my servant shall be their Prince for ever", Ezekiel 37:25; likewise another Jewish writer, R. Abraham Seba,^[9] understands it of the Messiah.^[10]

See also

• Joshua the High Priest
• Satan

• Related Bible parts: Isaiah 4, Isaiah 11, Jeremiah 23, Jeremiah 33, Haggai 1, Zechariah 1, Zechariah 2, Zechariah 4, Zechariah 5, Zechariah 6, Revelation 5

Notes and references

Bibliography

• {{Cite book

• {{Cite book

• {{cite book | last = Würthwein | first = Ernst | authorlink = Ernst Würthwein | title = The Text of the Old Testament | publisher = Wm. B. Eerdmans |location = Grand Rapids, MI | year= 1995 | translator-first1 = Erroll F.| translator-last1 = Rhodes |isbn = 0-8028-0788-7 | url= https://books.google.com/books/about/The_Text_of_the_Old_Testament.html?id=FSNKSBObCYwC | access-date= January 26, 2019}}

External links

Jewish

• Zechariah 3 Hebrew with Parallel English
• Zechariah 3 Hebrew with Rashi's Commentary

Christian

• Zechariah 3 English Translation with Parallel Latin Vulgate

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